which smote the vvylde vine so that it vvithered avvaye And vvhen the sunne vvas vp God prepared a vehement vvind and the Sunne beate ouer the heade of Ionas that he faynted agayne and vvished vnto his soule that he might dye and sayde It is better for me to die than to liue And God sayde vnto Ionas Doest thou vvell in beeing so angrie vvithin thy self for the vvyld vine And he said I doe vvell in beeing angry vvithin my selfe euen vnto the death And the Lord said Thou desirest that the vvyld vine should be spared vvheron thou bestovvedst no labour nor madest it grovve vvhich vvas a bud but of one night and faded avvaye in an other And shoulde not I then spare Niniue that great citie vvherein there are aboue an hundreth and tvventie thousande persones that knovv not their right hand from the left beside muche cattell AS Ionas when hee was sente to Niniue offended by disobediēce and for the same was greuously punished of god So not long after whē he séeth that God is merciful vnto the Niniuites bycause they are conuerted vnto him he sinneth againe and surely more heinously than he hadde done before For first of all being forcibly caried away by meanes of griefe and anger that sinne whereof before he had repented afresh he reneweth Secondly he accuseth the counsell and iudgemente of God rashly preferring his own wisdome before the wisdome of god Thirdly although he were admonished yet dothe he not giue place but still breathing after murther and bloudshead he fixeth bothe his mind and eies toward the destruction of the citie And all these things are so much the more outragious for that so farre is he blinded with ambicion that he setteth his owne honour before the saluation of mē wold haue God become euē a minister of his priuate ambition These things are very horrible but they are written to oure behoofe that by them we may acknowledge firste oure owne corruption and then Gods grace whiche is alwayes redy to pardon as ofte as we turne vnto him Nowe followeth Gods apologie whiche may in some sorte be accompted in the number of those whiche be called * Chriae bycause it consisteth of a thing done whiche afterwarde God him selfe expoundeth and euen in suche a sorte as that he conuinceth Ionas by the very testimonie of his owne mouth The ende and vse of this whole place is to let vs vnderstande that the iudgementes of God are both iust and good and that they do greatly erre as manye as following their own blind affections speake against the same Firste let vs behold the very déede of God whiche he vseth in confuting and instructing of Ionas He bringeth forth a vvilde vine and not without a miracle in one nights space raiseth he it vp to so great an height that it ouershadowed Ionas head Great disputation was kepte in times past about this word whilest some wold haue it to be a gourd other some called it Iuie and as yet there are to be séene Augustine and Hieroms epistles bearing recorde of this controuersie although it were a matter vnwoorthy to gyue cause of contention to so great men or to stirre vp suche disquietnesse in the Churche Howebeit thence it may well appeare that in all ages euen the most excellente and picked out ministers of congregations haue in some pointes shewed themselues to be men and that therefore we oughte the lesse to be offended at thys daye with suche contentions as nowe do arise But if any thing here may be spoken according to coniectures they séeme not to iudge muche amisse who suppose it to be Ricinus for as this plante doth easily grow and by the height thereof and broadenesse of the eaues geueth a very large shadowe so the Gréeke worde soundeth verie néere to Kikaion whyche among the Latinistes signifyeth Ricinus And yet bycause it is sayde that it grewe vp in one nighte I suppose that either it was some new kinde of shrub or at the leaste suche an one as oure countries be not acquainted with and is fittest to make barbers or bowers withall But to what purpose were it to dispute or contend about the name seing it skilleth not what it was so that we consider the vse and end thereof which God obserued in bringing of it forth For sithe that Ionas boiled nowe in a melancholie chase vnsemely for him sithe also the bower whiche he had made for him selfe peraduenture defended him not sufficiently from the heate of the sunne God would chéere him vp with some comfort whereby he mighte the easier asswage the smarting thoughts of his mind if outwardly no painefull thing came néere to his body Although in the meane season he also hadde respecte to another thing namely that by the sodeine and vnloked for withering away of the shrubbe he mighte drawe foorth the impaciencie of Ionas and so hunt out an argument euen of his owne mouth whereby to confute him And this is the cause why God also immediatly the nexte daye prepareth a worme which by his deadly biting of the roote or stocke of the shrubbe mighte make it to wither away Neither doth he only robbe Ionas of this most plesaunte shadowe but he procureth a loude or vehement winde also whiche mighte more encrease the heate of the sunne suche as the East is in manner wont to be which amongst the Hebrues as also among the Heluetians toke his name of burning as other where we haue saide So then the boiling heate of the sunne beate vppon Ionas head that he soundeth away for sorrowe and desireth to die whiche thing gaue God occasion to deale with him as afterward it shall followe Nowe before we wade any further let vs sée what there is that beside the state of this Chria ought to be marked Firste of all we haue here to consider the goodnesse of God who with so greate desire watcheth an occasion whereby to conuince Ionas of his erroure and to call him to a better mind that was now vanquished by the affections of the fleshe and set on fire through impaciencie and griefe of minde This is a common thing with God that he taketh vppon him selfe the care of vs when as we neglecte bothe him and our owne saluacion So in old tyme firste soughte he Adam vp and with the promises of a Messias to come recreated him being sore astonished with the terrours of sinne Likewise when as Dauid was carelesse and redy to perishe in his inordinate luste God sente in vnto him Nathan to stirre him vp with a very fine parable and maruellous fitte for the purpose And such like examples may euery wher be founde yea we ourselues haue dayly experience of the like when as he pulleth vs by the eare either by meanes of his word or by the admonitions of oure friends or by the reprochefull checks of oure ennemies or by other vnwonted chaunces that we may be mindfull both of oure sinnes committed and of oure dueties
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
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
