The fyrste Homelie.

ALthough there be not verie manie things men­cioned of Ionas in the scri­ptures, Of Jonas, & what tyme he prophe­cied. yet is it euidente by the sacred historie, that he was a Prophet of no small accompt, as by whome God woulde forshewe vn­to the Israelites that felicitie, whyche [Page 80] in the tyme of Ieroboam the second, they did enioye. For so is it written of Iero­boam: He restored the coastes of Israell from the entring of Hemath, vnto the sea in the vvyld fieldes accordyng to the vvorde of the Lorde, vvhich he spake by his seruant Ionas the sonne of Amithay; vvhiche vvas of Cath Hepher. By which place it may bée gathered, that hée pro­phecied in the tyme of the sayd king Ie­roboam, or at the least not muche before while Ioas his father reigned, when as the estate of the Israelites was manye wayes gréeuously afflicted, and had néede therefore greatly to be comforted. Neuer­thelesse, of his Sermons that hée made a­mong the Israelites, there is nowe none extant. The reason is, for that they wer not so néedfull for the Church, séeing that the things contained in them, may easily be sette other where oute of the writing of other Prophets, whiche taught in the same tymes, or verie lyke. But by the singular prouidence of God, is this booke of such things as he did among the Nini­uites reserued for al those that come after: [Page 81] the authoritie wherof, how great it ought to be among the godly, partly we learne euen of Christ his owne record, who con­fesseth, Math. 12. that his Death and Resurrection were foreshadowed by Ionas, partly also also it may appeare by the matter entrea­ted of therin, as wherin al things cōcurre together which may serue to the perfecte institution of Godlinesse, and Saluation of man.

For when among the Niniuites, The argu­ment and vse of this histo­rie. Sar­danapalus béeing dead, (who of the more auncient authors is called Tonosconco­leros) there was made some alteration of the estate of the kingdome, but no order taken for the reformation of maners, ma­nie (as they had accustomed while Sar­danapalus reigned) running still headlōg into all kinde of vngraciousnesse, euen to their owne destruction: God of his singu­lar grace sendeth forth Ionas, whose ser­uice he had before vsed among the Israeli­tes nowe vnto Niniue, that he might de­nounce vnto this most corrupt citie suche punishment, as nowe for the sinnes ther­of, was readie to fall on the same. But [Page 82] Ionas misdoubting some peril to himself, deuyseth to flée away, and hauing taken shipping, maketh haste to an other place. As he is fléeing, god attacheth him by the way, by whose prouidence it commeth to passe, y ^e to stil the tempest he is faine to be cast into the sea, & béeing there swalowed vp of a fishe of a monstrous bignesse, is thrée dayes after restored to drye land a­gayn. And béeing then become more obe­diente vnto God, he goeth through with that cōmaundement, which he was char­ged withal concerning y ^e Niniuites. They hauing once hearde the determination of God, fall to repentance, and so escape the punishment, that hoong ouer their heades.

Now wheras Ionas complayned vpon God for altering his former iudgemente or sentence, God rendreth him a reason why he so did. This is the summe of this whole historie, whiche if we search to the bottome, it shall well appeare, that what soeuer maye serue to the knowledge of God and of mannes saluation, is contei­ned therein. For as touchyng God, here shyneth foorthe his Fatherly goodnesse, [Page 83] whiche is extended euen to al nations, se­ing that he had a desire to haue the Ni­niuites called from destruction, euen at such tyme, as he aknowledged the Ievves. alone, as it were for his owne possession. There is also no lesse token of Gods Iu­stice, in that he so sharpely punished his seruant Ionas, for the breache of his com­maundement. It declareth moreouer his puissant power, wherby he hath the soue­raigne power ouer all the elements, yea euē ouer the whales lyuing in the depth of the sea. As concerning oure saluation, how farre our whole force is from béeing any thing at all, to the deseruyng of the same, it is apparant inough by Ionas, who plunged himselfe so far, that he coulde not be haled out againe, but by the myghtie hande of God. Which same thing also (it is moste certaine) hath happened to ma­nye other verie holie men. Neuerthe­lesse, to those also that are dismayd with the guyltinesse of their owne corrupti­on, is Christe here offered, whose death and Resurrection (béeing suche, as wher­in the Scriptures do euery where testifie [Page 84] al stay of our saluation to be reposed) was declared before to bée shadowed in this most euident figure.

In lyke sort, what ways we must vse for the embracing of this saluation, wée are taught by the example of these Ni­niuites. They beléeue Ionas, preaching the worde of GOD: and that they doe beléeue him, their spéedie and earnest re­pentance beare sufficient record. So fynd they God foorthwith fauorable vnto thē. As manie therefore as laye holde vpon Gods woorde with a true Faith, and ex­presse this their faith with amendement of life and conuersation, shall in like sorte as these dyd, make God at peace wyth them selues. For, that it is a generall thyng whiche happened vnto these Ni­niuites, euē the Lord himself in the eigh­tenth chapiter of Hieremie teacheth by these wordes: Sodeinly vvill I speake a­gainst a natiō, & against a kingdome that I vvill vvaste avvay, root out, and destroy it. And if that people, againste vvhome I haue thus deuised, turn from their vvic­kednesse, I vvill also repent of the plague [Page 85] that I had deuised to bring vpon them. And in an other place, If the vngodly wil turne avvaye from all his sinnes that hee hath done, and keepe all my commaun­dementes, and doe the thing that is equall and right: doubtlesse hee shall liue and not die &c. Ezech. 18. Nowe séeing that this booke of Ionas teacheth the same, and doth not onely confirme the promyses of God with a moste pleasant example, but also in the same setteth foorthe the true way of repentance, most profitable, yea and excéeding necessarie shall the know­ledge therof be vnto vs at this day, when as in this last corruption of the world, be­ing nowe in a manner past al hope of re­couerie, verie manifeste tokens of Gods indignation against vs are to be séene.

This béeing spoken by way of a Pre­face, let vs now come to the exposition of this booke: The booke of Jonas wan­teth a title. whose beginning herein diffe­reth frō the rest of the Prophets, for that it wanteth a title, wherwithal they do as it were, marke and seale their Sermons. To say the truth, as for this it neded none suche, séeing that it is not occupied about [Page 86] propheticall sayings, but rather about an historie. And peraduenture it is not much awrye, which some do iudge, being of the opinion, that this little booke was taken out of some greater historical worke, and so placed in héere. For this copulatiue coniunction And, sette in the fyrst fronte therof, seemeth to import some such mat­ter. And (sayeth it) The woorde of the Lorde came vnto Ionas, The calling of Jonas to goe to the Niniuites. the sonne of A­mithay, saying: Aryse, and gette thee to Niniue, to that greate Citie, and cry out agaynste it. &c.

In which words he toucheth two thin­ges. Fyrst, he declareth, that by the sin­gular or peculiar commaundemente of God, he was sente to Niniue, to preache there. Secondly, he reherseth the com­maundement worde by worde.

As touching the fyrst, it may not light­ly be passed ouer, that althoughe he had before tyme vsed the office of teaching a­mong the Israelites, yet now he receiueth an especiall precepte, wherby he is char­ged to get him to Niniue. For we are ad­monished by this example, that those [Page 87] which are laufully called to the ministe­rie of Gods woorde, maye not therefore at their owne pleasure gadde abrode eue­ry whither, and preache at all aduentu­res, where as they thinke good themsel­ues, in this or that place. For it is certain that among the ministers of the worde there are certaine degrées, and that all haue not receyued the dignitie to be as Apostles, preaching euery where. Looke the fourth chapter so the Ephesians: yea neither the Apostles themselues vnadui­sedly wandred where they listed, but ha­uing Gods spirite for their guide, him they folowed, who somtime wold not suf­fer thē to go, whereas else they wer min­ded: Act. 13. &. 16 as in the historie of Paule and Barna­bas we may read. These things serue to cōfute such as violently dare rush into all cōgregations without respect, and whiles they chalēge to thēselues authoritie ouer al, they do with their frowardnesse & sau­cinesse, set all very néer in disquet. Herein in times past offended y ^e heretikes, when as either in secret priuately, or otherwise openly they disturbed the cōgregations: [Page 88] whose footsteps at this day the Anabap­tistes tread in: which when as with good right they cannot be ministers of any one Churche, neyther yet haue any lawfull calling, do neuerthelesse take vpon them to preache in al places, and do vsurpe au­thoritie to speake, yea although the ordi­narie ministers be present themselues.

And in this behalfe we can not excuse the immoderate dissolutenesse of the Ro­mish prelates, who when as they are not so muche as teachers of the Churche of Rome, yet presumptuously title themsel­ues Shepheardes of the whole Christian flocke: and at their owne luste, ordeyne lawes, which all other Bishops must be enforced to obeye. Yet did Chrysostome long since blame Epiphanius, Loke Socra­tes in his .6. boke, and Chapter. 14. for that, him vnwitting, and his aduice not being demaunded, he had called a Synode at Constantinople, there to condemne the bookes of Origen: he also foreshewed vnto him y ^e punishmēt that he shuld vndergoe, for so disquieting y ^e Church, namely, that he should neuer come home againe aliue vnto his owne Bishoprike. But what [Page 89] would Chrysostome doe at this day, if he sawe what turmoyle the whole world is in, and how all congregations are in ma­ner torne asunder, by the rash headinesse of Prelates? Moreouer, by this example is reproued their vntrusty dealing, which sende oute the trustie Ministers of the Churche vnto Popishe Councels, and as­semblies of tyrantes, vnder a pretence of defending Religion, and that they them­selues may be rid of them, do as it were, lay them open to be rent in pieces of wol­ues, whyles that they enioyne them to shew a reason of their Faith and of their doctrine, in suche places, where as they know well ynough that truth can take no place. As for any suche thing as this is, wée can not reade, that euer the Godlye kings did it. For neyther whē Esay prea­ched against diuers nations, did Ezechias sende him foorth to them: neyther yet by the cōmandement of the kings of Israel, but by the authoritie of Gods own mouth became Ionas a messanger vnto the Ni­niuites. And if it be not lauful for the mi­nister to bidde the Congregation farewel, [Page 90] whyche is committed vnto his charge, much more may no man compell suche a one to departe, where as there is no vr­gent cause, bothe laufull, and also from God aboue.

The cōman­demente of God to Jo­nas.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. He is com­maunded to go vnto Ni­niue. 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 y ^e prophane writers are de­ceiued, which leaning too much to y ^e 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 [Page 91] hundreth furlongs, and that it was com­passed or fensed with towers, to the nū ­ber 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 [Page 92] 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. Exod. 3. &c. 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.

[Page 93]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 cō ­demnation 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, Matth. 32. 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.

[Page 94] The goodnes of God to­ward sinnersBut 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 [Page 95] 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, He commandeth him to crie oute a­gainst Ni­niue. GOD telleth what hée will haue the Prophete to dee 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, [Page 96] 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 oure myn­des and consciences within.

Here therfore are all ministers taught their duetie, namely, that fréely, and with open mouth (as they terme it) they pro­claime foorth the same word, which they [Page 97] haue receyued of God, and that they care nothing at all for their reasons, whiche thinke, that eyther wée must somewhat beare with the wealthy estate of the hea­rers, or else forecast with our selues what perill is lyke to ensue. For Ionas mighte haue layde for his excuse eyther of these two at this present, and so muche the ra­ther, for that béeing a stranger, he is sent from suche a people as was hated of all men, to those, which as they were of very great force, so did they stiffely mainteyne olde enmities with the people of God. He is sēt also, not as in times past Moy­ses was, furnished with miracles, wher­by he might win himselfe credite among prophane men, but hauing the bare word of God for his armure. Neyther is hée charged simply to vtter the same, but as it wer an enimie or an ambassador, brin­ging with him tidings of warre, to crye out against Niniue, and to proclaime vn­to delicate eares, and as yet vnacquainted with the worde of God, that heauie and intollerable decréed sentence: VVith­in fortie dayes shall Niniue be destroyed. [Page 98] No doubt, this was a painfull and a sore charge. For put the case, that some one of Germanie should be called of God him­selfe at this day to go to Rome, and there in the audience of the Bishoppes, Cardi­nals, Kings ambassadours, yea and the Pope himself, to make open denouncing of the same, how much (I beséeche you) shoulde his preaching auayle? or what credite wold be giuen to his talk among those men, whiche with suche hatred as can not be pacified, haue alreadie for the space of these fortie yeares, persecuted Germanie, and as yet doe persecute it, for no other cause, sauing only the light of the Truth now sprong vp therein.

But as touching oure Ionas, his case might séeme so muche the more wrapte in daunger, for that the force of Niniue was greter at that time, than is the force of the citie of Rome at this day, which, be­sides the dignitie of the name, and the de­cayed monuments of auncient buyldings hath nothing else lefte of hir former re­noume. And as for Ionas, he was not so dull headed, but y ^t he might vnderstād all [Page 99] these things: as in the next Homilie it shal he declared: yet neuerthelesse doth he hear God saying vnto him: Arise, get thee to Niniue, to that greate citie, & crye out a­gainst it. So now let all reasons be set a part, which some at this presēt dare vse, in commanding the preachers to silence. The cause of this cōman­dement is expressed.

But let vs heare y ^e cause of this cōman­demēt, which in this third part he expres­seth, saying: For their vvickednes is come vp into my sight. Therfore is y ^e Prophet cōmanded to crie out against Niniue, bi­cause the sinnes thereof did crie out vnto god, & did now with their stink, as it wer, reach vp to heauen. This is ment of their outragious abhominatiōs: As for exam­ple, their sheading of innocent bloud, op­pressing of the poore, detestable lustes, and such lyke. So is it sayde, that Abels bloud cried out againste Cain, to God for vengeāce: and the horrible wickednesses of the Sodomites came vp to the sight of God. So doth the hire of the laborers by fraud kept back, cry vnto y ^e lord. Deu. 24. The sinnes of the Ni­niuites. Al which sinnes were to be found among the Niniuites. For they had enlarged the [Page 100] boundes of their Empire, by much bloud­shed, they had oppressed innumerable na­tiōs and people, and being enriched with the welthie spoyles of others, they waxed proude, gaue themselues to voluptuous­nesse, & ruled al things according to their wicked luste. They had besides all this, stayned themselues with vsuries, decey­tes, false iugglings, superstitions, & wor­shippings of Idols, moreouer with curi­ous and Magicall artes: wherwith, that the inhabiters of the Easte partes were thoroughly acquaynted, it appeareth by histories. But this was it, whiche filled vp the measure of their sinnes, that being made drunken with fortune, and famous by reason of victories, they also thoughte the immortall Gods were delited wyth these their vayne fansies. Yea, scarcely would they acknowledge themselues pol­luted with any sinne at all.

Hytherto God had borne wyth these their vices, not bycause he had lyking in them, but for that he woulde vse their ty­rannie as a meane, wherby to correct the iniquities of others (in whiche respecte, [Page 101] God calleth the king of Assyria, Esay. 10. the rodde of his wrath) and bicause he was minded by them to shewe foorthe vnto the whole world a most euidēt example, both of his goodnesse, and also of his iustice. But now when as things grewe dayly woorsse and worsse, he declareth, that their wickednes is come vp before him, and therfore com­mandeth Ionas to proclaime open warre against them, yea to denounce that verie destruction, which by their so great offen­ces, they had deserued.

Howbeit, The mise­rable estate of the sinfull. here doth offer it selfe to our consideration, the miserable and vnhap­pie condition of wicked men. The Nini­uites liue nowe in securitie, and please themselues, by reason of suche victories as they haue obteined: and in so great a­bundance of welth they applie their min­des to iolitie and voluptuousnesse: neither can they be persuaded, that any such perill might happen, as whereby their felicitie mighte be disturbed, yea though it were but for a season. And certainly, ther was no nation, which durst be so bold as to at­tempt any hostilitie againste that Citie, [Page 102] béeing the ladie of the whole East. Yet is their estate layd open to greater danger, than if all the people of the East partes had conspired togither against them.

But whereof aryseth this daunger? e­uen for that their sinnes were ascen­ded vp into Goddes sighte, and did nowe with their crye craue for his vengeance. For whyles they take their pleasure, and rouze vp themselues for pryde, other na­tions innumerable byte on the brydle for want, and béeing oppressed with their in­tollerable yoke, make their cōplaint vn­to the Lorde. The widdowes lamente for their husbandes that the Niniuites haue slain, the fatherlesse childrē mourne for their parentes that are lost, the stran­gers that are scattered here and there, be­wayle their miserable estate, béeing now by them dryuen oute from theyr natiue countrey, and possessions: So many al­so, as béeing eyther beguyled wyth the craftie wyles of the Vsurers, or béeing vndone by the wrongful sentences of the Iudges, haue loste theyr goodes, make pi­teous outcries of their hard chaunce.

[Page 103]To these complayntes the Niniuites giue deafe eares, and so the worlde may goe well with them, little regarde they, what calamities other susteyne. But in the meane season, there liueth and reig­neth a iust God, who (as he had often pro­mised) had of long since heard these com­playnts of the widowes, orphanes, stran­gers, and all others that were afflicted: and had now decréed to reuenge the iniu­ries done vnto them, with the destructi­on of the whole citie, and that within for­tie dayes. And nowe iudge you, whether they coulde haue bene in more mysera­ble case, than euen at suche tyme, when as of all men liuing they thought them­selues the happiest.

The same that is héere mencioned of the Niniuites, let euery one applie to him selfe, both priuately and generally, and men shall streightway vnderstande, that they haue no iust cause to be voluptuous in them selues, or cruell to others: al­though they séeme neuer so fortunate, by reason of their huge wealth, victories, or peace, that hath continued many yeares. [Page 104] 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.

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 [Page 106] with a vain knowledge of thinges to come: but that by threatning of pla­gues, they might wake them vp to repē ­tance: 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, The argu­ment and vse of this pre­sent place. to behold. For god sendeth forth Ionas to threaten y ^e 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.

[Page 107]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, Jonas fleeth from the pre­sence of God. 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.

[Page 108] Deute. 10.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, y ^t 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, Gen. 10. Psal. 45 72. Esay. 2 and 23. &c. 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. [Page 109] 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 [Page 110] causes draue him to take it in hande.

Jonas by fleeing offen­ded verye greeuously.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 reason also it selfe, to become subiect vnto the worde of God, thorough obedience of Faithe, and from the sayde woorde to bende, neyther to the righte hande, nor to the lefte. Deu­tero. 28. Moreouer, least he shoulde be en­forced to get him to Niniue, he shameful­ly shaketh of his function, whiche he be­fore had exercised in y ^e land of Israel. Be­sides this, he hath too too fond an opinion [Page 111] of God, supposing that the fulfilling of his commaundements, or the punishmentes due to the transgressors therof, may be a­uoyded by fléeing away. He doth also sin agaynste charitie, sith he mindeth not to call them backe from destruction, whome God by meane of his preaching, was de­sirous to bring to repentaunce. Euen as though he played the parte of an vntru­stie ambassadoure, that giueth them no warning, ouer whom present daunger is imminent, and that from their king, vn­lesse they make him satisfaction.

And here is apparantly set foorth howe great the corruption of mans wisdom is: séeing these, which are no meane or smal faultes, could fynd restyng place in him y ^e was so holie a seruant of God. The like examples also we haue experience of in Noe, Loth, Moyses, Aaron, Dauid, Peter the Apostle, and infinite others, whiche in the middest of diuers notable feates y ^e they had wrought, yea euen after many trauayles that they had manfully ouer­come, at length eyther were vanquished by impacience, and so gaue ouer, or [Page 112] finally stayned their names with moste horrible offences. This commoditie let vs take by them, that we despaire not, if any thing shall in like sorte happen vnto vs, after the fashion of men: And let vs yet in the meane season, watche continu­ally against the deceytfull baytes of the fleshe, and the deuill: hauing the truste, and hope of our Saluation, reposed in the grace of God only, who hathe appointed Christe Iesus, to be our satisfaction and righteousnesse. 1. Cor. 1.

The causes which enfor­ced Ionas to flee.As concerning the causes that droue Ionas to this attempt, there is no doubte but they were bothe many and dyuers: syth that, in suche commaundements as God giueth, whiche are more subiecte to danger, many things méete togither that plucke vs away from the dutie of obedi­dience.

First of all, it séemeth a new and vn­wonted thing, that a Prophet shoulde be sent foorth out of the land of Israel, to go to the Gentiles, yea it séemed altogether disagréeing from that prerogatiue wher­by God had graunted the plentyfuller [Page 113] knowledge of the lawe, and of his will, vnto the Iewes alone. The places are not vnknowne: Truly God is knovven in Ievvrie, his name is greate in Israell. Psal. 76. & 147. And againe, He shevveth his vvord vnto Iacob: his statutes and ordinaunces vnto Israel. And that of Moyses: Deut. 4. Onely is this great nation a vvise and vnderstandyng people. Wée knowe moreouer, that the Ievves greately aduauncing themselues vpon this their prerogatiue, did so muche disdayne all other nations, that euen af­ter they had receiued the holy Ghost, the very Apostles stode in doubt, whether the Gospel shuld be preached vnto them, and therfore was it requisite, that Peter shuld by a peculiar vision be instructed of thys matter. Act. 10.11. No maruel was it then, if it séemed straunge vnto Ionas hearing himself alone to be sent in message to the Gentiles. Furthermore it is certain, that feare and mistrust were stops vnto him: whiche same also might growe of diuers causes. He perceiued that he had done lit­tle or no good at all hitherto, among the Israelites, for, howe great the corruption [Page 114] was, while Ieroboam reigned, the ser­mons of Hoseas and Amos beare suffi­cient recorde. What hope could he then conceiue of prophane people? Again, let the matter fall out howsoeuer it should, he séemed euen layde open to daunger. For if the Niniuites beléeue not his preching, vndoubtedly he must eyther be slayne, or else with ignominie and reproche, vni­uersally of them all, be driuen out of the countrie: If they beléeue and amende, God will vndoubtedly spare them béeing once turned vnto him: so shoulde Ionas be accounted a lying Prophet, and per­haps, lose muche of his authoritie among the Israelites. And truly, that this thought came into his mynde, his owne testimo­nie will afterward declare.

