suche a one to departe where as there is no vrgent cause bothe laufull and also from God aboue But let vs heare how God cōmandeth the Prophet Aryse sayth he get thee to Niniue to that great citie and crye out agaynst it for their vvickednesse is come vp into my sight This commandement hath thrée partes The first telleth whyther he must goe namely to Niniue that great Citie It was the regall seate of the kings of Assyria first founded of Assur as Moyses maketh mention in the fieldes of Aturia For the prophane writers are deceiued which leaning too much to the likenesse of the word wold ground thervpon that it was buylded of Ninus when as rather it is named after the Hebrewe toung Niniue which being expounded signifieth as much as Beautifull or pleasant And not only this booke beareth recorde of the greatnesse therof but also the Historiographers of the Heathen who write that it conteyned in circuite foure hundreth furlongs and that it was compassed or fensed with towers to the nūber of a thousande and fyue hundreth Howe it excéeded in wealth glorye and strength wée néede not to speake sithe that the whole space of more than a thousande and thrée hundreth yeares it was the seate of the kings of Assyria whose endeuour wanted not for the beautifying thereof all that whyle with the spoyles of the whole Easte And to that ende woulde God call it greate when hée gaue Ionas a commandement to preach there for that after a sorte by a kynde of preuentyng he woulde ridde this Prophete oute of all feare As thoughe hée shoulde saye I knowe howe greate how mightie and howe famous Niniue is yet will I haue thée go thither and bée my preacher there and as for the maiestie therof suffer not thy self to be dismayd therwith c. And surely this deuise of God deserueth not a little to be maruelled at who ieopardeth to so notable a Citie yea in déed to the whole monarchie of the Assirians Ionas being but one whose authoritie although it were of some value in Israel yet among alients and straungers from the religion of the Israelites coulde be of no force at all Howbéeit the same which god here doth was done oftētimes otherwhere also So did he sette Moses béeing takē but frō the flocke and now also a banished man againste Pharao and all the enchaunters of the Egiptians And Hieremie euen in his childhoode is called to fight with the worde of God agaynst kinges Princes priests and the whole people of the land Of lyke sorte was the estate of the Apostles who béeing but obscure themselues and vnskilfull of things before were made able to matche not only with men of their owne nation but also with the Heathen Philosophers and with the maiestie of the Romane empire it self And it is the maner of God for the moste parte to set foorth his worde to the world by base and weake ministers both to confound the hautynesse of the world and also to teache vs all respect of persons being layde aside to depend vpon his authoritie alone Although there was in déede an especiall cause of this ambassage which Hierome did well espye who writeth that Ionas was sent to the Heathen to the cōdemnation of the people of Israel For when as Prophetes many in number had nothing auailed among the Israelites by the space of many yeares God would nowe set foorth an example of easy beléefe and obedience amongest the Heathen whereby both the maiestie of his worde and also the obstinacie of the Ievves now paste hope of reclaiming mighte openly shew themselues And that this is the vse of this example Christe doth declare where as he affirmeth that in tyme to come the Niniuites shall arise and condemne the Ievves Moreouer as these things comprehende in them a manifeste figure of the callyng of the Gentiles so serue they also to instructe vs that God shall neuer want such as amongst whom his worde may bring forth frute and by whose examples they maye bée condemned whiche were wont to haue it in contempt and derision But chéefly the Fatherly goodnesse of God is here worthie the considering a certain example wherof is here sette before our eyes to beholde For as it shal be declared by and by the horrible enormities of the Niniuites were nowe growne vp to the full and had of long since deserued to be cut of by the rootes God might also haue executed punishemente vpon them so that no man coulde haue taken occasion to complayne of his rigour syth they had so filthily euen agaynst the lawes of Nature abused the victories gotten in so many ages Yet dothe the mercyfull Lord moderate his fiercenesse and in appoynting Ionas as an ambassadoure vnto them giueth out this as a plain doctrine that he was desyrous rather to correcte and amende them than vtterly to destroye them Neyther did anye other thing moue him thervnto if we consider the Niniuites saue his owne naturall compassion and mercie wherwith as we reade in the hundreth and third Psalme as a father hath pitie vpon his own chyldren euen so is the Lorde mercifull vnto vs and is not alwaye chyding with vs seeing he knoweth our estate perfectly ynough And the same that he wroughte