prophets meaning is of their conuersion to God whiche as before was sayde sprong of faith not of outward ceremonies therfore this place can nothing helpe theyr cause which would grounde iustification vpon works merites And God repented on the euill that is to wit on the punishement whiche he had determined to bring vpon them But how may repentance be ascribed vnto God sith that as he is eternall so also he knoweth all things is alwayes the selfe same one withoute chaunging Euen after the maner of men is God sayd in the Scriptures to repent for that when as men are chaunged he also altereth the sentence which before he had pronounced Neither may we accoūt this to be inconstancie forasmuch as his promises and threatenings are for the most part conditionall though the condition be not always expressed Howebeit this example being considered oughte to stirre vs vp to repentance God will as wel sée it in vs as he did in the Niniuites neither wil he neglect vs being conuerted vnto him Yea this same God will vndoubtedly healpe oure afflicted estate although al things might séeme far beyond all hope of recouerie Suche lyke examples as this is are euery where to be foūd both in holie and prophane histories Let vs learn to folow these Niniuites and foorthwith we shall finde God mercifully inclined vnto vs through Christ Iesu our Lord To whome belongeth thankesgiuing honoure glorie and dominion for euer Amen The fourth Chapter The ninth Homelie THerfore Ionas vvas sore discontent and angrie vvithin himself And he prayed vnto the Lorde and said O Lorde was not this my saying I pray thee when I vvas yet in my countrey therfore I hasted rather to flee vnto Tharsis For I knevve vvell inough that thou arte a GOD of greate goodnesse mercifull long suffering and of muche kindnesse and repentest vvhen thou shuldest punishe And now O lord take my lyfe from mee I beseeche thee for it is better for me to dye thā to liue Then sayd the Lorde Doest thou vvell in beeing so angry within thy selfe Hovvebeit Ionas gate him out of the citie and satte downe on the Easte side thereof and there made him a boothe and sat vnder it in the shadowe tyll he myghte see vvhat shuld chaunce vnto the citie WEe haue alreadye heard how at the preaching of Ionas the Niniuites were conuerted and so eschued the indignation and plagues of God now béeing redie to haue fallen vpon them We lerned in that example how great the goodnes of God is and that he wil in like sort be merciful vnto al that turne vnto him Now foloweth the last part of this historie whiche conteyneth in it two thinges Fyrste what mynde Ionas was of when he sawe that God spared the Niniuites and in howe gréeuous maner he tooke this goodnesse of god The other is how he was reprehended by God who therwithal giueth open testimonie of his fatherly good affection toward mankynd And this parte also belongeth to the doctrine of repentance which is the whole scope of this booke For it teacheth howe the Saints and holy men somtimes after they are conuerted from their sinnes and haue tasted of the grace of God yet fall againe and neuerthelesse feele God verie gracious vnto them From whence there may also be fetched a most effectual cōsolation against those that denie repentāce and gods grace vnto suche as after their first cōuersion slide again into sinne and by this meanes violently hurle men into desperation whom of dutie they ought rather to lyfte vp and confirme wyth the promises of grace This errour hath ben of anciēt time the author wherof was one Nouatus a prieste of the Churche of Rome about the yeare after Christs incarnation two hundreth and fiftie and was in times past occasion of no litle disquiet in the Church Now a daies it is renewed againe by the Anabaptists who make in a manner the whole drifte of all theyr endeuours to bring confusion into cōgregations and by wonderfull terroures of conscience to drawe away simple men vnawares from the communion and felowship of suche Christian assemblies Wherefore the considering of this chapter may not be negligently passed ouer in any wise The firste thing here described is Ionas offence He vvas sore discontente and angry in him selfe Here are expressed two affections namely griefe and anger which spring of our naturall corruption and cause men to committe heinous offences How farre awrie these affections were in Ionas it may manifestly appere by the occasion whereof they sprong He was discontente for that God spared the Niniuites vnto whome at his owne bidding he had denounced destruction So then Ionas contenciously fighteth against the will of God and by that meanes sinneth very grieuously But so muche the more heynous is this offence for that he is not only discontent with the determinacion of God but so is he discontent that he also sorroweth in his minde yea and that againe in suche sort that he is angry also bycause the matter falleth out otherwise than he before had said it should do And séeing euery iote thereof depended vpon Gods pleasure we must néedes gather that he was angrie euen with God him selfe But what thing can be more shamefull more arrogante and more detestable than that man which is mortal foolish and a sinner should with blind and rash furie storme against God who is eternall who knoweth all thinges and is most iust Surely this horrible trespasse is so great as that there can be broughte or imagined no causes so honest so iust or so necessary as may excuse the same But let vs sée what moued Ionas to be so much displeased at Gods doing First he perceiued that the fame honoure of his name stode now in some hazard and that it wanted not much but that thenceforth he should be accompted a lying prophet and very vaine Besides this he iudgeth it an vnworthy thing that the grace of God should be extended also vnto the Gentiles whiche the Iewes thought peculiarly to belong to thēselues and none other peraduenture also he stode in some doubte of his owne countrey men bicause he had conueyed ouer the worde of God euē to heathē people and was the causer both that they conuerted also that they were partakers of so great grace For it is not vnknowen vnto vs how arrogātly the Iewes looked alofte by reason of their prerogatiue and how cruelly they had al other nacions in despite sith euen in the Apostles times they that beléeued were angrie with Peter bycause he wente in and preached to the Gētiles Paule also had this obiected vnto him as an offence worthy of deathe that he had broughte in mē vncircumcised into the temple Neyther do I doubt but that Ionas cloked this priuate affection of anger wherewithall he was so muche moued with this plausible pretence By the whiche place we are put in mind how greatly the affections of the flesh can preuaile
in vs but especially if they put on a shewe of religion for then they forcibly drawe man away past all bounds of séemelynesse and honestie yea rather of godlinesse it selfe So did the Apostles by a preposterous zeale folowing their affection desire that fire might be sente downe from heauen thus coueting to make Christe the minister of their reuengemente who to thys ende was come into the worlde that he might saue men Luke 9. A diligente regarde therefore must be had lest we mixe our zeale to religion with the affections of the fleshe whiche same thing hath oftē times deceiued men bothe good and very holy For Ionas is not onely angry but so muche féedeth he the humoure of his sorrowe and anger that he frameth a gréeuous complainte against God wherein he goeth aboute to accuse him and to excuse his owne flying away yea for the whiche not long before he had suffred so sore punishment O Lord saith he vvas not this my saying I pray thée vvhen I vvas yet in mine ovvne countrey c. He fashioneth his talke in manner of a prayer howebeit very bitterly dothe he prefer his owne iudgemente before the ordinance of God For so dealeth he as though he shoulde say Thou thoughtest that I did vnséemely and disloially when as bycause I would not come to Niniue I soughte to resigne ouer thy seruice and made redy to flee vnto Tharsis But they were weightie causes that draue me to take this voiage in hande For euen then did I see what would come to passe I knew well inough that thou arte gentle and mercifull whereby I easely coniectured what would be the sequele namely that the