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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	day_n	law_n	sabbath_n	5,869	5	9.7215	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16696	Newes from Niniue to Englande, brought by the prophete Ionas vvhich newes in plainlye published in the godly and learned exposition of Maister Iohn Brentius folovving, translated out of Latine into Englishe by Thomas Tymme minister.	Brenz, Johannes, 1499-1570.; Tymme, Thomas, d. 1620.	1570 (1570)	STC 3601; ESTC S108281	65,005	180

his fayth whether hée bée king or subiect maister or seruaunt father or sonne according to the saying of saint Paule There is neyther Iewe nor Gentile neyther Barbarous nor Sythiā neyther bonde nor frée neyther man nor woman but all are one in Christ Iesu 3 Thirdly the king is not content to doe penaunce himselfe alone and to begin to leade a new and godly life but also he constituteth a puplike and generall ordinance in the Church that other men likewise might imbrace godlinesse For first of all he proclaymeth a generall fast not onely of men but also of beastes Sée sayth he that neyther man nor beast oxe or shéepe taste ought at all and that they neyther féede nor drinke water Then hée commaundeth them to put off their costly apparell and mourning wyse to array themselues in sacke Furthermore he commaundeth them to praye generallye saying and crie mightily vnto the lord Last of all he appoynteth a sermon or proclamation to be made of repentance saying Sée that euery man turne from his euill way and from the wickednesse he hath in hande Here we haue an excellent example of this godly king from whom al other kinges and princes may take examples of their calling There are manye which thinke that mundane or seculer princes as they terme them ought not to deale in matters Ecclesiasticall but onely in matters pollitique But this example and many other examples of Dauid Salomon of Iosophat of Iosias and likewise many sayinges of holy scripture doe testifie that princes ought specially to haue a care of matters Ecclesiasticall It is not required at their handes to preache but it is required at their handes to appoynt preachers and to sée that the woorde of God be preached sincerely For it is not ynough for Princes that they themselues are honest godly and vertuous but they ought to labour and to séeke by all meanes that their subiectes may also be honest godly and vertuous For as the good man of the house hath not done his duetie if he onely here sermons and leade a godly lyfe but must also séeke to traine vp his familye in true godlinesse and vertue euen so kings and princes haue not sufficiently discharged their duetie in directing their owne footesteps aright vnlesse they haue a farther regard to the pathes of their subiects But nowe let vs sée by the Text what things are here to be noted 1 First the king with his Citizens are clothed in sackcloth sit in the dust while they go about to repent them of their sinnes But what are those workes a satisfaction for sinne are sackcloth and ashes of such force before God that he respecteth them and for them turneth from hys wrath and punishment Nothing lesse truely For otherwise it were but vaine that God had promised his sonne from the beginning of the worlde to be the satisfaction for sinne and at the fulnesse of tyme to haue sent him to suffer death for sinne For he might then haue shewed vs sackcloth and ashes by the which our sinnes might haue béene done awaye But the matter is farre otherwise For the sinnes of the Niniuetes and our sinnes are farre greater than that they should be forgiuen of God by putting on of sackcloth or by sitting in the dust It was necessarie to the satisfying for sinne that the sonne of God should not put on sackcloth but that hée should suffer death that he should not sit in the dust but that he should hange on the Crosse What is ment then by the sackcloth and dust which the Niniuetes vsed They are not thinges able to pacifie the wrath of God but they are true signes of confession of sinnes and argumentes of contricion which is had for sinne In the King the throne was a signe of maiestie In the Citizens the hie and precious seats in the temple were signes of dignitie But nowe the king placeth not himselfe publiquely in his kingly throne but sitteth with his Citizens in the dust of the earth or in base and vncomely seates to the ende they might openly declare themselues for their sinnes to be vnworthy before God of their maiestie and dignitie and to haue deserued death and destruction The King and his Citizens