among the Niniuites we our selues haue in experience both vniuersally to all and priuately to euery one for that it sufficiently appeareth how that God layeth his rodde vpon none whom he hath not first called vnto repentaunce by sundry warnings going before But so péeuishe and frowarde are wée naturally that wée in a manner eyther neglecte or else hate all Admonitions tyll the truthe of them is in dede confyrmed before oure eyes not without our greate smart adioyned to the same In the seconde parte of his commandemente GOD telleth what hée will haue the Prophete to d ee in Niniue Crye oute sayeth he agaynste it By thys woorde Crye he dothe not charge him to bestowe amongest them woordes of disturbaunce as it is the maner of drunkardes and raylers to doe but he commytteth vnto hym the preachyng of his woorde whereby fréely playnely and without all colour of flatterie to denoūce what God hath determined to doe with them So is Esay in his .58 chapter commaunded to open his throate wyde and to lifte vp his voyce lyke a trumpet that he myght shewe the people their offences and the house of Iacob their sinnes Ezechiel also is willed plainly to admonishe the vngodly least the bloude of them which perish in their owne sinnes be required at his handes And that this may truly be put in bre partely the nature of Gods worde giueth warning thervnto which being it self the light and the truth can awaye with no gloses of falshoode partely the corruption of mans inclination enforceth the same as whereby it commeth to passe that eyther wée contemne this worde or at the least we thinke it toucheth not vs at all vntill in verie déede it striketh
commendatioÌ„ assaiâ— euen in extreame daungers Most fonde are they therefore that laying the feare of God aside trust to suche kind of aides sith that in déede they may not defende Let vs rather learne to lay vp our hope in God who as Dauid confesseth bothe strengthneth the mindes with heroicall courage and addresseth the handes to warre and the fingers to fighte Looke Psalme 18 27. and .144 After he hath nowe taken away all trust in outward aydes he adioyneth a cause of their so great destructioÌ„ Bycause thou hast oppressed thy brother Iacob thou shalte be couered thy selfe vvith shame and perish for euermore Hee might haue rehersed many other but he rather made mencion of this as moste agréeing with the argument of this prophecie namely that the Iewes who were afflicted mighte take consolation therby vnderstanding that God woulde be the reuenger and punisher of suche Iniuries as they suffered And hée vseth such a word as amongst the Hebrewes signifieth not euery kinde of oppression but suche a one as is verie violente and ioyned with greate wrong as whereby a man is enforced to leaue his own place and goe his waye For he putteth in the name of Iacob therby to shew that this hatred is of antieÌ„t time long coÌ„tinuance which being begon a great whyle since by Esau is not yet satisfied wyth so many Iniuries as haue folowed these many hundreth yeares And that therefore it is nowe highe tyme for them to vndergoe suche Plagues as they haue deserued And these plagues he declareth shall not bée after the common sorte but hée threatneth them perpetuall confusion and bannishemente whereout they shall neuer bee restored agayne By this example let vs learne howe detestable an offence it is to oppresse oure neighbours and afflicte those whom God hathe ioyned vnto vs by a brotherlye league And truely suche is the condition of al Christians who are not brethreÌ„ in one only respect sith they haue one the selfe same father in heauen séeyng they loke for the same inheritaunce in heauen and moreouer through vnitie of faith and one Baptisme are members of the same body Loke Ephe. 4. 1. Cor. 12. An horrible trespasse therfore wil it be to persecute them that are suche and for tryfling iniuries to forgette so néere a knitting together as is betwene Christ and vs Wherefore laying aparte oure owne affections let vs loue one another that Christe Iesus acknowledging vs for his owne maye in tyme to come receyue vs to be partakers of his Kyngdome To whom belongeth thankesgiuing honour glorye and dominion for euer Amen The thirde Homelie IN the daye vvhen thou stoodest ouer against euen in that day vvhen the alientes caried avvaye his substance and strangers came in at his portes and caste lottes vpon Ierusalem thou also thy selfe vvast as one of them Loke not vpon the day of thy brother vpon the day of his alienation neither reioyce ouer the children of Iuda in the day of their destruction and opeÌ„ not thy mouth vvide in the day of their tribulation Enter not vvithin the gates of my people in the daie of their destructioÌ„ beholde them not in their affliction in the daye of their destruction and stretch not thy hande to their goods in the daye of their fall And stande not in the parting of the vvayes to murther such of theÌ„ as are escaped nor take theÌ„ prisoners that remaine in the day of their truble For the day of the Lorde is hard at hand ouer all