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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	according_a	affect_v	affection_n	21	3	6.0473	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17683	The lectures or daily sermons, of that reuerend diuine, D. Iohn Caluine, pastor of the Church of God in Geneua, vpon the prophet Ionas, by N.B. student in Diuinitie. Whereunto is annexed an excellent exposition of the two last epistles of S. Iohn, done in Latin by that worthy doctor, August. Marlorate, and englished by the same N.B.	Calvin, Jean, 1509-1564.; Baxter, Nathaniel, fl. 1606.; Marlorat, Augustin, 1506-1562. Novi testament Catholici expositio ecclesiastica. aut	1578 (1578)	STC 4432; ESTC S109621	135,321	202

they will repent and then it followeth that my preaching shal be vayne And surely God wyl not be contrary to himselfe but wil shew forth an example of his goodnesse and mercy when he shall forgeue this people Againe let vs note that we doo wickedly when as without Iudgement we followe our zeale For there is some blinde furie which then carieth vs awaye Therefore although a thousande absurdities do come in our head when God commaūdeth any thing yet are our eyes to be closed as it were and alwayes we ought to folowe on in the course of our vocation because he wyll so moderate all euentes that they all shall tende to his glorie It is not our parte here to be to curious but this is our best meane that we let the euent of thinges alone vnto god It is our part indéede to feare and to be carefull but with all this our care ought to submyt it selfe vnto God so that it ought to suffice vs euen to pray This is the summe Now that he sayth againe that God doth repent him of euil We haue expounded it a lytle before euen that although he hath stretched out his hande yet he plucketh it in againe as soone as he findeth any repentaunce in men For euill here is taken for punishments God therfore although he might and that worthely lay vpon men extreame paynes and punishment he yet suspendeth his Iudgmēt and if they runne vnto him with true repentance by and by he is pacified and appeased And this is the repentance of God euen that what euer punishment and euil men haue deserued he doth of his owne accorde remitte so soone as men are displeased with themselues and repent Now it followeth vers 3 The text ¶ Therfore thou O Lord take I beseeche thee my lyfe from mee for it is better for mee to dye then to lyue Caluin HEre we sée how greatly Ionas chafed and waxed whotte in his zele For certainely this prayer cannot be attributed to fayth as certaine men thinke that Ionas mounted vp euen into heauen in the minde when so he prayed as if he feared not death but hauing put of all feare free and at libertie might offer him selfe vnto god But I doo not thinke that the affection of Ionas was not so loftie There is no vers 2 doubte in déede as we haue already sayde that he yet retained some sparke of godlynesse in him and I saye that this thing was sufficiently proued but o●s by the word of praying For if Ionas had burst out into the voyce of a desperate man this surelie had bene no prayer When as therfore he prayed notwithstanding he so spake it followeth that this was not the voyce of desperation but of to much anger or indignation wherin Ionas doth not moderate himselfe ▪ Finally this prayer procéeded of a godly holy zeale but Ionas in the manner it selfe or in going forwarde doth offende for he was euen paste himselfe ▪ when he preferred death before lyfe saying Thou Lorde take me awaie Fyrst it can not be without faulte that he is so headlong caryed to the desire of death For it is not in vs to passe out of this worlde but as long as God retayneth and kéepeth vs in this staye wherin he hath placed vs with quiet mindes we ought to abyde Who so therefore he be that with so great ardoncie maketh haste to death without do able he offendeth god Paul sawe that death were to be wished to him selfe but againe when he perceyued that his labour was profitable to the Church he was ●ntent with his lotte and preferred the good pleasure of God before his desire and so was he ready both to lyue dye vnto God. But Ionas cantrarie Now sayth he take away my soule this is one faulte another is when as he desyred to dye because God woulde spare the Nineuits Although he was touched with some sorrowe yet ought he not to ●a●e gone or rather to haue burst out thus farre that in the lothing of his lyfe he should wish after death But here hence we learne