Niniuites being once conuerted vnto thée thou wouldest draw backe thy hand yea though it wer redy stretched out to smite and by that meanes set foorth not only mine owne authoritie but also the certeinty and truth of thy word to be laughed to scorne of the vngodly Therefore thought I it wisdome to flée lest any such thing should happen c. Let vs now in good sooth take a viewe howe many and how great sinnes méete here togither First of al that offence of fleing whereof he had before repented he nowe beginneth a fresh to cōmitte whiles that so presumptuously he defēdeth it and by defending thereof accuseth God of wrōgfull dealing bycause as he was a fleing he had laid so sore a punishmēt vpō him Besides this he preferreth his own wisdome before God laying to his charge vnaduised rashnesse for that he sent hym euer to the Niniuites hauīg not first perfectly proued what the end of this matter would be Againe he blameth God for those his most cōmendable vertues gentlenes mercy bountifulnesse and lōg suffering Moreouer so that his owne estimacion might be aduanced he could be contente to haue the most excellente citie of the whole world quite ourthrowen Neyther doth he here stay himselfe but that he also wisheth for death seing there remayneth no other way wherby to remedy so great a displeasure Take my life frō me I beseech thee for it is better for me to die than to liue Nowe in so speaking he sinneth very greatly For in as much as the life which we haue we haue it not of our selues but by the gifte of God it is not conueniente that we should take in hand to leaue it off at our owne priuate pleasure but rather it becommeth vs to be redie therewith to do God seruice as long as he will haue vs in this stage play to play our parte The same affection did God long since reproue in Helias whē as he vpon like occasion desired to die that he might be dispatched of those troubles cares and daungers that he sawe himselfe cōtinualy molested with al. And this is a great argumēt of our frowardnesse in that our life being the gift of god yet we in maner disdaine to vse it to Gods glory For as soone as any thing is to be aduentured or don for gods cause by by we be wéery of our life had rather die but whē as god wold haue vs to die for maintenāce of his glory straite way we redéeme the vse of this present life with filthy denyal of Christes name faith neither do we couet for any other respect to prolong our life than that we may satisfie our abhominable pleasures This erroure springeth from this fountaine namely that we weigh neither life ne death in a iust balaunce These things haue I entreated of Ionas somewhat the more at large not bycause I haue a delighte to blemishe the fame of the Saincts or holy men but for that in their falles there shine foorth notable tokens of the grace of God and the considering of them serueth much for our instruction For firste of all those kinde of people learne to acknowledge themselues who swelling with the confidence in theyr owne strength séeke for saluation in thēselues and being to muche carelesse neglecte their owne dueties And that the knowing of a mās owne selfe is not the least point of true wisedome the Heathē people in old time did well vnderstande when as they iudged that saying of Chilo knowe thy selfe worthy to be engrauen in Apollos temple at Delphos And truly seeing that by naturall instincte mē are geuen to please thēselues scarcely is there any thing of greater difficultie thā that we should acknowledge this corruption so nere of kinred vnto vs And this corruption appereth most euidently in the examples of the Saincts For when as we sée that they haue sinned whome God of his singuler grace chose to be vessels of his glory who will not confesse that Adam hath begotten his posteritie after his owne image and that all the works of man are naught euen from hys cradle and that we haue not power of our selues so much as to thinke any thing that good is Very profitable is it therefore ofte and diligently to consider the sinnes of holy men for by that meanes both we shal haue our owne fleshe in suspition not suffering our selues to be caried headlong by the reasons thereof and we shall also ascribe all the glory of oure saluation and redemption to God alone not vaunting our selues against him by a vain trust in our owne merites Hereto serueth it that the Lord God by Esay in his .43 Chapter with great maiestie pronounceth against such as bost in the righteousnesse of mā I euē I am he only that for mine ovvne selfes sake do away thine offences forget thy sinnes so that I wil neuer thinke vpon them Put me now in remēbrance for vve vvil reason togither and shew vvhat thou hast for thy selfe to make thee righteous Thy first father offended sore and thy teachers haue sinned against me c. These things also did the saincts wel obserue whē as they praid that God wold not enter into iudgemēt with them nor yet marke their iniquities Loke the Psalmes 143. and 130. Besides all this as
Certaine godlie Homelies or Sermons vpon the Prophets Abdias and Ionas Conteyning a most fruitefull exposition of the same Made by the excellent lerned man RODOLPH GVALTER of Tigure And translated into Englishe By ROBERT NORTON Minister of the worde in Suffolke Imprinted at London by Henrie Bynneman for Rafe Newberie dwelling in Fletestrete a little aboue the Conduite ANNO 1573. ¶ To the worshipfull my good friēd master VVilliam Blenerhaiset esquire Iohn Walker Doctor in diuinitie wisheth perpetuall felicitie in Christ IT is no lesse benefite that wee haue knowledge of our creation redemption preseruatiō eternall saluatiō how to beleue loue worship honor and shewe our selues thankefull vnto our creator redemer preseruer c. than that he hath bestowed these great and inestimable giftes vpon vs of his mercie and free goodnesse Neither auayleth it vs to bee borne and made men and not brute beastes and that Christ hath died risen again and ascended into heauen if we know not the ende of our creation and redemption to be to glorifie god to set forth his prayse and to tell of his wonderfull works This is eternall life saith Christ to know thee the only and true God and him whom thou hast sent Iesus Christ. We had neuer knowne God we had neuer knowē Christ except he had inspired his holye ones with hys spirit and enforced them to write the holy scriptures wherein he hath reueled himselfe and manifested his will in all things necessarie towardes vs Wherefore we ought first of all to bee moste thankefull to God and in all things to blesse his name both for his fatherly fauor which he beareth towards vs and also for reueling the same by his worde Secondly they be also worthie of their due cōmendatiō which as Gods instrumēts and workemen of God haue laboured with him to set forth the same worde of the knowledge of saluation There are great and weightie causes which haue moued God to vtter himselfe in his worde First that he might set forth his loue wisedome omnipotencie goodness fidelitie to the world which we had neuer knowne without his word God who is faythful sayth August Psa 110. hath made him selfe our debtor not in taking any thing of vs but in promising vs so great things It seemed but a small thing to promise but hee hath also bounde himselfe with scripture as it were making with vs a handwriting of his promises He hath not onely made a writing with men that they might beleue but he hath further appoynted his only sonne to be a mediatour of his fidelitie and truth Wherefore all the worlde is of dutie bounde to giue