Chap. 1.

Caluin. IOnas séemeth here (as I haue touched already) couertly to note that hée was before this tyme called to the office of teaching: for that, after that sort he speaketh, as if he com­piled this Historie together with his ordinarie function. The worde of God therefore beganne not onely to come to Ionas [Page 2] when he was sent to Nineueh, but when he was an ordina­rie Prophet, the Lorde woulde also transferre his labour to other Nations. But that he was sēt vnto Nineueh: it might be that the Lord, werie of the obstinacie of his owne people, woulde shewe an example of godlie docilitie, in a prophane and incircumcised Nation, whereby he might make the Is­raelites the more inexcusable. They outwardlie gaue ho­nor to true pietie: they bosted that they were a holy people. Circumcision was vnto them a token and pledge of the co­uenaunt of God: yet despised they all the Prophetes, that teaching with them might be vnprofitable. It is therfore propable, that the Prophete was taken awaye from them, that the Nineuites with their example might augment the crime of the people of Israel, for that in thrée dayes they were conuerted vnto God, after that Ionas preached there. But with the Israelites and their Gentiles, nothing long tyme he profited, when as yet sufficientlie was his autho­ritie established, and that vnto their profite as we haue sayd of late. For Ionas prophecied that the kingdome of Israel as yet shoulde continue: although they were worthy to pe­rishe, the Lorde yet performed that which he had spoken by the mouth of his seruaunt. They ought therefore to haue embraced his doctrine, not onely because it was of God, but also because the Lorde woulde haue it to be amiable vnto them. And I truelie doo not doubte but that the ingrati­tude of the people by this meanes was increased, séeing that the Nineuits repented at the voyce of Ionas, and that in short tyme: but the Israelites alwayes continued hardened in their stubbornnesse. And therefore certaine men more sub­tilly then wyselie, doo expounde this place of Math. 12. This peruerse generation séeketh a signe, and there shall no sygne be geuen vnto it, but the signe of the Prophete Ionas: thus they saye, that the Gospel shoulde be transported vnto the Gentiles, euen as Ionas was ledde awaye from his owne Nation, and geuen a Teacher vnto forraine and prophane [Page] Nations. And vnder that they wyll haue to lye hidden the calling of the Gentiles many yéeres to come: as if Christe sayde that he woulde after come to the Gentiles, when he had proued the desperate wickednesse of his elected people. But because Christe plainelie applyeth the simylitude: it is not our parte this way or that way, to drawe his wordes. And he restraineth the figure to this one sence, that is: euen as Ionas, was thrée dayes in the bellye of the Whale: so must hee be three dayes in the bowels of the earth, as if he should saye, that in this he wyll be lyke vnto Ionas, because he shalbe a reuiued Prophete. And this thing sayde Iesus aduisedlie, because he perceyued both him selfe to be con­tempned of the Iewes, and his labour vnto them to be vn­profitable. Seeing that at this time nowe you geue no eare vnto mée, neither get I among you any estimation, here­after wyll I be a newe Prophete, that is: after the resur­rection, so then wyl I beginne to speake more effectuously, aswell with the Iewes, as with the Gentyles, euen as Io­nas conuerted Nineueh, when he was returned to lyfe. This is therefore the plaine meaning of this place: Therefore was not Ionas a figure of Christ for that he was sent away vnto the Gentiles, but because after thrée dayes he was re­uiued, when he was in a maner a dead man. Whatso­euer it be we see that Ionas is appointed a Teacher to the Nineuits, after that some whyle he had exercised the office of a Prophete among the people of Israel. They which saye that then was made a shewe of the calling of the Gentiles, yet to come, they bring some thing plausible, or to be borne with: but they seeme not to vse sounde reason, for this was an extraordinarye thinge. Therefore not as yet did God manifestly shewe, what thing hee woulde doo by the com­ming of Christe:2. King. 5. ver. 15. Euen as when Naaman the Syrian was conuerted vnto the faith, and a fewe others, God then alte­red nothing in the accustomed order. For alwayes there was a speciall calling of the generation of Abraham, and [Page 3] alwayes Religion was shut vp within his auncient boūds:Psal. 147. ver. 20. and alwayes this was certaine that God dealt not so with other Nations, as with the Iewes, because he reuealed not vnto them his iudgements. God therefore vntyll the com­ming of Christe would haue the adoption of the generation of Abraham continew fyrme and sure, so that the Iewes might excell, aboue all other people, and might differ in this frée priueledge or prerogatiue, that they might be a people holie and elect. But the Authors contrarie opinion, doo saye, that the Nineuits were turned vnto the Lorde with­out cyrcumcision: that is true, but I knowe not whether their conuersion were true and right, of the which mention shal be made hereafter: and then of that matter I wyl, God-wylling, more at large entreate. But this séemeth rather probable, that the Nineuits were so touched with the re­bukes and threatninges of the Prophete, that humbly they besought God to auerte his indignation. God then once forgaue them: what after came to passe it euidently appea­reth not. Truely, it is not lykelie that all the whole Citie was conuerted vnto God. For immediatlie after, that Cttie was verie hurtful, aswel to the Israelites, as to the Iewes, and with continuall destructions, was the Church of God afflicted by the Nineuits: and séeing it is so certainely, it wanteth all likelyhood or coulor of trueth, that they truelie repented from the harte. But the full discourse of this mat­ter I leaue to another place.

Let vs goe forwarde nowe in the texte. Arise, goe to Ni­neueh into that great Citie. Nineueh is called a great Citie, and not vnworthily, which was, as prophane wryters te­stifie, in compasse about, 400. furlongs, and we shall sée that Ionas walked thrée whole dayes through the stréetes of the Citie, whereby it foloweth that it was a most spatious Ci­tie: and so it is agreed vpon with all wryters. Prophane wryters call it Ninus, and saye that this name was geuen it by the founder thereof, because Ninus the sonne of Betus [Page] buylded it. But more truely iudge they, which thinke it to be an Hebrew name. Then those thinges which Herodotus and Diodorus, and the lyke doo wryte, aswell of originall of the Citie, as of the whole progresse of the kingdom, are cer­tainely [...]aygned, and those fables may with [...] all labour be refelled by the testimonies of the sacred Scripture. And yet was this set foorth by the g [...]er all consent of all men, that Nineueh was an ample and well defenced Citie. Babilon was after buylded by Semyramis, which was the wyfe of Betus: Shée after the death of hir husbande, woulde declare that shée also dyd excell in corage and industrie, and that shée was not of a womans disposition.