By this example wée are admonished howe hurtfull a thing it is to admitte in­to counsel the reasons of the flesh, against the commaundements of God. For these being almost contrarie to the affections of the fleshe, easyly will it fynde out occa­sions wherby to cast of the gouernement of God. For that whiche here hapned to [Page 115] Ionas, it is euident, that it happened also to Moses and Ieremie, when they were firste called of the Lorde. And at this day, this one thing in a manner maketh both the ministers of Gods congregatiōs, graue Senators, and also mightie Prin­ces vnmindfull of their office, and negli­gente in executing thereof, for that they measure the commandements of God, by their owne reason, hauing respect, rather how the world is enclined, than how god hath willed. Let vs therfore being taught by the examples of so great men, learne to doe our duetie: and as for the successe, leaue it vnto God, who will neuer fayle those, that employ their trauayle in such vocation as he hath called them vnto.

In the second part is declared, God stoppeth Ionas as he is fleeing. how god méeteth him by the way as he is fléeing. He hurled a great vvinde into the sea, and there vvas a mightie tempeste, so that the ship vvas in ieopardie of going in pieces. So then god is y ^e author of tempests, who ruleth both the sea and y ^e winds. Which thyng the Gentiles partely acknowled­ged, when as they imagined Eolus to be [Page 116] lord ouer the windes, and Neptune ouer the sea. But more fitly doe the Scriptu­res put all these thinges vnder the domi­nion of one God, who gouerneth all thin­ges, without any petie gods to come and ayde him. Suche was the violence of this tempeste, that it enforced the maryners to make inquisition for the cause thereof, and to caste Ionas into the sea, as in con­uenient place it shall be declared.

Let vs now take foorth this lesson: how vain y ^e counsels of men be, wherby they would deuise with themselues to escape the hande of God. In good soothe, Ionas fléeth without the borders of his coūtrey, and hauing bidden the dry land farewel, he is carryed thorough the open sea: yet can he not, for all this, ridde him selfe out of Gods handes, who gouerneth both the sea, the windes, and also the fishes (as af­terward it shall appeare) and pulleth him backe againe, whether he will or no. Yea while Ionas fléeth one peril, he plungeth himselfe into many other, that are more gréeuous. The lyke also haue wée expe­rience of in oure selues: neyther is there [Page 117] any thing more common, than that they are in greate ieopardie for their sinnes, whiche would faine shake of all laboures and perils, that of right they shuld vnder­goe for the name of God. But how great fooles and wretches are we, that take no regard to marke these things, or else soone forgette them?

This nowe is worthie especially to be noted, that for Ionas sake beeing but one, For Ionas sake alone many are in danger. God wrappeth in so greate a danger the rest also of the passingers & mariners, & besides that, other shippes also, whereof it is lyke, there were greater store in the same sea. For whereas the Ievves saye, that the other safely passed ouer, I do vt­terly reiect it, Obiection. as a thing being impudent­ly forged. Some man will say peraduen­ture, that they were vniustly punished, who were altogether ignorāt of the wic­ked fact that Ionas had cōmitted, and had receiued him into their companie for no­thing else, but eyther for humanities sake or else to make their gain greater (which gaine also swarued not from the listes of honestie. Solution.) Howbeit God doth no man in­iurie, [Page 118] as whose Iudgementes are righ­teousnesse and truth. Nowe although at this present, in causing of this tempeste, God had regarde especially to this ende, therby to punishe the disobedience of Io­nas, & by a meane of calling backe, to hin­der this fugitiue of his iorney, yet might the mariners and other passengers ap­ply no small frute therout to themselues: amongst whom some [...]owed with vices; whiche ought thus to be corrected, some others fayth was this waye to be exerci­sed and tried: and finally, this example was a notable encouragement vnto god­linesse to them all. Moreouer, the know­ledge of God, which by this occasion shi­ned vnto them more cléerely, than it dyd before, made bountifull recompence for all the losse that they suffered of their goo­des and merchandise. And if is a plaine case, that in like examples the same rea­son is thoroughly to be marked, least we [...] ouer boldly againste God. Be­sides that, wée are taught by this experi­ment, howe daungerous a thing it is, to keepe companie with them that striue a­gainst [Page 119] the will of God: and how heinous­ly they sinne, whiche are ayders to suche as enterprise any thing againste Goddes minde. Ios. 7. For the sacrilegious and rash at­tempt of Achan beeing but one, all the Is­raelites were in daunger. So here for Io­nas cause alone, are they also in ieopardy, whiche knewe nothing at all of the tres­passe that he had committed. What shall then become of such, as giue their assent to the deuises of the wicked, or (which is more) shoulder the same foorth with their authoritie? What shall they also looke to bee rewarded with, who, when as they might departe from vngodly and super­stitious menne, doe notwythstandyng disobey. Goddes commaundement here­in, and all for thys cause, leaste they should eyther incurre the enuie of others, or else susteyne some losse of their owne substance?

But let vs passe ouer to the third part of this place, wherin is set out, what both Ionas and also the Mariners, Ionas being in danger sleepeth. together wyth the reste of the passengers dyd in this so great peril. Wheras first we haue [Page 120] to speake of Ionas. Hée had gotten hym down vnder the hatches, and there being heauie as it were with a dead sléep, gaue himself to rest. It may be thought a thing woorthie the wondring at, that neyther the giltinesse of his sinne, as yet freshe in memorie, nor the wearinesse of sayling whervnto he was not accustomed, nor yet the roughnesse of the tempest now alredy risen, could shake of his sléepe. Howbeit, suche is the nature of sinne, that it ma­keth vs carelesse, and vnmyndfull of all daunger, if we haue once passed ouer the first feare, wherewithall we were trou­bled for a while. Ionas feared nothing but Niniue, and hauyng forsaken his natiue countrey, he iudgeth himselfe nowe in safetie: as for Gods séeking after him, it is the furthest ende of his thoughte: and therfore as though the matter were very wel brought to passe, he frameth himselfe to sléepe. The very lyke thing may wée espie in Dauid, who hearing that Beth­sabe was great with chyld by meanes of his accompanying with hir, by and by is striken with a feare to runne in infamie, [Page 121] and deuiseth howe to cloke it: And when as Vrias béeing first slain, he had fetched hir home big with child, forthwith, al fear being layde apart, carelesly he sluggeth, & snorteth in vnlaufull lustes, vtterly vn­mindful both of God, & Gods vengeance, till that he is waked vp by Nathan, and together with the filthinesse of his horri­ble fact, espyeth also the danger, which by reason therof was readie to fal vpon him. And suche lyke shal they fynde themsel­ues, as many as will thoroughly viewe their consciences within.

Here therfore may we beholde, howe deadly a thing it is to be in bondage vnto sinne, which bréedeth such a securitie, as wherin we haue no choyse but to perish, vnlesse wée be raysed vp by the myghtie hand of God. Therwithall also brightly shineth forth his care ouer vs, who when as we are a sléep, is waking, & stretcheth out his hād by his word, or else by some secrete inspyrings of his Spirit, wherby he maye shake of this deadly sléepe from vs. It shall bée oure partes to acknow­ledge the same care of his, and not to take [Page 122] it gréeuously, if at any tyme he séemeth to call, or speake vnto vs more roughly, thā we thinke méete: as here it happened to Ionas, whome the mariner waketh, not without giuing him a taunte for his slee­ping. Let vs rather remember our owne slouthfulnesse, & iudge our selues to haue deserued suche reproofe, and shaking of the olde man, let vs turne oure selues to the true workes of godlynesse.

The mari­ners call vp­on diuers Gods.But what do the mariners? It is sayd firste, that they were in greate feare. So then it was no cōmon and vsual tempest, but such a one, as wherein they acknow­ledged a certaine singular worke of God. Afterward they vnlade the ship. At lēgth when as, by assaying all these meanes, they coulde nothing preuaile, the gouer­nor of the shippe, whose chiefe care was then occupied about the ankor or topsaile rayseth vp Ionas with a checke, and wy­sheth him to crie aloud vnto his God also.

A man maye see here all things full of tumulte and hurlie burlie, wherein thys one thyng yet deserueth some commen­dation, that all the sparkes of Goddes [Page 123] knowledge are not vtterly quenched, but they call for his ayde, and so confesse, that there is some God, in whose handes is the dominion not only of lande and sea, but also of lyfe and death▪ And by thys their example we are verie well taught, what maner of religion they haue, which béeing destitute of the worde of God, are ledde by carnall reason. For euen by the lawes of nature, and by common sense, there is some knowledge of the maiestie of God graffed in the vnderstandings of men, whereby it commeth to passe, that when any extreme daunger of life happe­neth, euen they also, who before had all religion in contempt, do now make haste to call vpon God. But bicause that natu­rall man, 1. Cor. 2. which is directed by the onely lighte of reason ingendred in him, per­ceyueth not those things whiche belong to the spirite of God, and for that the flesh being bent onely to outward things, sée­keth vnto it selfe suche a God as is also visyble and corporally at hande. Héere­of aryseth it, that euery one according vnto hys owne choyce, doothe feygne [Page 124] vnto himself manie goddes: and bicause it séemeth a thing impossible to the flesh, that one should be sufficient for all things which are done in the worlde, they doe (as much as in them lyeth) diuide the es­sence of God into a multitude of goddes, assigning euery one their proper offices, euen as they perceyue the world to con­sist of diuers partes, and men to be ruled by sundry chaunces. Hereof sprong vp among the Gentiles that multitude of goddes, which in these later ages grewe in force also among the Christians, while they fondely imagined, that the Sainctes had the gouernance of the sea, of the syre, of the lande, of tempests, diseases, artes, and handycraftes, yea and besydes all this, Patrones and reuengers of men, Howbeeit suche kynde of men, howe e­gregiously they bewraye themselues e­uen by theyr owne dooings, wée maye take a present viewe. These here men­tioned make their sute to many goddes, and euery one thinketh his owne God of greater force than the reste. But there is neuer a one, that is able to succoure [Page 125] them in this their daungerous estate: yet continue they of this mynde, that there is a God, to whose authoritie all thinges are obediente: and bicause they stande in doubte, whether it bée Ionas GOD or no, they will hym to come foorth, and assay what his God can doe. Aryse (saye they) call vpon thy God, yf happily he vvill shyne vpon vs, that is, shewe himself gladsome and fortunate and mercifull vnto vs, that wée perishe not. We can easily marke, how foolish­ly this was spoken of an Heathen man: & sauing onely, that the names are chan­ged, there is no difference in the dealin­ges of the Papacie: whilest in one and the same distresse, one calleth vpon the virgin Marie, another vpon Barbara, the thirde vpon Christopher, the fourthe vpon Nicholas: Many also, if they doe but espie a Church a farre off, make their petition to the Sainct of the same, whose name they thēselues cānot tel what it is.

There is also an other sorte, who when as there is no danger, for the which they shoulde be troubled, as they are about to [Page 126] dispose themselues to prayer, stande in a mammering, to whiche of the Sainctes they shoulde dedicate their Prayers and vowes: or whom they may fyrst call vp­pon: béeing afrayde, least if any Saincte were neglected or not placed in so good a roomth as were méete, he would be an­grie, and take the matter gréeuously a­gainste them: as the Poets doe fable of Diana, and the residue of their Goddes.

But this is a sounde argumente, that there is a true and one onely God, for as muche as we sée, howe that men are ne­uer at rest (although they make inuocatiō to infinite Goddes or Sainctes,) tyll they haue layde holde vpon that onely God, who hathe reuealed himselfe vnto vs in his sonne Iesus Christe.

Lette vs then be myndefull of these thinges, and reuerence him alone, apply­ing oure selues to that vocation, whervn­to he hath called vs, least whyle we pra­ctise to auoyde it, wée purchase plagues vpon oure owne heades. Yet if at any tyme it so happeneth, let vs at the least take warning, by the inconueniences [Page 127] and perilles to retourne vnto hym, cal­ling vpon hym alone, thoroughe Iesus Christe oure Sauiour: to whome belon­geth thankesgiuing, honour, glorie, and dominion for euer. Amen.

The thirde Homelie.

The argu­ment and vse of this pre­sent place. AS God shewed forth a singular token of hys goodnesse in sending Ionas to the Niniuites, that by his preaching they might be called backe from destruction, so haue we in Ionas, a notable shewe of mannes corruption. For as hée perceyuing the commaundemente of God ioyned wyth some daunger, taketh in hande to flée, be­ing neyther touched with a reuerence of God, nor with the miserie of this Citie [Page 129] nowe like to perishe: Euen so also ma­ny, bicause they would prouide for their owne priuate cōmoditie and estimation, carelesly neglect both the calling of God, and the saluation of others. And truely, what infortunate successe foloweth suche deuises, the example of Ionas may suffi­ciently instructe vs. It is not long since we sawe, how that he coulde not escape the handes of God, who pursued after him, bothe with a wynde, and also with a tempest, whiche as it was sodaine, so it was not after the common sort. Now fo­lowe gréeuouser things than the former were, namely, howe he is founde oute of the mariners, and compelled not only to confesse his horrible facte, but also to giue sentence of death against himselfe.

The frute that wée (as otherwhere I haue admonished) must gather hereof, is this: to submit our selues wholly to God, when he calleth, The mari­ners seke af­ter the au­thoure of the tempest by lottes. least otherwise we heap mischieues vpon our owne heades.

Fyrst of all, here are brought foorth the mariners, who when as nowe they vn­derstoode, that this tempest came not of [Page 130] ordinarie causes, but beside all expecta­tion of man, perceyuing also, that they coulde nothing preuayle by calling vpon any God, they easily gather, that God is offēded, and therfore causeth the same: they are desirous also to know who it is, whome God chaseth thus in his displea­sure. And here is an euident proofe of the presumptiō and wanhope of man. There are many which in generall punishmen­tes can acknowledge, that God is displea­sed, and sendeth them for sinnes: but ve­rie fewe are there, that accompt themsel­ues in the numbre of those, whiche haue deserued the same by their heynous offē ­ces. For men are wonte to flatter them­selues in their owne defaultes: neyther can they bée persuaded, that they are so odious in Gods sight, as that he wil send any vniuersall Plagues for the same. Wherby it commeth to passe, that why­lest they fall to inquiring after the causes of these euils, in the lyfe and maners of other men, they neglect their owne euill doings, supposing themselues altogither without faulte.

[Page 131]And this verie same error draue these men thereto, that they coulde easyly giue their consentes, for the searching oute of him that was the author of this so great distresse, bicause euery one amōgst them persuaded himselfe, that he for his owne parte was giltlesse in the matter. They purpose now to haue the tryall made by lottes, whereof wée knowe, there was bothe greate and manyfolde vse among the men of olde tyme.

Homere sheweth, that he was chosen by a lotte, whiche shoulde kéepe the con­flicte with Hector. Among the Romai­nes it was a custome, to haue the gouer­nement of the prouinces graunted out by lottes. And this manner of dealing by lottes, (as it is mente in thys place,) is suche an action, as wherein matters are soughte oute by a kynde of diuyne to­ken: and the vse thereof concerne the thynges not onely paste, but also pre­sente, and to come. The kyndes and wayes are sundrie, of the whiche, thys place serueth not to intreate. This rather let vs marke, that of lots some are lauful, [Page 132] other some are vnlaufull. Those are lau­full, whiche in a cause necessarye to bée knowne are vsed religiously, with a de­sire to haue peace preserued. Prour. 16. and .18. And this vse doth Salomon commende, wheras he say­eth, that the lottes pacifie variances, and appease the stubborne. He witnesseth al­so, that their successe hangeth vpon God. This kind of lottes did Iosua put in vre, when he distributed the land. And by the same did Samuel draw foorth Saule to the kingdom, 1. Sam. 10. whō he alredie knew to be elec­ted thervnto of God. In lyke maner the Apostles committed al the matter by lots vnto the Iudgemente of God, Acts. 1. when they were mynded to appoynte another vnto Iudas roomthe. Neither deserue they to bée cōdemned, which at this day in y ^e diui­sion of inheritances, and election of magi­strates, or ministers, practise this kind of lots. Howbeit then is the vsing of them more daungerous, when as triall is had for offenders, that they may receyue con­digne punishment: and then in very déed must they not be vsed at all aduentures, vnlesse it so be, that God commaundeth: [Page 133] as at whose bidding Iosua was stirred vp by lottes to attache Achan, that had com­mitted sacriledge. Vnlawfull lottes are suche, as whereby curious men take in hande to searche oute thinges that they haue nothing to doe withall, by vnlaw­full artes. Such maner of men do great­ly offende, and shall in tyme to come pay the price for their rashe foole hardinesse.

As touching this historie that we haue in hand, it is credible, that these Heathen men, who a little before called vpon sun­drie goddes, did nowe also interlace some Superstition in the vsing of their lottes, which notwithstanding, God did neuer­thelesse direct, bicause it was expediente, that Ionas should be taken tardie.

And here yet may we take this warning by the way, that superstitious crafts can not be excused, although nowe and then the truth of a matter may be knowne by their meanes. For as God by dreames admonyshed Pharao, Nabuchodonosor, and many other of thinges afterwarde to come, so applying himself to their weake capacitie, and yet expressely forbiddeth [Page 134] his faithfull to beléeue dreames: so dothe he also somtymes by his iust iudgement, giue leaue to soothsayers, and workers by lottes, truely to declare the euents of thinges, and other matters whereof they are demaunded: partly, for that it is pro­fitable, yet at the leaste, to haue them knowne by some meanes: partly, that as it were with a bayte, they may be fedde with strong illusion, which haue already determined in their myndes, rather to giue credite to wicked spirites, than to his owne worde. So dothe God at thys present, moderate and order these mens lottes, by this occasion both to bring Io­nas forth into lighte, and also by authori­tie of this punishment executed vpon him to ridde the other of Superstition, who nowe alreadie tasted of some principles of godlynesse.

And by this example are wée in the meane whyle aduertised, Offendours aganst God cannot al­waies be hid­den. that they can no long tyme be hidden that haue offen­ded agaynst the lawes of God, and run on still in wickednesse. For as God is iust, and a seuere reuenger of vagracious [Page 135] déeds, so hath he infinite means, wherby, besides all expectation, to pull oute into the open sunne light, suche as are gyltie. For (to say nothing of the strength of the worde of God, Hebr. 4. whiche like a two edged swoord pierceth thorough the hearte and the marowe, and reproueth the secrete misdemeanours of men) there are to bée founde in histories euery where exam­ples of suche, as haue had their vices by maruelous meanes detected. Some haue ben bewrayed by the songs and flyings of birdes, amongst whom the Cranes of Jb [...]a nowe growne famous by the vsuall prouerbe, must néedes be placed. Some haue bene discouered by bloud, sodeyn­ly issuing out of dead carcases.

Wee may reade also, that there haue bene a greate sorte fearefully dismayde at the only beholding of weapons, wher­by they haue come, and of theyr owne accorde confessed their wicked actes com­mitted with the same.

Neyther néede we to stand long about examples, sith that many thynges come dayely to passe, whiche maye instructe [Page 136] vs, and raise vs vp from securitie.

Let vs then being warned, both with them and also with this presēt example, endeuour our selues after innocencie, lest béeing deceyued with hope to escape vn­punished, we prouoke Gods wrath, with the outragiousnesse of oure sinnes, who can at his pleasure bothe reproue them, when as we leaste looke for it, and also lay vpon vs those plagues, whiche we haue worthily deserued.

The courte­ous humani­tie of the ma­riners to­ward Jonas.But lette vs go on, and take a further view of these mariners, who when they perceiue, that Ionas is the occasion of all this tempest, entreate him with maruel­lous humanitie, leauing off that rigoure, whiche they myght iustely haue vsed to­ward him. For we heard not long since, how that thorough his cause, they were fayne to lighten the ship: and now séeing the sea raged more and more, they stoode as yet in ieopardie of their lyues. How­beit, although he were attached by lots, whiche was to them in maner of an ora­cle, yet thinke they not good to attribute [...] muce credite vnto them, as withoute [Page 137] more diligente inquisition to deale any thing the more extremely, or cruelly a­gainst him. For verie carefully and frend­ly, not without signifying also of some so­row for him, they question with him, as touching all his estate, saying after this maner: Tell vs in good soothe, for vvhose cause are vvee thus troubled? vvhat is thine occupation? that is to say, what is thy estate of lyfe? from vvhence comest thou? vvhat countreyman art thou? or of vvhat nation? What could haue ben done (I praye you) more gently and lo­uingly towardes him, whom they were assured to be the onely worker of their so great daunger, and losse of all their sub­stance, being of so great value as it was? Compare with these mariners, who wer mere alientes from true religion, the mē of this our age, which although there goe no iust cause before, whereby they might be prouoked, yet fall to hating of straun­gers, and if they susteyne but the leaste damage in the world, streightway think, that they may do what they lust to them, of whom they haue receyued their small [Page 138] hurte: and it will immediatly appeare, how great the corruption 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 iudgemēt 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 thē 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, Argwon ist ein schalcke. the Germaines can tell by a common prouerbe, whiche is [Page 139] 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 [Page 140] the Magistrates, who knowing euen at his fingers endes the impietie of the So­domites, Gene. 18. 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 cō ­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, Ionas pro­fesseth his faith and facte. 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 [Page 141] 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 heauēs 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, [Page 142] 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.

The frute that cōmeth by gods cor­rection.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 iudgemēt, he deuiseth to flée from the presence of God, as though there lay little safetie in playing his ambassadour amongest pro­phane [Page 143] 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, The mari­ners are a­frayde, and aske counsell of Jonas. wée shoulde perishe for euer.

But what did [...]hese mariners, when they heard Ionas make this cōfessiō? first of all, They vvere exceedingly afrayde.

[Page 144]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 cō ­sideration. For fyrst it reproueth the fro­wardnesse, and vnbrydeled dissolutenesse [Page 145] of our age. These men are put in feare with the beholding of an other mans of­fence, and so learne bothe to giue iudge­ment arighte of their owne outragious déedes and also to feare God. But we at this daye walowe carelesly in our owne sinnes, yea although they be such, as it is euident, God hath punished in all ages. And now notwithstanding, he dayly she­weth foorthe many proofes of his iudge­mentes, againste the contemners of his worde, and infinite tokens of his wrath are séene euerywhere, yet doe wée still giue oure selues vnto voluptuousnesse, we drinke, we take our pastime, and go on to prouoke his anger by oure wicked­nesses, that we committe dayly afreshe. Who séeth not then, that these mariners in a few houres space, haue more profi­ted in true pietie, thā a great sort at this day, whiche haue heard the Gospel pure­ly taught continually certaine yeares.