most heartie and immortall thankes to God the onely authour and reueler of so great benefites howsoeuer otherwise the world do contemne neglect and abuse this knowledge Secondly that the remembrance of this most holy couenant betwene God his church might bee more durable the promise might be more certainly set forth to all posteritie And therefore he hath charged the things to be written taught and learned of them that were present at the promulgation of his worde and of them that should come after c. Psal. 102. Let these thinges be written in another generation that the people whiche shall bee borne hereafter may prayse the lord Adam as Iosephus testifieth in the first booke of his antiquities set vp two tables or pillers of stone and wrote in them the beginning of the creation the fal of man and the promise of Messias After the floud wrote Moses and the rest of the Prophets inspired and led by the spirit of god After the Apostles and Euangelists by the same spirit whose bookes the deuill and all his angels though they greatly despited and impugned them were neuer able either vtterly to destroy or cast them out of the hands of the people of God bycause God woulde haue his couenant to remain in his Church and so will haue them to the worldes ende Rumpantur ilia Codro though the deuyll do burste his guttes c. Thirdly that God will haue hys Church which is the piller and stay of the truth 1. Tim. 3. as in many other things to differ from sectes factions vaine opinions and superstitious of other Gentiles so in this poynt chiefly to bee a keeper and as it were a librarie of the bookes of his Prophets and Apostles wherein he hath declared himselfe to the worlde Wherefore all men are bounde that will bee of the true Church of God to keepe reade and exercise them selues in the true vnderstanding practising of these bookes Fourthly that the keeping and profession of these bookes may be a notable and certain testimonie of the truth and of the will of God in all matters of Religion and a strong fortresse both agaynst all superstitious mans feigninges and deuises and also agaynst al vaine phantasticall spirites preferring their owne dreames and fonde imaginations before the certaintie of Gods scriptures Our gracious God therefore knowing the necessitie and the inestimable profite of the scriptures will haue them sette forth kept and exercised of his Church for euer The scripture is the worde of truth of life the gospell of health the power of God to saluation c. the foode of the soule the light to our feete the sword of the spirite the breath of Gods mouth which who so wanteth runneth into errour into death and destruction is without all comfort of helpe perisheth for foode wandreth in darkenesse standeth naked agaynst his armed aduersaries destitute of Gods grace and spirite which who so wanteth is none of Gods people Rom. 8. The holy mē of god ought to haue their iust cōmendation which were the iust instruments of gods spirit in writing these scripturs not to take any glorie from God and ascribe it vnto men which were meere Jdolatrie and woulde make men arrogant and glorye in them selues but to encourage men to laboure with the Lord and to knowe that their laboure in him is to set foorthe his glorie to profite his Churche and that they them selues shal be pertakers of eternall felicitie Dani. 12. They that be learned shall shine as the sunne they that haue instructed many in wisdom shal be as the stars for euermore these haue not spoken of them selues nor the wisdome of mā but of God He. 1. God hath spoken in alder time many and sundrie wayes to our fathers by his Prophetes c. He sayth not they spake of them selues but God by thē they came not with their owne worde nor their owne authoritie but euer they sayde Haec dicit dominus Thus saith the lord Paule saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the scripture is inspired by the holy ghost c. 2. Pet. 1. We haue a sure certain worde of the Prophets which saith he was not brought in by the will of man but the holy men of God haue spoken being cōpelled by the spirite of god Therefore for their obedience to Gods spirite for their
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
haue bene in more myserable case than euen at suche tyme when as of all men liuing they thought themselues the happiest The same that is héere mencioned of the Niniuites let euery one applie to him selfe both priuately and generally and men shall streightway vnderstande that they haue no iust cause to be voluptuous in them selues or cruell to others although they séeme neuer so fortunate by reason of their huge wealth victories or peace that hath continued many yeares Yea lette them rather déepely ransacke their owne consciences and weigh whether any cryes eyther of them or against them goe vp vnto the Lorde and if they espye any such thing let them turne vnto God calling for his mercie submitting themselues to his gouernance and wyth true faith embracing saluation which he offreth in his sonne Christ Iesu to whom belongeth thankesgiuing honour glorie and dominion for euer Amen The second Homelie AND Ionas arose to flee vnto Tharsis from the presence of the Lorde and gat him dovvne to Ioppa vvhere he found a shippe readie to go vnto Tharsis So he payed his fare and vvente aboorde that hee might goe vvith them vnto Tharsis from the presence of the Lorde But the Lorde hurled a great vvinde into the sea and ther vvas a mighty tempest in the sea so that the shippe seemed as thoughe it had gone in pieces Then the mariners vver afrayd and cryed euery man to his god and the goodes that vvere in the shippe they cast into the sea to lighten it of them But Ionas gat him vnder the hatches vvhere he layd him dovvne and slept So the maister of the ship came to him and sayde vnto hym VVhat doest thou thou sluggarde Vp call vpon thy God if God happily vvil think vpon vs that vve perish not THe Prophete Amos sayth that the Lorde God doth no manner of thing but he telleth his secrete before vnto his seruants the Prophets And to this end reuealeth he it not that they shoulde reserue vnto themselues the same whiche they haue learned by reuelation from him or that they should be idle and nourish their curiositie with a vain knowledge of thinges to come but that by threatning of plagues they might wake them vp to repētance whiche haue alreadie before prouoked the indignation of God by meane of theyr sinnes And many places of the Scripture are to be séene whyche doe menace Gods gréeuous Iudgement vnto the Ministers of his woorde yf eyther for the loue of the worlde or feare of perill or any other affections they be drawen awaye to neglecte their duetie For it is sayde to Ezechiel If thou giuest not the vngodly vvarning he shall perishe but his bloud vvill I require at thy hand Ezech. 