But asmuch as concerneth the buylder of Nineueh, it is certaine that Citie was first buylded by Assur: I know not whether it were augmented by Ninus. I leaue this there­fore in the playne fielde, because I wyll not contende about a doubtfull matter, but certaine it is the fyrst beginner of this Citie by the testimony of Moyses was Assur. Asmuch as toucheth the greatnesse of the Citie:Gene. 10. vers. 14. although prophane wryters had neuer spoken worde therof, yet this testimony of Ionas ought to satisfie vs. But when he is commaunded to aryse and goe to Nineueh: the Lorde geueth nowe some hope of profite, euen as also effectuouslie he wrought by the hande of his seruaunt Nahum: when he remayned at home, he prophecied against Nineueh: but by another ad­uise, and to another ende. For because the people then were myserablie afflicted, and sawe the Empyre or Monarchie to florishe in Assyria, they might haue dispayred, had they not bene comforted. Nahum therefore sheweth that God wyl be Iudge against the Nineuits: and although for a tyme he doo nourishe them and comfort them: yet the horrible venge­aunce of the which he preached, he declared to be euen readie to fall vpon them. Nahum therefore was not geuen as a Teacher to the Nineuits, but onely a foreshewer of Gods vengeaunce to fall vpon them: that the Iewes by this com­fort [Page 4] might fortifie their fayth, when they perceyued that the Lorde had not altogether reiected them, but that hee once woulde reuenge their iniuries. The care of Ionas was otherwise. For he was sent into y^e very Citie, that he might moue the Nineuites to repentaunce. Nowe, whereas the Lorde spake plainely of the greatnesse of the Citie, by this meane [...] hee woulde arme his seruaunt with constancie, least hée might be terrifyed with the gorgeousnesse, ritches, and force of that Citie.

For we know howe harde a thing it is to vndertake great and waighty charges, cheefely when we perceiue our [...] destitute of Abilytie. If we haue to do [...] with many and mightye aduersaries, we are not onely discoraged but euen our very spirits fayle vs. Therefore least the greatnesse of Nineueh might stryke a terror into Ionas, he is in good time h [...]re made redy and armed with constancy heare saith God: Go [...] therefore to Nineueh, neyther let the strength of that Monarchie staye thée, [...] fulfilling my commaunde­ment, that is: that tho [...]he we [...] Nineueh their [...] ­nesse, and denounce vnto them their [...] except theyr [...] pe [...]l [...]. Now therefore [...] to what ende it was called Nineueh that great Citie: neither ye [...] for any other cause ought this to be spoken to Ionas▪ For I doubt not but at that time the Israelites vnderstande that the Citie was [...], and also that it was [...] with strength, and a great mul­titude of men. But the Lorde would set before his seruaunts eyes the thing that might staye him from doing his dutye▪ Go [...] therefore (saith God) into that great Citie: In fine, God woulde by this maner trye the minde of Ionas, whether hée preferred his commaundement, before all the impediments of this worlde. And this is a true triall of our obedience: when as we simplye obaye God, howsoeuer diuers impedi­ments doo sette them selues againste vs and doo stoppe vs, and no waye to escape doo appeare, but yet with shut eyes as it were we followe on whether God sendeth vs, and doo [Page] not dispayre that hée wyll geue vs strengthe: and that he will reach forth his hand as often as [...]de shal requyre to the ouer comming of all difficulties, the Lord would therfore thus deale with Ionas, as if he should say, Caste in thy minde who I am, and he content with mine authoritie. For if any thing hinder thee. I haue remedie [...] alwayes ready in my hand [...] yeelde thy selfe into my power a [...]de [...]e [...] the thyng which I commaunde [...]hee this in the same. Therefore as ofte as God requyreth any thing of vs, and yet we thinke eyther the thing to be impossyble or harde to be accomply­shed that the some o [...] duty doth requyre, let this come into our mindes that nothing is in the world, what he ought not to yeelde to the [...] of God▪ it sh [...]ll [...] to passe, that wee shall gather [...] spirites, and take [...] to vs, neyther shal any thing [...] our right [...], althoughe the whole worlde should resist [...] God. It followe th [...] Crie against [...], for the wickednesse then to come before [...] [...] against i [...] ▪ This [...] are lothesome [...] For we knowe that men in their power are puffed vp with pride. And seeing at that time there▪ was [...] onely Monar­chie in the world, whose cheefe feate was Nineueh, scarse with patient cares [...] any teacher bee admitted with them, although he [...] in [...] be [...] with some exellency or had gotten: [...] also bring vnto the [...] pleasaunt tidings. But Ionas [...] a for rai [...]er a man of base degree: without authority: and beside that, euen at the first he denounceth destruction to the Nin [...] uit [...], he eryeth against them, he chideth them, he [...] a­gainst them and threa [...]eth them: and [...] sooth we see them howe harde was this commandement, which God commaundeth his Prophet to crye against the Nineuits. Moreouer there is: For their wickednesse is come vp before mee. God by this parcell confirmeth his seruaunt Io­nas: as if he sayde. There is no reason, that as a mortal man [Page 5] thou shouldest, brable with them? but I doo appoint thée my messenger, that thou mayst cyte them before my throne. And this ought to haue bene of great force to haue anima­ted Ionas, euen for that he dealt not with the Nineuits as a man, but as the messenger of God. And this also might bende their hartes, that they might vnderstande, although no mortall man coulde punishe their wickednesse, yet that they coulde not escape the vengeaunce of God. This there­fore is the reason, why the Lorde pronounceth him selfe to be the Iudge of Nineueh. And also it admonisheth: that al­though the Nineuits doo flatter them selues, and doo beare nowe the plause and glorie of the whole world, by reason of their power: all this notwithstanding to be of no moment or force, because in the meane tyme their sinne and wicked­nesse ascended into the heauens. Therefore when we are rebuked, there is no reason, why we shoulde turne our eyes vnto men hyther or thether: but immediatlie we ought to offer our selues to be examined of God: yea, we our selues ought to make of our selues a voluntarye examination, which thing God of vs requireth. So shall it come to passe, that we nourishe not our sinnes with wicked flatteries, as the Hipocrites alwayes looke about on the ryght and lefte syde, and neuer lyft vp their senses into Heauen. Let vs goe forwarde.

Caluine. NOwe declareth Ionas that he sought lurking hooles, that he might conueigh him selfe from the obedience of God: [Page] not that he deceyued him selfe with so manifest madnesse, as though he shoulde not be subiect vnto God, if he were on the other syde the Sea: but he woulde as it were flée the lyght of this present lyfe, when he went into a straunge Region. Neyther is it any doubte, but that he was not onely of a troubled minde, but plainelie astonied, when he vndertooke such a deuise.