when once men let lose the rayne to vnaduised zeale whether they are caryed Ionas the holy Prophet which of late was tamed and subdued with so harde chastisement yet is caryed away headlong euen vnto the desire of death why because he thought that it fel out yll that he had denounced destuction vnto the Nineuits and yet the Citie continueth safe This example ought to restraine vs least we geue sentence rashlie of the iudgements of God but rather maye holde all our senses captiues least at any tyme such temeritie rashnesse shoulde burst out of vs because there is none of vs who condempneth not Ionas euen as he condempneth him selfe for he reuealeth not here his own prayses but he would here declare that he rashlie had iudged of that worke of god Well Ionas here confesseth his foolishnesse let therefore his experience be a lesson vnto vs that there is nothing more preposterous then according to our iudgemēts to determine this or that because this is when all is done the true wisedome to submytte our selues wholye to the iudgement of God. Nowe if any man here wyll moue a direction whether it be lawfull to wysh for death I aunswere brieflie that death is not to be wished for in the lothing of lyfe That is one thing I meane that to be lothing of lyfe when eyther pouertie or hūger or ignominie or any such thing doth make lyfe hatefull or odious vnto vs But if any man in the yrksomnesse and in the dyslyking of his shines be gréeued to remaine on the earth according as Paul sayth O miserable man that I am who shall deliuer me from this bodie of death He for certainetie shall conceyue a holie and godlie desyre so that that obedience wherof I spake he added euen that his affection burst not out as it were in despyte of god But who so is so affected let him suffer him selfe to be stayed by the hande of God as long as it pleaseth him Againe if any man wysh for death because he scapeth him selfe in tyme to come or dreadeth to vndertake any office or charge he verelie stryueth with god And such was the faulte of Ionas he sayth that death was more welcome then lyfe but why because the Lorde spared the Nineuits We sée then howe blinde he is and is caryed awaye with a mad motion violence to wysh for death Let vs therefore learne so to loue this lyfe that we be ready to leaue the fame as often as it shall seeme good vnto the lord Let vs learne also to wysh for death but so that we may lyue vnto the Lorde and may procéede in our course vntyll he himselfe bring vs vnto our ende Nowe here foloweth the rebuke of God. vers 4 The text ¶ And the Lorde sayde doest thou wel in being angry in thy selfe Caluin THere is no doubte but God so chyding Ionas

our mindes vnto that commaundement whereby the worlde was created and as yet at this daye is marueylouslie preserued Therefore that without any let or diffycultie that restitution which God hath promised maye florish and be of force with vs let vs remember that by his worde and becke the worlde was created of nothing and styll is susteyned But if that generall doctrine suffice not let this Historie of Ionas also come into our minde that God commaunded the Fysh that it shoulde cast out Ionas Whence then was it that Ionas escaped safe and sounde euen because so it pleased the Lorde because the Lorde commaunded And that worde at this daye retayneth the same efficacie therefore according to the power whereby it worketh all thinges we in tyme to come shall be raysed vp also from death Nowe it followeth The .3 Chap. vers 1 The text ¶ And the worde of the Lorde came the seconde tyme to Ionas saying vers 2 Aryse and goe to Nineueh into that great Cittie and preache vnto it the preaching which I commaunde thee Caluin HEre is a notable example of the grace of God set foorth vnto vs in that he vouchsafed to receyue Ionas into his former degrée honor for he was vnworthy to lyue But God not onelie restored him to lyfe but againe adorned bewtified him with the office and tytle of a Prophet This as I haue sayde Ionas gotte not but by the rare and singular grace of god For when he first fledde and shewed himselfe disobedient he depriued him selfe after a sorte of all fauour of God that he therefore recouered the office of a Prophet for certaintie came not to passe by his Desert This is to be noted in the first place when it is sayde That the worde of God came the seconde time And nowe the manner of speaking is to be marked because diuerse wayes is the worde of God directed vnto men For God speaketh to euerie one