3. And Paule spake thus of himselfe VVoe vnto me if I preache not 1. Cor. 9. An euident exāple of this matter is presently sette before vs to behold For god sendeth forth Ionas to threaten the Niniuites with the destruction now readie to lighte vpon them and he refusing his charge taketh in hande to flée but so little doth it auayle him that thereby he bringeth bothe himselfe and many other to present daunger of death Nowe althoughe this example chéefly appertayneth to the minysters of Gods worde yet doth it therwithall instruct all men of whatsoeuer place or degrée to learne howe gréeuous an offence it is to forsake the vocation whervnto they are called of god Which that we may the better vnderstande we will view euery portion of thys place in order as it standeth The fyrst parte conteyneth in it a description of the déede of Ionas who hauing heard the commaundement of God ariseth immediatly to flee vnto Tharsis from the presence of the Lorde Howebeit Ionas was not so dull headed as to thinke that he could be hidden from the syghte of GOD whome euen oute of the Psalme 139. hée myghte haue learned to be presente euery where where as it is written VVhyther shall I goe from thy Spirite or vvhyther shall I goe from thy presence Yf I clymbe vp into Heauen thou arte there And yf I shall make my bedde in the Hell thou arte there also c. But as the Leuites and other that serue the Lord are sayd to stande before him so are they also named to flée from the presence of God which haue a mynde to withdraw themselues from his obediēce This was also as it may euidentely appere the same which Ionas went about lith that to the ende he might be altogether ridde of his Propheticall office hée prepareth to departe out of the boundes of the lande of Israell which God had appointed to be the place whereas he would be worshipped By this meanes liued he in hope that now since he abode in an other place God wold make no great inquirie after him he is minded to flée into Tharsis of the whiche worde there are diuers opinions among interpreters For some therby do simplie meane the sea whiche séemeth to haue ben so named of Tharsis the son of Iauan whome with his brethren Moyses writeth to haue inhabited the Isles of the sea in whiche sense the kings of Tharsis are taken for those that belong vnto the Isles and the shippes of Tharsis for those that pertain to the seas But bicause the letter He is added in the ende which is a token vsed in signifying mouing or going forthe to some speciall place and bicause it hath no lykelyhoode that Ionas béeing a graue man and otherwise circumspecte in his dealings would so commit himselfe to the sea as not knowing where to become I leane rather to their iudgement whiche thinke that here is ment some certaine place Some take it to be Carthage or Tunise some other Cilicia with whom I also agrée both by reason of the often méetings betwéen the Jewes and the Cilicians by meanes of their néere neighborhood and also for that Tharsis is numbred among the chief cities of Cilicia and is commended of prophane writers for the famousnesse of the schoole and is accōpted in the holy Scripture notable for Paules sake who tooke his beginning thereoute And it is certain that Ionas directed his iourney clean contrarie Westward being bidden to go vnto Niniue whiche hath hir situation in the East But leauing these things lette vs rather discusse Ionas his fact and what causes draue him to take it in hande As touching his facte some there bée that woulde excuse it and to that effecte cloake it straungely with certaine allegories But what néed therfore any such excuse to be made séeing that bothe God hymselfe pursueth after him béeing a fugitiue and Ionas also for his owne parte confesseth that he hath offended And truly if we will somwhat narowly weighe the matter it shall easyly appeare that this trespasse of his hath many branches For fyrste of all he denyeth obedience vnto God and so offendeth agaynst the chiefe principle of true godlinesse which straightlye commaundeth all the senses of the fleshe yea and
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
rather a perplexitie For Ataph is as muche to say as to couer and to hide or to wrappe in And by translation it is applyed to the Soule for that it when as dangers are imminent on euery side séemeth so to be wrapped soldē in with an huge heape of eares and intricate thoughtes that a man can appointe no certeintie how to deale euen in his owne matters Hereof doth Dauid complayne when as in the Psalmes he saith Hovv lōg shall I tosse thoughts in my soule and sorovve in my hert al the day long And againe VVhy arte thou troubled O my soule and vvhy arte thou so disquieted vvithin me Neyther is it to be doubted but that Ionas béeing in the whales bellie was tossed wyth hys thoughtes as it hadde bene with terrible byllowes and coulde not certaynely determine with hymselfe what were beste to bée done But when as saith he my soule was thus wrapped in and now being ouercome with sundrie cares was cothing away I thought vpon the Lorde This was not a vain or flitting remembrance suche as nowe and then springeth vp in the mindes euen of the vngodly but such a one as meditated both vpon the promises of God and also on the couenaunt it selfe together wyth his olde benefites the considering whereof dothe wonderfully encrease faith exciting them to ardent prayers and full of confidence who before tyme gaue ouer in temptations Therefore addeth hee And my prayer came in vnto thee euen into thy holye Temple Wheras although by the word Temple he meaneth the Heauen which is called the palace and throne of God for that therein his maiestie and puissaunce dothe chiefly appeare yet neuerthelesse doubt I not but therewithall he hath respecte to the promises made concernyng the Temple and the outward sacrifices whereby he confirmed his faith as lately hath bene sayde This then is his meaning Although in the depth of the sea I had my abiding within the bowels of the Whale yet had I in mynde bothe thée and thy couenant the seales wherof all that worship of the Temple ordeyned by thy appoyntment doth conteine And for this cause did I crye vnto thée neyther were my prayers in vayn but they pierced thorough the verie heauen and came vp euen into thy sight And here may we sée howe Ionas was occupied chiefly aboute two thinges For both he had in remembraunce God his promises and also beeing established in faith he poured out his prayers vnto the Lord wherby he craued for his aide Neither did he it onely at that presente but therwithall he learned that he muste also do the same afterwarde giueth out his owne example to be folowed of all men whiche oute of aduersitie couet to escape safe For this is the propertie of the godlie that although they be verie greuously tempted yet doe they neuer shake off all myndfulnesse of God but by the remembraunce of his promyses doe they staye vp their faithe and béeing instructed of Gods good will by his benefites doone of olde time they vse also for euer after to put their whole hope of saluation in him alone And this truly is the principal vse of all the benefites of God which he bestoweth either vpon other men or vpon our selues Neither shal they at any time be frustrate of their hope who soeuer wil imitate Ionas example For Blessed is the man sayth the Prophet vvhich trusteth in the Lord and vvhose hope is the Lorde Again Blessed is he that hath the God of Iacob for his helpe and vvhose hope is the Lord his god Psa. 17. Psa 146. Howebeit that Ionas mighte yet the more commende the doctrine which may be gathered by his example in the other part of this comparison he bringeth forth the mainteiners of superstitions compareth by a contrarietie their brickle and deceytfull estate with the felicitie of the godly They that holde sayth he of lying vanities vvill forsake his mercie Lying vanities that is to witte most fonde and deceiptfull vanities he termeth all that whiche men fansie vnto themselues of their owne brayne to putte any hope of saluation therein Vnder this title therefore may be accompted straunge gods idols superstitious worshippings mens ayde mens imaginations good workes or merites and whatsoeuer else of this kynde may be deuised For if wée will somwhat