The question is, why Ionas so fled from the commaunde­ment of God. The Iewes, as they couldlie tryfle in matters Diuine, saye that he feared, if he shoulde come to Nineueh, that he shoulde be destitute of the spirite of prophecie: as though the lyke daunger were not, if he passed the Seas: this is to friuolous and chyldishe. And againe they fayne a matter of no weyght or importaunce, séeing other rea­sons waighty inough, doo yéelde them selues of their owne accorde vnto vs. For this was straunge and vnaccustomed, the Prophete to be taken awaye from the elect people, and sent to prophane Nations. When Peter was sent to Cor­nelius, Acts. 10.17 although he had bene admonished before of the fu­ture calling of the Gentiles, yet he doubteth, and stayeth vntyll by a vision, as it were with violence, he were con­strained. What therefore might come in minde to Ionas? if onelie for one man, the minde of Peter was so quayled, that be thought it to be a phantasie, where he was sent to be a teacher to Cornelius: when Ionas was sent to Nineueh, to a Citie so populous, what might he thinke with him self? Therefore the noueltie of the matter without doubt might greatlie shake the minde of the holye Prophete, and make him, that voyde of counsayle, he might flée or conueigh him selfe else whether. This thing also distrust might cause. For what hope had he, that that people coulde be conuerted, which dyd euen triumphe in the lycenciousnesse thereof. For he had fyrst tryed the hardnesse of the elected people: he was faithfully occupied in doing of his duetie: he had pre­termitted nothing whereby he might establish the worship [Page 6] of God and true pietie in the people of Israel: but profited lytle: and yet the Iewes were called euen from the wombe. What then might he looke for, when the Lorde tooke him a­waye to the Nineuits? For there raigned vnbrydled lasciui­ousnesse, and then was there extreame blindnesse: they had not at any tyme any taste of the worshipping of God. Last­lie, they were drowned in profounde darknesse, and the Di­uell raigned by all meanes, there. This distrust therefore might vexe or breake the minde of Ionas, that he obeyed not the commaundement of God. The imbecilitie or weak­nesse of the fleshe might also hinder him, whereby he fol­lowed not his lawful calling. He might reason thus? what? truelie I shall come into the principall seate of that Monar­chie, which this daye treadeth all the earth vnder féete: I being a contemned and obscure: and moreouer shall bring a message full of hatred, which immediatlie shall styrre vp the mindes of men vnto furie. What shall I saye to the Ni­neuits? you are wicked men: God can no longer suffer your impietie: therefore horrible vengeaunce is at hande vnto you. Howe shall I be entertayned? Therefore Ionas might, being as yet enuironed with the infirmities of the fleshe, conceyue feare in his minde, which might cast awaye, or shake off from him the affection of obedience. And I doubt not for my parte, but Ionas pondered all these thinges with him selfe: for he was not lyke a blocke. And this is not su­perfluous as I sayde before, that he declared that Citie to be greate. God truely was wylling to remoue the offence: but Ionas argueth on the contrarie part; I see sharpe warre shall come vppon mée, yea an heape of troubles to inuade mee, which an hundred tymes myght ouerwhelme mée: when the Lorde not in vayne foretolde him of the great­nesse of the Citie. And although he might conceyue hope, if they were rebuked that they woulde yéelde due honour vnto God, yet he confesseth that this commeth as a let into his minde, that he shoulde not goe forewarde in the course of [Page] his calling. Therefore aswell distrust, as feare of the flesh, dyd delay or stay Ionas: and that noueltie or straungenesse, might euen as I haue sayde already, moue him, that he had rather as it were enter the graue, then to vndertake that office,God Com­maundeth things con­trarie to our reason, but he knoweth before to what ende. which in a manner was voyde of all reason. For to what ende are the Prophetes sent, but that they might pro­fite somwhat by their labour, and might reape some fruite: but Ionas hoped for no such thing. Moreouer, to the Pro­phetes is geuen some authoritie, or at the least some lyber­tie to teache. But Ionas thought that al wayes to enter were shut from him. And further, Ionas thought that this was contrarie to the couenaunt of the Lorde. For he had chosen one only people to him selfe: and nowe Ionas thought that he was as it were tyed to one stake, when he was or­dayned a Teacher in his owne countrey. He coulde not therfore be taken thence to another place, but he felt in him selfe great resistaunce. I therefore thinke that Ionas obeyed not the commaundement of God, partlie because the weak­nesse of the flesh, partlie the st [...]aungenesse of the case: third lie, his dispayre of fruite or successe of his doctrine were an hinderaunce vnto him. But nowe there is no doubte, but that he sinned or offended gréeuouslie. For the chiefe rule of all our actions is [...] folowe God, calling vs. Al­though any man excell in princely vertues, yet vanishing smooke shall all his vertues bee, which shyne before the eyes of men, vnlesse his intent be to obey God. The calling of God therefore as I haue sayde, holdeth the principalitie in the gouerning of mans lyfe, and except we laye that foun­dation, we doo euen lyke as if any man woulde buylde a house in the ayre. Confused therefore shalbe the whole or­der of our lyfe, vnlesse God helpe and gouerne vs, and as his workmanshyp to sustaine vs. Therefore when as Ionas ouerturned the chiefe & certaine foundation of good lyuing, what could remaine? There is no reason therfore why we should extenuate his fault, because he could not sinne more [Page 7] heynously, then when he left God him selfe, euen because he submitted not himselfe vnto his calling, this is as it were to shake of the Lords yoke, the which thing he also confesseth. Therefore they dote to childishely, which wilbe his patrons or defendors, séeing that he twyse accuseth himselfe, as▪ Io­nas rose vp two flee from the face of the Lord, that hee might goo to Tharsis from the sight of the Lorde. Why the second time re­peteth he might flee frō the sight of the Lord. No doubt but that he would here more plainly expresse his faulte: and that the repitition is here full of vehemencie, or emphaticall. Moreouer, that saying plainelye sheweth that it was no small faulte that Ionas fledde to another place when hee was sent to Nineueh. For hee coulde not departe from the Lords sight for God filleth heauen and earth: and as I haue alredie said: hée was not with so grosse an errour bewitched, that hee woulde thinke that hee were out of the reache or hand of God, when hee was a fugitiue. But what is it to free from the face of the Lord, but that hée heere confesseth, that he fled from the presence of God as though hee desired, as fugitiue seruaunts are accustomed, to reiecte the rule and impery of his God? Sith therfore Ionas was carried away with suche violence: there is not nowe why with any vaine & friuolous cloke we should goe about to excuse his offence: this is one. As much as toucheth the name Tharsis or Thar­sia: I doubt not but y^t it may be here taken for Cilicia: There be some that thinke that y^e Citie Tharsus is ment by it, but they are deceiued. The whole region therefore is noted by it. They which tourne it, the sea, are likewyse deceiued. For Ionas woulde not onely mounte vpon the sea, but woulde passeouer into Cilicia, which is right apposite to the sea of Syria. But the Iewes called that sea Tharsis, as by manye places it may appeare, because they vsed very often to sayle thither, and they seing that, that region on the other side the sea, was vnto them more known then others were: (& more­ouer) also because they caried thither, their marchandice, and [Page] againe vsed their companies: therefore called they the sea Tharsis, by reason of the neerenesse thereof, as it is well knowen. Ionas woulde f [...]ee into Cilicia when the Lorde sent him to Nineueh, as he sayth: That he rose vp that he might flee, moreouer, that hee came downe to Iapho, founde there a chippe, which went ouer to Tharsis, that he gaue the price of his ca­riage ouer, that hee went downe into the shippe, that hée might goo with them into Cilicia. Séeing that Ionas setteth downe in order euery one of these things, it doth shewe that he was fully setled in his purpose, and mought not be with­drawne but with a violent hand because in his Ior [...]aye hée was not, touched with repentaunce. For there may manye thinges come into our mindes when the calling of God sée­meth too burdenous vnto vs. There is none of vs when obe­dience is to be performed vnto God, which casteth not in his minde this or that thing: one thing or other, either: what shal the ende bée: howe wylt thou come thether as thou ho­pest to come? Sée what daungers abyde thée. For Sathan alwayes commeth betweene, assoone as we study to o [...]eye God: but there we striue: Moreouer, we doo repell those thinges which we sée to be contrarie to our calling. But Ionas sheweth that he was obstinate in that his deuise of sléeing. Neyther onely woulde he goe downe into Tharsis, but in déede he came to the Citie Iapho, which truely is a néere to Iewry, and therefore certaine men thinke Tharsis to be Aphrica, but that is too much ra [...]ed: Others a­gaine gesse it to be Thunet, or Carthage, as though at that tyme those Cities were buylded. These men are to holde to blaze theyr dreames. But what néede is it against the most receyued vse of the Scripture, to geue i [...] this worde a newe signification, syth it is euident inough that Tharsis is Cilicia? But nowe when Ionas came downe to Iapho▪ is asmach as if he woulde strayte waye depart out of the land of Iudea, and take him selfe to the Sea: yet when he sayth that he payde the fare, that he came downe into shyppe, that [Page 8] he might goe, &c. Sith he by degrées procéedeth, as already I haue saide, he accuseth euidently his owne obstinacie: euen that he dyd not onely admytte that frowarde cogitation: to refuse the callyng of God, but also confyrmed him selfe in his contumacie: and when as many thinges which came in the waye, myght constrayne him some thing to staye, yet alwayes followed hée, whether that peruerse and blinde violence dyd carrie him. It is no doubte, but Ionas by playne wordes expresseth, not onely that he was a fugi­tiue: but also that he was so by diuers meanes. Nowe as much toucheth the flyght, dyligently that is to be mar­ked which I haue spoke before: that they flée from the syght of God, whosoeuer doo not wyllinglie obey his com­maundementes: not that they can depart farre away from him, but that asmuch as in them lyeth, they wyl shut vp God in certayne strayghtes or narrowe places, and so exempt them selues from his power and hande. No man verelie confesseth thus much openly, but the matter it selfe sheweth notwithstanding, that no man departeth from the com­maundementes of God, but is wylling to deminish & take from him his rule or imperie, that he might rule or gouerne no more. Whosoeuer therefore wyllingly submytte not them selues to God, doo euen as if they turned their backes to him, and refuse his gouernment, least any more they shoulde be subiect to his power and might. This is to be noted, that euen as Ionas here shewed him selfe guiltie be­fore all the worlde, so by his example he would declare how heynous and detestable a cryme it is, not to receyue the commaundements of God, and to vndertake what hée com­maundeth. Againe, euen as to eschewe the gouernment of God, augmenteth haynousnesse of his offence: by his ex­ample he declareth that we can not be rebelles vnto God: but couertlie we would plucke him from his throne, and so shutte him vp within some straights, that he maye not con­tayne by his gouernment, both heauen and earth.