Besides that, this example putteth vs in remembraunce, not to withholde the dueties of compassion, euen from those, whom we are assured to be worthily pu­nished, [Page 146] yea and from them also, whiche be causers of our own miseries. For God layeth not his rodde vpon others, to giue vs occasion therby to reioyce on our owne behalfe, and scorne other menne: but by­cause he wold stirre vp both them and vs to repentance. Neyther shuld the sinnes of other men tourne vs at any tyme to displeasure, except we our selues had de­serued plagues before hand, or the consi­deration of our owne safegarde did so re­quire. And although to our owne know­ledge we are not guiltie of any heynous offence, yet ought we so to be affected in a common miserie, that hauing quenched all desire of reuengement, wee make di­ligent enquirie, what wayes safetie may againe be restored. &c.

Ionas wil­leth himselfe to be cast in to the Sea.As for Ionas hee sheweth himselfe no lesse studious of godlinesse, so that a man would thinke, that he and the maryners kept a cōflict among themselues, whether of them should the rather atchieue there­vnto. For althoughe he perceyueth, that there remained but onely aduise to be gi­uen for their safetie, and the same also [Page 147] was ioyned with the present peril of his owne lyfe, yet doth he fréely and faithful­ly tell it out, saying: Take me, and caste me into the sea: so shal the sea let you be in rest. And forthwith, he rēdreth a cause why he gaue such counsayle. For I vvote it is for my sake, that this great tempeste is come vpon you.

Whiche his wordes maye not be ta­ken as a token of a desperate mynde; paste all hope, and wishyng deathe by reason of despaire: but they procéede of faythe, whereby he willingly resigneth hymselfe to GOD nowe determined to punishe hym: insomuche that Ionas is euen readie to dye the deathe, who before was afrayde at a verye lyghte daunger of hys owne imaginyng, and so defrauded GOD of hys due obe­dience.

And thys thyng in Repentaunce is verye necessarye, for that temporall Plagues ceasse not at all tymes, al­thoughe that God receyueth vs into his fauoure: as in Dauid, and the exam­ples of manye others is to be séene.

[Page 148]But they that paciently vndergoe them, to suche all things worke for the best. Moreouer, his wordes giue testimonie of his loue (which cannot be disseuered from fayth) syth he had rather dye himselfe, than be a causer of other mens destructi­on. So that nowe beginneth Ionas to be a figure of Christe, while he coueteth to bestowe his owne lyfe, to haue others preserued in safegarde.

And here lette vs gather in a bréefe summe, those things that hytherto haue bene spoken of Ionas, and we shal behold a notable president of true repentance. Fyrst we haue heard, that he which was wearie of God, made now an open con­fession of his faith towarde him. Hauing confessed his faith, he addeth also thereto a confession of his sinne, wherof no man can doubte, but he was sorie from the ve­rie heart. And nowe he willingly taketh to himselfe the punishement due for his offence, submitting hym wholly to the pleasure of God alone. Truly therefore was he conuerted from his sinnes vnto God: and that this is the true repentance, [Page 149] the Scripture in other places declareth, and the examples of Dauid, and manye other make proofe.

Let vs at this day folowe him, and we shall also feele God mercyfull vnto vs, through Christ Iesu: To whom be than­kes giuing, honour, glorie, and dominion fore euer. Amen.

The fourthe Homelie.

The argu­ment and vse of this pre­sent place. AS Ionas when hee fledde from the presence of God, least hée shoulde be enforced to preache to the Niniuites, was an ex­ample of the corruption and disobedi­ence of Man: So by him dothe the holie Ghoste giue foorthe also an example of repentaunce, and true conuersion vnto GOD: By the whiche wée are taught, howe conueniente it is for vs also to re­tourne vnto God, if we be willing to es­cape his wrathe.

The chiefe thing herein is, that both hée freely confesseth his offence, and also submittingly yeldeth himself vnto Gods will, that withoute any grudgyng, he is [Page 151] contente to vndergoe the punishement, whiche he sawe was prepared for him. For hee giueth the Maryners warning to caste him into the Sea, if they meane to take order for their safetie.

It followeth nowe, what they did, af­ter they had hearde this his counsel; and then howe singular and manyfold com­moditie, as well they as Ionas reaped, after they were on eyther syde loyall to God.

And this place muste so be considered of vs, that wée may be inflamed with a desire to Godlinesse, and after the same manner resigne oure selues wholly vnto God: who as he commaundeth nothing, that is vniust or hurtfull for vs, so he also geueth habilitie to worke it, and in ex­treme distresses defendeth them, that o­beye his commaundementes. Nowe lette vs goe thorough euery parte, in or­der as it standeth.

As concerning the Mariners, The courte­ous behaui­oure of the mariners to­ward Jonas. here are many thynges spoken, worthye of re­membraunce. The fyrste is, that al­though they haue found out Ionas by lot, [Page 152] and do also vnderstande, euen by his own mouthe, that he is the causer of their so great daunger, and that God himself de­sireth to haue him punished: yet deale they as yet nothing the more rigorously with him, but directe all their doings to this ende that they may sette him againe on lande safe and sounde. Maruellous hu­manitie was this, and such as would not haue ben looked for of this kinde of men, séeing that it bothe made them forgetfull of the damage, whiche they had alreadie susteyned, and also moued them (theyr owne daunger whiche presentlye they were in, béeing little estéemed) to employ their care about the preseruation of an o­ther. Many at this day are of the opinion that they may lawfully eyther reuenge, euen with moste extremitie, suche iniu­ries as they haue susteined, or béeing pla­ced in any ieopardie, carelesly neglect all others, yea or to prouide for themselues, though it were with the smarte of other men. Howebeit, it was God that so tur­ned the myndes of these men, and plan­ted in them a reuerende feare of his ser­uaunt: [Page 153] as of the same thing there are set forth in the Scriptures examples not a fewe. For the same God made Ioseph in fauour with the keeper of the prison, and so aduaunced him also afterwarde in the sight of Pharao, that he was content to commit vnto him the charge of his whole realme. And it was God, that made Da­uid in fauour with the Philistians, and Daniel with Nabuchodonosor and Da­rius, and Paule the Apostle with the cap­taines and souldiours, that they founde them fauourable and gentle. Yea, it is Gods doing, that at this day, of a sodaine, they become our frendes, whom before, we knewe not somuch as by name.

To this ende ought these examples to be considered, that wée maye not take it gréeuously to followe suche vocation as God calleth vs vnto, who, as wée heare, hath the heartes of men in his hand, and bendeth them according to his owne ple­sure. Neyther shall they bée able to al­ledge any excuse, who for feare of men striue against God, whose force is suffi­cient for the defence of his, euerywhere, [Page 154] and agaynste whomesoeuer.

Moreouer, they muste imitate these Maryners, as many as haue taken any into theyr tuition, least they eyther vn­aduisedly be wraye them, or béeyng pro­uoked by some lyght iniurie, shewe them selues in deadlye displeasure agaynste them: For it is a double wrong to for­sake, or (whyche is more) lyke eni­mies to sette oure selues agaynst hym, who warranteth hymselfe to fynde a salfe hauen and Sanctuarie among vs, whome also eyther by reason of some Couenaunte made, or else by common ryght of hospitalitie, we were bounde to defende. &c.

The mari­ners desire, that the of­fence of murther may not be laide to their charge.Now, when these Mariners perceiue all theyr endeuours bestowed in vaine, and that euen by the myghtie hande of GOD, they are enforced to hurle Ionas into the Sea, they tourne them­selues to moste feruente prayer, crauing that no offence maye bee taken wyth theyr dooings. O Lorde, vvee beseeche thee, lette vs not perishe for this mans deathe, neyther laye thou innocente [Page 155] bloud to our charge. That is, Impute not vnto vs the crime of sheading inno­cent bloud. The reason is, For thou, O Lorde, haste done, euen as thy pleasure vvas. This is thy dooing, thou haste de­créed that thus it shoulde bée, whose de­termination wée must of necessitie obey. And hauing thus spoken, They cast him into the sea.

This truely deserueth greately to be considered, Murther accompted hor­rible euen a­mong pro­phant men. that it séemeth so heynous a matter, euen to barbarous menne, and suche as had bene brought vp in heathe­nisme, to slea him, whose death they vn­derstoode euen by the iuste iudgement of GOD to be soughte for. It was no doubte graffed in them by the lawes of Nature, whereby menne are taughte to abhorre from bloudshead and manquel­ling. And if wée tourne ouer the histo­ries, it will manyfestly appeare, that the abhomination of manquelling, hath ben iudged a moste horrible thing among all nations, as whyche coulde no other­wyse bée purged, but wyth newe and straunge satisfactions.

[Page 156]This is euidēt by Pausanias, in the histo­rie of Theseus, who, bicause he had killed Pallas sonnes, made a viage to Pelopone­sus, for his purgation: and as wée reade in Herodotus, Adrastus departed to king Cresus, vpon the lyke occasion. Héervn­to also deserueth the same to be referred, which Luke in the 28. of the Acts mencio­neth of the men of Miletum: who when they saw the hand of Paule, whiche had but lately escaped shipwracke, sodeinly assayled with a viper, incontinently they iudged him to be a murtherer, whome thoughe he had escaped the sea, yet the vengeance of God pursued, and woulde no longer suffer to lyue.

Offences in­curred by murther.And surely, if wée will déepely weigh the matter it selfe, it shall soone be séene, that God did not without greate skill im­printe this sense of Nature in men, so greatly to detest murthers. For, firste of all, by Murther men offend against the verie lawes of Nature, whiche as by a common bond of necessitie, it hath bound vs to the mutuall ayding one of an other, so hath it also created vs naked withoute [Page 157] weapon, lest we should once thinke, that we haue reuengement in our owne han­des. Secondly, he sinneth against the mi­steries of christian Religion that slayeth his neyghbour; with whom he is a mem­ber of the same bodie, vnder Christe the head: whose mynde is to haue vs ioyned together in the vnitie of spirite: and by this means do manquellers exclude them selues from the felowshippe of the con­gregation. Besydes that, this mischiefe redoundeth euen to God, who framed mā after his owne likenesse, and therefore will not suffer it to be violated withoute punishment. In the meane season, I say nothing, howe that when murthers are in force, neyther common peace, neither priuate safetie of men can haue any sure grounde. Not without good cause was it therfore, that euen from the verie begin­ning of Gods creatures, God appointed lawes, wherein he forbad bloudsheading and murthers, with wonderful seueritie. For streightwaye after the floud, when the worlde was newly growing againe, he prescribed a lawe, with these wordes. [Page 158] Hee that sheadeth mannes bloud, Gen. 9. shall haue his bloud shead by man agayne: For God made man after his ovvne like­nesse. And in the lawe it is written: Ye shal take none amends for the lyfe of the murtherer, Nume. 35. but he shall in any vvise be put to death. Also ye shall take none attonement for hym that is fledde to a free citie, that he shoulde come agayne, and dvvell in the lande, before the death of the highe Prieste. And see ye defyle not the lande, vvhich ye are in: for bloud defyleth the lande. And the lande can none othervvise be clensed of the bloud that is shead therin, but by the bloud of him that shead it. Adde heere vnto the woordes whyche Chryste vseth in the Gospell, All that take the svvorde, shall perishe vvith the svvoorde. Math. 26. And those also: Nume. 35. He that killeth vvith the svvorde, muste himselfe be killed vvith the svvorde. &c. Apoc. 13. And least God shoulde omitte any thing in this matter, he appoynted cities of refuge, whether they might flée, whiche had done a mur­ther, but not of set purpose, least other­wyse, [Page 159] vnder a coloure of reuengemente, they myght be slayne themselues by his kinsefolkes, that was alreadie killed. De. 19. &. 2 [...] And as for that murther that was hap­pened, the authour whereof was not knowne, he also ordeyned a kinde of pa­cifying of God, whiche must haue bene doone openly and solemnely, leaste the guiltynesse thereof, shoulde be imputed to that citie, within the boundes where­of 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 [Page 160] 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.

Only the wil of God excuseth murther.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, [Page 161] 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, Rom. 13. 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 y ^e 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: Prouerb. 16. 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 y ^t he had let goe Benhadad, the king of Sy­ris, & Saule, bicause he had spared Agag [Page 162] the Amalechite, bothe the whiche God had commaunded to be slayne. Looke. 1. Samu. 15. and .1. Kings. 20.

Ionas beeing cast oute, the sea lefte ra­ging.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. Ios. 7. and. 8 Thus, after A­chan, who had committed sacrilege, was slayn, the children of Israell founde God mercyfull vnto them. 2. Sam, 21. The posteritie of [Page 163] 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. 1. Kings. 18 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 cō ­mon 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, y ^t 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, [Page 164] wicked men, and such as God hateth, be­ing appointed to gouerne the sterne?

The mari­ners go for­ward in true Religion.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: Prouer. 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, Hose. 14. the calues of our lips. Yet seemeth [Page 165] 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, What thing men must do being deliuered from dangers. 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 [Page 166] religion with outwarde déedes, and offer those sacrifices cōtinually vnto him, whi­che he euermore requireth at their han­des, namely Prayers, & themselues also, (whiche Paule called a quicke sacrifice, and a reasonable seruing of God, Rom. 12.) toge­ther with bountifulnesse towardes all, but chiefly the poore, whome God hathe made his substitutes, that we shoulde be­stow vpon them such things, as we wold vpon himself, if he were now conuersant vpō the earth corporally, as in times past he was. And bicause new vowes are not needful of them, who alreadie owe al that they haue vnto God, to whome also in Baptism they haue wholly bound them selues, herein let them shewe all careful endeuour, that the same, which ther they vowed, they may faythfully perfourme, and without any intermission shew them selues thankful vnto God their redéemer. And this is the very same, that we heare Dauid in his psalmes many times make promise of. So that neither this, nor any like places, can in any wise maintein the vowes of the Papists and monks, which [Page 167] superstitious men, without the warrant of Gods word, and hauing not first tried their own habilitie, dare take vpon them and that not withoute confidence to me­rite therby: which presūption alone, with the leauen therof being very pharisaical, maketh all the other worship vnaccep­table to God. But of the mariners lette this suffise, that we haue alredie spoken,

Let vs now looke vpon Ionas, whiche himselfe also is allotted an happie end, Ionas is swa­lowed vp quicke of the fishe. of so greate a daunger. For he who a little before coulde not be safe in the ship, but that both wind and water thirsted for his punishment, is now in the midst of y ^e sea betwene billowes & stormes kepte safe & sounde: and being restored to his office, he who earwhile deserued not so muche as y ^e name of a Prophet, becōmeth also a figure of Christ our Sauior. For mētion is here made y ^e god prepared a great fish, which might restore to lād in good safetie this Prophet, after he had ben first with gaping mouth receiued into the fish, and then put ouer into the bellye, and lastly inclosed there thrée whole dayes long.

[Page 168]Wonderfull great was this miracle, the lyke whereof is scarsly to be founde: whether ye consider the Fishe that was so obediente to God, or Ionas, who not­withstanding, the fierce rankes of téethe standing in maner of a sawe, the feareful passage through the iawes and the throte that stonke by reason of clammie filthy­nesse & sniuell, was yet able to go downe vnhurte into the bealy, and liue there for the space of thrée dayes, hauing neyther any meate to be susteyned with, nor yet enioying the common vse of the light and the ayre, without the whiche it is vnpos­sible for man to kéepe life. Whervnto is this also to be added, that God for so long tyme restrayned the power digestiue of the stomack, least it shuld consume Ionas, who was sent downe thither. Howbeit let vs leaue off these things for this pre­sent, and search after the misteries of the holie ghoste, and the vse of this hystorie, that there may redounde the greater cō ­moditie vnto vs therof. The punish­ments of thē that obey not God.

And here fyrste of all we are admoni­shed by this example, how many mische­ues [Page 169] are to fall on them, that refuse obedi­ence vnto god. As for Ionas, that he might be placed among the number of such, we haue heard before. And what thing more terrible coulde haue happened vnto him, if all the tirantes of the worlde shoulde haue conspired together, to robbe him of his lyfe? He was tossed with a tempest: whiche beyng occasion of such terrour to the mariners, no doubt it made Ionas in maner beside himselfe for feare. After­warde, he heareth the mariners taking counsaile about lots, wherby they might searche out him, who was the causer of this so great tempest that was raysed. Howe fared he in mynde (think you) cer­tainly knowing, that he alone was sought for? And shal we not say, y ^t he was much terrified by means of those lots, as giltie persons are wont to be, whē they see the executioners hatchet readie to parte their head from their shoulders? Beeing found out, he confesseth his horrible fact, and ac­cuseth himselfe, as one that auoyded his comming to Niniue, chiefly in this res­pect, bicause he wold haue his authoritie [Page 170] nothing diminished. At length he is cast into the sea, & among the midde billows, whose force he was not able before to a­byde, no not in y ^e ship. What other thing was this, than as if he had ben cast into a graue quick, and immediatly smoothered with earth? After al this, yet doth not the iudgement of God (who pursueth him) stay there, but straightwaye he méeteth with an huge Fish, which with the wide gaping that it maketh, and hauing ranks of teeth so terrible, receyueth him, and swaloweth him vp: whiche one thing a­lone, to a man of the greatest courage in the worlde, woulde not onely haue stri­ken him in feare, but also haue made his mynde wholly amazed, yea rather full of despaire. Moreouer, in this so huge a gulfe continueth he thrée days space, and all this while is he washed with the wa­ters of the billowes, that are swalowed vp: sometime he is plunged downe into the lowe bottomlesse places, sometyme fléeteth he alofte: one whyle he is tossed to this syde, an other whyle to that: and in that vaste goulfe euery moment séeth [Page 171] he a thousand deathes before his eyes. What tentations (I beséeche you) shall wée thinke hee was tormented withall? perfectly knowing, that all this adoe hap­pened vnto him thorough Gods displea­sure? Surely these thinges are so outra­gious to be borne, that ten deathes were easier, than the abyding of all these togi­ther. And like plighte are all they in, who to eschue lighter perils, and suche as their owne braynes doe fansie, set them­selues against God. Examples are euery where to be founde, but moste amongest suche, as when persecutions assault, de­nie Christ, leaste they shoulde put bothe goodes and lyfe in hazarde. For oftenty­mes it commeth to passe, that they wan­der vp and downe infamous, and with­out renoume: they can take no pleasure of their riches: and besides that they féele horrible stinges of conscience, whereby they are brought euen to vtter despaire. It was not for naughte therefore, that the Apostle sayd: It is an horrible thyng to fall into the handes of the liuing God. Hebr. 10. In the consyderyng hereof, [Page 172] this is the frute that we must gather, e­uen to learne obedience vnto God, who beste knoweth bothe to tourne all daun­gers awaye, and those that walke after his calling, to preserue them, yea though it were in the myddest of a thousande perilles.

The power of God in sa­uing them that are his.Consequently here cōmeth the power of God to be marked, wherby he is able to keepe in safegarde those that are his, euen in the thickest of suche ieopardies, where as there seemeth no hope of deli­uerance to remayne. For that whyche at this present hapned, is such a matter, as can in no wyse bee credited among prophane men, which measure all things by carnall reason. Howbeit, this reme­dieth all doubt that might be made, seing that it is sayde, howe GOD prepared this Fish, and so made a prouisyon, that it shoulde be readie at time conuenient, to swalow Ionas vp through the ranks of his teeth, without doing him any harme, and also kéepe him safe whole thrée days space. Moreouer Christe Iesu by his te­stimonie, addeth credite to this historie, [Page 173] who affirmeth, that by Ionas was exhi­bited a figure, both of his death, and also of his resurrection. We can not there­fore denye the truthe of this thyng ac­complished in déede, excepte we be myn­ded therwithall to call in doubte the my­steries of our redemption. And that it is not vnpossible for God to bring such thin­ges to passe, is sette out by infinite other examples. For it hath great resemblance hereto, that when as the floud was redie to come, he made all the beastes so tame, that they came vnto Noe, entred into the Arke, and layd asyde their wonted wild­nesse. And agayne, that he so long while preserued Noe in safetie, euen in the middest of so horrible flowes of waters as then were.

The verie lyke thinges were also in tymes paste wrought in Egipt, when as God brought Frogges, Locustes, Flyes, and Wormes of all sortes, for the sub­duing of Pharaos cruell mynde. What? did he not also leade the people of Israell thorow the bottomlesse depthes of the red sea, the waters rising on height like a wal [Page 174] on eyther side? What shall wée saye of Daniel, who is preserued in the middest Lions, and his felowes saued among the flames of an hote burning ouen, by the miraculous protection of God? Or, is it not more to be wondred at, that sodeinly there swoomme a fishe to Peters hooke, which brought the tribute money in his mouth? But if there be any that liste to skorn at al these things, acompting them for fables, what (I besech you,) are they able to answere to the miracle of the vn­perfect birthe, lying hidde in the mothers wombe? Doth it not farre passe the ca­pacitie of mannes vnderstanding, that a chylde about the space of fiue monethes shoulde in those straightes not only liue, but also encrease in greater strength, tyll suche time as it be borne into the world? And séeing that is daily brought to passe, shall we stand in doubte, but that God is hable to worke some singular thing, if the necessitie of the case shall so require? Why doe we not then acknowledge the puissaunce of GOD, and wyth déepe weyghing thereof arme oure selues in [Page 175] all daungers and perplexities, with pa­cience and constancie of faithe? For hée that in times past was of mighte to do these thinges, the same at this daye in sickenesse, in neede, in prisonmentes, in temptations of the conscience, yea euen in death it selfe is of habilitie to defende and preserue vs. With Dauid there­fore we maye reason, by those thinges that are gone before: Thou arte hee, Psal. 21. O God, that drevvest me out of my mo­thers vvombe: I haue ben left vnto thee, euer since I vvas borne: thou arte my God, euen from my mothers vvombe. And againe: Thou leadest vs thorough fire and vvater, Psal. 26. but thou bringest vs out into a place of comforte.

Neuerthelesse, we shall not muche néede examples fette from other men, if euery one wil narowly loke vpon thēsel­ues. For they shal find in thēselues many things wherby they may be admonished of Gods power & goodnesse therewithall.