of vs but he speaketh after a speciall manner vnto the Prophetes whome he wyll haue to be Preachers and wytnesses of his wyll Therefore as often as God placeth any man in any perticular office he is sayde to direct his worde vnto him euen as the worde of God is directed to the Magistrates when as they are bidden to exercise the authoritie committed vnto them So also the worde of the Lorde alwayes came vnto the Prophets because it was not lawfull for them to intrude them selues vnlesse they were called of god Nowe followeth the commaundement Arise and goe to Nineueh into that great Citie and preache there the preaching which I commaunde thee We see here that God repeateth againe the same thing which he dyd at the beginning that Nineueh is a great Citie to the intent that Ionas might take to him an inuincible courage and maye come thether well aduised For hereby it commeth to passe that many men very bouldly exercise their office for a time but soone after they faynt because the difficulties were not sufficiently foreseene of them And then when men finde more trouble then they thought at the beginning they euen faynt almost or at the least are vtterly discouraged Therfore the Lorde here in tyme and verie prouidently foretelleth Ionas howe harde his office shoulde he as if he had sayd I sende thée being a man vnknowne and of base estate and a forrenner that thou mayst denounce destruction not vnto a fewe men but vnto a great multitude and that thou maist haue a conflict with a most noble Citie and so populous that it maye seeme to be a certaine Region Nowe therefore we know why the praise of the Citie was added euen to be a great Citie for that Ionas might prepare him selfe to vndertake and passe through this battell least he afterwarde in the middest of his course shoulde faynt But marke that the feare of this thing euen that the Citie was great and populous dyd in the beginning woonderfully dismaye him insomuch that he fledde from the calling of god But nowe he is nothing moued with the greatnesse of that Citie but constauntlie he followeth the Lorde whether he calleth him we sée therefore howe fayth when it once hath gotten the victorie in our hartes doth mount aloft ouer all impedimentes and contempneth all the greatnesse glory of this worlde Nowe by and by is there added vers 3 The text ¶ And Ionas arose and went to Nineueh according to the worde of the Lorde Nowe Nineueh was a great Citie of God of three dayes iourney WHen Ionas mētioneth that he tooke his iourney to come to Nineueh according to the commaundement of God Fyrst of all here he showeth as I haue sayde already howe great the power and efficacie of faith is For although Ionas casteth in him selfe the greatnesse and pryde of the Citie Nineueh yet of so great courage is he that he forgetteth that he is but one man obscure and vnarmed but by and by he taketh to himselfe those weapons which might beate downe all the power of the worlde because he knoweth that he is sent from god He set God on his side whome he knoweth to be the author of his calling And hereby commeth it to passe that with an hye and vnfeareful minde he despiseth all the glorie of the Citie Nineueh Whereby we sée that Iohn sayde truely that our victorie consisteth in faith whereby we ouercome the whole worlde And with all Ionas declareth howe greatlie he profited vnder the correction of god He was seuerelie chastened and we knowe that many vnbeleeuers waxe the more obstinate and harde harted by punishment and doo euen spew out their madnesse and poyson against God But Ionas here quite contrarie sheweth that that chastisement was profitable to him because he was reclaymed vnto the obedience of god He went forwarde therefore according to the commaundement of God that is he respected nothing else but that he might obey God and suffer him selfe wholy to be gouerned of him And out of this place also we gather howe well the Lorde prouideth for vs and our saluation when as he correcteth our contumacie or disobedience although his chastisementes be verie sharpe yet be-because so great profit ensueth we know that there can nothing better come vnto vs as Dauid speaketh in the Psa 119 then to be humbled vnder the hande of God. This alteration of Ionas therefore is vnto vs a noble spectacle of our profit which the Lorde alwayes respecteth as often as he handleth those that be his any thing sharplie For surelie otherwyse cannot eyther the arrogancie or rebellion eyther the dulnesse or the slouthfulnesse of this our flesh be tamed and reclaymed Well nowe also we knowe howe Ionas gathered to him selfe such fortitude euen because he had by experience tryed in the bellie of the Fysh that euen in the middest of a thousande deathes there is yet in God helpe sufficient to recouer health and safegarde And because he knewe that the extremities of death