Caluin. HEre sheweth Ionas after what sort he was vi­olently drawne backe of the Lorde, when he endeuored to conueighe him selfe from his face. He sayth therefore, that, There arose a great tempest in the Sea. But he also expresseth [Page 9] that the tēpest was not raysed by chaūce▪ as prophane men are accustomed to attribute whatsoeuer commeth to passe, vnto Fortune. The Lorde (sayth he) sent a great [...]inde vpon the Sea, f [...]n turne it. God raised from, N [...]tal. But more right­lie do [...] others deduct it from the roote, T [...]l: and we shall sée a lytle after in the, 5. vers. the same worde. Now touching the somme of the m [...]ster, he sayth: That there was a great tempest, in somuch that the shyppe was at the verie poynt of breaking. For this speach: The Shippe though [...] to be broken, agréeth to the proprietie of our language, Ia [...]auirè [...]idoit pe [...]ir. For where some take the shippe, for the shypmen or Marriners: that is to farre fetched: and we knowe that in many [...]es of speache, our mother tongue agréeth with the Hebrew. Nowe therefore Ionas signifieth that the tr [...] ­pest rose not by chaunce, but by the certaine counsayle of God, euen that he being taken vpon the Sea, might knowe that he was deceyued, when he thought that he might e­scape the syght of God after he had passed the Sea. And though here the Prophete maketh me [...] but of one onlie tempest. Frō he [...]re notwithstanding generally is it lawfull to gather that neyther stormes, nor yet other [...] of the ayre, which eyther engender rayne, or else styerre vp tempestes in the Sea, happened not by chaunce, but that both heauen & earth are so ruled [...] about, that nothing can come to passe, vnlesse from thence it be both forséene and decréed.

But if any man wyll obiect, that it was not agréeable to reason, that for the faulte of one man, so many men shoulde suffer shypwracke, or be tossed with that violent tempest: the aunswer is easie, that although God properly respected Ionas, yet were there other hydden causes why also of good ryght he might enwrappe others in the same daūger. That is probable, that many men at that tyme sayled on the sea: for that one shyppe onely was not in the Sea, séeing there were so many parts, and also many [...]. But although [Page] the Lorde enwrapped many men in the same punishment, whereas he woulde persecute but onely one man: yet neuer is he destitute of cause, why euerie one of vs, yea euen him that séemeth most innocent, he maye call into his iudgemēt. And the Lorde marueylouslie worketh in the gouerning of men. Therefore were it a wicked thing to measure his workes by our capacitie, because God might punishe one man to the ende that he maye abase and make others lowly, others againe he chasteneth for their manifolde offences: againe, by punishment he tryeth the patience of others.

So therfore are the mouthes of prophane men stopped, least they shoulde brawle against God as oft as he requyreth his iudgementes, that they agrée not to our fleshlie iudgemēts. But of this matter more at large strayte waye, I wyll en­treate. Because euerie where in the Scriptures examples do occurre, that God hath taken vengeaunce of the whole people, when notwithstāding one man alone hath offended. But if any be murmure, and exempt them selues as inno­centes, alwayes shall a cause be founde, which sheweth that God is not cruell towarde them, but rather if it please him, he might with iust cause handle them more sharplie: fynal­lye, when as God séemeth, as without cause, to be seuere towardes man, yet spareth he them, and dealeth with them fauorablie. Nowe let vs goe forwarde.