Lastly, Jonas a fi­gure of Christ. the figure of Christe muste bée consydered in thys place, whiche hée shewed vs hym selfe, where as [Page 176] to the Iewes requiring a token, he sayd: This frovvard and adulterous nation se­keth a signe and there shall no signe bee giuen it but the signe of Ionas the pro­phete. For as Ionas vvas in the vvhales belly three dayes and three nights, so shal the sonne of man be three days and three nightes in the heart of the earth. Howe­beit Ionas did not only shadowe the hy­storie of the Lordes death and resurrecti­on, but therewithall also the frute, that sprong vnto vs thereout. For as Ionas being cast into the Sea, and deuoured of the fishe, broughte the Sea to be calme, and stilled the tempests of winde: Euen so Christ by his death hath pacified God the Fathers wrath, tamed the madnesse of the world and the Prince thereof, and cleane taken away the horroure of eter­nall deathe. Moreouer, as Ionas béeing drowned, was causer of the mariners cō ­uersion vnto God, so do we reade, that Christe after his resurrection conuerted manie, whiche were authoures of hys owne death. Besides this, as Ionas, lyke a conqueroure of the Sea, from the wide [Page 177] gaping of the fish, escaped safe to y ^e shore: so Christ hauing ouercome death & the deuil was restored again to life. As hervnto, y ^t as Ionas being restored, brought the Ni­niuite saluation by preaching of y ^e word: So Christe raised from death to life, sent out his Apostles amōg the Gentiles, who by their preaching were drawne to be fe­lowe partners of saluation. You sée then how in this historie are conteined al thin­ges, that may tende to the institution of lyfe & faith. So that Satan did not with­out great skil labour to haue obscured the same, seeking to haue made folks beleue, that it was but the fable of Arion, the name of a famous har­per, whome (as it is said) the ma­riners woulde haue caste into the sea, to haue his money: but he desiring them to let him play a song ere he died afterward leapt into the water. But a Delphine receiued him on his backe, and brought him to lande agayne a­lyue. Arion.

Let vs for our partes be mindefull of these thinges, and feare God: so that tur­ning from our sinnes, we maye haue all our hope of saluation reposed in Chryste Iesu alone, who by the merites of his death, and by his glorious Resurrection, hath vanquished death and hel, and set vs at libertie from the iawes of Leuiathan, that he mighte make vs partakers of his kingdome. To him belongeth thanks gi­uing, honor, glory & dominion for euer Amen.

The fyfth Homelie.

The argu­ment and vse of this Chap­ter. FOr as much as God had appointed Ionas, by especiall priuiledge, to be a Prophet to the Gentiles by whose preaching they mighte be stirred vp to re­pentance: not without good considerati­on [Page 179] is it, that in him he setteth foorth such an absolute example of repentance, wor­thy to be imitated in al ages, of as many, as couet to come in fauoure againe with himselfe. This is the scope, wherevnto all things tend, that as yet we haue herd, namely, of his franke confession of hys sinne, and also of his faithe in God, of hys submitting himselfe to Gods will altoge­ther, and finally of his counsaile that hée gaue vnto y ^e mariners for their safegard, though it were with the peril of his own life. But bicause, in al these thīgs hither­to, there is no mention made of prayer, which in repentance is chiefly requisite, now is somewhat also entreated thereof. For in thys chapter he setteth out an himne, or Psalme, that he made béeing restored to lande: in the which also he ex­presseth diligently, what he did, lying hid in the whales bellie. The argument of the orison is, that he giueth thanks vnto God, for the benefite of his deliuerance. And it obserueth this order. First, he tel­leth what he did him selfe, and in what sorte God dealt with him. Secondly, by a [Page 180] description of his owne daunger, he en­largeth the benefite of God doone vnto hym selfe. Thirdely, hée dothe teache the vse of this miracle: whyche is, that leauyng all Superstitions, wée place all hope of saluation in God alone.

Laste of all, hée voweth thankes gi­uing. Many frutes therefore maye hée gathered out of this Prison. For it tea­cheth vs, what mynde wée shoulde bée of, béeing assaulted with any kynde of perill: and euen howe wée oughte also to prepare our selues to the death.

Consequently, it deliuereth vnto vs a perfecte Methode, howe to talke wyth GOD, or to praye, whyche is not the leaste poynte of Celestiall wysedome. Besides thys, it confirmeth our Faythe, least wée shoulde faynte, and giue euer in aduersitie. Moreouer, it instructeth vs, whiche is the true and health some vse of the benefites of God. But of all these, shall be spoken in theyr place.

Nowe therefore firste of all, to thys declaration that is alreadie begonne, Ionas praide in the whales bellie. hée knitteth thys verse, saying: And Ionas [Page 181] prayed vnto the Lorde his GOD, and sayde. &c.

Which may not so be vnderstāded, as thoughe hée had composed this Hymne, lying hidde hymselfe within the bowells of the Whale. For it conteyneth ma­nye thynges, that coulde not be spoken before hee was sette on lande agayne: But it openeth vnto vs, howe euen at that time he was verie mindeful of God, and called for his healpe with vncessant Prayers. And least that being deliuered from this distresse, he should seem to haue forgotten God, he addeth this Hymne, therby to aduaunce Gods benefites that he had receiued.

And herein (as hath bene sayde a little before) euen in his formost entrie therof, he doth in a summe set foorth what was doone betwéene him and God: In my trouble I called, and he gaue me ansvver: oute of the bellie of the graue I cryed, and thou heardest my voyce.

These words are playn & easy inough: but bicause in them the whole fourme of praying aright is comprehended, it maye [Page 182] not séeme tedious vnto vs, although wée make some tarying about the same.

God alone is to be called vppon.First, lette vs sée whome Ionas prayed vnto. And hereof he giueth vs aduertise­ment once and agayne, in that he sayeth, He prayeth vnto the Lorde his God, and euen in the beginning of his orison hathe these wordes: In my trouble I called vn­to the Lorde: Who that Lorde is, appe­red euidentely before by his confession, whereas he sayd, that he feared the Lord God of heauen, which made the sea and the drye lande. So then he made his sup­plication, neither to Neptune, nor any o­ther among the number of the feigned Goddes, neyther of the Angelicall crea­tures or Sainctes liuing in heauen, to take vpon them the regarde of him bée­ing nowe in ieopardie, as (peraduen­ture it myghte haue bene thoughte) to Noe, who béeing in tymes past wonder­fully delyuered from the floudde, re­stored mankynde againe: or to Moyses, who as he escaped himselfe miraculously out of the waters, so afterward he ledde the Israelites thorough the bottome of [Page 183] the redde Sea drie shod: or Elias, which diuided the waters in sunder with his mantell: but as in one God he had al the hope of his recouerie reposed, so him▪ a­lone he thought worthie to be called vp­pon, at suche tyme, as he perceyued his deliuerance to lye in great doubt. Nowe from hence let a generall doctrine be set, that we muste call vpon none other, but God only. For the same that Ionas did, hath also ben practised of al others, whose faith is cōmended in the scriptures. Nei­ther doe there want precepts, whereby God requireth it at oure handes. For in the couenaunt that he made with Abra­ham, he professeth himselfe to be El Scha­dai, that is to saye, a GOD of all suffi­ciencie, who will be vnto vs in maner of The latin word here is Copiae cornu: signify­ing (as the Po­etes do feygne) the horne of a Goate, with whose milke Iu­piter was nouri­shed in Creta, of two maidens, Adrastea, and I­da, daughters of Melisleus. Whi­che horne Iupi­ter gaue to his sayde nourses, in rewarde, hauing therewith this cōmoditie: That whatsoeuer thīg they wished for, it shoulde abun­dantly come out of that horne. It signifieth also an horne that Hercules pluc­ked from Ache­lous: which horn the Nymphes or immortall La­dies filled with swere floures & fruites. Suche a thing dothe the authour meane here, that God will be vnto vs. a treasure heape, and moste ample re­warde: and requireth againe on our par­tes, that we walke perfectly in his sight. But howe shall this be accomplished, if in daungers, or any other necessitie wée seeke for helpe any other where?

Heereof we are admonished also by the fyrst precept of the two Tables, wherin [Page 184] we are forbidden to haue any straunge Goddes. Howbeit straunge Goddes haue so many, as besyde one onely God, set vp to themselues whatsoeuer, eyther sauiours or reuengers. Againe, God spe­king of the incense or perfume whiche was to be vsed aboute the holie thinges, Exod. 30. (wherby it is most certaine, that prayers are ment) ordeined punishment of death to as many as shoulde conuert it to any other vse. Herevnto also applie the same, that the godly were commaunnded to offer vp their sacrifices to one God alone; wherby a mā may most firmely conclude that to him both one and onely all pray­ers doe of duetie appertayne, whiche of all sacrifices are accompted the chief. And here vpon commeth it, that when as in the fiftieth Psalme he hadde reiected the vaine ceremonies of the hypocrites, to­gether with their complayntes, immedi­ately he addeth: Offer vnto God thanks giuing, and pay thy vovves vnto the most highest. And call vpon mee in tyme of trouble, so vvill I heare thee. &c.

But put the case, that there coulde no [Page 185] place of Scripture be founde, whiche ex­pressely shoulde commaunde the same, yet surely common sense giueth vs suffi­cient warning to inuocate vpon God a­lone. For, to haue our prayers heard and ratified, this is requisite, that he, whome wée call vpon, be alwayes presente with vs, wheresoeuer we be: and that he haue perfect knowledge, not only of the many­feste daungers that we are wrapped in, but also of the very inward smarts of our hearte, and carefull thoughtes of oure mynde: and besides this, that in euerye necessitie he bothe can and will helpe vs. Nowe God onely is euery where pre­sent, he alone beholdeth all things, he on­ly knoweth oure mindes and thoughtes, he only is Almightie, and Lorde ouer al creatures, and he it is, who of long since, hathe giuen out testimonies of his more then fatherly good will, and at this tyme hathe exhibited them moste manifestly in his sonne Iesu Christe: and openly de­clareth the same good mynde that he bea­reth towarde vs, by dayely benefites. So that hée muste néedes bée blynde, [Page 186] or rather a monster of ingratitude, that wil not sée them. What remaineth then, but that we be suppliant vnto him alone?

These thinges may suffise to confute them, whiche now a dayes offer vp their prayers to Saintes, and make vowes to them: whereas themselues, while they liued, taughte men to call vpon one God alone, and maynteyned the reuerencing of him, euen with the sheding out of their owne bloud.

Euery where doth God heare them, that call vp­pon him.Next foloweth to be considered where Ionas prayed, In the bovvels of the fishe. Why? God had in tymes past assigned a Temple, where he wold be worshipped, and had promised, that he woulde there heare the prayers of such as cried vnto him. It is truth in déed: yet had hée neuer forbiddē, but y ^e in other places also pray­ers might be offred vnto him. But as we euery where haue néede of his helpe, so hath he giuen vs frée libertie to crie vnto him euery where. Examples are extant, which testifie howe holie men that reue­renced God, prayed in all places, when­soeuer occasion was offred. The Israelites [Page 187] cryed betwéene the bricke and the claye, and were hearde of God. Moyses made his supplication at the redde sea shoare, and forthewith heareth God saying vnto him: Moyses vvherefore cryest thou? And it appeareth euidently inough out of the Psalmes, and holie historie, that Da­uid made his petitions in woods, in den­nes, and vpon his couche. We reade al­so, that Daniels companions, which wer in the fornace, and Daniel himself being enuironed with Lyons, were perfectely heard. What néedeth it to speake here of Christe? who as in his owne person he often prayed in the mountaines, so he al­so sayth vnto vs: Matth. 6. Thou vvhen thou pray­est, enter into thy chamber. &c.

This is excéedingly to our consolation, that we are sure of Gods eares alwayes open to them that crie vnto him: and ther­withal it reproueth them, that wold bind bothe Praying and Gods grace to cer­taine places. This hath ben an olde er­rour, and Christe himselfe confuteth it, when as to the woman of Samaria, John. 4. mo­uing a question as touching this matter, [Page 188] he answereth: VVoman, beleeue me, the houre commeth, vvhen as neither, in this mountayne, nor yet at Ierusalem ye shall vvorship the father. But the houre com­meth, and novv is, vvhen the true vvor­shippers shall vvorship the father, in spi­rite and truth. And Paule commaundeth men to pray in all places, and lifte vp pure hands vnto God. 1. Tim. 2. I knowe in dede, that God in times past adorned his temple with excéeding ample promi­ses, and that Gods Churche hath their o­ratories, wherein prayers may be made: but those olde promises had respecte vnto Christ, whome al that seruice of the tem­ple did shadowe: and at this day, for the continuing of holy assemblies and pub­like prayers it is requisite to haue some certaine place, which it is conueniente to kepe holy, and sundred from all prophane vses. Yet in the meane season, we must constantly retaine that libertie, whiche God hath granted to euery one, where­by to call vppon him priuately at home and abroade, as ofte as necessite heautly oppressing vs, or the holy spirite secretly [Page 189] inspiring vs, doth stirre vs vp to pray.

Thirdly, is expressed very diligently, The time of praying. at what time Ionas prayd: In my trouble (saith he) I cried vnto the Lorde. And a­gaine: Out of the bellie of the graue, or, of hell (for the Hebrew word whiche he vseth here, signifieth both) did I crie. This setteth out the most grieuous streightes and afflictions, wherewith the Prophete was assailed at that season, whereof at this time we néede not to speake, for that he himselfe wyll afterwarde with more words set out at large, what thoughts he had in his minde. This one thing let vs diligently note, that the distresses whiche he felte both of body and minde, were so much the heuter, bycause that he knewe, God had laide them vppon him, as being offended with hys sinne. But he cried vnto the Lorde, and was heard. We sée then, that afflictions are no lette, but that we may call vppon God: yea that then also is it lawfull for vs, euen when we suffer punishemente, as oure hey­nous sinnes haue deserued. For as GOD in laying hys rodde vppon vs, [Page 190] goeth not aboute oure destruction, but a­mendement, and as it is not the least to­ken of oure amendement, if wée tourne vnto him when he striketh vs, crauing helpe at his hande: So doth God also ne­uer caste them off, who in this maner be­haue themselues. And bicause prayer ap­pertayneth to the confession of our faith, which fayth shineth out so muche the clée­rer, as the troubles, wherout we couet to be deliuered, are the gréeuouser, it follo­weth, that God can not but verie well accept suche kynde of prayers.

Let this then be oure consolation, and staye vs vp, when so euer the weighing eyther of our punishmentes, or of oure sinnes, shall goe aboute to withstand our prayers, and accuse vs, as vnworthie to be heard of God. For euen then is it lau­full tyme to pray, yea then most of all is it conuenient to lifte vp our minds whol­ly and instantely to wearie the eares of God: neyther must we doubt at all of the fatherly goodnesse of God, whiche then chiefly extendeth it selfe, when hée per­ceyueth, that his owne children are in [Page 191] dangerous estate of miscarying.

Fourthly, The maner of praying. let vs also mark the maner of Ionas prayer. Héerevnto belongeth it, that is mēcioned of Ionas how he prayed vnto God, whome afterward also he na­meth his God. This is an excéeding ar­gument of Faith, sith that, although hée knewe he had gréeuously offended, yet e­uen in the middest of his punishmentes, he acknowledgeth GOD for his owne: whiche thing fleshely reason will neuer be hable to doe, vnlesse it be lyghtened with the light of fayth. Againe he sayth, that he not onely prayed, but also cryed, yea that he brayed out, or rather began a tumult in himselfe. For he vseth suche a worde here, as dothe not signifie simply to crye, but to be troublesome to one with crying and yelling. It expresseth therfore his feruente and vncessant prayers, as wherwithall (if any suche thing mighte truly be applyed vnto God) he euen tired God himselfe. Notable was this change, and full of admiration, which hapned in Ionas. For he, who not long before fled from the presence of God, and slepte in [Page 192] carelesse securitie, nowe béeing found out in his vngraciousnesse, cryeth and yelleth out vnto him.

And by this example we are admoni­shed, that in praying, before al other thin­ges faith is required, without the which it is vnpossible for vs to drawe néere vn­to God. Hovv shall they call vpon him (sayth Paule) on vvhome they haue not beleeued? Rom. 10. And Iames in his first chapter testifieth, that they shall ob­taine nothing which pray without faith. It will therfore greatly be auaylable for vs, diligently to be conuersant in the con­sideration of Gods promises and benefi­tes done of olde tyme, therby to confirme our selues in faithe. But for that God sometime deferreth his ayde, when as he séeth it néedfull eyther to haue vs longer corrected, or our faith still exercised: to­gether with this confidence in praying, there is also a constant & inuincible per­seuerance required. Therof doth Christe put vs in remembrance, whereas he wil­leth vs not only to pray, but also to knock and séeke. Luke. 18. And hereto chiefly tendeth the [Page 193] parable of the widowe, who by hir im­portune and continuall crie, at length o­uercame the eares euen of the wicked iudge. Heinous therfore, and verie hurt­full is their errour, which will prescribe God certaine limites, and if they be not fauourably heard incontinently, dare call in doubt the goodnesse and power of God, and vtterly surceasse from praying for that time. Let vs imitate Ionas, & the ex­āples of others, whose faith in times past hath pleased God: who also will heare vs, and séeing he is Truth it selfe, can ne­uer fayle to performe his promises. And at this present, let those things whiche wée haue spoken suffise, as concerning Inuocation and prayers.

Nowe passe wee ouer to the seconde parte of this Canticle, He enlar­geth Gods benefite, by describing the danger wherein he was. wherin he payn­teth oute the greatenesse of his peryll, that the benefites of God maye appeare the more excellente. Fyrste, Thou hadst caste me (sayeth he) dovvne into the deepe. &c. Hée complayneth, that hee was caste downe of the Lorde, yet was he not ignorant, that the Mariners [Page 194] did it at his owne cōmaundement. How­beit he hath respect vnto God, who by his iudgemente had broughte the matter to that passe, that both he was enforced to confesse his owne offence, and the mari­ners, yea though it were agaynste theyr willes, to cast him out. By this example of the Prophet, we may learne in daun­gers and aduersities not to bend our eyes toward men alonely, who in some parte maye be causers vnto vs thereof, but to fire our mynds vpon the determinatiōs of God, without whose good pleasure ther can no aduersitie happen vnto vs. This béeing well weighed, moueth vs greatly to repentance, for that it compelleth vs to thinke vpon our sinnes, wherby we haue prouoked the wrathe of God: it armeth vs also with pacience, lest without cause, we shoulde rashly striue against God. Io­nas is diligent also in setting foorth, whe­ther God did caste him awaye. Into the depth, into the hearte of the Seas: That is to saye, into the innermoste parloure of the Sea, or the verye bottomlesse place it selfe. And the floudde, that is, [Page 195] as many flouddes as runne into the sea, compassed me about: yea all thy dashing vvaues, that is to say, the brustlyng none of the waters beating one an other, And all thy rolles of vvater vvent ouer mee. For this cause calleth he them the waues and billowes of God, for that he is the creator of the sea, and author of all win­des and tempestes.

And this lot must they looke for, which thinke scorne to obeye God: that whyle they couete to eschue some one perill, whyche they haue conceyued in theyr mynds, they do nothyng else but plunge themselues into manie, that bothe are more, and also gréeuouser.

Yet in this maner of speaking, wher­in he sayeth: All thy rolles of vvater vvente ouer mee, is conteyned a Conso­lation not to bée contemned. For al­thoughe many be the tribulations of the righteous, as Dauid witnesseth, yet doe they in a maner passe ouer their heades, neither doth God suffer those that are his to be tempted aboue their power. The Prophete furthermore maketh reporte, [Page 196] what he thought béeing inclosed in these straightes. I sayde, I am caste out of the sight of thine eyes. In these wordes hee expresseth of all temptations the gréeuou­sest: as wherein he supposed, that there was no hope of further health lefte vnto him to leane vnto. And surely this alte­ration of the Prophet ought diligently to be obserued. For not long since, this was his whole drifte to get him awaye from the presence of God, and ridde himselfe of his seruice: But now being terrifyed with the feeling of Gods indignation, this only thing is a corsey to his hearte, that Gods countenaunce is hidden from him, and that he feeleth himselfe excluded ther­from by his owne deserte. Suche a lyke thing doth Chryste shadowe in the para­ble of the prodigal sonne. Luke. 15. For he also first of all, woulde néedes departe from hys father: but when hée was broughte to suche néede, as that he beganne to gette his liuing amongest swyne, then wished he to haue a roomthe, yea though it were amongst his fathers hired seruants, so he myghte but enioye the syghte of him. [Page 197] The verie same thing also doe they féele, how many soeuer hauing shaken of Gods yoke, doe alienate themselues from him. Yet oughte not the godly to despaire, if there shall any lyke thing chaunce vnto them: seeing wee reade that Christe was tempted in suche sorte, that hanging vp­on the crosse, he cried: My God, my God, vvhy haste thou forsaken mee? Nowe as he dothe yet acknowledge him to bée his owne God, of whome hee complayneth himselfe to be forsaken: So also is it con­uenient for vs, constantly to retaine this principle of Saluation, that we iudge not God estraunged from vs, but always recognyse it to be his Fatherly hande, whiche dothe correcte vs. So doth Ionas, when as by way of redressing his former thoughte, he addeth: Correction. But I vvill yet a­gayne looke tovvarde thy holy temple. In this worde Temple, he comprehen­deth all the outwarde worship, together with the promyses, whervpon he stayed himselfe. For to the Temple assembled together as many as appertayned to the couenaunt of God, as were circumcised, [Page 198] as professed the reuerencing of the true God: And that God woulde accept their prayers, whiche they offered vp there, they had learned before by his promises giuen vnto Salomon. Thus therfore se­meth the Prophete to say in effecte: Al­though all things séemed to threaten me a mischiefe, and as it shuld appeare, thou hadst vtterly caste me away, yet coulde it neuer slippe out of my mynde, but that I belonged to the societie of thy couenant and people: And thence grounded I my hope, that a tyme wold once come, wher­in I shoulde againe appeare before thée, and be presente at thy holie solemnities. And surely great is this force of Faithe, which after this sort wrastleth with the fleshe, betwéene hope and feare. Yea ra­ther, this is a true proofe of faithe, when as by considering the promises of God, and the Sacraments wherwith they are sealed, it susteyneth it selfe vp against al temptations. Neyther is this the leaste commoditie, that wée may reape by the Sacramentes and outwarde profession. For after the same maner, had both Da­uid [Page 199] and Ionathas regarde vnto circumci­sion, which was a seale of the couenāt of God, when as they called their enimies, Vncircumcised. But nowe in the meane season, there appeareth perfectely in this place, what is the disposition of the god­ly: who couet to be deliuered from distres­ses, and restored to their former estate, chiefly to this end, that they maye serue God. Hereof entreateth Dauid in his Psalmes verie often: and Ezechias lying sicke vpon his bedde, made his complaint especially for this cause, Esai. 38. for that by his death hée sawe, howe the worshippe of God stoode in some hazard. Farre other­wise is y ^e cōdition of the vngodly, whose thoughtes waite only vpon carnall thin­ges: and therfore when they pray, are the lesse accepted. Howbeit let vs continue in the steppes of Ionas, and other holy men: So shall God when we crie, fauourably heare vs thorough Iesus Chryste, as hée hath promised. To him belongeth than­kesgiuing, honoure, glorie, and domi­nion for euer. Amen.