Heathen as thou hast done to others so shal it be done to thee thy reward shall bee revvarded thee euen vpon thine head For likevvise as ye haue dronke vpon my holie hill so shall all Heathen drinke continually yea drinke shall they and svvalovve vp so that they shall be as though they had neuer ben AS god being a righteous iudge is wonte to punishe none withoute weightie causes so doth hée for the moste part reueale vnto men by his worde the causes of his plagues partly that they which be punished may vnderstande that they are worthyly punished partely also that by their examples others may be taughte what they must doe if they haue a desire to kéepe themselues from partakyng of the lyke And to this ende ought the prophecie of Abdias to be referred who after he hath threatned the Edomites with the destruction of their whole nation and spoyle of all their goodes hauyng therewithall confuted the whole confidence in outward aydes incontinently declareth also the principall cause of all â—â—ese euils namely the deadlye and vnreconciliable hatred wherwithal contrarie to the commen lawes of Nature they had persecuted the Nation of the Iewes béeing their brethren from the fyrste beginning thereof till nowe a thousand an hundred and threescore yeares and laste of all when as the Babylonians besieged them were the chiefe causers of their destruction and miserie In déede the Edomites had manie things that they mighte pretende for the excuse of their fact Namely that the Iewes peryshed not by theyr meanes but thoroughe theyr owne defaulte and that them selues dyd nothyng but that they were enforced to doe of Necessitie séeyng they coulde not otherwyse prouyde for theyr owne safetie Or else they mighte alledge that those Edomites which ayded the Babilonians were not sent vnto them by any authoritie but ran oute vnto them of their owne accorde as among nations accustomed to warfare is no seldome séene thing By which reasoÌ„ also many at this daye take in hand to excuse themselues yet in the meane season greatly set by such kind of men are coÌ„tent eueÌ„ for small rewards to be patrons of their cause To all these things therfore doth God at this present make answere to the full in such sorte maketh rehersall what they haue done what punishment they haue deserued that any maÌ„ may easily gather hereby what all suche may loke for as at these dayes imitate the maners of these men First of all he confuteth their excuse manifestly proueth that it was the Edomites the oppressed the people of the Iewes In the day saith he VVheÌ„ thou stodest ouer against eueÌ„ in that daye vvheÌ„ the alients caried avvay his substance strauÌ„gers came in at his portes and caste lottes vpon Ierusalem thou also thy selfe vvast as one of them The meaning of these wordes is this What auaileth it to denie that whiche I saw with mine owne eyes for that which there may be broughte forth so many witnesses For put the case that thou wast no partie in the destructioÌ„ of the Citie temple yet what reason moued thée to stand ouer against like an idle loker on wheÌ„ it was beaten downe of the Babylonians Yea rather wheÌ„ as they violeÌ„tly entred in into the Citie why wast thou séene vnder their banners Why also when as they deuided by lotte those that were taken captiue and the residue of the pray why wast thou as one of them Neither wanteth it
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
of this world is nowe growing to age and ruinously falling to destruction But chiefly let this example be noted of those that are called to be magistrates and that haue power of lyfe and death ouer suche as they gouerne For as euen nowe was declared by lotts and as it were God himselfe poynting him out with the finger was Ionas espied out yet for all that doe not the mariners headyly giue iudgemeÌ„t against him but first they inquire seuerally of euery thing lest perhappes they might determine any thing not sounding with right and equitie How much lesse credite theÌ„ ought there to be attributed to coniectures suspitions or witnesses when the matter lyeth vpon ones lyfe and estimation For notwithstanding coniectures sounde many times like vnto a truth yet do wée certainly know that verie often they deceyue Again that nothing is lesse indifferent and more deceytfull than suspition the Germaines can tell by a common prouerbe whiche is tossed in euery mans mouthe Wherevnto also accordeth that Gréeke verse testifying that greater misdéemings and vniust accusations growe of suspitions than of déedes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As concerning witnesses what néedeth any speaking sith that we are assured howe many men eyther are caried away by frowarde affections or not so greately holden with the conscience of an othe or else not of so bolde a spirite and so wittye as to bée able to couche all the Circumstaunces together whiche myghte serue to the full vnderstandyng of any cause in controuersye An excellent thing is it in déede to collect all things diligently into one heape but then is néedeful