had their sumptuous and precious apparell on festiuall dayes at mariages and at other solemne méetinges with the which they did bewtifie themselues and excell other men But nowe they put on vile and base apparell to the ende there might séeme to be no difference betwéene the king and his magistrates and other common people and also to declare that they thought themselues vnworthie of their bodily apparell by reason of their sinnne Therefore sackcloth and ashes are not satisfactions for sinne but they are onely argumentes of the acknowledging and confession of sinnes before God. The sinfull woman wherof Luke speaketh when she came and besought Iesus to haue hir sinnes forgiuen hir shée wept yet notwithstanding by this wéeping she did not put away hir sinne Esau also wept when Iacob had preuented him of his blessing yet notwithstanding he did not therby put away his sinne And Christ sayth In the vtward partes there shall be wéeping and gnashing of téeth and yet neuerthelesse there shall be no satisfaction there 2 Secondly the king commaundeth a generall fast saying neyther man nor beast shall taste ought at all neyther shall they féede or drinke water But he commaundeth not a fast as though thereby sinne should be forgiuen and the wrath of God pacified as the hypocrytes imagine of fasting but he commaunded it first to the ende the fleshe might be brideled by sobrietie then to the ende common banqueting might be omitted whereby they myght more conueniently come togither to publique preaching and prayer Wherevpon also it is added in the commaundement let euery man cry mightily vnto god These are the publique prayers or suffrages which in solemne wise were obserued and vsed of our elders not one houre but the whole day It were necessary therefore that men should abstaine from meate all the daye long to the ende they might bée readie in the Church So Iosaphat proclaymed a fasting not to satisfie thereby for sinne but for publique prayers sake which were appoynted to call vpon God in extréeme perill So in many other places of the scripture fasting and prayer are ioyned togither to the ende wée might knowe that fastings were appoynted as a preparatiue vnto prayer 3 But what meaneth the commaundement giuen for oxen and shéepe and other beastes to fast Hath God respect vnto the fasting of beastes There is nothing lesse ment truely but they are commaunded to fast in that sense and meaning that beastes were commaunded in the lawe to haue rest on the Sabboth day Thou shalt doe no worke sayth the Lorde on the Sabboth day neyther thou nor thy cattel nor the straunger that is within thy gates For rest is required of cattell on the Sabboth day that by that occasion men might

to cut woode fell into the water This affection is naturall not sprong vp in our flesh by chaunce but by the wisedome and secret councell of god created ingraffed in vs What then doe we learne by this Surely by this sensible affection in vs we learne and are admonished of the insensible and inuisible affection of God towarde vs For if we greatly sorowe for things lost and destroyed which we notwithstanding neyther created nor made let vs vnderstande and knowe that the Lorde doth much more sorrow for men which he hath created and for whose saluation he hath sent his onely begotten sonne into the worlde to suffer death Wherevpon by the mouth of the Prophete he sweareth saying I liue and will not the death of a sinner but rather that he turne from his wickednesse and liue So in the nine and fortie Chapter of Esay he teacheth vs to knowe the affection and loue which he beareth towards vs by the affection of a mother towardes hir childe saying Can the mother forget hir childe that she bare and not pitie the sonne of hir owne fleshe And though shée doe forget yet will I not forget thée So also he propoundeth his loue before vs to be knowne by the affection of a father towards his sonne in the .xj. Chapter of saint Luke saying Which of you being a father of whom if the sonne shal aske bread will giue him a stone If ye then being euill can giue good thinges vnto your children how much more shall your father of heauen giue the holye spirite to those that desire it of him So lykewise in the fiftene of Luke by the Parable of the housholder which sorowed for the losse of his sheepe and by the Parable of the lost groate is set forth vnto vs the excéeding loue of God towardes lost men that is towardes sinners that they might be brought to repentance and saluation Wherefore our affections are ordeined of God to be domesticall preachers vnto vs and to teach vs how