Caluin. THis Narration is not friuolous, whyle Ionas here in order foloweth so many circumstaunces, for that, as we shall sée anone, he woulde make manifest his sluggishnesse, and set it out before our eyes in the right colours thereof: But this comparison whiche lyeth hidden in the circum­stāces, [Page 10] doth make much notable y^e carelesse, yea almost, bru­tish security of Ionas. First he sayth, That the shipmen feared, then that they cried, euen, euerie one of them to his God: and that they cast out also into the sea the loading of the shippe. Whē they therefore were al thus carefull, was not this a monsterous thing, that Ionas for whom the Sea was troubled, thus doth sléepe? Some are diligent and carefull, they ranne about the shippe, they spoyle themselues of all their ritches, to the in­tent they might safe come to the hauen, for they had rather make them selues destitute and naked of al their goods, then to perishe: and eke they crye to their Gods. But that Ionas made none accounte of these things, yea that sluggishely hée lyeth, whence cōmeth so great negligence, but that not only hée was in a dead sleepe, but that he séemeth depriued both of all reason and sence? it is no doubt therefore but Ionas for this respecte reckneth vp so many circumstaunces, he sayth, The shipmen feared, and we knowe that Marriners are not accustomed to bee terrified with small and vsuall stormes: for they are a hard kinde of men: and are the lesse fearefull for that they dayly see diuerse motions in the ayre. When as therefore he sayth, that the shypmen feared: here hence we gather that it was no meane tempest, which so terrify­ed them, being men by long vse and experience accustomed to all kinde of stormes. Well, they then which before were hardned, were nowe stroken with feare. After that he ad­deth that, Euerie one cried vnto his God. Ionas certainly should not haue slept so soundly, but might haue waked himselfe almost euery moment. For hée carried in his hart his owne tormentour, when he perceiued himselfe to be a fugitiue. For we haue spoken before, that it was no light offence, that Ionas conueighed himself from the face of God, contempned his callinge, and as much as in him laye, caste of the yoke, that he would not obay God. When as therefore Ionas of so great wickednesse was guilty in his owne minde: ought hée not being a sléepe to tremble & feare? And again, while other [Page] men doo crye vnto false Gods: he yet eyther despiseth, or at the least neclecteth the true God, towards whome he knew him selfe to be a rebell and dissobedient. Hytherto tendeth the comparison or Antithesis. But in the meane tyme we sée, howe that in peryls, men are constrained to call vpon God. For although a certaine perceyueraunce, or sense of the Diuine essence be ingendred in our hartes, so that e­uery man, wyll he, [...]yll he, perceyueth that there is a cer­taine Godhead: yet by our mallice choake wée that lyght, which should shyne in vs: For wyllingly doo we reiect all cares, and heauinesse, and wyshe good vnto our selues: as though tranquilitie wer [...] vnto men the principall benefite or chiefest goo [...]. Hereby commeth it to passe, that euery man desyreth without feare and [...]are to lyue, and therefore natu­rally all men desyre to be secure and safe. Nowe secoritie bringeth forth contempt, from hence therefore commeth it is passe that no Religion almost appeareth in the world [...], where God▪ leaueth vs in ydlenesse. Feare compelleth vn­wylling man to come vnto God. Wickedlie [...]dly; sayth one, that feare is the cause of Religion, and was the origi­nall cause why men thought that there were Gods: also it is altogether contrarie to common sense and experience. But Religion, which was eyther well wye extincted, or at the least ouerwhelmed in the hartes of men, is raysed and styrred vp by daungers. Of this matter Ionas bringeth for the notable example, when he sayth: That the Shipmen cried vnto their Gods. We knowe howe rude that kind of men be: therfore gladly would they driue from them selues all féeling of gladnesse: and in verie déede they shiftes of all feare, and mocke euen God him selfe, as long as they maye. That they therefore crye vnto the Gods: certainely, verie vrgent necessitie extorted this at their handes. And hereby gather we howe profitable it is for vs to be disquie­ted by feare: because if we were in safetie, immediatlie a dead stéeple woulde réepe vpon vs, as it is too well, or more [Page 11] then inough knowne. And séeing that no man almost of his owne accorde commeth to God, we haue néede of prickings forwarde. But God earnestlie or sharplie pricketh vs for­warde, when he layeth any daungers against vs, whereby we are constrained to feare. But by this meanes, as I haue already sayde, doth he solycite vs, because that we sée euerie one to wander and to vanishe awaye in their luskishnesse: therefore draweth he backe vnwylling men vnto him.

But Ionas sayth not simply, that each man cryed vnto God, but also addeth, Ʋnto his God. Euen as therefore this place teacheth, that by necessitie men are constrayned to séeke God: so also on the other side he sheweth that the same men, vnlesse they be gouerned by the celestiall doctrine, and then also by the spirite of God, doo erre in the séeking of God. There shall be therefore in men a certaine study, but it shall be erroneous, because no man can kéepe the right waye, ex­cept the Lorde dyrect them by his worde and spirite, as is aforesayde. Both these thinges doo we gather out of the wordes of the Prophete. The Shipmen feared, being rough fellowes, and almost as harde as yron, which lyke a Cyclop tontempne God, They feared (sayth he) and cried vnto God: but they cryed not, hauing faith for their directrix or guide, and hence came it to passe that each man cryed to his owne God. When we reade this, let vs first of all consider, that we ought not to wayte, tyll God violentlie constraine vs, but must preuent this last extremitie that we of our owne accorde maye séeke him. For what profited it these Marri­ners or other Saylers, that once they cryed vnto God? for it is cre [...]yble that a lytle after they reuoulted to their pro­phane ne [...]lygence: when they had escaped that peryll, af­terward they laughed at God, and all Religion also was of them contempned. And so is it accustomed to happen to men prophane, which neuer s [...]bmitte them selues vnto God, ex­cept they be therevnto compelled. Therefore let euerie one of vs of his owne accorde offer him selfe vnto God, yea, [Page] euen whyle we be out of daunger, and doo enioye chiefest quietnesse. For if we imagin that any pretence of vnadui­sednesse, or of error, or folly maye be obiected of vs, we are farre deceyued, because no excuse shalbe admitted, séeing that experience doeth teache that the knowledge of God is naturally grafted: and againe, this principle to be en­grauen in all men, that God gouerneth our lyfe, that he on­ly maye delyuer vs from death, that it is his proper office to succour vs and to helpe vs. For how can it come to passe that these Marriners cryed vnto God? Came there thyther any new Teacher which might preache vnto them of god­lynes, and which in order might shewe God to be the dely­uerer of mankinde? No verely: But already this thing, as I haue sayde, by nature was imprinted in their hartes.

The Sea being calme, none of them called vpon God: but euen verie daunger chaseth awaye this drowsinesse from them. By this it sufficientlie appeareth, whatsoeuer excuse they take which vnto God yéelde not his glorie, that the same shalbe friuolous and vaine, because there néedeth not any lawe, there is no néede of Scriptures, there is no néede finally, of any doctrine, that men maye perceyue their lyfe to be in the hande of God, that saluation of him onely is to be required, as we haue already sayde. For inuocation it selfe, beareth recorde that men are so perswaded of God. For inuocation or calling vpon, commeth not from any o­ther place, then from a certaine secrete instinct, & thervnto nature being truely guide & maistresse. This is one thing. But in the meane tyme also wée maye learne out of this place, that so often as God is to be sought of vs, we must not trust to our owne wytte, because we shall immediatlie erre. God therefore is to be desyred, that he gouerne vs with his worde, for otherwyse all men shall flowe headlong to their owne superstitions, euen as we sée here euerie man to crye to his peculiar God.

And further the Prophet admonisheth here, that the mul­titude [Page 12] of Gods was not hatched of late. For alwayes men were prone to lying and vanitie after the fall of Adam, we know what great corruption possesseth our mindes, so that euery one faygneth to him selfe horrible wonders. Séeing it is so, it is no maruayle that superstitions haue alwayes raunged in the worlde, because the wytte of man is the workehouse of all errors. And herehence againe we may gather that which I touched of late, that nothing is more wicked, then to folowe the motions of our fleshe, because euerie one wyll cast him selfe further into error, yea with­out any impulsion of others, and sometime one drawe ano­ther, euen as it is customably séene. Nowe he addeth that: The vesselles were cast forth. That is, the loadings of the shyp, according as we sée this to be the last refuge in shypwracks, euen that men for lyfe sake doo wyllingly spoyle themselues of al theyr ritches, and here also we sée howe precious mans lyfe is to him, which sticketh not to strip him selfe naked of all his goodes, least he shoulde perishe. Truely we flée po­uertie, and many purchase death vnto them selues, because pouerty is vnto them intollerable. But, whē they come into some extreame daunger, alwayes men preferre their owne lyues before all their rytches. For what are all the goodes of this worlde, but euen a certaine accident to our lyfe? But Ionas to another purpose declareth the Shyp to be vnburde­ned, euen that we maye knowe that this was no com­mon tempest, but when the Shipmen were euen at deathes doore, they vsed this last remedie. Nowe foloweth that other member, which is: that Ionas descended into the sides of the Shippe, or syde, and Laie downe and slept. There is no doubte but that Ionas sought some secréete place before the tempest rose: When as therefore they losed from the Hauen Ionas departed into some secréete corner, that he might sléepe there. But this securitie in him was not excusable, for when he knew him selfe to be a fugitiue from the face of the Lorde, he ought therfore to haue bene tossed with continual [Page] terrors: yea, he himselfe ought to haue bene y^e exact or of his own care. But euen so it oftētimes falleth out when a man hath gotten squylking hooles, that at the length he induceth vpon him selfe almoste a brutishe astonishment, he thin­keth vpon nothing, he careth for nothing, he is troubled with nothing.