of his infirmity because Ionas might more simply haue set downe and noted his ioye then his sorrowe But he playnely expressed his vehemencie and excesse in eyther affection that we might know that hée was carried away with his passions so that in the smallest matters he was to angrye or els being putt vp with ioy he kept in that also no measure and thus muche both of his ioye and sorrowe Nowe in that he sayth that he prayed as he sayde a little-before he onelie vseth that Hebrew word which signifieth to wish He wished sayth he in his harte that he might die It is therefore credyble that Ionas was so ouerwhelmed with sorrowe that he lyfted not vp his mynd any more vnto God and that we sée that he was not forsaken and vncared for of god Now by and by it followeth vers 9 The text ¶ And God saide vnto Ionas Doest thou wel to be angrie in thy selfe for the Gourde and he saide I do wel to be angrie euen to the death Caluin HEre we sée that thus God kept himselfe close for a tyme and yet forsooke he not his seruaunte euen as he oftentymes looketh backeward vpon vs that is while we thinke that he hath forgotten vs he yet marketh what is done with vs to the ende that he may succour vs in tyme And therfore oftentymes when we are falling downe he withdraweth vs and setteth vs vp before we thinke that he is nere vs Such was the cace when he beganne to speake vnto Ionas For as we haue sayde dolour had so choked the mynde of the holy Prophet that he could not any more be lyfte vp vnto god Now therefore with himselfe he desired to dye and yet God forsaketh him not This is a rare example and shewe of the inestimable mercy of God which he vouchsafeth vnto hys people although they yet do cast themselues downe hedlong euen as Ionas here rushed into desperation and was not carfull for any remedye But God wayted not tyll he was sought vnto but he preuented that miserable Ionas yea and the destruction which he beganne to bring vpon himselfe saying Doest thou well to be so angrie for the Gourde As if he should saye that Ionas was to vehementlye troubled and disquieted for so small a matter And this manner of speaking is alwayes to be noted wherof we intreated at large yesterdaye because God doth not simplye chide Ionas or that he tooke it grieuousely that the Gourd was wythered For what then forsooth euen because he was angrye For in anger there is alwayes excesse when as therefore Ionas without any measure or moderation s● raged God worthely in him chastiseth this great vice Wel I will not now repete that which I spake yesterdaye howe that the faulte was made the greater because that Ionas not onely murmured for the perishing of the herbe but also because he geueth ouer himselfe and boyleth in anger without measure Which thing the aunswere of Ionas approueth when he sayde I doo well to be angry euen to the death Where we sée howe impudentlie the holie Prophet repelleth that admonition of God wherewith he ought yet to haue bene reuoked to a better minde He is not ignoraunt that it is God that speaketh Why is he not immediatlie stroken with feare why is he not moued with the authoritie of him that speaketh by and by to laye downe that crueltie of minde But certainelie euen thus is it wont to be when the mindes of men are once blinded with some preposterous affection although the Lorde thunder or lyghten from heauen they wyll not heare at least they wyll not cease violentlie to runne on euen as here Ionas doth When as we sée therfore an example of such contumacie in so holy a man howe much more ought eache of vs to feare let vs therefore betymes learne to kéepe in and quenche our affections and at the verie beginning to brydle them least if it shall come to passe that they burst out any long whyle we be also at the length euen to the last howre obstinate vnreformeable I do wel sayth Ionas to be angrie euen to the death God obiected onelie vnto his seruaunt Ionas the vice of anger Now Ionas so farre kotchelleth him selfe in his madnesse that he sayth that desperation is without sinne I sayth he doo not offend although I despayre yea although with a rageing furie I geue ouer my selfe vnto death yet I doo not