especially a ripe and aduised iudgement least whyle we goe about to punishe vices wée become supporters eyther of the lying coniectures or else of the malicious accusations impudently forged by other men And if no other reason wil serue yet at the lest let the example of God admonish the Magistrates who knowing euen at his fingers endes the impietie of the Sodomites yet sayth vnto Abraham I vvill goe dovvne novv and see vvhether it be so as by the reporte of the countrey it is come vp to myne eares c. God woulde thus speake of himselfe after the maner of men that wée might ponder thereby howe circumspectly magistrates ought to procéed in punishing the offenders Neither doth the scripture without great coÌ„sideration giue commendation of those kings in whose sightes the bloud of their subiectes was esteemed of muche price Psalme 72. But it is tyme that we returne to Ionas who now at the length béeing called backe againe into the right waye by the manifest iudgement of God doth stoutly and couragiously accomplish such things as tended to the saluation both of himself and others For first of all he professeth his faith and is not ashamed of his God euen amongst those whom before he had hearde calling vpon straunge goddes I am an Hebrue sayth he and I feare the Lorde God of Heuen vvhich made the sea and the drie lande In this worde feare hée comprehendeth the whole nature of true worshippe whiche in verie déede is reckened for none at all vnlesse wée be touched with an vncorrupte and earnest reuerence of the maiestie of god This confession that Ionas maketh he layeth against the rest in maner of a confutation as though he should say You reuerence and cal vpon diuers goddes of whome one is lord ouer the heauen an other ouer the lande an other ouer the sea but the God whom I reuerence is one God who as alone hée hathe made all things euen so shyning bright in his maiestie in the heaueÌ„s hath all things at his becke which same also hath chosen to his owne possession the nation of the Hebrues to whome in lyke sort he hath prescribed a true maner and order how he will be worshipped Howbeit these wordes of his are not directed to that scope as that therby he might excuse himselfe and aduaunce his owne godly zeale but in reporting thus much hée fyrste aggrauateth his horrible facte committed in makyng him his enimie by vnshamefull disodedience and backslyding who was a God well knowne vnto him from his chyldhoode in whose lore and lawe hée had bene continually brought vp For as by those things whiche followe it shall appeare he vttered all the faultes at once whiche hitherto we haue hearde he had done Agayne by this confession he establisheth himselfe with fure confidence to haue hys synnes remitted whiche in repentyng is chiefly requisite least otherwyse it degenerate into desperation as we are assured it happened to Cain and Iudas and suche lyke And here doth shewe foorth it selfe an excellente frute of Gods correction Before this Ionas had professed God with his mouthe and preached his word but béeing now of him called to a charge more dangerous in his owne iudgemeÌ„t he deuiseth to flée from the presence of God as though there lay little safetie in playing his ambassadour amongest prophane people And hauing now had experience of Gods chastising hande he returneth home againe to hym he setteth his minde on a fyre with the true feare of him he professeth him euen among the Gentiles and causeth them to embrace sincere Religion This effecte of Gods scourging doe all the electe féele who for the same commende the goodnesse of God in aduersitie and say with Dauid It is good for me that thou hast brought me lovve that I may learne thy statutes Happie is the man vvhome thou chastenest O Lord. Looke the Psal. 110. 94. Let vs also therfore be myndfull of these things and beare it the more paciently if at any time we be tryed either by sicknesses or warres or banishemente or other kynde of calamities For suche is the ouerthwartnesse of our nature that it dothe euen craue for the same least with thys worlde that can not repente wée shoulde perishe for euer But what did â—hese mariners when they heard Ionas make this coÌ„fessioÌ„ first of all They vvere exceedingly afrayde And what cause coulde there come so sodenly of so great feare Euen this that there shyned nowe to their myndes a knowledge more sincere of the true God whose mightie power they perceiued by this vnaccustomed tempest They heard also that Ionas fled from the sight of him and that in his seruice he was become a fugitiue such a one as God with good reason might pursue They cannot therfore warrant themselues any thyng luckie and fortunate vnlesse they restore Gods seruant againe And vndoubtedly they weigh there withall what plagues they haue deserued that haue alwayes hitherto neglected this god And this also is the very matter why they frette not nowe with Ionas but rather pitying his case whome alone they saw punishment wayted for they demaunde of him frendly what is best to be done wherby they might auoyde the rage of the seaswelling euery moment more than other This example is worthie of great coÌ„sideration For fyrst it reproueth the frowardnesse and vnbrydeled dissolutenesse of