The syxth Homelie.

[Page 201] ALthough men being ledde euen by the commō sense of nature, The argu­mēt and vse of this presēt place. do flee vn­to God in their distresses, and call for his helpe by prayer: yet many there be, who, when they sée that they are deliuered, become vnmindfull of Gods benefite, attributing al that they haue receiued, to their owne industrie, & returning to the same sins, which before were the cause of their own mischiefes. Very much auaileth it there­fore often to meditate, what daungers we haue bene in, and therewithall also to weigh, how féeble or rather none at al our force hath ben in auoiding the same, and how necessarie it was, that we shuld be deliuered by the mightie hand of God. For this meditation will bring to passe, that both we shall be thankfull vnto god, and also with great diligence we shal take héede lest we fall in the like daunger a­gaine afterwarde. This dothe Ionas tho­roughly obserue, who in the second parte of this his song setteth out with many words, the great perill which he was in, [Page 202] therby to make the benefite of God more notable, and also, by the consideration thereof, to stirre vp him selfe, to perpetu­all thankfulnesse of mind. And truly not long since, he comprehended the same in a summe, setting foorth the most greuous temptacions, wherewith his faulte was assaulted. Now folow the residue tending to the same scope: which being finished, he annexeth also the two last partes of this canticle or song.

He compa­reth his own daunger with Gods helpe.After he hath made declaration of the temptations which he susteyned, he now conferreth togither his owne danger, and Gods gracious helpe for his deliuerance. And bycause the description of his saide dāger serueth to the amplifying of Gods benefite (as we haue oftentimes admoni­shed) he is very diligente, and plentifull therein. First, The vvaters (saith he) com­passed me euen to the very soule. That whiche Dauid spake by a metaphore or figure, the same happened to Ionas in­déede, when as he was firste cast into the middest of the waues, and afterwarde as it were ouerwhelmed with waters in [Page 203] the fishes bellie. Then it followeth: The depe closed me in on euery side. By thys depe, Interpreters vnderstand the bot­tomlesse and impenetrable depth. Thys therefore, he saithe, was in manner of a prison vnto him. He addeth: The vvedes vvere vvrapte about mine head. He me­neth it of wéedes that growe in déepe pooles or places of the Sea, which gather about the féete and armes of suche as doe swymme, and so strangle them, that they are not able to escape. And these he sayth his head was wrapped in: as when the whale hidde it selfe in some sedgie shallow. Finally, I vvente doune to the bottome of the hilles, and vvas bar­red in vvith earth for euer.

The barres of earthe hée calleth suche Sea banks, and high mountaines, as the shippes are not hable to arriue at. Of all the wordes that here are vttered this is the summe, that he was debar­red of all meanes and hope to escape. And straighte wayes hée setteth oppo­site the benefite of GOD agaynste them all, saying: But thou haste [Page 204] brought vp my life againe from corrup­tiō, O Lord my God. He vseth but a few words, thereby to make manifest, howe easie a thing it was for God to deliuer him out of all these calamites, whiche o­therwise coulde haue bene ouercome, by no might or trauaile of mā. Neither doth he onely aduaunce the omnipotencie of God, but also he hath in remembraunce his fatherly goodnesse, whē as, not with­out signifying of a most vehemente af­fectiō, he saith: O Lord my God. As thogh he should say: Albeit thou semedst not on­ly to haue laide aside all care for me, but also to haue cast me euen vtterly away, and that I must néedes haue fallen to despaire: yet notwithstāding thou, oh my most mercifull father, didst manifestly shewe foorthe, both thy good will, and also thy power, & haste made my life to come vp agayne from very corruption, that is, from out of the stomacke of the whale, where nothing else could he loked for, but that it should haue corrupted, and vtter­ly come to nothing. And these words doth he also vtter in the person of Christ, who [Page 205] before by Dauid had saide: Thou vvilte not leaue my soule in Hell neyther vvilt thou suffer thine holy one to see corrup­tion. Psalm. 16. Act. 2 &. 13. Which place the Apostles Peter and Paule expound of the resur­rection of Christe. Wherefore this same also confirmeth the faith of our resurrec­tion, as afterward in the end of the chap­ter shalbe declared. Nowe as touching this that we haue in hand, let vs learne, that although oure perils be very ma­ny, yet may we not despaire of Goddes helpe, yea albeit they excéede all the ca­pacitie of mans witte. For firste of all, VVith God nothing is vnpossible, as Gabriel saide to the Virgin Marie. Thē, Luke. 1. it is his propertie at such times to helpe, as all things being past recouerie, there is no hope lette for men to worke by: and in this behalfe is he called in the scripturs the auenger, and restorer againe of suche as be oppressed. This did Philo that most wise Hebrew well perceiue, when as be­ing ambassadoure to Caius the emperour and hauing not without some cruell in­iurie suffred repulse at his hand, to the o­ther [Page 206] Iewes stāding amased, he said, We must néeds be of a good chéere, whom Cai­us is angrie withal: for of necessitie it fol­loweth, that Gods helpe will be present, when as mans helpe dothe faile. Exam­ples will meete vs euery where, wherein we are taught, that God doth of a sodeine ioyfully appere vnto them, that can sée nothing but destruction laide open before their eies. Of that whiche hath bene spo­ken, let vs then take this vse: In whatso­euer kinde of perils we be set, yet still to kepe our faith sure and vnshakē towards God. For why should we despaire? seing that God is able to saue, yea euē in death.

He setteth out the vse of this bene­fite.And herevnto tendeth the third parte of this Canticle, as wherein he painteth out the vse of this benefite, very diligent­ly by a comparison. Ionas here compareth himselfe with the superstitious and ido­latrers, by this meanes the rather to de­clare, what he him selfe did to his greate commoditie: and howe miserably on the other side they are deceyued, whiche di­recte their doings after another sort. And firste speaking of himselfe he faithe: [Page 207] VVhen my soule faynted vvithin me, I thought vpon the Lord. The Hebrew wordes signifie not so muche a fainting or melting away of the Soule as rather a perplexitie. For Ataph is as muche to say, as to couer and to hide, or to wrappe in. And by translation it is applyed to the Soule, for that it, when as dangers are imminent on euery side, séemeth so to be wrapped, & soldē in with an huge heape of eares, and intricate thoughtes, that a man can appointe no certeintie, how to deale euen in his owne matters. Hereof doth Dauid complayne, when as in the Psalmes he saith: Hovv lōg shall I tosse thoughts in my soule, Psa. 12. et. 42 and sorovve in my hert al the day long? And againe: Psa. 43. &c. VVhy arte thou troubled O my soule? and vvhy arte thou so disquieted vvithin me?

Neyther is it to be doubted, but that Ionas béeing in the whales bellie, was tossed wyth hys thoughtes, as it hadde bene with terrible byllowes, and coulde not certaynely determine with hymselfe what were beste to bée done. But when as (saith he) my soule [Page 208] was thus wrapped in, and now being o­uercome with sundrie cares, was cothing away, I thought vpon the Lorde. This was not a vain or flitting remembrance, suche as nowe and then springeth vp in the mindes euen of the vngodly: but such a one as meditated, both vpon the promi­ses of God, and also on the couenaunt it selfe, together wyth his olde benefites: the considering whereof, dothe wonder­fully encrease faith, exciting them to ar­dent prayers, and full of confidence, who before tyme gaue ouer in temptations. Therefore addeth hee: And my prayer came in vnto thee, euen into thy holye Temple. Wheras, although by the word Temple, he meaneth the Heauen, which is called the palace and throne of God, for that therein his maiestie and puissaunce dothe chiefly appeare, yet neuerthelesse doubt I not, but therewithall he hath re­specte to the promises made, concernyng the Temple, and the outward sacrifices, whereby he confirmed his faith, as lately hath bene sayde. This then is his mea­ning: Although in the depth of the sea, I [Page 209] had my abiding within the bowels of the Whale, yet had I in mynde bothe thée, and thy couenant: the seales wherof, all that worship of the Temple ordeyned by thy appoyntment doth conteine. And for this cause did I crye vnto thée, neyther were my prayers in vayn, but they pier­ced thorough the verie heauen, and came vp euen into thy sight.

And here may we sée, howe Ionas was occupied chiefly aboute two thinges. For both he had in remembraunce, God & his promises, and also beeing established in faith, he poured out his prayers vnto the Lord, wherby he craued for his aide. Nei­ther did he it onely at that presente, but therwithall he learned that he muste also do the same afterwarde, & giueth out his owne example to be folowed of all men, whiche oute of aduersitie couet to escape safe. For this is the propertie of the god­lie, that although they be verie greuously tempted, yet doe they neuer shake off all myndfulnesse of God, but by the remem­braunce of his promyses, doe they staye vp their faithe: and béeing instructed of Gods good will, by his benefites doone of [Page 210] olde time, they vse also for euer after, to put their whole hope of saluation in him alone. And this truly is the principal vse of all the benefites of God, which he be­stoweth, either vpon other men, or vpon our selues: Neither shal they at any time be frustrate of their hope, who soeuer wil imitate Ionas example. For, Blessed is the man (sayth the Prophet) vvhich tru­steth in the Lord, and vvhose hope is the Lorde. Again, Blessed is he, that hath the God of Iacob for his helpe, and vvhose hope is the Lord his God. Psa. 17. Psa. 146.

He repro­ueth the vaine con­fidence, of such as be superistiti­ous.Howebeit, that Ionas mighte yet the more commende the doctrine which may be gathered by his example, in the other part of this comparison he bringeth forth the mainteiners of superstitions, & com­pareth by a contrarietie their brickle and deceytfull estate, with the felicitie of the godly. They that holde (sayth he) of lying vanities, vvill forsake his mercie. Lying vanities, that is to witte, most fonde and deceiptfull vanities, he termeth all that whiche men fansie vnto themselues of their owne brayne, to putte any hope of saluation therein. Vnder this title there­fore [Page 211] may be accompted straunge gods, i­dols, superstitious worshippings, mens ayde, mens imaginations, good workes or merites, and whatsoeuer else of this kynde may be deuised. For if wée will somwhat narowly view these things, we shall finde them to be suche, as that with Salomon we maye worthily exclame: Vanitie of vanities, Ecclesia. 1 and all is but plaine vanitie. For as touching strange gods, it is manifest, that besides a vayne name, they haue nothyng at all: syth that in the nature of thinges they haue not so much as a being And bicause there be no gods at all, it foloweth of necessitie, that the images which are set vp for them, be lykewise nothyng. This verie thing the Apostle also noted. 1. Cor. 8. As for the o­ther, that are reared vp to represent the true God, what are they but mere lyes? seeing it is a playn case, y ^t God can not by any image be represented. Esay. 40. VVhom vvil ye make me lyke, (crieth he himself by the Prophet) and vvhome shall I be lyke? Al caruers of images are vanitie: Esay. 44. and the things that they so couet, profite nothing at al. They must beare record themselues, [Page 212] that seing they can neither see nor vnder stand, they shalbe cōfounded. VVho dare then make a god, or fashiō an image that can do no good? Many like places might here be brought in, whiche for shortnesse sake we omit, seing that such as reade the scriptures, may be acquainted with thē e­uerywhere. And as for superstitious worshippings, it is euident, that God cannot be so worshipped with outward thinges, but sith he is a spirite, he wil be worship­ped in spirite & truth. Iohn. 4. Most fonde therfore is all that confidence whiche is placed in outwarde ceremonies. And what need we to make any mention of mens helps and counsels? Esay. 40. when as Al flesh is grasse, and all the glorie therof, as the floure of the fielde. Yea and Hieremie pronoun­ceth all them accurssed, which take fleshe for their arme. And Dauids voyce is this: Put not your trust in Princes, Psal. 146. being chil­dren of men: for ther is no help in them. Of lyke value also be all our works and merites. For what may they merite, who of themselues, are not able so muche, as to thinke a good thought? and whose righ­teousnesse, being like a filthy shroude pat­ched [Page 213] of sundry ragges, can not therefore stand in the presence of Gods iudgemēt. For this reason doth the prophet rightly terme them lying vanities, adding thys therwithall, They that holde of them, vvill forsake his mercie. By this woorde Mercie, he vnderstandeth euen God him­selfe: who, how great soeuer he be, is al­together mercie, and in verie déede the mercie for men: for that he offereth him selfe to vs, neyther departeth from vs, vnlesse wée fyrst forsake him: as they do which holde of vanities, that is, whiche place not all hope of saluation in him a­lone, but of their owne brayns feigne vn­to themselues straunge gods. And these kinde of men endamage themselues two maner of wayes: both for that they finde no helpe in those things which they haue forged, & also for that therby they forsake God, who alone was able to helpe them. And this is it which God by Hieremie cō ­playneth of, in these wordes: Tvvo euils hath my people committed: They haue forsaken me the vvel of the vvater of life and digged them pittes, yea vile and bro­ken [Page 214] pittes, that can hold no vvater. Ier. 2. And this at this presente, the Prophete thought good to haue in remembraunce, therby to commend vnto vs the vse of his owne example, namely that in aduersi­tie we should be myndfull of God and his promises: and so neyther dispaire, nor yet settle that confidence, which is due to him alone, vpon other vaine things.

And here haue we throughly to marke that hée calleth them forsakers of God, which lay holde of vanities. For séeing that God is a iealous God, he may not a­way with any copartners in the faith, & worship due to himselfe. He also cryeth by Esay, Esay. 42. that he will not giue his glorie and honor to any other. It foloweth then that superstitions, and the true worship of God, can not both stande together: but necessarie is it, that they wholly depende vpon GOD, as many as would be ac­compted his true woorshippers.

And hereto serueth that whiche Helias sayde vnto the Israelites: 1. Kings. 18 Hovve long vvill ye halte on bothe sides? If the Lord be God, follovve him: If Baal bee God, [Page 215] goe after him. By these wordes therfore are taken away all seruices and super­stitions, whiche mē fondly deuise to them selues at their owne choyse: for that they plucke away from God, who as alone he is able to saue, so alone he will be reue­renced, honoured, and called vpon. A vowe of thanksgi­uing.

There remaineth now the fourth part of this Canticle, wherein the Prophete voweth thankfulnesse to God. But I vvil sacrifice vnto thee vvyth the voyce of praise and vvil pay the things that I haue vovved. &c. By the voyce of prayse hee vnderstandeth thankesgiuing, and an o­pen preaching abroade of the benefite that he had receiued of God. And this he calleth a sacrifice, namely hauing respect hereto, for that God in the fiftieth psalme preferreth the inuocatyng of his name, and thankesgiuyng farre aboue all sacri­fices. As though Ionas should say: I know in deede, that thou haste no néede of sacri­fices, and that thou requirest none, as though thou wert delited therwith: wherfore omitting them, I will do that, which both thou allowest before al other things, [Page 216] and may also moste serue, as well to the instruction of others, as also to the sprea­ding abrode of thy renoume. For I will offer the sacrifice of prayse: and looke, what goodnesse and might thou haste de­clared in my deliuerance, that same will I opēly preache out vnto al mē. Neither doe I vowe it only, but I will also per­fourme that, which I haue vowed: least at any tyme I mighte séeme to haue for­gottē eyther thy benefite or myne owne promise. And these in verie déede are the vowes of the godly, far differing from the monasticall: whiche are occupied, eyther insolently about such things as are not in our possibilitie to performe, or else foolish­ly aboute suche superstitious obseruati­ons, as are of no moment at all For the same that the Prophete voweth in this place, is also to be found in the examples of others. In Hoseas the godlie promise the calues of their lips vnto god. Hose. 14. And Da­uid sayth I wil declare thy name vnto my brethren: Psalm. 2 [...]. in the midst of the cōgregation vvil I praise thee. Psalm. 69, And agayn, I wil praise the name of god with a song, & magnifie [Page 217] him with thāksgiuing. And it shal please the Lord better thā an oxe or a bullock, that hath hornes and hofes In this place also the Prophet sheweth a reason of his vow making, in that he addeth: For vvhy? saluation commeth of the Lord. As if he shoulde say: Therefore wyll I sacrifice praise vnto thée, and celebrate thy name, bicause thou only arte the sauioure, ney­ther can saluation be founde any other where, than with thée. So that this place reproueth their superstitions, who bee­ing deliuered out of perills hang vp their accursed offerings, namely their vowed tables, or Images of waxe, and also their chaines, fetters, figures of shippes, or any such like, to the honoure of Sainctes, be­fore Idols. Let vs giue ouer all the glory of our saluation to God alone, and to him let vs continually sacrifice praise and thanks giuing. But therewithall let vs call this to remembrance, In what things thāk­fulnesse con­sisteth. that it consi­steth not in bare words, which priuately some babble out, but that there is requi­red a publique commemoration of Gods benefites, which may be in manner of a [Page 218] confession of oure faithe, yea euen before them also, whiche as yet are not come to the knowledge of God. Then in suche sorte must we frame oure whole life, as that thereby the name of God maye bée glorifyed, lest by our meanes he be euill spoken of, the faith towards whom, with mouth and lips we do outwardly boast. These thinges, as in euery one of Gods benefites they oughte to be obserued, so especially in the worke of our redempti­on, whereof we haue Christ the only au­thoure: who, as he requireth of vs a frée and franke confession of his name, so also in the misticall supper hath he insti [...]uted a solemne commemoration of that his be­nefite, and claimeth vs wholly to hym­selfe: that they, whiche by his merite are redéemed, may offer vp them selues to appeare before him, as a quicke sacrifice, and kepe them selues also vnspotted of the world. Loke Rom. 12. Ephes. 1. &c.

Jonas is re­stored agayn to land.Now foloweth, what effect ensued af­ter Ionas prayers, and godly meditatiōs. And the Lord spake vnto the fishe, and it cast out Ionas vpon the drie land. In a [Page 219] fewe wordes he comprehendeth a very great matter, & suche a one as conteineth in it a manifold miracle: seing that both Ionas is restored againe withoute any harm, out of the whales chawes, through the sharpe ranks o [...] teeth: seing also, that this fishe of so huge a greatnesse, yet found out such a place as from whēce he might cast him euen vnto the land. For we are taughte by experience, that fishes of such bignes very seldome come nere y ^• shoare: or if they so do, that they are not able to recouer againe the maine sea, withoute much dāger. The whole reporte therfore of this matter is euē stuft with miracles, which if they should be called to y ^e accōpt of mās capacity, wold scarcely be worthy of any credit at al. For y ^e cause is god mē ­cioned to be y ^• authour of al these things: & as before it was said, y ^t he prepared this fish to swalow vp Ionas euen so doth the Lord now cōmaūd y ^e same fishe to restore him vnto lād safe againe. Neither must it seeme incredible, that, at Gods comman­demente, the fishe incontinently did so: séeyng hys worde hathe an effectuall [Page 220] working ioyned therewith, wherevnto all creatures obey. An example hereof is extant euen in the creation of the world, whiche, it is certayne, by the power of God alone, through hys worde, was broughte forthe of nothing: Whyche thing Dauid also in his Psalmes dothe teach, whereas he saithe: By the vvorde of the Lorde vvere the heauens made, Psalm. 33. and all the host of them by the breath of his mouth. For he spake the vvord, and it was made: He commaunded, and it had his beeing. And séeing he of long time before was able to bring vppon E­gypte Frogges, locusts, and all manner of flyes, but vpon the tentes of the Israelites bread from Heauē, and quailes from the Sea: it was also no matter of difficultie for him, to guide this fishe vnto some shoare, wherevnto he might cast out Io­nas safe, and vnhurte. This then is an e­uident argument of the diuine omnipo­tencie, whereby we oughte to comforte oure selues in aduersitie, lest our faythe shoulde be vanquished by the greatnesse of any daungers. For why? That God [Page 221] hath the same dominion ouer the Sea, o­uer the winds, ouer diseases, yea euen o­uer the vngodly, and their prince the de­uill, y ^• miracles of our Lord Iesus Christ giue sufficiente testimonie: who by the might of his word, stilled the winds and the sea, healed sicknesses, cast out deuils, and ouerthrew those that were sente to take him: Yea with one word broughte to passe that they durst do nothing against his disciples.

But chiefly this must be referred to the resurrection of the dead: which, The faithe of the resur­rection, pro­ued. that it was here foreshadowed, was said aboue, whē we entreated of the figure of christ: For it semeth an vnpossible thing to the fleshe, that those bodies shoulde arise a­gaine, whereof some are buried in the earth and so corrupted, some by fire are resolued into ashes, some rotte in the wa­ters: some are dryed in the aire and so wither away, many also are torne in pe­ces of wild beasts, and so become theyr foode. Howbeit we are not here to looke, what fleshly reason will iudge possible, Luke. 1. but what God will haue done, to whome [Page 222] nothing is impossible: as we are taughte not only by y ^e scriptures, but also by day­ly experience. And he hath made a pro­mise, y ^t the very selfe same bodies, which nowe we carie about, shall arise againe. For in the 26. Chapter of Esay he saythe: Thy dead shall liue: they that are my bo­dy shall arise againe. Avvake, and sing ye that dvvell in the dust For thy deavv is e­uen as the deavv of greene herbs, and the earth shall cast out hir dead. And in Da­niel it is writtē: The multitude of them that sleepe in the dust of the earth, shall rise againe: some to euerlasting life, some to perpetuall shame and reprofe. Dan. 12. Wherevnto in like manner those things altogether agree, whiche in the Gospell Christe vttereth in these wordes: The houre shall come, Iohn. 5. in vvhich all they that are in the graues, shall heare the voice of the sonne of God, and shall come foorth: they vvhich haue done vvell, vnto the re­surrection of life and they that haue don euill, vnto the resurrection of damnatiō. And in the Apocalipse it is read, Apocal. 20. that both the sea, and death, and hell, deliuered vp [Page 223] their dead. But the time would faile me, if I shuld go about to rehearse all the pla­ces of the scripture, as touching y ^e resurre­ction of y ^e dead. Therfore omitting y ^• resi­due, this one thing I adde, that the resur­rectiō is not only groūded vpō the autho­ritie of y ^e scriptures, but also vpō y ^e iustice of God, which without it can in no wise stand. For it is the propertie of iustice to giue vnto euery one y ^e which is his own, & with cōdigne rewards to recōpēce ver­tues, & on y ^e other side vices with duly de­serued punishmēts. Howbeit it is mani­fest, y ^t in this present life there is recōpē ­sing either none at al, or else very slēder: for y ^t the godly oftētimes mourne vnder the crosse, the vngodly triumphing with happy successe. This rewarding therfore must nedes be in the life to come, vnlesse we be minded altogether to denie the iu­stice of God. Neyther can we restrayne it to the soule alone For séeing y ^t the body is not y ^e least part both in things wel don, & in things done amisse: séeing also that y ^e godly are afflicted in body, & againe in bo­dy y ^e vngodly become sensuall and cruell, therfore must both rewards and punish­ments [Page 224] be repaired in the body it selfe: as Paule hath noted to the Corinthiās. 2. Cor. 5. But why should it séeme so impossible a thing for the dead to arise againe, when as so many examples of that matter are euery where at hand? Is there not in the seede that is sowen, and in the springing vp of the same, an euident figure of buriall and resurrection offred vnto vs? whereof euē Christ also in the Gospell, Iohn. 12. 1. Cor. 15. and the Apo­stle in his firste epistle to the Corinthiās diligently made mention. Do we not sée in the winter time the whole chéerefull countenaunce of the worlde as it were to die, and at the comming on of the newe spring to begin to reuiue agayne? Or, what shall we say of the vnperfect birth? which, when it groweth to perfection, cō ­meth foorth into light out of the mothers wombe, as it wer out of the graue. Sure­ly, these and such other like if we cōferre with the promises of God, we shall the lesse stande in doubte of the resurrection, wherein the chiefe ground of our saluati­on doth consist. Wherefore being stirred vp by the example of Ionas, let vs in ad­uersities [Page 225] call vpon God alone, and ouer­come them all by the hope of resurrectiō in Iesu Christe our Lorde: to whome be­longeth thanksgiuing, honour, glory and dominion for euer. Amen.