offende Who would haue saide that this could haue come to passe or fallen out in that holie Prophet But by this so notable an example we are admonished what furious bruite beasts the affections of our flesh bée Nothing therefore is better then to restraine them before they gather any more strēgth then they ought For alwayes when any man hath cheryshed his sinnes this contumacie and obstinacie wyll follow But to be wroth or angrie euen to the death is so to lothe lyfe that of our owne accorde we geue ouer our selues vnto death Yet it was not the purpose of Ionas to kyll him selfe but although he abstayned from such violence he yet with settled mind wrought his owne death because he submitted not himselfe vnto God but with a blinde motion or affection was caried away Nowe it followeth vers 10 Text ¶ And the Lorde sayde Thou hast pittied the Gourd for the which thou labouredst not neyther madest it to growe it was the daughter of one night and as the daughter of one nyght it passed awaye That is it sprang vp in one night and in one night also it wythered away vers 11 And should not I spare Nineueh that great Citie in the which are sixe score thousande persons which cannot discerne betwene their right hande and their left and also much Cattell HEre God reuealeth for what purpose he sodainly brought vp the Gourde and then woulde haue it to perish and wyther awaye by the byting of the Worme euen that Ionas might learne that he dealt to vnnaturallie toward the Nineuits And although we sée that the holie Prophet fell into horrible affection yet after a sorte God hauing scorned him admonished of his follie For vnder the figure of the Gourd be declared howe vngentlie he desyred the destruction of so populous a Citie as was Nineueh But this simylitude séemeth not in all poyntes to agrée to the matter For Ionas sorrowed not for the Gourde but onelie had respect to him selfe and therefore he tooke it gréeuouslie that the comfort wherewith he was delyghted was taken awaye from him Therefore when it was discommoditie that so compelled Ionas vnto anger the similitude seemeth not wel to be applyed when as God thus reasoneth Thou wouldest haue the Gourde to be pittied and shoulde not I spare this great Citie Nay he was not carefull for the Gourd For if all the Gourdes in the worlde had there wythered he had neuer bene touched with any sorrowe but because he felte extreame daunger being parched with the excéeding heate of the Sunne therefore

helde vp by his stalke and this cannot agrée to an Iuie For the Iuie vnlesse it cleaue to a wall or a tree it créepeth onelie on the grounde it coulde not therefore be an Iuie Wherefore he ought not to translate it an Iuie He excuseth the matter thus that if he had put downe the Hebrewe name many would haue imagined it eyther to he a Beast or a Serpent He woulde therefore set downe some known name But he might also haue cast many doubts as thus what An Iuie is sayd to haue ascended ouer the head of Ionas and to haue geuen shadow vnto him how could this bée Nowe I maruayle why Hierom in one place sayth that that kinde of Trée was called in his tyme Cicijon in the Syrian tongue and in another place euen in his Commentaries he sayth that it is called in the same tongue Elkeroa we see that the same worde is quyte contrarie to the worde Cicijon But nowe when he aunswereth Augustine I doubt not but that he mocked him For he knewe that Augustine knewe not the Hebrewe tongue And therefore iesteth he with him as with a childe because of his ignoraunce in the Hebrewe tongue He séemeth ex tempore for his owne commoditie to haue imagined some newe worde and I doubte not but that he faigned it vpon a sodaine That there might be some affinitie betwéene the worde Kikijon and Cicijon But howe so euer the matter is whether it were a Gourde or else some small Trée it is not conuenient greatlie to contende howe it might so soone growe vp to that bygnesse Hierom sayth that it is of large leaues and that it increaseth to the greatnesse of a Vine braunche Bée it so but that is not sprong vp neyther in one daye nor in two no nor yet in three Therefore it must needes be some extraordinarie thing For neyther an Iuye nor a Gourde nor yet any small sprought or any other ●ree could so soone grow vp that it could couer the head of Ionas neyther dyd this onely herbe shadowe the head of Ionas but it is rather credible that this was added to the Booth which he had mad for himselfe Ionas then shrowded not himselfe onely vnder that herbe