it was committed Not withoute good reason therefore doe wée bewayle the wretched crueltie of thys oure age whyche so farre is set on fyre that with many it is thoughte but a playe and a pastyme to cut a mans throate For they will for moneye be hyred to runne oute a warrefaryng euen contrarye to the Lawes of the Countreye and wyll herein hunte after the greatest commendation of valyantnesse if they haue slayne the greattest number of menne of whome notwithstandyng they neuer susteyned any damage at all Howbeit very gréeuous sentence doth God pronounce against them by Moyses Deut. 27. Cursed is hee that taketh any revvarde to slea innocent bloud and all the people shall say Amen Nowe howe greate the force of Gods cursse is appeareth playnly hereby for that sodeynly almoste with all their substance they perish and become infamous as many as giue themselues to this bloudie kynde of vice Here againe note the excuse that these mariners do vse For thou O Lord hast doone euen as thy pleasure vvas Euen by this reason hope they to become innocente bycause in casting Ionas into the sea they are obedient vnto God who will haue it so done And in verie déede this reason is of verie great effect as wherby we may excuse both our sayings and doings seing it is certain by the Scriptures that the wil of God must be our rule for them all The same dothe also kéepe magistrates blamelesse when they pronounce sentence of deathe ouer murtherers adulterers incestuous persons blasphemers inchaunters false prophets and suche lyke whome God in his lawe hath commaunded eyther to be stoned or brent with fire or hanged on the galows or by some other punishement taken away For it is not in vayn that the magistrate beareth a sworde neyther ought he to be takē among the number of them that vsurpe the swoorde forasmuche as God hath giuen it vnto Magistrates to the end they may be executers of his iudgementes They may not therefore be dismayed by the peruerse opinions of suche as say It is a detestable thing that any man should be put to death for any kinde of misdemeanour do so highly aduance mercie that in the meane season they take all iustice away Salomons opinion was muche better when as he sayde The Lorde hateth as vvell him that iustifieth the vngodly as him that condemneth the innocent And as for the histories of Saule and Achab which most of all prouoked God by their preposterous pitie they are wel knowne Achab for that he had let goe Benhadad the king of Syris Saule bicause he had spared Agag the Amalechite bothe the whiche God had commaunded to be slayne Looke 1. Samu. 15. and .1 Kings 20. Nowe lette vs passe ouer to the other part of this place wherein is sette out howe manyfolde commoditie redounded to them all after they had shewed themselues obediente vnto god As touching the Mariners first the sea gaue ouer his vehemencie or rather rage if wée will leane to the true Exposition of the Hebrue worde And in this sense is danger or rage ascribed to the sea and other thinges without life for that they are also instruments of vengeance to them whiche by their sinning prouoke the wrathe of god By this example wée are admonished that it is a moste sure and readie way for the pacifying and turning away of all tumultes and daungers if such offenders be remoued from amongest vs as God beeing angrie withall doth with his iudgements pursue Thus after Achan who had committed sacrilege was slayn the children of Israell founde God mercyfull vnto them The posteritie of Saule béeing once ridde out of the waye the hunger ceased which God had sent in by reason of the Gabaonites whom Saul had afflicted In like maner Baals priestes the false prophets that liued in the tyme of Helias beeing destroyed bothe rayne and the blessing of God was restored to the lande of Israell These things ought they to haue remembred who at this daye syt in consultation for the pacifying of vprores and turning away of cōmon daungers They make theyr complaint in déed that the whole world is in disquiet and that the wrath of God dothe euery where shewe foorth it selfe but in the meane while they suffer such to iette vp and downe vnpunished as by whose detestable actes the wrath of God is alredie set on fyre Yea some there be that dare ascribe the cause of al these euils vnto the doctrine of the truth affirming that it is not possible otherwise to haue things in good staye vnlesse it be vtterly rooted out What maruel is it thē if those ships be continually in trouble and hazarde from whence good men are throwne out wicked men and such as God hateth being appointed to gouerne the sterne Moreouer not onely from ieopardie were the mariners deliuered but also wonderfully profited they in religion so that a man may see that the word of god which Ionas had sowen in their myndes broughte foorth suche encrease as Christe doth attribute therevnto in the Gospell For