Such a luskishnesse therfore had inuaded the mynde of Io­nas when he went downe into some secret place of the shipe, that there he might geue himselfe to sléepe. But if this hap­pened to the holy Prophet, which of vs may not feare his owne state? Therefore let vs learne often tymes to call backe our selues to the iudgement seate, and when our mindes are withhoulden or occupied with sléepe, let vs learne to stirre our selues vppe, and to take account of our selues, least the iudgement of the Lorde doo ouerwhelme vs being a sléepe. For what letted why that this ruine might not altogether haue drowned Ionas, but that the Lord piti­ed his seruaunt: and watched and prouided for the sauegard of him sleeping? except therefore the Lorde had taken such care for Ionas, his ende had bene come, we sée therefore how oftentymes the Lorde respecteth his people, whyle hée is of them nothing regarded, and taketh continual watch, while they sléepe. But this ought not to stand in force to nourish our licenciouse libertie: for euery one of vs flattereth him­self now more then inough, but rather while we sée Ionas to haue bene so nye to his finall destruction [...], this exampel might stirre vs vp and moue vs, least (if at any time any of vs shall goo astraye from our calling,) wee doo securely lye still, but rather immediately that wée doo runne backe vnto God. But if God cannot withdrawe vs vnto him but by [...] ­violent meane [...]en, at the least in this part we immitate Io­nas, as we in order shall sée. It followeth.

Caluin. HEre Ionas declareth that he was rebuked of the gouer­nour or Mayster of the ship; because he onely slept, when al others were heauy and fearefull, what meanest thou (sayth he) O sleeper? It is not to bee doubted, but that reproochful­lie the Shipmaister cast in the téeth of Ionas his drowsines. But he moreouer chydeth him for that he almost wanted all sense, and memorie: VVhat meanect thou, O sleeper, sayde he? seeing that thou séest all others to be at their wyttes ende with feare, howe canst thou sléepe? is not this against na­ture? Arise, therefore, and call vpon thy God. We sée cōmon­ly lycenciousnesse to be so tollerated, where there is no cer­taine rule of fayth, that euerie man maye decline hyther or thyther. Whereby it commeth to passe that the Shypmai­ster sayth vnto Ionas, Call vpon thy God: He vrgeth him to the certaine rule? euen for that this was an vsuall thing in all ages, that men were content with a certayne generall apprehension: but yet remaine after that according to his owne wyll, faigned or inuented his owne God. For ney­ther, as I was woont to saye, coulde it otherwyse be, where men are not retayned within some sacred bande. All men agrée to this principle, that there is some God: and againe, that there must not any dead Idoll be inuented, but that the world is gouerned by the prouidence and power of God: and that saluation is of him to be required: this is receyued by the general consent of al men. But when they come vn­to the formes & specialties themselues, then euery mā vani­sheth away: howe that God is to be souhht, they know not. Therefore euerie man here vsurpeth lybertie, saying: This [Page] waye wyll I trye to please God with: This meane wyll I vse to get his fauour: The Lorde wyll accept this manner of obedience, and so shall all mine iniquity be abolished, that I maye obtaine fauour at Gods handes. So they euerie one fayne vnto them selues winding wayes about the b [...]sh, that they may come vnto God, and then euery man maketh a God for him selfe. Therfore there shall be no stedfastnesse or constancie in men excepte they agree together within a certaine bonde or compasse, that is, that the rule of pietie be certaine, so that men wauer not, nor dispute what is good to be done, but that they determine, and be certainlie perswaded that there is one God, and that they also knowe who that God is: then that they per [...]eyue the meane howe God is to be sought. We gather therfore out of this place, that there is in faygned Religions a horrible lybertie, and whosoeuer are caried awaye with their owne sense, are e­uen drowned in a Laberynth, so that men werie and vexe in vaine nothing more then themselues, when they séeke God, and are ignoraunt of the waye howe. For in deede they runne couragiouslie, but more and more they depart from God. But that also then they conceyue in their mindes some God, and agree vnto some principle, it sufficiently ap­peareth, by the second member of this verse, where he sayth: Yf peraduenture God will be fauourable vnto vs. Here the shypmaister restraineth not this talke to y^e God of Ionas, but speaketh simplie of one God: for howe soeuer the world by his discencion, teareth or deuideth God, that then Ionas worshipped a God cōtrary to others: there was to be short, an innumerable company of Gods among the Shypmen: yet sayth the Shipmaister, Yf the Lorde peraduenture. Now then he acknowledgeth some one principall God, howsoe­uer euerie man notwithstanding, had their owne proper Gods. Further, that there hath bene alwayes a certaine ge­neral principle receiued by the consent of al men: we see that it is most [...]ue that I haue sayd, euen, that by the prouidence [Page 14] of God the world is gouerned, then that the lyfe & safegard of men are in his hand. But for asmuch as they are too farre off from God, then, they doo not onely slowlie créepe, but more prone doo they bende to the earth, then aspyre vnto heauen: Constaunt are they also, and alwaies wauer they, therefore seeke they Gods nye at hande, and when they can finde none, then dare they be bolde euen to make them some. When he sayth, Yf peraduenture, we haue seene already that the holy ghost vseth this phrase: although there is no doubt, but that onely difficultie is noted. Here notwithstanding is it probable that the Shipmaister was, as prophane men are wont, perplexed and doubtfull, and coulde determine nothing certainly of the ayde of God. Therefore whyle he thus wauered in minde, he sayth that all remedies are to be tryed. And here as it were in a glasse maye we sée, howe wretched is the estate of all those, which call not vpon God with a certaine and sure fayth: they crye truely vnto God, because the knowledge of Nature enforceth them thereto: But they knowe not whether by theyr crying they profite any thing or no, they do repete their prayers, but they know not whether their wordes vanish away in the ayre, or whe­ther they come vnto God. So doth the Shypmaister declare thus, he had a doubtful minde, saying, Yf peraduenture, God be fauourable vnto vs, Then also call vpon thy God. If he had bene certainely perswaded that he had called vpon the true God, truely he had not tryed this doubtfull remedie. But nowe least any thing shoulde remaine vntouched, he exhor­teth Ionas, that if he had any God, he shoulde also call vpon him. We sée therefore, that the goings about the bush are maruaylous: where we kéepe not the right waye. An hun­dred tymes shall men runne rounde about heauen & earth, sooner, then attaine vnto God, except where the worde shy­neth before them. And why so? Forsooth because, when as they haue tryed the waye, then doth a frantike motion draw them to the contrarie parte, and they are caryed hyther and [Page] thether: thus: peraduenture this shalbe profitable vnto me, because by this waye, the matter prospered not, I wyll trye another way. God therefore thus taketh vengeaunce vpon vnbeléeuing men, because they holde not the right waye. He sheweth further howe great madnesse it is, where men let loose the rayne to their owne affections, and can not sub­mitte them selues to the celestiall doctrine.