God is affectioned towardes vs and to make vs féele the affections of God which otherwise are insensible and inuisible Furthermore when as it is sayde that God spared and had compassion vpon the Citie of Niniue for so many thousands of men which knewe not their right hande from their left there are diuers expositions Some expounde those that knewe not their right hande from their left to be infantes and children Othersome thereby vnderstande the common and simple sort of people But the first opinion is best allowed namelye that they were children as yet not come to age of discretion Notwithstanding we must not think that God spared those infants and children for their innocencie for although children and infants be innocents before men yet they are not innocents before god bicause they are conceyued and borne in sinne But he spared them for two causes The first is bicause he is gentle and mercifull It is neyther sayth S. Paule in the willer nor in the runner but in the mercie of god Moses also eryed and sayd Lorde Lorde God mercifull and gracious long suffering and abundaunt in goodnesse and truth and kéeping mercy in store for thousandes forgiuing wickednesse vngodlynesse and sinne and not leauing one innocent visiting the wickednesse of fathers vpon the children c. The second cause why God spared the Innocents was for that the auncient men of the Citie though not all yet the greatest part repented at the preaching of IONAS God therefore spared the Infants for the elders sake which repented As appeareth by that which he sayth in another place thus Shewing mercie vnto thousandes in them that loue me and kéepe my cōmaundements For as God was woont to destroy children and Infantes for the wickednesse of their forefathers as appeareth in the time of the floode in the destruction of Sodome and in the ouerthrowing of the Amalekyts So he was wont to spare blesse and preserue Infants for the godlynesse of their forefathers and elders Wherefore if Parentes wishe well vnto their children and woulde bestowe great benifits vpon their children they shall not néede to scrape great aboundaunce of rythes togither for God will blesse and prouide for them if so be that Parents themselues liue godly and vertuously in their vocation 3 Last of all wheras he addeth Beside much cattell We may not thinke that it is spoken as though God spared such a Citie for the brute beastes sake and that he so much regarded them It cannot bée denyed but that God after a certaine maner hath a care ouer beastes and cattell As we may reade in the lawe where it is sayde In the Saboth day thou shalt doe no maner of worke neyther thou nor thy sonne nor thy daughter and in the ende he addeth neyther thy cattell that is within thy gates And in the hundred and fourth Psalme it is said he bringeth forth grasse for the cattell Yet notwithstanding God spareth not men for the cattles sake but he spareth the cattell for the mens sake As we may read that the beasts of the earth are destroyed for the sinnes of men as in the floode in Sodome in Amelecke So also we may reade that beastes were and are preserued for the godlinesse of men as in the .xxviij. Chapter of Deutronomy If thou shalt harken vnto the voyce of the Lorde thy god Blessed shalt thou be in the towne and blessed in the fieldes blessed shall be the fruite of thy body and the fruite of thy ground and the fruite of thy cattell the increase of thine oxen and the flockes of thy shéepe c. Wherefore whosoeuer thou be that wilt haue thy cattell thy goodes and substance preserued blessed and increased thou shalt not néede to vse sorceries nor Witchcraftes but sée that thou thy selfe be godly and that thou perseuer in thy calling so shalt thou bée sure and safe in the lande so shall God blesse thée and thy posteritie for euer This we haue passed ouer the Historie of IONAS in the which there are many things to be obserued and noted but specially these First in IONAS we haue an example of the infirmitie and weakenesse of all men and euen of those which are the holyest and the saintes of God for we sée the disobedience of IONAS his terrors and feares in the Whales belly his indignation also and griefe at the repentaunce of the Niniuets But notwithstanding bicause he obeyed the calling of the Lorde and perseuered in the same he is miraculously saued and preserued Last of all we haue an example of repentaunce in the Niniuets by the which we are admonished that although we grieuously offend the diuine maiestie of God whereby we deserue euerlasting destruction Yet notwithstanding we ought not to dispaire of our saluation but rather repent vs truely and vnfaynedly of our sinnes For the gate of heauen alwayes standeth open to receyue penitent sinners And Christ himselfe standeth in the same contynually inuiting and calling suche vnto him saying Come vnto me all ye that labour and are heauie laden and I will ease you Wherefore to him with the father and the holy ghost thrée persons and omnipotent immortall wise and inuisible God be all honor praise glory and dominion nowe and for euer Amen Repent Englande in time as Niniue that Citie did For that thy sinnes before the Lorde are not in secret hid FINIS 1. Cor. 14. 