they who a little before being amazed with feare called vpon false and feyned Godds nowe stande in awe of Iehouah hymselfe the true God whose iuste and mightie hand they had alreadie experience of And thus obteyn they at this present the first principle or chief poynt of true wisedome which Salomon doth testifie to consist in the feare of the lord Yea they not only stand in feare of God but this feare and true religion they also professe with outward tokens of holines For they offred a sacrifice vnto the lord but what maner of one it was it is vncertaine Hierome vnderstandeth therby a sacrifice of prayse which Hoseas termed the calues of our lips Yet seemeth it that there is some other thing mente neither shall it be inconuenient if so be we shal vnderstand this place of some fyred sacrifice or if you had rather of some suche as mighte be eaten of And in that they sacrifice to the true God whiche among the Iewes was worshipped by the name of Iehoua with a long farewell renounce they their false gods Here is also mencion made of a vowe whiche in like sorte they vowed vnto god And this I suppose was no other thing but that they made faithful promise that they woulde perseuer in the seruice of this knowne God and at all seasons be thankfull vnto him Such duties as these be are they detters of that are deliuered oute of perils and haue felt the ayde of God. First they may not be proude or fierce mynded but conceyue in themselues an awe of God whose roddes they haue tasted on and the same awe not seruile but free such as beséemeth children which beeyng ioyned togyther with a loue of God may retayne them still in a careful studie to obey Then let them testifie this religion with outwarde déedes and offer those sacrifices cōtinually vnto him whiche
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
and so study to come in fauoure with him againe Wherefore whatsoeuer suche things shall happen they must dilligently be marked least while we neglecte them we also suffer losse of oure owne saluacion Moreouer we are admonished that at Gods becke all things come and go For as in the beginning he created of nothing the whole frame of this worlde and afterwarde cladde the earthe with all kinde of plantes and cornes and also by the power of hys worde broughte foorthe things hauing life some liuing on the earthe some on the water and some other flying in the aire and all for mans vse So dothe he alone dayly by his diuine power create and preserue all thinges that serue to the susteining of mans life This thing are we taughte by manye places of the Scripture amongst whiche those are chiefly worthy of remembraÌ„ce which are conteined in the Psalmes Thou O God saithe Dauid sendest the springs vvhiche become riuers that they may runne among the hilles All beastes of the fielde drinke thereof and the vvilde asses quenche their thirst Beside them shall the foules of the aire haue their habitacioÌ„ and sing among the branches He vvatereth the hilles from aboue the earthe is filled vvith the fruite of thy vvorks He bringeth foorth grasse for the cattell and greene herbe for the seruice of men That he may bring foode out of the earthe and vvine that maketh glad the hearte of man and oile to make him a cheerefull countenance and bread to strength mans harte Psalm 145. Thou openest thy hand and satisfiest the desire of all liuing creatures And againe in the 147. VVhich couereth the heauen vvith clouds and prepareth raine for the earth and maketh the grasse to grovve vppon the mountaines VVhich geueth fodder vnto the cattell and feedeth the yong rauens vvhen they call VVhiche geueth snovv like vvool and scattreth the hoare frost like ashes c. But as he alone liberally geueth all these things that without any laboure so is he able also sodeinly to take theÌ„ away and to leaue vs destitute of al things necessary if so be that either our sinnes deserue it or it be nedeful for vs that way to be instructed For the same which here chaunced to Ionas namely to haue his wylde vine than the which at this instant he estemed nothing déerer taken away from him by the gnawing of one little worme wée also haue often in experience séeing that one frost or hayle falling within the space of one houre is of force inough to take vp the increase of an whole yeare one lightning comming down from heauen or burning rising of some other causes despoyleth vs of all our substance at once yea we our selues in a maner not knowing how our great wealth and abuÌ„dance melteth away euen within our handes Neither hathe God the ordering of these thinges alone but also he stretcheth out his hand as farre as to oure bodies and by hym commeth it to passe that eyther to muche heate or vnmeasurable colde or corrupt humours bréed diseases in vs wherwithall we are brought so lowe as that we sée euen death before our eyes He himselfe beareth witnesse hereof whereas Exod. 15. he sayth If thou shalt keepe all myne ordinances I vvill put none of these diseases vpon thee vvhich I brought vpon the Aegyptians Again Leuit. 