Asmuch as concerneth the worde, I haue sayde, that inter­preters haue otherwise turned this place. For some saye, Yf peraduenture God maie thinke vpon vs: Othersome againe: Yf peraduenture he gratifie vs. This worde [...], properlie is to shyne. Nowe seeing it is here put in the co [...]iugation Hit [...]pael, it signifieth, To shew himself cleere vnto vs. But this is a Metaphor much vsed in the Scriptures, that the face of God is duskie or obserue, when he is not fauourable vnto vs. Againe, God maketh his face to shyne, and appeare cleare vnto vs, when as in verie déede he declareth that he is beneuolous. Séeing that therefore this manner of spea­king best agréeth, I maruayle why other men séeke strange interpretations. Afterwarde he addeth, Least we perish. Here the Shypmaister sufficiently declareth that he percey­ueth the lyfe of man to be put in the disposition of God, be­cause he finally decréede that they must needes perish, except the Lorde succour them. Therefore this intelligence or [...] ▪ that is, Anticipacion is imprinted in the mindes of all men, that God being angrie and against vs, we are myserable, and imminent destruction is at hande vnto vs: also the other Prolepsis, or presumption bringeth to passe in the hartes of men, that euen so soone as the Lorde hath loo­ked backe vpon vs, immediatlie his fauour and good wyll bringeth safegarde vnto vs. In this place the holy ghoste speaketh not, but a prophane man. Further we sée what manner of thing the vngodlinesse of the Shypmen is, yet by the instinct of Nature he vttereth this saying, and in this place there is no fiction: For God as I haue already sayde, [Page 15] wresteth from vnbeléeuers, in necessitie a certaine confessi­on, from the which willingly they would turne their backs.

Nowe what excusation may we hope for, if we thinke that our saluation consisteth in our owne handes? if we depende not wholy vpon God? if we in prosperitie make none ac­coumpt of him, as if we coulde be safe without his helpe. Therefore these wordes ought to be wel weighed, when the Shypman sayth: Yf peraduenture the face of the Lord appeare cleere vnto vs, and we perish not. It followeth nowe.

Caluin. IOnas also doth not rashly put in this thing, that the Shyp­men consulted among them selues of casting lottes: For hereby we gather that it was no vsuall tempest, therefore there appeared some signe of the anger of God: for if some winde aryseth, this because it often commeth to passe, it shal not séeme so great a maruayle: if a tempest also followe, it is also an vsuall thing, it must therfore be some thing more gréeuous, that should strike feare into y^e mindes of men, that they might perceyue that God was prest to take vengeance: euen as we also know that this hath bene a common thing among prophane men, that they neuer perceiued the venge­aunce of God but in matters extreame. But when God taketh vengeaunce vppon wickednesse, by vnaccustomed meanes, then do men beginne to acknowledge that venge­aunce of God: the same thing euen nowe testifyeth Ionas: Thei saide (therefore) euerie man to his fellowe, Come let vs cast lottes. Was this then a common thing that they cast lottes as often as any tempest happened? No verelie. For there is no doubte but that they fledde to this refuge, because they knewe that God styrred not vp this tempest, without a [Page] most great and weighty cause. This is one. I can not at this time prosecute the rest, I wyll deferre it therefore tyll to morrowe.

[Page 16] Caluin. WE haue sayde in our reading yesterdaye, that this was a signe of extreme feare, that the Mariners and the rest cast lottes, because this is not wonte to be done, but where men perceyue, them selues destitute both of rea­son and counsayle. But this is also to be noted, that wheras they cast lottes, it procéedeth of error; because they acknow­ledge not, that if the Lord would take vengaunce of euery of them, that they them selues were also worthy of greater punishment. For they would not haue layde the fault vp­pon one mans shoulders, if euery man had well considered what he had deserued before God. Nowe if any calamitie happen, it is the duetie of euerie man to examine him selfe, and his lyfe before God: so shall it come to passe, that from the first to the last, they all must confesse, that they suffer iust punishment. But whyle al men together enquire which of them is guyltie before God, so doo they exonerate them selues, as if they were innocent. And this disease also at this daye doeth raunge in the worlde, euen that wyllingly eue­rie man layeth the faulte vpon others, and wyll all séeme innocent before God: Not that they maye abolishe all their guiltinesse, but because euerie one extenuate their offences, as if iustlie God so seuerely might not persecute them: For examples sake. If a man perceyue that he hath offended diuerse ways he wyll certainely confesse, with one worde, that he is a sinner. But if any man shal recken vp and bring to light all his offences hée wyll saye: this is a light sinne, this is a veniall sinne, and the Lorde dealeth with vs not according to good right, that he will bring vs immediately to extréeme punishment. If we offende lightly, this straight way, commeth in minde vnto vs. So did the Shipmen, of whome Ionas here speaketh. If a man had demaun­ded, whether they were altogether without faulte, euery man had confessed, that he had bene before God an offender: but in the meane tyme they cast lottes, as if one man onely [Page] had bene subiect to the iudgement of God, and why so? For­sooth, euen because they imagined that their offences deser­ued not so gréeuous punishment. Howsoeuer therefore they offended, and be conuicted, & perceyue this thing certainly, yet so great matter make they not of their sinnes, that they thinke them selues to haue deserued any such punishment. This therefore is the reason why they fall vnto lottes be­cause when y^e matter came to that tryal, euery man thought himselfe innocent. This place declareth, which thing also euen by common experience is to wel knowen, that men al­though they perceyue them selues guilty before God, doo ex­tenuate their sinnes, and promise pardon to them selues, as though they coulde indent with God, that hée shoulde not deale with them by extremitie, but fauorably should handle them. Hearehence therefore springeth hope to escape with out punishment, for as muche as of most gréeuouse sinnes wée make but light offence. So sée we in the papacye that diuers meanes haue bene immagined, whereby they might obsolue themselues, & wype away their spots, in the presēce of God. The sprinkling of holy water putteth away almost all sinnes, except a man be adulterer, an homicide, a sorcerer or ten tymes pariured, he thinketh himselfe not culpable of any cryme, therefore the sacrifices which they vse, are of force, they thinke to blotte out al iniquityes: Whence sprin­geth this errour. Euen because they estéeme of God by theyr owne wittes, and thinke not their sinnes to be so great an abhomination in the sight of God. But this is no newe thing. For we sée what nowe happened in the tyme of Io­nas: and out of prophane histories we may gather this error then euery where to haue occupied the myndes of all men: they had theyr dayly sacrifices, euen as the Papists haue their Masses, their Pilgrimages, their holy water sprink­lynges, and lyke tryfles. But euen as in the Papacie there be certaine cases reserued, so also if any man had slayne ey­ther Father or mother, if a man had committed incest, hée [Page 17] had néede of an extraordinary sacrifice: and if any were of a notable vertue vpon earth, him they vse, that they might séeke a newe kinde of Sacrifice, here is an example of this errour layde before vs, when as they saye: Let vs cast lette [...]. For except they had thought one man and not many to bee guyltie, eache man would haue brought his sinnes to light, and after woulde haue acknowledged the heape to bee so great, that it might fill both heauen and earth: But this they doo not. For here must one man be wicked: but no man will come forth in presence with this tytle, and therefore cast they lottes.