4. Reg. 14. Math. 12. 1. King. 15. 3. King. 13. 1. King. 15. The text Cap. 1. Gene. 18. Gene. 19. Luke 1. Math. 1. Exod. 3. Exod. 19. and .20 Deuter. 4. 1. Reg. 3. Exod. 25. Daniel 7. Genesi 37. Iosephus lib. 3. de antiquita cap. 12. Ezech. 1. Cap. 1. Math. 13. Math. 17. Cap. 3. Cap. 4. A manifest token of Gods loue towards vs. The text Two thinges here to be considered Of flying from the Lorde Cap. 9. Exodus 15. Cap. 4. 4. Reg. 14. The Text. 2. King. 11. Luke 22. 1. Cor. 11. Ierem. 18. The text Actes 26. Psal. 107. The Text. Inuocatiō Roma 1. The vnlading of the shippe Math. 18. Lottes Prouerb 16. Ecclesiastes 10. The Text. 1. Peter 4. EZech. 9. Iere. 25. Numb 25. Iudges 7. The text Gene. 15. Esay 44. and .45 Esay 53. Respond EZech. 33. Psal. 33. Ier. 3. lamen Math. 10. The text Embryon is the vnperfit shape of the child being in the mothers wombe The text This Psalme consisteth of seauen verses Iohn 16. Psal. 34. Psal. 50. Iohn 11. The text Math. 10. Two causes of afflictions Math. 10. Iob. 1. Cap. 9. Psal. 55. 4. Reg. 14. 1. Cor. 1. Iohn 5. 6 Math. 26. Daniel 3. The Text. Ioell 2. Actes 2. Rom. 10. Math. 26. Actes 7. The text Iohn 5. Cap. 1 The Text. Math. 13. 1. Cor. 14. Two maner of prophecies Hiere 48. EZechiel 18. 2. Tim. 2. Rom. 11. The text Nouation heretikes Hiere 3. Hiere 18. Luke 15. Math. 19. 4. King. 14. Galath 3. Chap. 18. The ende of fasting The Text. Hiere 26. Thessa. 5. 1. Iohn 3. 4 Kin. 14. The yoke of Monkerye Psal. 115. Psal. 14. Coloss 3. Luke 17. Genesis 27. Math. 25. 2. Para. 20. The fast of beastes Exod. 20. 2. King. 15. Daniel 3. The text Esay 58. Iames. 1. Psal. 102. Cap. 18. Math. 23. Math. 12. The text Math. 18. 1. Peter 4. Ioel. 2 Esay 28. The Text. Luke 5. Luke 8. Psal. 127. Psal. 121. Psal. 91. Esay 43. The Text. The ende of affliction 3. Kings 19. The text Rom. 1. 4. Kings 6. Esay 49. Luke 11. Luke 15. Exod. 34. Exo. 20. 1. Kings 15. Psal. 104.145.147 Deutr. 28. Math. 11.

teacheth vs the true and perfite way to repent For the Scripture sayth the people of Niniue beleued in the Lorde This is the true and certaine way of repentaunce to beléeue in the Lorde The which thing being vttered and spoken Epicures and contemners of true godlynesse can scarce refraine laughter estéeming that there is nothing more easie to be done than to beleue in the lord But I would not that we should erre For whē fayth in the Lorde is required of vs let vs knowe and vnderstande that a worke no lesse hard heauenly and diuine is required of vs than was the creation of heauen and earth If a man should say vnto thée make heauen and earth thou wouldest thinke that a worke impossible and aboue thy strength were required of thée But when it is sayde beléeue in the Lorde a thing no lesse impossible is required of thée then the creation of heauen and earth Impossible I meane it is to fleshe bloud but not impossible to the spirite and spirituall force The which thing to explicate let vs take the example of the Niniuetes For where as it is sayde that they beléeued in the Lorde it is ment that they beléeued the sermon which IONAS made at the commaundement of the Lorde that it was the true diuine and heauenly voyce of god But how hard a thing it was to beléeue this many thinges doe declare For first of all if we haue respect to the person of IONAS although he were counted a great Prophete among the Israelites yet notwithstanding he was not of so great authoritie among the Niniuetes whiche were vncircumcised Gentiles It is maruell therefore that they sayde not what haue we to do with that Iew that straunger what meaneth that fugitiue and runnagate fellow hath God talked more with him than with our Bishops and high Priestes If it had béene the purpose of God to ouerthrowe our Citie woulde hée not sooner haue reuealed it to our King or to some of our chiefe rulers in the Citie than to this runneawaye iewe But neither the Citizens nor the Magistrates nor the King himselfe obiected any suche thing to IONAS but