26. I wil visite you vvith terrour svvelling and burning feuers that shal make your eyes dasell and your hearts to pine away And in an other place The Lord shal strike thee in the knees and in the thighes vvith a mischeuous botche vvhiche can not bee healed from the soale of thy foote vnto the croune of thy head c. And in this respect are sicknesses in the scriptures called by the name of scourges euen for that they are not layde vpon vs at all aduentures but by the singular determination of God whose custome is with them to threshe out the wantonnesse of our fleshe that he may the easilier hold vs in doing of our dutie Very profitable is it for vs diligently to be conuersant about the consideration of these things that we maye vnderstaÌ„d how that both prosperitie and aduersitie are sent vnto vs from God as well the one as the other For so shall it come to passe that neither we shal abuse the comfortable gifts of god nor yet murmure in féeling of our plagues which we are assured to be layde vpon vs by the iuste iudgement of God. Howbeit let vs passe ouer to Ionas sée what maner of man he shewed himselfe First as soon as the wild vine was sproÌ„g vp he is glad that not after a competent sort but so that he is almost beside himself for ioy For that dothe the Hebrue phrase importe which maketh mention that he reioyced with great ioye But as sone as he perceiueth it to be withered away and that he himself is tormented with the intollerable broyling of the sunne agayne he sorroweth and retourning to his former complaintes wisheth to die Neither stayeth he there but béeing demaunded of God moste stoutely defendeth he that his rebellyon and cryeth oute that hée hathe bothe iuste and vâ—â—yghtye causes why hée shoulde bée offended I doe vvell sayeth thée beeyng very angry in my selfe euen vnto the deathe that is to say The causes of my wrath are so weightie that I am not withoute good skill wearie of this my lyfe and oughte to preferre death before it By which example we ar taught how greate the force of affections is sith that they are so muche able to preuayle euen in holy men and worshippers of God as that they are not afrayde openly to sette themselues against God and do many other things vnsemely For who will not accompt it a verie chyldish thing that so great a Prophet is so ioyfull of a shrubbe as that he doth not once thinke for what vse God made it And his dooing is not only childish but also foolish for that when he sawe it withered awaye he is as sore disquieted as though there were none other shrubbe left thoroughout the whole worlde or that the lyke chaunce neuer hapned before Now where as he is angrie for such a things sake as hath no life he deserueth the name of a mad man but where as he quarelleth with God his doing is ioyned with manyfeste impietie The selfe same things are at this day also put in practise very commonly For if ther happen any thing vnto vs according to our owne desire streightway we giue our selues to such an excessiue reioycing as that we neither acknowledge God to be the bountifull giuer of this good thing nor yet ponder in our mindes what vse wée ought to take therof But if it so fal out that God plucketh awaye the same from vs againe forthwith we are in such sorte swalowed vp with sorow and heuinesse that we run headlong into desperation as though in the whole world there could no way be deuised wherby to releue
our necessitie Nowe if any man dare be so venturous as to reproue and blame this our follie and impaciencie then are wée not ashamed to defende our owne cause and to bring oure action against God as though contrarie to right and equitie hée had taken from vs somewhat that was our owne before As for example sake if any die with whome by béeing conuersant we haue before tyme reaped muche cōmoditie or such as by nature are with a néerer bloud of loue linked vnto vs namely parentes children wife kinsfolkes and those also that haue stand vs in stead of suche The like is to be séene also if our goodes be either burnt with fire or by tempestes ouerwhelmed so perishe or if we féele any other losse of our substāce And this verily is not only an vnséemely point but also very farre dissonant from the dutie of a christian In déede it is lauful in aduersitie to lament to be sory and to complaine therfore for God hath not made vs stones or stockes as though wée should be touched with no féeling of grief yea wée reade also that euen Christ him selfe wepte was heauie vnto the deathe and made an heauie complainte vpon the Crosse yet suche a christian moderation is therwithall to be vsed as may lifte vp our myndes somwhat higher to the contemplation of the iudgements of God so shal we streightway not only vnderstand that he hathe doone all thinges both with Iustice and also in good order but therwyth bée driuen to confesse that the corruption of oure Nature didde enforce that hée shoulde deale wyth vs as alreadye hée hathe doone and no otherwyse But what dothe GOD at this presente According to his owne goodnesse although Ionas moane were farre out