but when he could not sufficiently defende himselfe from the heate of the sunne then had he this helpe God therfore vnto the shadowe of the Boothe addeth also this small frée that by this meanes Ionas might be refeshed For we know that in those regions the sunne is burning whot And againe it was an extraordinary heate as we shall sée This is that which I was minded to speake of the word Iuye and I haue bene longer then I thought to be but because in tyme paste they brabled about that worde I thought to runne ouer those things which might satisfie euen the curyouse readers Now I come to the matter it selfe Ionas declareth that a Gourde or Cucumer or an Iuye was prepared of the lord There is no doubte but contrarie to the accustomed manner this herbe sodainely sprong vp that it might couer the Boothe of Ionas And this is my Iudgement But wée knowe that as often as God dealeth contrarye to the order of Nature yet he commeth vnto Nature it selfe This is not perpetuall but we shall finde for the most part that God so worketh that he both excéedeth the course of Nature and yet goeth not quyte from nature Euen as when he in the deserte would gather together quayles on a heape and geue fleshe to his people he raysed vp the Easte winde How often haue the windes blowed and yet neuer brought together such a multitude of byrdes This was therefore a miracle but yet God would not reiecte altogether the helpes of Nature For then he vsed the wynde but yet that wynde coulde not naturally bring those byrds with it So in this place I doubte not but that God chose an herbe which quickly might mount to such an height and yet he went beyond the acustomed course of nature In this fence therefore it is sayde that God prepared Kikijon and made it to come vp ouer the head of Ionas whereby it might be a shadowe for his head and might deliuer him from his griefe But that afterwarde there is sayde that A worme was prepared here also we sée euen that those things which seeme to happen by fortune or chaunce are not withstanding gouerned by the secret prouidence of god If any man saye that here is shewed not what commonly commeth to passe but what was once done I aunswere that althoughe God at that tyme would set out an example notable and worthy to be remembred yet is this perpetuallie true that euen the verie bytinges of wormes are gouerned by the wyl and determination of god So that neither herbe nor trée without his wyll can wyther euen as Christ sayth That two Sparowes lyght not on the ground without the decrée of the Father And thus much as touching the worme Nowe where as there is afterwarde added that VVhen the Sunne arose the next daie a winde was prepared hereby also we gather that the windes doo not aryse of their owne accord or by chaunce but are raysed vp by god There are in déede causes in Nature founde out why sometyme the ayer is calme and sometyme is troubled with windes but all these midle causes doeth the counsayle and wisdome of God gouerne so that that is alwayes true that Nature is not some certaine blinde motion and yet there is alwayes a lawe prefixed thereto by the will of god God therefore gouerneth by his wisdome and hande whatsoeuer commeth to passe This onely is the difference that those his workes that keepe their common course haue the name of Nature but his miracles when as God chaungeth the accustomed course doo not keepe still the name of nature but yet doo come from God himselfe being the author thereof Therfore as concerning this wind this is to be noted that this was not an vsuall or cōmon winde and yet the common windes are no lesse raysed dayly by the prouidence of God then this winde now blowed wherof Ionas here speaketh but God as thē wrought otherwise then by the accustomed course of nature as they saye and yet dayly he commonly kéepeth a continual tenor or rule in the order of nature Now must we sée why all this discourse is set downe Ionas confesseth that be greatly reiyoced when he was couered frō the extreame heate of the sunne And when the herbe was dead and withered he was striken with so greate dolour that he desired to dye Here is nothing superfluouse for Ionas both in his ioye and in his sorrowe sheweth how tender and prone he is to eyther part he confesseth his delicacie and tendernesse when he sayth that he was excéedingly gladde and againe when he sayth that he tooke such great sorrowe for the deade herbe that in the lothing of his lyfe he desired death There is secretly here included a free confession