simply beléeued his worde as the worde of god Wherefore it is manifest that they were stirred vp to beléeue not by humane power but by heauenly force euen by the spirit of god Furthermore if we marke the text well when it sayth They beléeued in the Lord it shall easily appeare that fayth is not a humane worke but a diuine worke For to beléeue in the Lorde comprehendeth thrée things 1 The first is to beléeue that the lawe of God is true when it reproueth vs of sinne and condemneth vs for sinne and pronounceth vs to be guiltie of all as well corporall as eternall punishmentes But to beléeue this is not a worke of the fleshe but a worke of the spirite Let vs beholde therefore the sermon of IONAS There are yet sayth hée fortie dayes and then shall Niniue be ouerthrowne This is a sermon of the lawe which is in effect as if he had sayde You Niniuets ye are vngodly men and the moste wicked sinners in the whole world Wherfore God within fortie dayes will so ouerthrowe and destroye your Citie that ye shall be cast both body and soule into hell To take such a sermon in good part and to beléeue the same to be true is not of the flesh and bloude but a worke of the holy ghost For men being left and giuen ouer vnto their strength cannot abyde to be reprehended much lesse to be tolde that they shall bée damned Wherefore if they pacientlye beare reprehension and acknowledge their sinne and damnation it is manifest that they are indewed with the power of the holy ghost 2 Secondly to beléeue in the Lorde is to beléeue the promise made to Abraham as concerning Christ that is to beléeue that the remission of our sinnes our lyfe and saluation is eternall true and infallible But to beléeue this cannot be brought to passe in man but only by the holy ghost For it is not a worke of the flesh or of humane wisedome but only of the spirite of god Let vs therefore once agayne consider of the sermon of IONAS There are yet saith he fortie daies and then shal Niniue be destroyed Although this sermon séemeth only to be a sermon of the law yet notwithstanding he which vnderstandeth the lawe of God aryghte he vnderstandeth also that in this sermon is conteined the sermon of the Gospell of Christ For Paule as concerning the law sayth The law is a schoolemaister vnto Christ Wheresoeuer therfore the lawe doth condemne vs there doth it referre vs vnto Christ that wée might be deliuered from damnation Moreouer S. Paule sayth The scripture that is the law of the Lord hath concluded al things vnder sinne that the promise of the faith of Christ Iesus might be giuen to those the beleue That is to say The law bringeth vs to the knowledge of sinne not that we shoulde perish in sinne but that we shoulde be referred to Christ by fayth and by him obtayne saluation Also the Lorde by the mouth of Ezechiell sayth I will not the death of a sinner but rather that he turne from his wickednesse and lyue But the law threatneth death to the sinner yet not that hée shoulde perishe by death but to the ende he might be stirred vp to come vnto Christ by fayth and so obtaine lyfe So this sermon of IONAS includeth in it selfe the Gospell of the séede of Abraham as concerning Christ For he woulde not that the Niniuets should perishe but that they shoulde be conuerted to the séede of Abraham which is Christ by faith and might haue in him remission of sinnes and eternall lyfe To beléeue this is not a worke of the flesh but of the spirite 3 Thirdly to beléeue in the Lorde comprehendeth also in it selfe to beléeue the commaundementes of the Lorde to be diuine and that it is necessarie to exhibite vnto them obedience by faith and to bring forth the true fruites of repentaunce namely the acknowledge of our sinne and fayth in Christ To doe this also we are vnable without the ayde of Gods spirite For we cannot truly obey the commaundements of God vnlesse the Lorde encline our hartes therevnto by his holye spirite Wherefore when it is sayd in the texte that the Niniuets beléeued the Lorde it meaneth not that they only had a light beliefe and imagination of God but it signifieth that they shewed foorth these thrée things namely that they beléeued themselues to be sinners and that they deserued not only destruction but also eternall damnation Secondly that they beléeued to receiue pardon and forgiuenesse of their sinnes for the seede of Abraham onelye which was Christ whose Prophete IONAS was Thirdly it signifieth that they determined with themselues euer after to auoyde sinne and to obey the commaundements of god This is that true repentance which God regardeth and which obteyneth