The seuenth Homelie.

The argu­mēte and vse of the thirde Chapter. THe whole boke of Io­nas is occupied aboute re­pentaunce, and making manifeste by examples, whiche is the true fourme thereof. Hitherto we haue séene two: of the which the one is set out in the mari­ners, the other in Ionas him selfe▪ either of them teaching, what each one priuate­ly did, when he perceiued the wrath of God to hang ouer his heade. Now follo­weth an example of publique repētance, that the Niniuites vsed: in whose iurisdi­ction the gouernement in a manner of the whole world was at that time. And sure­ly this doing of theirs deserueth very di­ligently to be considered: both for that the historie testifieth their repentance was effectuall, and also for that Christe pro­poundeth this example for vs to followe? [Page 227] shewing moreouer that the Niniuites shall in time to come be their iudges, as many as beléeue not the preaching of the gospell. But chiefly, the due considering thereof apperteyneth vnto magistrates, and thē that haue the ouersight of whole congregations: who here are taughte, that it is their dueties also to traine vp men to publique repentaunce, if they be desirous to prouide for the safetie of such, as are committed to their charge. Which that it may the better appeare, we will viewe euery portion of this historie, as it falleth in order.

The Prophet beginneth this decla­ration, with a newe calling, Jonas is re­stored to his function a­gaine. whereby GOD restored him to his function a­gayne. Whereas also there shyneth foorthe a singuler example of the good­nesse of God.

For seeing that Ionas was become dis­obediēt to the cōmandemēt of God, & had willingly giuē ouer his vocatiō, he deser­ued now to be vtterly neglected of god, or at y ^e least, to be iudged vnworthy of y ^e of­fice of preaching any lōger, hauīg by his [Page 228] rebellion brought God in no small infa­mie. Which thing euē Ionas himselfe (as I suppose) did well perceiue: for being nowe set on land againe, he yet attemp­teth nothing after his owne pleasure, or priuate iudgemente. Neuerthelesse God doth here call him the seconde time, and so receiueth him being penitent into fa­uoure againe, that he casteth him in the téeth with none of those thinges, whiche not long before he had committed. The like exāple doth the euangelicall historie set foorth vnto vs by Peter the Apostle, who, although by his denying of Christe, he had cut off himselfe from the dignitie Apostolicall, yet is restored to his office againe, when as with earnest repentāce he returned vnto him. These things serue to our consolation, as ofte as our consciē ­ces are tempted: for they certifie vs, that Gods promise shall alwaies remaine true and ratified, which by Ezechiell he hath published, saying: I vvill not the death of a sinner, but that he tourne and liue. And againe: If the vngodly tourne from hys sinnes I vvill put all his vvickednesse out [Page 229] of my remembrance: All hys sinnes that he did before, shall not be thought vpon. And in Esay the .43. chap. I, euen I am he only, that for mine ovvne selfes sake do avvay thine offences so that I vvill neuer thinke vpon them. Moreouer these kind of examples admonish vs of oure duetie, namely, that we in like sorte pardon the weakenesse of our brethrē, if at any time after their fall, they arise vp againe: and neuer desire with oure seueritie and ri­goure to excéede euen God himselfe. Ionas is sent againe vnto Niniue.

But first of all it is mete, that we dili­gently marke this commaundemente of God, whiche in all pointes is the same with it that wēt before: wherby we may sée, that men with all their endeuoures can nothing preuaile againste God, but that of necessitie it muste be broughte to passe, whiche he hath once decréed to bée done. Arise (saith he) and get thee to Ni­niue, into that great citie. &c. Agayne he maketh mention of greatnesse, to shewe, that he ought not to be afraide by consi­deration thereof, but rather to arme him­selfe to constancie, lest he shoulde com­mitte [Page 230] any thing vnseemely for his office. And here mighte some man meruaile, why God doth so enforce Ionas to preach vnto the Niniuites, seeing he might haue wroughte their conuersion, eyther by some other prophet, or else by other infi­nite meanes best knowne to him selfe. Howbeit, in so doing he commendeth vn­to vs the ministerie of his word, where­by, as by an ordinarie meane, he is wont to conuert men. We know in déede, that the Gentiles were often admonished by wonderous and straunge tokens, but a­mongst his people God would haue the preaching of his word to sound foorth: and bicause in the Niniuites he wold display a singuler shewe of his frée beneuolence, for all men to beholde, wherein also was shadowed the calling of the Gētils, there­fore did he also sende a Prophete vnto them, by whome they mighte be instruc­ted. And notwithstanding the promise be peculiarly made to the faithfull of the newe testamente, Esay. 54. that they shall all be taught of God, who will write his lawes in their harts, Jerem. 31. yet doth he not perfourme [Page 231] the fame without preaching: which both Christe him selfe began, and by whose spirite the Apostles also were guided to publishe, by preaching the Gospell tho­rough out all the worlde. Hereto serueth the example of Cornelius, whome God admonished by an Angell to send for Pe­ter, and by him to heare words of salua­tion. Farewell then all phantasticall heads, that dreame of a certaine vnwrit­ten word, and gase after newe reuelati­ons. For while they contemne Gods or­dinarie meanes, they do nothing else, but proffer themselues to be mocked of the deuill.

Here is also to be marked, Ionas is as­signed, what he must preach. that God telleth Ionas in flatte wordes, what he must preach among the Niniuites. Crye out (saith he) the preaching, vvhich I bid thee.

Yet was Ionas authoritie very great. For he had, before y ^e time vsed y ^e office of preaching in y ^e lād of Israel, & God had cō ­firmed his doctrin by most noble victories in y ^e time of Ieroboās reigne: He had also declared his fauoure towardes him by a [Page 232] late miracle. All this notwithstanding, God leaueth him not at his owne liber­tie, to speake what he thinketh good, but bindeth him to a determinate comman­demente. The same order was taken al­so with other Prophets, and afterwarde, euen with the Apostles, as otherwhere hath bene saide. Great then is their pre­sumption, who dare rashly thrust in, ey­ther their owne or other mens traditiōs into the Church: but greater is their im­pudencie, who being stirred by no reue­lation of the holy Ghost, but caried away by a blinde carnall affection, take vpon them to denounce vnto cities cruell and horrible destructions, prescribing also a time for the same: as of this sort we haue séene Anabaptists in our age, who were not ashamed to abuse these words of Io­nas, thereby to strike the more terroure into the heads of the simple people.

Ionas is obe­dient to GodBut let vs now loke vpon Ionas, who immediately obeyeth the commaunde­mente of GOD. For it followeth: So Ionas arose and vvente to Niniue, according to the vvorde of the Lorde. [Page 233] This declaration is but shorte, yet suche a one as sufficiently teacheth, how much he had profited in his wrestlyng vnder the Crosse, whereby God had chastened him before. For hée, who not long since had asked coūsel of flesh, was terrified by the resons therof, had made himself yare to flée, & as he was fléeing slept in securi­tie, now hauing hearde the commaunde­ment of God, moueth no disputations a­bout the matter, shaketh of al feare, thin­keth neuer a whit of fléeing, neither yet carelesly settleth himself to rest and ease: but streightwaye ariseth, taketh his iour­ney in hand, and ordereth all his dooings according to the prescripte of Gods ap­pointment. Which very thing the holie Ghost doth meane, when as not without an expresse signification, he sayeth, That he went to Niniue, according to the word of the Lorde. So that Ionas mighte haue sayde with Dauid: It is good for mee, O God, that thou haste brought me lovve. But, that his obedience mighte appeare the more excellente, here is interlaced a description of the Citie of Niniue, with [Page 234] hese wordes: Niniue vvas a greate citie vnto God, namely of three days iourney. Reporte is made of it, that it was greate to God, whiche some writers suppose to be the Hebrue phrase, as those others be, wherein the Ceders of God, & the moun­taines of God, are taken for greate and piked Ceders and mountains. And of set purpose doth the holie Ghoste vse suche maner of speakings, to giue vs instruc­tion, that it muste be ascribed to God a­lone, whatsoeuer in this world is excel­ling or surmounting the residue.

But bicause this addition great, is here set to with this parcell or letter Lamed, which oftentimes is a signe of the datiue case, I consente rather vnto their iudge­mente, whiche interprete that Niniue was great, not onely by the estimation of men, but also by the estimation of God. And surely it must néedes be great vnto God, séeing that therin he had appointed the chief seate of the monarchie, which in no place else endured so many ages: seing also y ^t therin he thought good to shewforth a singular proof, both of repentance, & also [Page 235] of his owne goodnesse. As touching that, whiche is reported of thrée dayes iorney or circuite, it accordeth with the prophane writers, which tel, that it was in mesure foure hundreth furlongs, which make vp the summe of fiftie myles. We haue here to behold the noble corage of Ionas, who, when as before tyme he had felte Gods iust & mighty hand, yet now without any gaynsaying, he sheweth himself obediēt.

Let vs imitate this Prophete, and by no kinde of impediment be pulled backe from performing that duetie, wherby we are bounde vnto God. Ionas entreth into that citie, whiche had conquered so many Nations, and was ladie ouer the whole East: and hauing walked therinto a days iourney (peraduenture standyng in the middest therof) he cryeth out: There are yet fortie dayes, and then shal Niniue be ouerthrovven. And héere thou mayste not thinke, that lyke a madde or brayn­sicke fellowe, with confused and fonde clamoures, hée thundered oute these on­ly wordes: but as in describing of the ser­mons of Iohn the Baptist, and Christe, [Page 236] the Euangelists do only note the sumni [...] of that, whiche with many wordes they dilated: so doth Ionas here touch the chief and principall point of his owne sermon, in expressing wherof, he hath vsed a very exact declaration of all the circumstances. And as much as may be gathered by the order of the historie, firste of all he fette forth his owne vocation, that the Nini­uites might vnderstand how he was sente vnto them from God: then afterwarde accused he their sinnes, and shewed them that they had deserued within forty days vtterly to perishe, with their Citie and nation.

We haue here in this place to obserue howe great the outragiousnesse of sinnes and wickednesse is, in Gods sight. For se­ing that there is nothing derer vnto God than man, whom of his frée grace he crea­ted at the beginning, and béeing lost, re­déemed him afterward again by the bloud of his sonne, horrible of necessitie muste that guilte be, whereby hée is moued to turne vpsetdowne whole nations toge­ther. Nowe that this guilt is none other [Page 237] than our sinnes, wherwith naturally we are delited, and of many men are scarsly thought blame worthie, it is more mani­fest, than that it néede with many words to be declared.

And as touchyng the Niniuites, that they deserued this terrible sentence, only in respect of their sinnes, euen God hym­selfe testifyed in the beginnyng of thys booke, when as he willed Ionas therefore to crie out against them, bicause their cō ­sent in wickednesse was come vp into his sight. So then hereout lette vs learne, to iudge of the maners of this our age.

At this day reigne the selfe same wic­kednesses, which (as before was sayde in the first Homelie) reigned among the Ni­niuites. But so much the worser plighte are wée in, for that in them wée are be­come so obdurate, as that we can not a­bide to haue oure selues called into the right path againe, neyther by gentle ad­monitions, nor by sharpe threatenings, yea I may say truly, neither by manifest tokens of God now béeing angrie, nor yet by his plagues that he layeth vpon vs.

[Page 238]And suche is the peruersnesse of a greate sorte, that they dare blame, of too muche rigour and crueltie, the preachers of gods worde, if at any tyme they take in hand, somwhat seuerely to rebuke vices.

Howbeit, I am greatly afrayd, least a greate sorte of vs, beeing more soft than is méete, sowe pillowes (for so the Prophet termeth it) vnder the armes, Ezech. 13. bothe of our selues, and also of those that are commit­ted to our charge, which in tyme to come, wil be the cause of a common destruction vnto all. For were it our pleasure to con­fesse a truthe, wée can not denie, but that this our age craueth bothe for Ionasses & Iohns, whiche mighte as it were, poynte out with the finger, the destruction nowe néere at hād, & the axe alreadie put vnto the roote of the trées for vs that can not repent: lest God require the bloud of as manye as perishe, at oure owne handes. Looke Ezech. 3. and .33.

The Nini­uites beleue, and are con­uerted.But to retourne againe to our Ionas, his preaching was not without efficacie: For the people of Niniue beleued God, and proclaymed a fastyng, and arayed [Page 239] themselues in sackcloath, as wel the great as the small of them. In a fewe wordes he comprehendeth that notable chaunge of this so great a citie, which in the wor­des following he will declare, & set foorth more to the full. Fyrst he sayth, They be­leeued God. Yet was it Ionas that prea­ched vnto them, who (as we are assured) was but a man. Howebeit they beléeue God, and not men, as many as with faith embrace the worde that is preached by men. For that word of Christe is well i­nough knowne, wheras he sayth: Luke. 10. He that heareth you heareth me. And the Apo­stle cōmendeth the Thessalonians in this respect, that they receiued his doctrine, 1. Thes. 2. not as the worde of man, but as the worde of God. And bycause the Niniuites belée­ued Ionas, when he preached the worde of God, therefore not without good rea­son, is it sayd, that they beleued GOD himselfe. And this truely is the begin­ning of true Repentaunce and saluati­on. For as many as beleeue God, they both acknowledge theyr syns to be such, as they are estemed in gods iudgement, [Page 238] and also from them they conuerte vnto God, as whom they perceiue to be full of clemencie & mercie. And certainly, of this vncurable conspiryng in wyckednesse, whiche reigneth now adayes, and wher­by all men runne into ruine, there is no other cause to be alledged than this, that there are verie fewe, whyche giue vnto the worde of GOD that credite, that of righte it deserueth to haue. Secondely, these Niniuite do also testifie their faith by outward workes. For streight waye they proclaime a common fast, and araye themselues in sackcloath.

These were in olde tyme the badges of outwarde repentance: and were now moste conuenient for the Niniuites, who (without all doubte) sinned chiefly in su­perfluitie, in intemperancie, and in hau­tynesse of mynde. For it maye eui­dently appeare, that they toke vnto them an earneste purpose to haue these faul­tes redressed, séeing they begynne nowe wyth them selues altogether a newe trade of lyfe. Of these thinges we haue spoken more in our commentaries vpon [Page 241] Ioell, and shall haue occasion offered, to speake more of them, in the nexte home­lie: wherefore these fewe words for this time may suffise.

In this their example we shall haue to obserue, The mightie force of the word of God. how great the force and efficacie of the worde of God is. These Niniuites whether ye haue respecte vnto them, or vnto Ionas, had al things heaped togither, which mighte be any hindrance to theyr saith, and repentance. For their parents, of whome they were borne, were Idola­trers, they themselues were nursed vp in superstitions, and euen to that day had vtterly wanted the perfecter light of the knowledge of God. Besides all this, they were become proude, by reason of theyr welth and conquests: yea they were euē puffed vp with a vaine trust in their mo­narchie, whiche nowe had flourished, for the space of a thousand and thrée hundred yeres. Neither were there wanting in this so superstitious a nation, the craftie illusions of the deuill, wherewith he had hitherto bewitched them, to perswade thē selues, that all things shuld remaine [Page 242] in estate good inough. To these men came Ionas, being a man that was a straunger borne of a people both hated and counted enuious, hauing acquaintaunce with none of them, neither yet set out with a­ny outward glory: and he bringeth a mes­sage, which, as it was excéeding sowre to delicate eares, so (if we will harken to carnall iudgemēt) rather was the messan­ger to be pitied, thā his message to be be­leeued. For who could possibly perswade him selfe, that this most flourishing citie, where against no ennimie at all was re­dy to make battaile, mighte in so shorte space be destroied, and ouerthrowen? Yet were all these difficulties ouercome by saith, which nowe shined in their minds, by a serete working of the holy ghost: by the which as soone as they are stirred vp, forthwith they examin their owne liues, they loke vpō the nature of God, they call to mind the former examples of his olde iudgements: and bycause they espie, that many other nations haue sodeinly come to ruine for the same causes, they rightly gather, that their owne end wil be after [Page 243] the like sorte, vnlesse with spéedy and vn­feigned repentance they appease Gods wrath. In the example of these men we sée, which is our way to walke in at thys present. The worde of God is preached, which both reproueth our wickednesses, and stirreth vs vp to repēt. Let vs heare it attentiuely, examine oure manners & whole conuersation of life thereby, amēd those things which hitherto we haue don amisse, turne with our whole herts vnto God, and call for his grace: so shal he mer­cifully receiue vs thorough Christ Iesu: to whom belongeth thanksgiuing, honor, glory, and dominion for euer. Amen.

The eight Homelie.

The garu­ment and vse of this presēt place WHereas oure Lorde Iesus Christ maketh de­claratiō vnto the Iewes of the repentance of the Niniuites, he dothe not only reproue the Iewes for their contu­macie, but also thereby exciteth all men, if they be desirous to prouide for their [Page 245] owne safetie, to folow the example of this citie. So then this historie is very wor­thy to be considered, that by it we maye learne, what is required of vs, both pri­uately, and publikely to be done. In those things, which in the former homelie wer expressed, Ionas propounded the summe of the whole matter now in hand: name­ly that the Noniuite beleeued God, and turned vnto him, testifying their repen­tance with outwarde signes, that is to say, with publique fasting and murning. In this he setteth out more at large, how and after what sorte they perfourmed it: for he maketh mencion both of the exam­ple that the king him selfe gaue, and also of the open proclamacion: whiche béeing done, he describeth the fruites of thys their repentaunce.

First he saith, Ionas preaching came to the king that the tidings came to the king of Niniue, that is to witte, the report of Ionas preaching, wherwithal he had euen filled the greater parte of the citie. For it is the maner of kings to haue many eares, many eies, and many hāds, namely officers, by whome they know, & [Page 246] administer all things. And such of neces­sitie they must haue, for that themselues without further helpe neither cā be pre­sent euery where, nor suffise for the good ordering of all matters And here euen at the first is to be séene a token of a realme well gouerned, in that the counsellours and other officers of the court withoute any further delay make relaciō to y ^e king of this matter being of so great weighte, although otherwise not so pleasant to the eare, and then, that although they iudge the matter to be suche, as it is méete the king shoulde haue knowledge of, yet do they not lay hold vpon Ionas, nor accuse him as a disturber of the commō welth, before the thing be thoroughly consulted of: but plainly, and withoute any frande make they report, what is a doing in the citie. Farre otherwise is the manner in many Princes courts at this day, when as in a manner the whole deuise of them that are to giue coūsell, is, to make kings effeminate, and to drawe them a way frō cares touching the common estate, that they may thēselues rule al at their owne [Page 247] pleasure. Hose. 7. This fault Hose as also complai­ned of, in the kings that liued in his time. Such kind of counsellors haue euermore an eye, that Princes may vnderstande of nothing that mighte seeme gréeuous and vnpleasaunt vnto them: but that euen in common daungers they may giue them­selues carelesly to bankettyng and pa­stime. They are therefore euer tickling their kings in the eares, if there be offred any occasion to followe voluptuousnesse: as did in time paste they that were to­ward Pharaos court, who bewraied vn­to him the beautie of the woman Sara, Gen. 12. being but a stranger. Howbeit if any shal in good soth vtter such a thing, as may tēd to a commō 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 cō ­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 [Page 248] themselues, are nothing else but plagues in common weales: as cōtrarywise 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 thē trusty officers: who, all desire of falsely accusing laid aparte, would diligently marke all thinges, and fréely giue notice of such, as threatē 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.

The king is stirred vp by the preaching of Jonas.But what doth the king? Is he full of indignation and furie, for that a man, [Page 249] 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 cō ­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 subiect [...]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 euē [Page 250] in most extreme daungers they shoulde commit any thing at all, which might be thought to giue some resemblāce of faynt courage and feare. Wherby it cōmeth 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, 2. Cor. 10. 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, Psalm. [...]. 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 [Page 251] 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, The dutie of magi­strates. 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: Deut. 17. the precepts wherof they folo­wed diligently, as many as the Scriptu­res make mētion were allowed of God. [Page 252] Secondly, they must also thēselues 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:

Wherfore in two respectes is honestie of lyfe required in Magistrates: bothe for that it is meete for thēselues, and also for that they muste take diligent heede, least by their owne exāple, 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.

[Page 253]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: Causes of disorder 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 [Page 254] 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 lyues, they pull a­way al y ^e authoritie, so being lyke vnhus­bandly husbandmen, that breake downe the hedges, whiche earewhyle they had sette vp.