narowly view these things we shall finde them to be suche as that with Salomon we maye worthily exclame Vanitie of vanities and all is but plaine vanitie For as touching strange gods it is manifest that besides a vayne name they haue nothyng at all syth that in the nature of thinges they haue not so much as a being And bicause there be no gods at all it foloweth of necessitie that the images which are set vp for them be lykewise nothyng This verie thing the Apostle also noted 1. Cor. 8. As for the other that are reared vp to represent the true God what are they but mere lyes seeing it is a playn case that God can not by any image be represented VVhom vvil ye make me lyke crieth he himself by the Prophet and vvhome shall I be lyke Al caruers of images are vanitie and the things that they so couet profite nothing at al. They must beare record themselues that seing they can neither see nor vnder stand they shal be cōfounded VVho dare then make a god or fashiō an image that can do no good Many like places might here be brought in whiche for shortnesse sake we omit seing that such as reade the scriptures may be acquainted with thē euerywhere And as for superstitious worshippings it is euident that God cannot be so worshipped with outward thinges but sith he is a spirite he wil be worshipped in spirite truth Most fonde therfore is all that confidence whiche is placed in outwarde ceremonies And what need we to make any mention of mens helps and counsels when as Al flesh is grasse and all the glorie therof as the floure of the fielde Yea and Hieremie pronounceth all them accurssed which take fleshe for their arme And Dauids voyce is this Put not your trust in Princes being children of men for ther is no help in them Of lyke value also be all our works and merites For what may they merite who of themselues are not able so muche as to thinke a good thought and whose righteousnesse being like a filthy shroude patched of sundry ragges can not therefore stand in the presence of Gods iudgemēt For this reason doth the prophet rightly terme them lying vanities adding thys therwithall They that holde of them vvill forsake his mercie By this woorde Mercie he vnderstandeth euen God himselfe who how great soeuer he be is altogether mercie and in verie déede the mercie for men for that he offereth him selfe to vs neyther departeth from vs vnlesse wée fyrst forsake him as they do which holde of vanities that is whiche place not all hope of saluation in him
expresse signification he sayeth That he went to Niniue according to the word of the Lorde So that Ionas mighte haue sayde with Dauid It is good for mee O God that thou haste brought me lovve But that his obedience mighte appeare the more excellente here is interlaced a description of the Citie of Niniue with hese wordes Niniue vvas a greate citie vnto God namely of three days iourney Reporte is made of it that it was greate to God whiche some writers suppose to be the Hebrue phrase as those others be wherein the Ceders of God the mountaines of God are taken for greate and piked Ceders and mountains And of set purpose doth the holie Ghoste vse suche maner of speakings to giue vs instruction that it muste be ascribed to God alone whatsoeuer in this world is excelling or surmounting the residue But bicause this addition great is here set to with this parcell or letter Lamed which oftentimes is a signe of the datiue case I consente rather vnto their iudgemente whiche interprete that Niniue was great not onely by the estimation of men but also by the estimation of god And surely it must néedes be great vnto God séeing that therin he had appointed the chief seate of the monarchie which in no place else endured so many ages seing also that therin he thought good to shewforth a singular proof both of repentance also of his owne goodnesse As touching that whiche is reported of thrée dayes iorney or circuite it accordeth with the prophane writers which tel that it was in mesure foure hundreth furlongs which make vp the summe of fiftie myles We haue here to behold the noble corage of Ionas who when as before tyme he had felte Gods iust mighty hand yet now without any gaynsaying he sheweth himself obediēt Let vs imitate this Prophete and by no kinde of impediment be pulled backe from performing that duetie wherby we are bounde vnto god Ionas entreth into that citie whiche had conquered so many Nations and was ladie ouer the whole East and hauing walked therinto a days iourney peraduenture standyng in the middest therof he cryeth out There are yet fortie dayes and then shal Niniue be ouerthrovven And héere thou mayste not thinke that lyke a madde or braynsicke fellowe with confused and fonde clamoures hée thundered oute these only wordes but as in describing of the sermons of Iohn the Baptist and Christe the Euangelists do only note the sumni◠of that whiche with many wordes they dilated so doth Ionas here touch the chief and principall point of his owne sermon in expressing wherof he hath vsed a very exact declaration of all the circumstances And as much as may be gathered by the order of the historie firste of all he fette forth his owne vocation that the Niniuites might vnderstand how he was sente vnto them from God then afterwarde accused he their sinnes and shewed them that they had deserued within forty days vtterly to perishe with their Citie and nation We haue here in this place to obserue howe great the outragiousnesse of sinnes and wickednesse is in Gods sight For seing that there is nothing derer vnto God than man whom of his frée grace he created at the beginning and béeing lost redéemed him afterward again by the bloud of his sonne horrible of necessitie muste that guilte be whereby hée is moued to turne vpsetdowne whole nations together Nowe that this guilt is none other than our sinnes wherwith naturally we are delited and of many men are scarsly thought blame worthie it is more manifest than that it néede with many words to be declared And as touchyng the Niniuites that they deserued this terrible sentence only in respect of their sinnes euen God hymselfe testifyed in the beginnyng of thys booke when as he willed Ionas therefore to crie out against them bicause their cōsent in wickednesse was come vp into his sight So then hereout lette vs learne to iudge of the maners of this our age At this day reigne the selfe same wickednesses which as before was sayde in the first Homelie reigned among the Niniuites But so much the worser plighte are wée in for that in them wée are become so obdurate as that we can not abide to haue oure selues called into the right path againe neyther by gentle admonitions nor by sharpe threatenings yea I may say truly neither by manifest tokens of God now béeing angrie nor yet by his plagues that he layeth vpon vs. And suche is the peruersnesse of a greate sorte that they dare blame of too muche rigour and crueltie the preachers of gods worde if at any tyme they take in hand somwhat seuerely to rebuke vices Howbeit I am greatly afrayd least a greate sorte of vs beeing more soft than is méete sowe pillowes for so the Prophet termeth it vnder the armes bothe of our selues and also of those that are committed to our charge which in tyme to come wil be the cause of a common destruction vnto all For were it our pleasure to confesse a truthe wée can not denie but that this our age craueth bothe for Ionasses Iohns whiche mighte as it were poynte out with the finger the destruction nowe néere at hād the axe alreadie put vnto the roote of the trées for vs that can not repent lest God require the bloud of as manye as perishe at oure owne handes Looke Ezech. 