of square yet is he contente to beare therewith howbeit that is doone in such sort as that euē by the testimonie of his owne mouth he conuinceth him of sinne and errour that he was run into and also setteth foorth vnto him the true meaning vse of this Chria Thou sayeth he desirest that the vvylde vine shoulde be spared vvheron thou bestovvedst no labour nor madest it grow vvhich vvas a budde but of one night and faded avvaye in an other And shoulde not I then spare Niniue that great Citie c. He vseth a comparison wherein both he conferreth Ionas with himselfe and also the wylde Vine with Niniue and the rather to persuade he maketh manie membres of this comparison Fyrste thou whiche art a man mortall not in thyne owne power or libertie wouldest haue the wilde vine spared by the shadow wherof thou enioiedst some pleasure and should I which am an Eternall God and Lorde of all things not spare them whome I allow and whose repentaunce verie greatly I delite in Again thou wouldest haue the wilde vine spared whiche is but a shrub without sense and doest thou accompt it as a fault in me for that I spare a Citie whiche consisteth of men for whose sake I created not onely shrubs but also heauen and earth together with all things conteyned therin Thou didst but headily loue this wylde vine whiche grew vp without thy labour trauayle and shall not I beare louing affection to the Citie Niniue which through me is come vp to so great a renoume Besides this thou art sorie for a little plant whiche sprong vp in one nightes space and withered againe in one day but in the meane season woldest haue Niniue ouerthrowen whiche attained vnto that maiestie that now it hath scarsly in some hundreth yeres Moreouer the wilde vine with the shadowe thereof was profitable to none besides thy selfe whereas Niniue is in maner of a shadowing harbour for many thousands of people liuing vnder the defence of it may also hereafter serue to set forth my glory Againe the wilde vine was a shrubbe that bare no frute but in Niniue besides men and women that are come to full grouth there are an hundreth and twenty thousand infants and an innumerable store of cattell also which may be applied to very great vse Finally the wilde vine perished alone withoute the damage of any other thing but Niniue by hir ruine should drawe to destruction togither with it selfe many other cities and in a manner the whole empire of the East These and suche like matters are conteined in this comparison whereby Ionas is so conuinced as that he hath nothing lefte him whereby to shape God an answere againe Howebeit there are in this place some things that deserue singularly to be considered First here shineth forth the incredible goodnesse of God who so paciently beareth with this Ionas although he were a quareler and rebellious Neither dothe he only beare with him but also instructeth him yea he attempereth himselfe to the stubbornesse of his nature and in suche sorte dealeth with him as that whether he will or no he wresteth out of hym a confession of the truth and so calleth him from his wandering home into the right way againe Where I beséech you is such a master to be found that will with so great lenitie beare with his seruaunt yea although he were suche a one as whose seruice he could not be withoute The like goodnesse of God brightly shewed it selfe in time past towarde Dauid whome by Nathan he broughte to that passe that after the same sorte he confessed his owne detestable facte And in the Gospell Christe dothe likewise conuince Simon of his erroure and beateth backe the arrogante confidence in oure owne righteousnesse Adde herevnto that he so conformeth him selfe to our rudenesse as that although most fondly we question and sometime also very bitterly we scoffe at those things which he speaketh vnto vs yet for all that can he not abide so to be kepte off at the staues ende but many times either dissembling the matter or else frendly and couertly blaming this our péeuishnesse he cōtinueth stil the giuing forth of such lessons as the knowledge wherof is very necessarie vnto vs for the obteining of saluatiō Of this lenitie many exampls are to be found in the gospel amōgst which those especially are excellent very comfortable which are propounded in Nichodemus and the woman of Samaria Loke Iohn the .3 and .4 Cha. Both these points before mēcioned we haue at this day commōly in good experiēce sith that either outwardly by examples or inwardly within our mindes by the inspiratiōs of the holy ghost he beateth vs down whē we murmure against him When as againe we either malapertly contemne the doctrine of saluaciō or shamefully séeke to infame it yet doth he not so giue vs ouer but chaungeth himselfe as it were into al formes leaueth no trade of teaching vntaken in hand whereby to make vs apt scolers redy to receiue his instructions But suche is our owne frowardnesse and the vnhappie estate of our age that all this notwithstāding many will not giue place who in time to come shall suffer seuere punishment for such contumacie