The kings proclamatiō for repētanceBut it shall be méete, that we through­ly view the kings proclamation, whiche consisteth of two principall parts. The first telleth what must be done. The se­conde conteineth a cause thereof. As tou­ching the first, he cōmandeth three thin­ges. The firste is a publike confession of repentaunce, 1. There is enioyned a publike pro­fession of re­pentance. which (as lately we decla­red) consisteth chiefly in fastings, and mo­destie of apparell. For as men do often­times bewray their wantōnesse by ban­ketting, and riottous attiring of themsel­ues, so if at any tyme they perceiue, that God is angrie with them, they are bound to testifie the same by abstinence & tem­perance. This then is the kings cōman­dement, y ^t aswel men as beasts, & al kind of cattel, absteine from meate and drink, [Page 255] and put on sackcloath. It mighte séeme a thing worthie of derision here, whiche is spoken as concerning beastes and cattel. But we must think, that all liuing thin­ges are created for mans behoofe, and that therfore do appeare by thē tokens both of Gods wrath & also of his fauour. Againe, seing the vngodly by meanes of their bea­stes and cattell, and vnmeasurable hun­ting of wyld beastes, do make as it were open bragges of their excesse and pryde: It is méete, that euen by the same they shewe proofe afterwarde of their humi­litie, whereby they submitte themsel­ues to God, when he correcteth.

Moreouer, this is a matter of greate moment, to moue vs to repentaunce, if euen in brute beastes we consider the to­kens of Gods wrath, which by our owne sinnes we haue prouoked. Neyther may it séeme straunge vnto vs, that this king of Niniue coulde perceiue these thinges, sith the verie Gentiles and Heathen peo­ple had dayly experiences herof in their Sacrifices, whyche they offered for the purging of their sinnes.

[Page 256]Howbeit, here by the waye, let vs tho­roughly obserue, that all these outwarde things can nothing auayle in Gods sight, except they be directed to their ende and meaning, which is, that we beeing whol­ly contrite in hearte, offer vp oure selues a quicke sacrifice vnto him. For if there lye hidden any counterfaite dealing, we shal rather offend God, who being Truth it self, can away w ^c no coloring or deceyt. So then these things do nothing help the Papistes cause, who would place repen­tance it selfe in these outwarde thinges, which neuerthelesse for the moste parte deceiue, except they be directed by a true faith. Secondly, the kyng warneth his subiectes to fall to prayer, saying: Lette them crie myghtily vnto god. He nameth but one God, so that euen hence a man may gather, that bothe hée was loathed with feigned gods, and that Ionas also in his sermons did often beate in, among o­ther his sayings, the iudgemente of the one and verie God. His requeste is, for mightie cryings of the people vnto God, that is, feruente and vncessant Prayers: [Page 257] and séeing that he giueth admonition of them, it may sufficiently appere, that he attributed not so muche to those external exercises, whereof lately was spoken, 3. He requi­reth amend­ment of lyfe and maners. as to beleeue that they were able to satisfie for sinnes. Thirdly he addeth: Yea, see that euery man tourne from his euyll vvays, & from the extortion that he hath in hande. In these wordes hée toucheth the chiefe point of repentance, which cō ­sisteth in turning to God, & amendement of lyfe. This worde, vvaye, signifieth the maner of life, that they embraced, being in all degrées most corrupt. But aboue all other, he thought good to make mention of their extortion, bicause therin they chief­ly offended. For as by rauine and oppres­sion they were clymed vp to so high a top of dignitie, so also that their welth might suffise for their riot and intemperancie, they dayly put in vre strange oppressiōs, & inuented new kinds of legierdemaine, as wherby they might draw other mens substance to themselues. In his mention making therfore of their euill way and extortion, his meaning is to enioyn them [Page 258] to abstein frō al such kind of rauenies. &c.

Now in this second part, he adioyneth to the former sentence these wordes, in maner of a reason: VVho can tell vvhe­ther God vvil turne, and repent, and cease from his fierce vvrathe, that vvee perishe not? These are not the wordes of a man that standeth in doubt, though they séeme so to be, but rather of an earnest faithe, wrestling betwene hope & feare, and are to be restrained to the temporall punish­ments, which Ionas had denounced vnto the Niniuites. For although the faithfull do nothing wauer, as touching the grace of God, and remission of their sinnes, yet when they consider, that God is iust, and themselues are sinners, they are not so sure to be released of the plagues, which God nowe and then bringeth vpon them to correct them withall, as in the exāple of Dauid wée doe see. Moreouer, the ac­knowledging of their sinne causeth them to be modest, so that as muche as apper­taineth to the punishmēts in this world, they wil not arrogātly limite God what he should do, but rather submitte them­selues [Page 259] wholly to his pleasure. Looke the sixt Homilie vpon the seconde Chapter of the Prophete Ioel.

By this example we are admonished, An excellent way to auoid punishments. which is the best way to auoyde punish­ments euen nowe hanging ouer our hea­des. And that the same consisteth in re­pentance, we are taught out of the Scri­ptures: which béeing proprely a conuersi­on vnto God, aboue all things requireth faith: for except it be present, we shall ne­uer be conuerted vnto him, but faint and quayle, being ouercome with the terrors of his iustice and maiestie. Nowe thys faith by diuers outwarde tokens sheweth it selfe foorth, while as men abstain from synne, become humble, and pacientely submitte themselues vnto God at suche tyme, as he doth correct. These things would haue ben consulted of now at this day, when as we are with so many dan­gers on euery side beset. But, O the fro­wardnesse of this our age, both vncurable & past all hope of recouerie. This king of Niniue although he had taken in hand so holy a purpose, yet can not be carelesse, [Page 260] neither dare he promise his subiects that al shal be safe: but now a days whē as by reason of idolatrie, abhominable supersti­tions, extortions, deceits, oppressiōs, riot, intemperancie, whoordomes, adulteries, bloudshed, and all kinde of wickednesse, all is brought oute of order, yet play wée the wantons in securitie: thinking oure selues to suffer intollerable iniurie, if any one somewhat fréely reprehendeth these vices. And yet in the meane season so dol­tish are we, as to thinke, y ^t Gods plagues may be auoyded by the policies of man: whiche notwithstanding will nothing a­uayle, vnlesse this way of repentance be it, that we mynde to walke in.

The effectes of true repentance.Now foloweth the effect of the Kings proclamation and publique repentance of the Niniuites, God savve their vvorkes, hovve they tourned from their vvicked vvayes, and he repented. &c. It is sayde, how that God saw their workes. What were they? Namely that they turned frō their wicked ways. So then the prophets meaning is of their conuersion to God, whiche (as before was sayde) sprong of [Page 261] faith, & not of outward ceremonies: ther­fore this place can nothing helpe theyr cause, which would grounde iustification vpon works & merites. And God repen­ted on the euill, that is to wit, on the pu­nishement whiche he had determined to bring vpon them. But how may repen­tance be ascribed vnto God? sith y ^t as he is eternall, so also he knoweth all things, & is alwayes the selfe same one, withoute chaunging. Euen after the maner of men is God sayd in the Scriptures to repent: for that when as men are chaunged, he also altereth the sentence, which before he had pronounced. Neither may we accoūt this to be inconstancie, forasmuch as his promises and threatenings, are for the most part conditionall, though the condi­tion be not always expressed. Howebeit, this example being considered, oughte to stirre vs vp to repentance. God will as wel sée it in vs, as he did in the Niniuites, neither wil he neglect vs being conuerted vnto him: Yea, this same God will vn­doubtedly healpe oure afflicted estate, al­though al things might séeme far beyond [Page 262] all hope of recouerie. Suche lyke exam­ples as this is, are euery where to be foūd both in holie and prophane histories.

Let vs learn to folow these Niniuites, and foorthwith we shall finde God merci­fully inclined vnto vs, through Christ Ie­su our Lord: To whome belongeth than­kesgiuing, honoure, glorie, and dominion for euer. Amen.

The ninth Homelie.

WEe haue alreadye heard, The argu­mēt and vse of this fourth chapter. how at the prea­ching of Ionas, the Ni­niuites were conuerted, and so eschued the indig­nation and plagues of God now béeing redie to haue fallen vpon them. We ler­ned in that example, how great the good­nes of God is: and that he wil in like sort be merciful vnto al that turne vnto him.

[Page 264]Now foloweth the last part of this hi­storie, whiche conteyneth in it two thin­ges. Fyrste what mynde Ionas was of, when he sawe that God spared the Ni­niuites, and in howe gréeuous maner he tooke this goodnesse of God. The other is how he was reprehended by God: who therwithal giueth open testimonie of his fatherly good affection toward mankynd. And this parte also belongeth to the doc­trine of repentance, which is the whole scope of this booke. For it teacheth, howe the Saints and holy men somtimes after they are conuerted from their sinnes, and haue tasted of the grace of God, yet fall a­gaine, and neuerthelesse feele God verie gracious vnto them. From whence there may also be fetched a most effectual cōso­lation against those that denie repentāce, and gods grace vnto suche, as after their first cōuersion, slide again into sinne: and by this meanes, violently hurle men in­to desperation, whom of dutie they ought rather to lyfte vp, and confirme wyth the promises of grace. This errour hath ben of anciēt time, y ^e author wherof was [Page 265] one Nouatus, a prieste of the Churche of Rome, about the yeare after Christs incar­nation two hundreth and fiftie, and was in times past occasion of no litle disquiet in the Church. Now a daies it is renew­ed againe by the Anabaptists, who make in a manner the whole drifte of all theyr endeuours, to bring confusion into cōgre­gations, and by wonderfull terroures of conscience to drawe away simple men vnawares, from the communion and fe­lowship of suche Christian assemblies. Wherefore the considering of this chap­ter may not be negligently passed ouer in any wise.

The firste thing here described, is Io­nas offence. He vvas sore discontente, and angry in him selfe. Here are expressed two affections, namely griefe and anger, which spring of our naturall corruption, and cause men to committe heinous of­fences. How farre awrie these affections were in Ionas, it may manifestly appere, by the occasion whereof they sprong. He was discontente for that God spared the Niniuites, vnto whome, at his owne bid­ding, [Page 266] he had denounced destruction. So then Ionas contenciously fighteth against the will of God, and by that meanes sin­neth very grieuously. But so muche the more heynous is this offence, for that he is not only discontent with the determi­nacion of God, but so is he discontent that he also sorroweth in his minde: yea and that againe in suche sort, that he is angry also, bycause the matter falleth out other­wise, than he before had said it should do. And séeing euery iote thereof depended vpon Gods pleasure, we must néedes ga­ther, that he was angrie euen with God him selfe. But what thing can be more shamefull, more arrogante, and more de­testable, than that man, which is mortal, foolish, and a sinner, should with blind and rash furie, storme against God, who is e­ternall, who knoweth all thinges, and is most iust? Surely this horrible trespasse is so great, as that there can be broughte or imagined no causes so honest, so iust, or so necessary, as may excuse the same. But let vs sée, what moued Ionas to be so much displeased at Gods doing. First, [Page 267] he perceiued, that the fame & honoure of his name stode now in some hazard, and that it wanted not much, but that thence­forth he should be accompted a lying pro­phet, and very vaine. Besides this, he iud­geth it an vnworthy thing, that the grace of God should be extended also vnto the Gentiles, whiche the Iewes thought pe­culiarly to belong to thēselues and none other: peraduenture also he stode in some doubte of his owne countrey men, bicause he had conueyed ouer the worde of God euē to heathē people, and was the causer, both that they conuerted, & also that they were partakers of so great grace. For it is not vnknowen vnto vs, how arrogātly the Iewes looked alofte, by reason of their prerogatiue, and how cruelly they had al other nacions in despite: sith euen in the Apostles times they that beléeued were angrie with Peter, bycause he wente in, Acts. 11. and preached to the Gētiles: & Paule also had this obiected vnto him, as an offence worthy of deathe, Acts. 21. that he had broughte in mē vncircumcised into the temple. Ney­ther do I doubt, but that Ionas cloked this [Page 268] priuate affection of anger, wherewithall he was so muche moued, with this plau­sible pretence. By the whiche place we are put in mind, how greatly the affecti­ons of the flesh can preuaile in vs, but es­pecially, if they put on a shewe of religi­on: for then they forcibly drawe man a­way past all bounds of séemelynesse and honestie, yea rather of godlinesse it selfe. So did the Apostles by a preposterous zeale, folowing their affection, desire, that fire might be sente downe from heauen, thus coueting to make Christe the mini­ster of their reuengemente, who to thys ende was come into the worlde, that he might saue men. Luke. 9. A diligente re­garde therefore must be had, lest we mixe our zeale to religion with the affections of the fleshe: whiche same thing hath oftē times deceiued men, bothe good and very holy.

Ionas falleth to quarelling with God.For Ionas is not onely angry, but so muche féedeth he the humoure of his sor­rowe and anger, that he frameth a grée­uous complainte against God, wherein he goeth aboute to accuse him, and to ex­cuse [Page 269] his owne flying away, yea for the whiche not long before he had suffred so sore punishment. O Lord (saith he) vvas not this my saying (I pray thée) vvhen I vvas yet in mine ovvne countrey? &c. He fashioneth his talke in manner of a prayer: howebeit very bitterly dothe he prefer his owne iudgemente, before the ordinance of God For so dealeth he, as though he shoulde say: Thou thoughtest, that I did vnséemely and disloially, when as, bycause I would not come to Niniue, I soughte to resigne ouer thy seruice, and made redy to flee vnto Tharsis. But they were weightie causes, that draue me to take this voiage in hande. For euen then did I see, what would come to passe. I knew well inough, that thou arte gentle and mercifull: whereby I easely coniec­tured, what would be the sequele: name­ly, that the Niniuites being once conuer­ted vnto thée, thou wouldest draw backe thy hand, yea though it wer redy & stret­ched out to smite, and by that meanes set foorth not only mine owne authoritie, but also the certeinty and truth of thy word, [Page 270] to be laughed to scorne of the vngodly. Therefore thought I it wisdome to flée, lest any such thing should happen. &c. Let vs now (in good sooth) take a viewe, howe many and how great sinnes méete here togither. First of al, that offence of fleing, whereof he had before repented, he nowe beginneth a fresh to cōmitte, whiles that so presumptuously he defēdeth it, and by defending thereof, accuseth God of wrōg­full dealing, bycause, as he was a fleing, he had laid so sore a punishmēt vpō him. Besides this he preferreth his own wis­dome before God, laying to his charge vnaduised rashnesse, for that he sent hym euer to the Niniuites, hauīg not first per­fectly proued, what the end of this matter would be. Againe, he blameth God for those his most cōmendable vertues, gen­tlenes, mercy, bountifulnesse, and lōg suf­fering Moreouer, so y ^t his owne estima­cion might be aduanced, he could be con­tente to haue the most excellente citie of the whole world quite ourthrowen. Ney­ther doth he here stay himselfe, but that he also wisheth for death, seing there re­mayneth [Page 271] no other way wherby to remedy so great a displeasure. Take my life frō me (I beseech thee) for it is better for me to die, than to liue. Nowe, in so speaking he sinneth very greatly. For in as much as the life which we haue, we haue it not of our selues, but by the gifte of God, it is not conueniente, that we should take in hand, to leaue it off at our owne priuate pleasure: but rather it becommeth vs to be redie, therewith to do God seruice, as long as he will haue vs in this stage play to play our parte. The same affection did God long since reproue in Helias, whē as he vpon like occasion desired to die, that he might be dispatched of those troubles, cares, and daungers, that he sawe him­selfe cōtinualy molested with al. And this is a great argumēt of our frowardnesse, in y ^t our life being y ^e gift of god, yet we in maner disdaine to vse it to Gods glory. For as soone as any thing is to be aduentured, or don for gods cause, by & by we be wée­ry of our life, & had rather die: but whē as god wold haue vs to die for maintenāce of his glory, straite way we redéeme the [Page 272] vse of this present life with filthy denyal of Christes name, & faith: neither do we couet for any other respect to prolong our life, than that we may satisfie our abho­minable pleasures. This erroure sprin­geth from this fountaine, namely, that we weigh neither life, ne death, in a iust balaunce. These things haue I entreated of Ionas somewhat the more at large, not bycause I haue a delighte to blemishe the fame of the Saincts, or holy men, but for that in their falles there shine foorth no­table tokens of the grace of God, and the considering of them serueth much for our instruction.

Men natu­rally are corrupte and sinfull.For firste of all those kinde of people, learne to acknowledge themselues, who swelling with the confidence in theyr owne strength, séeke for saluation in thē ­selues, and being to muche carelesse neg­lecte their owne dueties. And that the knowing of a mās owne selfe is not the least point of true wisedome, the Heathē people in old time did well vnderstande, when as they iudged that saying of Chi­lo, knowe thy selfe, worthy to be engra­uen [Page 273] in Apollos temple, at Delphos. And truly, seeing that by naturall instincte mē are geuen to please thēselues, scarcely is there any thing of greater difficultie, thā that we should acknowledge this corrup­tion, so nere of kinred vnto vs. And this corruption appereth most euidently, in the examples of the Saincts For when as we sée, that they haue sinned, whome God of his singuler grace chose to be ves­sels of his glory: who will not confesse, that Adam hath begotten his posteritie after his owne image, and that all the works of man are naught euen from hys cradle, Ge. 5. &. 8 and that we haue not power of our selues so much as to thinke any thing that good is. 2. Cor. 3. Very profitable is it there­fore, ofte and diligently to consider the sinnes of holy men: for by that meanes, both we shal haue our owne fleshe in sus­pition, not suffering our selues to be ca­ried headlong, by the reasons thereof: and we shall also ascribe all the glory of oure saluation and redemption, to God alone, not vaunting our selues against him, by a vain trust in our owne merites. Here­to [Page 274] serueth it, that y ^e Lord God by Esay in his .43. Chapter with great maiestie pro­nounceth, against such as bost in the righ­teousnesse of mā: I, euē I am he only, that for mine ovvne selfes sake do away thine offences, & forget thy sinnes, so that I wil neuer thinke vpon them. Put me now in remēbrance (for vve vvil reason togither) and shew, vvhat thou hast for thy selfe, to make thee righteous. Thy first father of­fended sore, and thy teachers haue sin­ned against me. &c. These things also did y ^e saincts wel obserue, whē as they praid, that God wold not enter into iudgemēt with them, nor yet marke their iniqui­ties. Loke the Psalmes. 143. and 130.

The opini­on of the Nouatiās is confuted.Besides all this, as we gaue warning in y ^e beginning, hereby is confuted that o­pinion full of desperation, which the No­uatians, bothe of auncienter time, and of later continuance, wold bring in, who de­nie repentāce & remission to such as haue once fallen, if they fall again, and if (as it is prouerbially spoken) they stumble at y ^e same stone, wherat they stūbled before. They abuse certen places of y ^e scripture, but especially that which is conteined in [Page 275] the epistle to the Hebrues, whereas the Apostle writes thus: It cānot be, that they vvhich vvere once lightned, The place of the sixth to the He­brues ex­pounded. and haue ta­sted of the heauēly gifte, & vvere become partakers of the holy Ghost, and haue ta­sted of the good vvorde of God, & of the povver of the vvorld to come, if they fall avvay, should be renevved againe by re­pētance as concerning themselues cruci­fying the sonne of God a freshe, and ma­king a mocke of him. For the earth which drinketh in the raine that commeth ofte vpon it, and bringeth foorth herbs meete for thē that dresse it, receiueth blessing of God. But that grounde vvhiche beareth thornes and briers, is reproued, and nigh vnto cursing, vvhose end is to be burned. These wordes in some parte mainteine their assertiō: but to those y ^t rightly looke vpon the matter, y ^e errour wil steightway appere. For first of al y ^e Apostle speaketh not of euery kinde of sin, nor of euery de­nying of the faith, but of the sinne against the holy Ghost, which they cōmitte, who, after they haue bene lightened by the word of God and holy spirite, and so haue layde holde vppon Christ, and thorough [Page 276] him true saluation, yet of purposed mali­cious mind cast him off, bicause they pre­ferre the worlde and the loue thereof be­fore eternall life. To such as these are, e­uen Christe himselfe denieth, that theyr sinne shall be remitted: and of the same is it that Iohn speaketh, saying: There is a sinne, 1. Iohn. 5. for vvhiche say I not, that a man should pray. And that this is it, whereof the Apostle to the Hebrues doth mean, we are taughte by that diligent rehersall whiche he maketh of the enlightning, of the heauenly gifte, and of the powers of the world to come: all whiche things are allotted vnto vs by the holy ghost, whom also he expressely nameth. So then with­out good aduisemente do they extend that to euery fall, whiche the Apostle speaketh of this only kind of sin. Again, his words are not simply of repentaunce, but of re­newing or regeneration: the efficiēt cause whereof is the holy Ghost, and the ende repentance: which newe birth cōprehen­deth the whole life of man, & ordereth it according to the prescripte of Gods will. And such as sinne against the holy ghost, [Page 277] he denieth, that they cā be renued to this repentance: so doth he both shew that the cause of this vncurable mischiefe is in thē selues, and also acquiteth God of all ble­mishe of crueltie. In prouing whereof, he vseth two arguments. The first is, that they whiche of purposed impietie haue shaken Christ off, haue no remedy lefte, whereby to recouer saluation againe, ex­cepte God should afresh giue his sonne to be crucified, and made a mocking stocke. But bycause God will neuer do so, ney­ther stādeth it with equitie, that he shuld appointe a newe merite of saluation vn­to such, as haue reiected the former: ther­fore is it vnpossible, that the same men should be renewed, and receiued into fa­uoure againe. The other argumēt he fet­cheth from their disposition and nature: declaring, y ^t these kind of men are of their number, from whom we can hope for no­thing that good is. And here he vseth a fine parable. As the nature of the soile is knowne by the fruites that come thereof, and most certeinly that is blessed of god, whiche being watered with shoures be­commeth [Page 278] fruteful: but cōtrariwise it is a manifest tokē of cursed and desperate ba­rennesse, if neither by shoures it can be softned, nor yet by laboure tilled, to yelde encrease: So, if any be of such wilfull ob­stinacie, as that there can be no good done amongst thē by those meanes of the holy ghost, wherby God is wont to enlighten his children, to draw them, & make them partakers of saluatiō, what further hope may be cōceiued of thē? by what meanes can they be repaired and wonne agayne? For sith the holy ghost alone hath the iu­risdictiō, & authoritie ouer our minds, past all hope (of necessitie) must their malice be, which either refuse to giue him place that he may enter, or wickedly cast him off again, hauing bene once admitted in. Howbeit far otherwise is the conditiō of the elect, to whome the same happeneth, which by experiēce we sée in y ^e good soile. For as in it somtime through carelesnes of y ^e husbandmen, ther grow vp nettles & briers, yet abideth it tilling, and these be­ing once rooted out, it receiueth good séed: So also the godly & elect, being ouercome [Page 279] with the fantasies of the flesh, neglecte y ^e trauaile about their owne minds, and by this occasion there spring vp of al sorts of vices in them: yet, when as afterwarde they are tilled a new by the word of god, and made frutefull by the seede thereof, they brīg forth frutes worthy of their cal­ling. And to this effect serue y ^e examples whiche are euery where set foorthe in the scripturs. Dauid being restored after his adulterie that he had committed, yet fal­leth againe, & being become proud by nū ­bering of y ^e people, prouoketh gods wrath against himselfe: yet being penitent, God receiueth him into his fauour. We réede also y ^t the Apostle Peter, Gala. 2. whē as after his denying of Christ, he was restored again to his function Apostolicall, yet fell after­ward into another errour, & went not the right way after the truth of y ^e Gospell: all this notwithstanding, y ^e Lord did not cast him away, for that he was cōtēt to heare wholsom admonitians, whereby he was called into the right way again. What? dothe not Ionas at this presente stumble at his olde stone, while as nowe he ex­cuseth [Page 280] his former euill done déede, and heapeth vpon it both more and grieuou­ser offences? But doth God (I pray you) depriue him of all hope of pardon? No. He doth rather, after he hath friendly repro­ued him, teach him to be of a better iudg­ment. Neither do we speake thus muche to that end, that ther might be a window opened for wickednesse, & as though wée wold make a lawe to haue sinne vnpu­nished: but to stay and hold vp weake cō ­sciences, whiche, being amazed with the outragious disputacions of certaine fan­tastical men, incline euen to desperacion.