3. and .33 But to retourne againe to our Ionas his preaching was not without efficacie For the people of Niniue beleued God and proclaymed a fastyng and arayed themselues in sackcloath as wel the great as the small of them In a fewe wordes he comprehendeth that notable chaunge of this so great a citie which in the wordes following he will declare set foorth more to the full Fyrst he sayth They beleeued God. Yet was it Ionas that preached vnto them who as we are assured was but a man Howebeit they beléeue God and not men as many as with faith embrace the worde that is preached by men For that word of Christe is well inough knowne wheras he sayth He that heareth you heareth me And the Apostle cōmendeth the Thessalonians in this respect that they receiued his doctrine not as the worde of man but as the worde of god And bycause the Niniuites beléeued Ionas when he preached the worde of God therefore not without good reason is it sayd that they beleued GOD himselfe And this truely is the beginning of true Repentaunce and saluation For as many as beleeue God they both acknowledge theyr syns to be such as they are estemed in gods iudgement and also from them they conuerte vnto God as whom they perceiue to be full of clemencie mercie And certainly of this vncurable conspiryng in wyckednesse whiche reigneth now adayes and wherby all men runne into ruine there is no other cause to be alledged than this that there are verie fewe whyche giue vnto the worde of GOD that credite that of
righte it deserueth to haue Secondely these Niniuite do also testifie their faith by outward workes For streight waye they proclaime a common fast and araye themselues in sackcloath These were in olde tyme the badges of outwarde repentance and were now moste conuenient for the Niniuites who without all doubte sinned chiefly in superfluitie in intemperancie and in hautynesse of mynde For it maye euidently appeare that they toke vnto them an earneste purpose to haue these faultes redressed séeing they begynne nowe wyth them selues altogether a newe trade of lyfe Of these thinges we haue spoken more in our commentaries vpon Ioell and shall haue occasion offered to speake more of them in the nexte homelie wherefore these fewe words for this time may suffise In this their example we shall haue to obserue how great the force and efficacie of the worde of God is These Niniuites whether ye haue respecte vnto them or vnto Ionas had al things heaped togither which mighte be any hindrance to theyr saith and repentance For their parents of whome they were borne were Idolatrers they themselues were nursed vp in superstitions and euen to that day had vtterly wanted the perfecter light of the knowledge of god Besides all this they were become proude by reason of theyr welth and conquests yea they were euē puffed vp with a vaine trust in their monarchie whiche nowe had flourished for the space of a thousand and thrée hundred yeres Neither were there wanting in this so superstitious a nation the craftie illusions of the deuill wherewith he had hitherto bewitched them to perswade thē selues that all things shuld remaine in estate good inough To these men came Ionas being a man that was a straunger borne of a people both hated and counted enuious hauing acquaintaunce with none of them neither yet set out with any outward glory and he bringeth a message which as it was excéeding sowre to delicate eares so if we will harken to carnall iudgemēt rather was the messanger to be pitied thā his message to be beleeued For who could possibly perswade him selfe that this most flourishing citie where against no ennimie at all was redy to make battaile mighte in so shorte space be destroied and ouerthrowen Yet were all these difficulties ouercome by saith which nowe shined in their minds by a serete working of the holy ghost by the which as soone as they are stirred vp forthwith they examin their owne liues they loke vpō the nature of God they call to mind the former examples of his olde iudgements and bycause they espie that many other nations haue sodeinly come to ruine for the same causes they rightly gather that their owne end wil be after the like sorte vnlesse with spéedy and vnfeigned repentance they appease Gods wrath In the example of these men we sée which is our way to walke in at thys present The worde of God is preached which both reproueth our wickednesses and stirreth vs vp to repēt Let vs heare it attentiuely examine oure manners whole conuersation of life thereby amēd those things which hitherto we haue don amisse turne with our whole herts vnto God and call for his grace so shal he mercifully receiue vs thorough Christ Iesu to whom belongeth thanksgiuing honor glory and dominion for euer Amen The eight Homelie ANd the tidings came vnto the king of Niniue which arose out of hys seate and did hys apparrell off and sate hym dovvne in ashes And it vvas cried and commanded in Niniue by the authoritie of the King and his Lordes saying See that neyther man nor beast oxe or shepe tast ought at al that they neither feede nor drinke vvater but put on sacke cloth both man and beaste and crie mightely vnto God Yea see that euery man turne from his euill vvay and from the rauenous extorcion that he hath in hand VVho can tell vvhether God vvill tourne and repente and cease from his fierce vvrath that vve perish not And God savve theyr vvorkes hovve they tourned from their vvicked vvaies and he repented on the euill vvhich he said he vvold do vnto them and did it not WHereas oure Lorde Iesus Christ maketh declaratiō vnto the Iewes of the repentance of the Niniuites he dothe not only reproue the Iewes for their contumacie but also thereby exciteth all men if they be desirous to prouide for their owne safetie to folow the example of this citie So then this historie is very worthy to be considered that by it we maye learne what is required of vs both priuately and publikely to be done In those things which in the former homelie wer expressed Ionas propounded the summe of the whole matter now in hand namely that the Noniuite beleeued God and turned vnto him testifying their repentance with outwarde signes that is to say with publique fasting and murning In this he setteth out more at large how and after what sorte they perfourmed it for he maketh mencion both of the example that the king him selfe gaue and also of the open proclamacion whiche béeing done he describeth the fruites of thys their repentaunce First he saith that the tidings came to the king of Niniue that is to witte the report of Ionas preaching wherwithal he had euen filled the greater parte of the citie For it is the maner of kings to haue many eares many eies and many hāds namely officers by whome they know administer all things And such of necessitie they must haue for that themselues without further helpe neither cā be present euery where nor suffise for the good ordering of all matters And here euen at the first is to be séene a token of a realme well gouerned in that the counsellours and other officers of the court withoute any further delay make relaciō to the king of this matter being of so great weighte although otherwise not so pleasant to the eare and then that although they iudge the matter to be suche as it is méete the king shoulde haue knowledge of yet do they not lay hold vpon Ionas nor accuse him as a disturber of the commō welth before the thing be thoroughly consulted of but plainly and withoute any frande make they report what is a doing in the citie Farre otherwise is the manner in many Princes courts at this day when as in a manner the whole deuise of them that are to giue coūsell is to make kings effeminate and to drawe them a way frō cares touching the common estate that they may thēselues rule al at their owne pleasure This fault Hose as also complained of in the kings that liued in his time Such kind of counsellors haue euermore an eye that Princes may vnderstande of nothing that mighte seeme gréeuous and vnpleasaunt vnto them but that euen in common daungers they may giue themselues carelesly to bankettyng and pastime They are therefore euer tickling their kings in the eares if there be offred any occasion to followe voluptuousnesse as did in time
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
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
whiche they sawe layd open before them both rich and very precious Neyther doth he without good reason so ofte make mention of the affliction and destruction of the Iewes admonishing therby that they committe no such thing against others whome they sée both vndone in goodes and their life also to stand in great hazard By these words therfore are confuted their reasons who if they espie any mens substance laide forth to the spoyle immediatly they also are snatching at the same Why say they should not I also get somewhat for my selfe whē as although I withold my handes yet some other will fall to catching of the same who peraduenture hathe not so muche right therevnto as we haue And this is it that God layeth to the charge of those Edomites For althoughe it be his pleasure to punishe the offences of some by warre and spoyling yet giueth he not euerie man leaue violentlye to rushe vpon them as neyther the father maketh his chyld subiect to the leude ordering and malapertnesse of all his seruantes although he be minded somwhat sharply to correcte him And continually shall that saying of God remayn ratified VVo be vnto thee that robbest others and art not robbed thy selfe c. Looke Esaye 33. Thirdly he addeth Stande not in the parting of the vvays or in the high ways to murther suche of them as are escaped nor take them prisoners that remain that is suche of the Iewes as are lefte in the day of theyr trouble In which place he reprehendeth the crueltie more than barbarous of the Edomites who not béeing satisfied with the destruction of the Citie and nation of the Iewes did yet carefully take héed that none should escape the hands of their enimies and béeing well acquainted with the outpassages situations of the places had a manner 〈◊〉 to entrap and take vp by the way suche as were fled and eyther deliuer them euer to their enimies or else to shut them vp and make them their slaues The lyke crueltie did the Prophets Amos blame the Philistines and Tyrians for at this day no doubt al they shall to gether with them be punished that imitate their maners as for example they doe which with too too muche ignominie entreate suche as are driuen out banished men from their own countrey they also that hauing repulsed such kynde of men from their selues offer them into the hands of their enimies they agayne who in tyme of common dearth practise vsurie and all maner of legier demain so abusing the publique calamitie of the néedie to fil the gorge of their owne gréedie lustes And what shal wée say of those kinde of men that compell suche as an escaped from the tyrannie of Antichrist to returne to wicked superstitions not suffering them to enioy Christian libertie These are plain shewes of the Edomitish crueltie which the Lorde will not suffer vnreuenged who accompteth it as done to himselfe whatsoeuer is doone against those that are his according to that saying VVho so toucheth you toucheth the apple of myne eye And agayn Saule Saule vvhy persecutest thou me Looke Zacha. 2. and 12. and Act. 9. Heerevnto nowe serue those thynges whiche nowe he addeth of Plagues that should surely follow therby to declare by what meanes he himselfe will bring to passe that afterwarde they shall not be able though they would to commit any such thing agayne For the daye of the Lorde sayth he is harde at hande ouer all Heathen By this daye of the Lorde is meant the tyme of reuengement when as he reuengeth the wyckednesse of the vngodly And hereof is often mention made in the Scriptures to teach vs that mortall mennes matters are not caried at all aduentures neyther that God is ignorant of the insolent dealings of the vngodly but that he hath alreadie a time appointed wherin both in this worlde he will punishe the sinnes of euery nation and sorte of men and hereafter also in that great daye drawe out the rigoure of his iudgemēt ouer al the vngodly together At this presente the Prophet séemeth to reason as the Logitians call it ab exemplo or à comparatis as though he shoulde say God will shortly punish all the Heathen Ergo he will also punish you seeing ye liue all after one sorte Or thus Syth God hath determined to punishe all the Heathen muche more will hée punishe you whiche in impietie and iniquitie excell all other And incontinentlye he setteth out the maner of their punishment saying As thou haste done to others so shall it be done to thee thy revvarde or hyre shall be revvarded thee euen vpon thy head For as of all other the lawe of like for like is most equal so is God wont chiefly to obserue the same in reuenging the iniuries doone to his people Now what he menaceth the Edomites withall in this place it shall streightways appeare if we consider what thinges he vpbraydeth them for For he affirmeth that they shal suffer the same thinges whiche the Iewish people suffred of them not long before And that this threat mighte the better be beleued he confirmeth it with an other argumēt fet ab exēplo whereas he addeth For likevvyse as yee haue drunke vpon my holie hill so shall all Heathen drynke continually yea drinke shall they and svvalovve vp so that they shall bee as though they had neuer bene In whiche place by the word Drinke many Interpreters suppose that there is noted the immoderate reioycing and wantonnesse of the Edomites who bicause Hierusalem was takē so hopped for ioye as drunken men are woonte to doe in a riottous banket so that this may be the meaning As you wātonly leaped for ioy vpon my holie Moūt Sion when my people was led away into captiuitie so shal you your selues also cause other nations in lyke manner to reioice when as the same Babylonians shall lay wast your countrey also and swallow vp all your substaunce so that there shall scarcely remaine any print or token of your nation But bycause this sense if it shoulde be examined word by word hath many things to farre fet I am of the mind that this place might more simply and plainely be expounded if we say that there is vsed in this place a turning of task from the Edomites to the Iewes whom the Prophet in this whole Sermon is about to giue consolation vnto if also by this word drinke we say ther are signified the affliction and punishements which God will lay vpon the vngodly Heathen As though he might say Euen as you whiche are my people and vpon Sion haue obserued the rytes and ceremonies which I deliuered for other your offences haue drunke of the cuppe of mine iudignation that I reached out vnto you by the Babylonians so shall also the rest of the Heathen be constreyned to drinke of the same cuppe yea to suppe it off euen to the dregges when as I am purposed to pull them out by the rootes Thys sense