A descrip­tiō of God, out of Ex­od. 34.And this our iudgemente is not a litle confirmed to be true by this present de­scription of God, whiche Ionas here vna­wares bringeth out of the lawe, against himselfe, and whiche alone mighte haue ben able to haue confuted his errour. For if he knewe God to be suche a one, what follie was it to blame him for y ^e, which he is accustomed to do by his own dispositiō & nature? Who being well in his wittes woulde be angry with the fire, for y ^t it is hote: or with y ^e water, bicause it is moist? [Page 281] Howebeit it will not be vnprofitable for vs, to looke vpon the properties here ascri­bed vnto God, that the cōsidering of them may kindle a loue of him in our heartes, and minister consolation vnto vs in oure temptations. 1. Hee is a God of great goodnesse. Fyrst he calleth him a God of great goodnesse, meaning that hée is suche a one, as that he is moued by a na­turall fauoure (for so I maye terme it,) to wishe vs well. Of whiche fauour this is an euidente argumente, for that of his frée grace he hath created vs: and truely to this ende hathe he created vs, that hée might haue some, whom he might make partakers of his owne goodnesse. Second­ly, God is mercyfull, yea rather, 2. Mercifull. if we be­holde the liuely signification of the He­brue worde, he hath in him the bowels of pitie, so that he can not but be greately moued with oure miseries, and rayse vp himselfe to come and helpe vs. For seing he is a Father, he is ledde with a fatherly affection towarde vs, yea rather with a motherly inclination, than the which no­thing can be more tender or feruent: as is declared by the historie of the two wo­men, [Page 282] striuing before Salomon for the li­uing childe. And this motherly loue hée professeth of himselfe in the .49. chap. of Esay with these words: VVill a vvoman forget the chylde of hir ovvne vvombe, and not pitie the sonne vvhom she hath borne? And though she doe forgette, yet vvill I not forget thee. &c. And Dauid in lyke sorte commending the same mer­cie of God, in his .27. Psalme, sayth thus: VVhen my father and my mother for­sake me, the Lorde gathereth me vp. Thirdly, Ionas mencioneth, that God is Long suffering▪ 3. Long suf­fering. as not caryed with hastie anger and furie to reuenge, but graūting space of repentance, euen to such, as alre­die deserued to be punished. Examples hereof are extant in those men that liued in the first age of the worlde, in the Cha­nanites, in the Egyptians, in the Israeli­tes: and at this day haue we good experi­ence of Gods long suffering, both in com­mon for al, & priuately euery mā in him­selfe. Fourthly, Ionas testifieth him to be Of much kindnesse, 4. Of muche kindnesse. that is to say, A most boūtiful benefactor, such a one as ouerslip­peth [Page 283] no occasion, wherby to do vs good, & poure out dayly vpon vs those his trea­sures of goodnesse, which neuer can be cō ­sumed. For who is able to number al his benefites, which euery day he bestoweth bothe on the bodie and on the soule. By his bountifulnesse cōmeth it to passe, that all creatures are occupied aboute our ser­uice: not onely the terrestriall, but also the celestiall, yea the verie angels, whom the Apostle calleth ministring spirites, Heb. 1. sent forth to minister for their sakes, whi­che shal be heires of saluation. 5. He repen­teth when he shoulde take punishement. Fyfthly he sayth, that God repenteth when he shuld punishe, signifying therby that he is not rigorous, and suche a one as will not bée entreated: but that rather he turneth a­way those plagues which alredie he hath thretned, if we turne vnto him, & call for his mercy. This might be made euident by many examples, but bicause to them y ^e are conuersant in the scriptures, they doe euerywhere offer thēselues, there is litle néede, why we should tarie any longer in rehersing of the same. Lette vs obserue these properties of God diligētly, not that [Page 284] folowing Ionas example, wée may fynde faulte with them, but that we may stay our selues vpon his goodnesse, loue him, and neuer suffer our selues to be drawne awaye from the seruice of this so louing a Father.

God rebu­keth the en­uying zeale, & indigna­tion of JonasNow must we sée, what answer God made to Ionas. Doest thou vvell (sayeth he) in being so angrie vvithin thy selfe? He vseth such an interrogatiō, as wherby he doth bothe greately reproue him, and also very strongly confute him. As though he shuld say: Thou séemest in thyne own iudgemēt to haue iust and weightie cau­ses why thou shouldest be angrie and fu­mishe. But examine straightly (I praye thée) how well thou doest so. For if I bée of suche nature, as thou haste sayd I am, wherfore shoulde the Niniuites féele mée after an other sorte? Or what is thy de­sert, that I shoulde haue greater respecte to thy honour, than to myne owne Na­ture and glorie? Shall I become cruell, least thou shouldest séeme a lyer? Or thin­kest thou that I want meanes whereby to work thine indemnitie, though Niniue [Page 285] remayne still safe. &c. These and suche lyke infinite matters doth this shorte ad­monition conteyne: and therwithall also here shineth forth the wonderfull goodnes of God, whereby he so paciently beareth with our complaintes and murmurings, that he thinketh no scorn to render a rea­son of his dooings, euen to suche as were rather worthie of punishmēt themselues. Yea, in good sooth, what man are you ha­ble to shew, that with so great myldnesse, can suffer his intents and doings so to be checked, as God is wonte to beare oure foolehardinesse in taunting him? Dayly doe we gaynsay his iudgementes, dayly doe we moue questions, whereby eyther his goodnesse is accused, or else his righte­ousnesse called in doubte. Yet doth God beare it, and in the Scriptures maketh moste friendly answeres vnto all these thinges. Howbeit very profitable will it be, if that which here is spoken to Ionas, euery man wil thinke spoken to himself: and as often as he brusteth out into suche outcries, to consider vpon this question: Dost thou vvel in being so angry within [Page 286] thy selfe? What art thou that openest thy mouth against God? Sayth the clay to the potter, vvhy hast thou made me on this fashion. &c. They that in this maner be­haue themselues, shal eftsoones perceyue rising vp in their mindes a greater light of the diuine knowledge: which wil easi­ly put to flight these bragging mistes of carnal confidence and trust.

But what dothe Ionas? For all that he had heard thus much, The contu­macie of Io­nas. yet can he not be at rest, but getteth him out of the citie, and on the Easte side thereof, maketh hym a boothe that he mighte thence see, vvhat should betide therof at y ^e length. No dout he cast in his minde no other thing, than the vtter ruine and ouerthrowe of the ci­tie. So farre doth carnall affection carie him cleane away, that he longeth to be a minister rather of death than of lyfe, to them, whom God before had appoynted him a preacher vnto. Worthie him selfe to haue perished for the Citie.

Horrible was this obstinacie: by ex­ample whereof, wée are to be stirred vp, least headyly wée giue scope to our owne [Page 287] affections: but let vs feare God, and put all our hope of Saluation in his mercie, thorough Iesus Christe oure Lorde: To whom belongeth thankesgiuing, honour, glorie, and dominion for euer. Amen.

The tenth Homelie.

The argu­mente and vse of this present place AS Ionas, when hee was sente to Niniue, of­fended by disobediēce, and for the same was greuous­ly punished of god: So not [Page 289] long after, whē he séeth that God is mer­ciful vnto the Niniuites bycause they are conuerted vnto him, he sinneth againe, and surely more heinously, than he hadde done before. For first of all, being forcibly caried away by meanes of griefe and an­ger, that sinne, whereof before he had re­pented, afresh he reneweth. Secondly, he accuseth the counsell and iudgemente of God, rashly preferring his own wisdome before the wisdome of God. Thirdly, al­though he were admonished, yet dothe he not giue place, but still breathing after murther and bloudshead, he fixeth bothe his mind and eies toward the destruction of y ^e citie. And all these things are so much the more outragious, for that so farre is he blinded with ambicion, that he setteth his owne honour before the saluation of mē, & wold haue God become euē a minister of his priuate ambition. These things are very horrible, but they are written to oure behoofe: that by them we may ac­knowledge firste oure owne corruption, and then Gods grace, whiche is alwayes redy to pardon, as ofte as we turne vnto [Page 290] him. Nowe followeth Gods apologie, whiche may in some sorte be accompted in the number of those whiche be called * Chriae, bycause it consisteth of a thing done, whiche afterwarde God him selfe expoundeth, and euen in suche a sorte, as that he conuinceth Ionas, by the very te­stimonie of his owne mouth. The ende and vse of this whole place is, to let vs vnderstande, that the iudgementes of God are both iust, and good: and that they do greatly erre, as manye as following their own blind affections speake against the same.

God by a thing done indeede o­uercōmeth Jonas.Firste, let vs behold the very déede of God, whiche he vseth in confuting and instructing of Ionas. He bringeth forth a vvilde vine, and not without a miracle, in one nights space raiseth he it vp to so great an height, that it ouershadowed Io­nas head.

Great disputation was kepte in times past about this word, whilest some wold haue it to be a gourd, other some called it Iuie: and as yet there are to be séene Au­gustine and Hieroms epistles bearing [Page 291] recorde of this controuersie, although it were a matter vnwoorthy to gyue cause of contention to so great men, or to stirre vp suche disquietnesse in the Churche. Howebeit thence it may well appeare, that in all ages euen the most excellente and picked out ministers of congregati­ons haue in some pointes shewed them­selues to be men, and that therefore we oughte the lesse to be offended at thys daye, with suche contentions as nowe do arise.

But if any thing here may be spoken according to coniectures, they séeme not to iudge muche amisse, who suppose it to be The apothecaries call this Rici­nus by ano­ther name Cherua. Ricinus: for as this plante doth easi­ly grow, and by the height thereof, and broadenesse of the eaues, geueth a ve­ry large shadowe, so the Gréeke worde, soundeth verie néere to Kikaion, whyche among the Latinistes signify­eth Ricinus.

And yet bycause it is sayde, that it grewe vp in one nighte, I suppose, that either it was some new kinde of shrub, or at the leaste suche an one, as oure [Page 292] countries be not acquainted with, and is fittest to make barbers or bowers with­all. But to what purpose were it to dis­pute, or contend about the name, seing it skilleth not what it was, so that we con­sider the vse and end thereof, which God obserued in bringing of it forth? For sithe that Ionas boiled nowe in a melancholie chase vnsemely for him, sithe also the bo­wer whiche he had made for him selfe, peraduenture defended him not suffici­ently from the heate of the sunne, God would chéere him vp with some comfort, whereby he mighte the easier asswage the smarting thoughts of his mind, if out­wardly no painefull thing came néere to his body. Although in the meane season he also hadde respecte to another thing, namely, that by the sodeine and vnloked for withering away of the shrubbe, he mighte drawe foorth the impaciencie of Ionas, and so hunt out an argument euen of his owne mouth, whereby to confute him. And this is the cause, why God also immediatly the nexte daye prepareth a worme, which by his deadly biting of the [Page 293] roote, or stocke of the shrubbe, mighte make it to wither away. Neither doth he only robbe Ionas of this most plesaunte shadowe, but he procureth a loude or ve­hement winde also, whiche mighte more encrease the heate of the sunne, suche as the East is in manner wont to be, Eurus, ab v­rendo. which amongst the Hebrues (as also among the Heluetians) toke his name of burning, as other where we haue saide. So then the boiling heate of the sunne beate vp­pon Ionas head, that he soundeth away for sorrowe, and desireth to die: whiche thing gaue God occasion to deale with him, as afterward it shall followe. Nowe before we wade any further, let vs sée, what there is, that beside the state of this Chria ought to be marked.

Firste of all, God is gree­dy in getting occasions, whereby to amend vs. we haue here to consider the goodnesse of God, who with so greate desire, watcheth an occasion, whereby to conuince Ionas of his erroure, and to call him to a better mind, that was now van­quished by the affections of the fleshe, and set on fire through impaciencie and griefe of minde.

[Page 294]This is a common thing with God, that he taketh vppon him selfe the care of vs, when as we neglecte, bothe him, and our owne saluacion. So in old tyme firste soughte he Adam vp, and with the promises of a Messias to come, recreated him being sore astonished with the ter­rours of sinne.

Likewise when as Dauid was care­lesse and redy to perishe in his inordinate luste, God sente in vnto him Nathan, to stirre him vp with a very fine parable, and maruellous fitte for the purpose. And such like examples may euery wher be founde, yea we ourselues haue dayly experience of the like, when as he pul­leth vs by the eare, either by meanes of his word, or by the admonitions of oure friends, or by the reprochefull checks of oure ennemies, or by other vnwonted chaunces, that we may be mindfull both of oure sinnes committed, and of oure dueties, and so study to come in fauoure with him againe.

Wherefore whatsoeuer suche things shall happen, they must dilligently be [Page 295] marked: least while we neglecte them, we also suffer losse of oure owne salua­cion.

Moreouer, we are admonished, All things encrease & decrease at Gods a­pointment. 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 remembrāce, 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. [Page 296] Beside them shall the foules of the aire haue their habitaciō, 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 thē away, and to leaue vs desti­tute of al things necessary, if so be, that ei­ther our sinnes deserue it, or it be nedeful [Page 297] 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 abūdance 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, Diseases are sent vnto vs from God aboue. 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 [Page 298] 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 vnderstād, 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 [Page 299] 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, Ionas passeth measure both in ioy, and also in sorow. & sée what maner of man he shewed himselfe: First, as soon as the wild vine was sprōg 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 v [...]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 [Page 300] to preferre death before it.

The force of affections.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 y ^t 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 [Page 301] our selues to such an excessiue reioycing, as y ^t 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 [Page 302] 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? [Page 330] According to his owne goodnesse, although Ionas moane were farre out of square, God ouer­commeth Io­nas, by the testimonie of his owne mouth. 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, [Page 304] 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 [Page 305] 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, The goodnes of God to­ward such, as murmure against him selfe. 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 [Page 306] 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, Luke. 7. 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 [Page 307] 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 y ^e holy ghost, he bea­teth vs down, whē we murmure against him. When as againe we either mala­pertly contemne y ^e 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 [Page 308] time to come shall suffer seuere punish­ment, for such contumacie.

An exam­ple of the prouidence of God.Then, is there againe set forth an ex­ample of the deuine prouidence, where­by all things, as well litle as great are so kepte togither, that it is vnpossible for any thing to be without the limits there­of. For besides that manifest arguments thereof were plainely to be séene in the winds, in the sea, in the whale, and last­ly in the wild vine sodenly sprong vp, and as soone withered away againe: nowe at this present he testifieth that he hath not only a care ouer the Citie, but also he bringeth in a certaine number of infāts, and doth moreouer make mencion of cat­tell, as which he could not chose but haue some regard of. As touching infants, that God is carefull for them, the Scripture doth euery where teach, and especially Christ, who affirmeth, that certaine An­gels are appointed vnto them, and that the kingdome of God dothe belong vnto them. So then the madnesse of the Ana­baptistes is the rather to be hissed out, who driue away childrē (as though God [Page 309] had nothing to deale with them) from the congregation, whiche is the outwarde kingdome of God. Here also by the ex­ample of God are condemned suche, as take no care ouer the children, whome themselues haue begotten: and do either shamefully neglecte them, or as yet more, by their vngracious bringing vp, and e­uell example corrupte them. Let them (in Gods name) call to minde what pu­nishmente they are worthy of, by the iudgemente of God, who is so farre from hauing vs to neglecte oure children, that he hathe ordeined especiall lawes for beasts and cattell, yea euen for the yong birds. Loke Exod. 20. and .23. And Deute. 22. &c. In the meane season let there from hence be fetched a consolation, bothe for parents, and also for common wealthes, whiche thinke the multitude of children or people to be suche, as may not well be borne with all: and do therefore stande in dread, least they should become destitute of things necessarie. God knoweth the certaine number, how many dwell in e­uery family and Citie. He is not igno­rant [Page 310] also, what things they haue néede of. And the same God which féedeth the birds of the aire and prouideth pasture for the cattell, will not be carelesse ouer such as depend vpon him. Math. 6. &c.

The iustice of God, who moderateth the rigoure of his iudge­ments, with mercie.Besides all this, let vs thoroughly marke the iustice of God, who dothe so moderate the rigoure of his iudgements with his mercie, that no man can iustly vtter any complainte against him. For if so be that he hath regarde to infants, and cattell, yea euen at such time, as he intendeth to cut off whole cities by the rootes, who can doubt, but that he hathe an especial respect vnto all and singuler the Godly, who for the most part haue wicked and vngodly mingled amongst them? So in times past saued he Noe frō the floud, and Loth from the burning of Sodome. And when as he brought hys plagues vpō Egypt yet according to his wisdome he knew, how to make a diffe­rence betwene his ennemies and hys owne people, lest they should be wrap­ped in both the one and the other, in the like calamities. Let this be marked of [Page 311] them, whiche (being offended with that vniuersall licenciousnesse in sinning, that now a daies reigneth euery where) stande in dread, that them selues do in vaine study after godlinesse, seing they also of necessitie must perishe with the vngodly. The cause of this erronious doubt is, for that they measure God by their owne braine: and bycause them­selues can see no way howe to escape, therefore they suppose, that God also wanteth meanes, how to saue and deli­uer those that are his. Howbeit farre o­therwise is the maner of Gods dealing, who calleth those things that be not, Rom. 4. as though they vvere, and sodenly out of darknesse can bring forth light: neyther suffereth his iudgements at any time, to be caried with a blinde and vnconside­rate violence. Which that we may the better vnderstand, he hath set foorthe ex­amples of this matter, euen in those thinges whiche séeme to be wroughte, yea rather are wroughte in déede, by the lauful course of nature, and ordina­rily. For although the earth doth vnto [Page 312] the vpper region of the aire euerywhere make deliueraunce of vapours, whyche be the matter wherevpon the rayne is made: yet doth not the rayne water the earth euery where at once, but it is go­uerned at Gods becke and pleasure, to rain vpon one citie, and not on an other: As before wée haue hearde declared in Amos chapter .4. So lykewyse when the hayle falleth doune with terrible storme, so as it shoulde séeme to laye all thinges waste, bothe farre and wyde, yet is it no seldome séene thing, that in one and the selfe same coast of a countrey, some mens fieldes and vineyardes are beaten flatte with the grounde, some other mens re­mayning vnhurt and vntouched. But he that taketh this héede in things withoute lyfe, shall we think, that he goth on with blynde rage agaynst men?

Hereto accompt, that euen in the ouer­throwes of Cities and nations, all are not in the lyke hazarde at all tymes. For it commeth often to passe, that whylest some myserably perishe, other some fynd fauour among their enimies, and are ad­uaunced [Page 313] amongst them to great estima­tion and honor: as the examples of Hie­remie, Daniell, and his fellowes, wil suf­ficiently teache vs.

And among the Turkes manye suche thinges haue hapned: as they can make reporte, who at any time haue bene con­uersant with them. Yea, notwithstan­ding sometime Cities verie populous are horribly destroyed, together with the in­fantes, women, and olde aged men there­of, yet dothe not this hinder the matter. For God dothe not (for all this) passe the bounds of Iustice and mercie. For if af­ter the rule of the law we examine all A­dams posteritie, of what soeuer age or sexe, we shal fynd that no one is without faulte, and therefore no one suffereth a­ny iniurie. Consequently, oure owne fro­wardnesse doth euen craue thus muche, that God would nowe and then by suche outwarde examples testifie his wrathe against sinne, least otherwyse we flatter our selues in sinne continually.

Last of all, if there be any more inno­cente than the residue, whether they bée [Page 314] yong infants, or old men stouping down­warde for age, yet susteyne they no da­mage, though in these things they take like parte with the vngodly. For oute of the wrestling place of this world, reple­nished with calamities, they are transla­ted vp into heauen, and receyue the e­uerlasting rewarde.

Lette no man therfore finde fault with God in his iudgements, who as he is iust so is he also accustomed with a fatherlye good wil to embrace suche as are his, and to appoynt their Saluation, as the shote­anchor and finall ende of all his dooings.

A briefe summe of the historie of Ionas.Thus much, according to the quantitie of the talent, wherewith I am putte in trust, haue I entreated vpon the historie of Ionas, it setteth forth repentance, and doth not only make manifest al the trade thereof by three examples, but also assu­reth vs, that it is acceptable and effectual with God. Moreouer, it exhibiteth vnto vs a figure of Christ Iesu, whome God hathe giuen vnto vs an author of repen­tance and remission of sinnes.

All these thinges whiche herein are [Page 315] spoken, let vs applie to oure selues. For God streightly requireth repentance at this day, no lesse than in tymes paste he did of the Niniuits, and that it is greatly néedfull, bothe this outragious dissolute­nesse in sinning, and also manye tokens of Gods indignation do plainly testifie. Let vs then conuert from our euil ways, and embracing Christe, dayly grow for­ward in him, that in tyme to come, we may with him liue in heauen. To whome be ascribed thankesgi­uing, honor, glorie, and do­minion for euer. AMEN.