Now ryseth a question, whether this was a lawful meane to fynde out the truth: whether, when they were ignoraunt for whose offence the tempest arose, it were lawfull to [...]ye vnto lottes. Certaine men haue bene too superstitious in the condempning of lottes, because precisely they affirmed all lottes to be wicked: From hence was the name geuen to the Lot prophetes, and they thought that these Diuiners by lotte differed lytle from Magicians and Inchaunters. But this thing tooke his beginning of error, because we knowe that it was at some tyme permitted to cast the lotte. And Salomon truely, as it were of a politike order speaketh,Pro. 16.33 whē he sayth: The lottes are cast into the lappe, but the disposi­tion thereof is of the Lorde. Salomon there speaketh not in that place of artes Magicall, but sayth, when the lottes are put in, they come not forth by chaunce, but by the pro­uidence of God.Act. 1.26 When Matthias was to succeede in the place of Iudas, it was done by lotte. And dyd the Apostles rashly vse that name? And again, the holy ghost had a stroke in the election. There is therefore no doubt, but that God allowed of that lotte. Euen as also when Iosua tryed out the matter by lotte,Iosua. 7.14 for that the cause of the wrath of God was vnknowne: and yet it appeared euidently that God was displeased with his people. Iosua perplexed in that obscure [...]are, casteth lottes: and so is Achan brought forth with [Page] his sacriledge. No man dare condempne that lotte. There­fore sufficientlie appeareth that which I haue sayde, that they were superstitious, which without any exception con­dempned all kinde of lottes. But this is with all to be mar­ked, that confusedly, or without any difference, lottes are not to be vsed.

It is a part of politicke order: If any heritage be com­mon, when deuision is made, it shalbe lawful in that case to cast lottes: because it neyther lyeth in the one nor other to chuse, let euerie man take the parte which falleth vnto him by lotte. So also it is lawfull of Prouinces to cast lotte, where men are sent any whether: and if they deuide the la­bours betwéene them, least any enuy should arise, where as euerie man woulde drawe some parte to him selfe, in that case, Lottes take away all stryfes. Such kinde of casting lottes is as well by the worde of God, as by the lawes per­mytted. But if any man without any cause wyll caste lottes, the same shalbe superstitious, & shall not much differ from a Magicien or Inchaunter. For example sake. If any man woulde take a iourney, or goe about any other thing, if he cast into the cappe two lottes, a whyte and a blacke, saying, I wyl sée whether this iourney shalbe this day, pros­perous or no, that dealing is deuilishe, euen as Sathan with such deceiptes deludeth myserable men.

Therefore if any man without cause would deale by lotte, this thing as I haue alreadye sayde is voyde of all excuse. But as much as toucheth other lottes, such as this whereof we nowe intreate, that ought not to be brought for an ex­ample which is mentioned in some other place. For if Iosua cast lottes, to the intent to make euidēt for what cause God was angrie with his people, it is not lawfull to immitate that facte: for that it is not to be doubted, but that Iosua by a peculiar instincte was admonished, that he should cast lotts. So also when Saule cast lottes,1. Sam. 14.40. and then was his sonne Io­nathan deprehended and found out which had taffed honny, [Page 18] this was a particular example. The same thing also is of this lotte to be spoken. For because the Mariners were a­frayde, neyther fynde they for what cause the tempeste hap­pened, and the feare of shipwracke had inuaded them, they flée vnto the lotte if we will immitate this thing dayly, cer­tainely so great liberty pleaseth not God, neither is it agrée­able to his word. Therefore it is to be houlden, that there were certaine peculiar instinctes, when as the seruauntes of God vsed lottes in doubtfull and extreme matters. Let this therefore in fewe wordes be an aunswere to that que­stion, whether it were lawfull for the shipmen to cast lottes, that they might finde out for whose cause they were so in­daungered. Nowe I come vnto the rest.

AFter that the Lotte fell vpon Ionas, they doubte not but that he was guyltie, aswell as if an hundred tymes he had bene conuicted. For to what ende cast they lottes, but that they were certainly perswaded, that whatsoeuer doubt there were, by this meanes it might be taken awaye, and whatsoeuer laye hydden, might be brought to lyght? Ther­fore [Page] because this principle was rooted in their hartes, that by the Lotte being cast, the trueth might be boulted out, and after a sort drawne out of darknesse, therefore now inquire they of Ionas what he hath done.

For this take they for a thing confessed, that all they suf­fered the tempest for his offence: and then that he had deser­ued such vengeaunce of God by some detestable offence. We see therefore that they cast lottes, because they certain­ly perswaded them selues this, that no otherwaye coulde the crime be founde out for whose cause they suffred, and al­so that the lottes are gouerned by the secrete disposition of God. For howe coulde certaine iudgement be made by lot, were it not that God by his counsayle dyrecteth and mode­rateth y^t which séemeth to be most casual? These principles therefore in a manner were sure groundes with prophane men, that God bringeth forth the trueth, and maketh the same manifest: and also that he gouerneth the lottes how­soeuer they were thought to be casuall and to depende vpon Fortune. This is the meane, howe they nowe demaunde vvhat Ionas hath done. Declare (nowe) vnto vs wherefore this euill is happened vnto vs, what is thy worke. Here by this word Opus, worke, I vnderstande not, Offence, but rather a kind of lyfe, or order of lyuing, as they saye. They enquyre ther­fore in what thinges hytherto Ionas hath bene conuersaunt or occupied, and what order of lyfe he hath followed. For immediatlie it followeth, Tel vs (also) whence thou commest, which is thy countrie, and of what people are thou? There is no doubt but that they in order enquired of euerie of them: but Ionas mencioneth brieflie the tytles of the matters. I come nowe to his aunswer [...]. He saide (then) vnto them, I am an Hebrew, and feare the Lorde God of Heauen, which made the Sea, and the drie lande. Ionas seemeth here yet stil to runne backewarde, and to poste away the fault from himselfe for he professeth himsefe to be the worshipper of the true God. Who woulde not saye, that here he was wylling to haue [Page 19] [...]lyden awaye by a priuie escape, séeing that he openeth his pietie or godlynesse, wherwith he may couer that faulte, of the which mencion was made before? But here al thinges are not mencioned in the fyrst verse, for that a lytle after it followeth, that the Shypmen knewe of the flyght of Ionas: and that he obeyed not the calling and commaundement of God, they knewe by his owne declaration. There is no doubte therefore, but that Ionas plainlie confessed his fault, although he mencioneth not the same. But we know that this maner of speaking is much vsed among y^e Hebrewes, euen that they place that last which fyrste was to be spo­ken of: and the Grammarians call that, [...], Hysteron, Proteron, when any thing is conceled in that place where it ought to be placed, and after is rehearsed for expli­cation sake.

When as therefore Ionas sayeth that he is an Hebrew, and the worshipper of the true God, this rather tendeth to the aggrauation of the crime or offence: then to any pretēce or coulor of excusation. For if he had simplie saide that he had bene guyltie in his owne sight, because he was not o­bedient vnto God, the offence had not bene so heynous. But when he maketh his preface, that the true God, the maker of heauen and earth, was knowne vnto him, euen the God of Israel, which manifested him selfe, his lawe being geuen and published: when as therefore thus Ionas maketh his preface, therein taketh he awaye from him selfe all coulors or excuses of ignoraunce, or error. He was trayned vp in the lawe, and from a chylde had learned who was the true God. He coulde not therefore fall by error, he also wor­shipped not counterfeyte Gods, as dyd the other men, and he was an Israelite. Séeing then he was instructed in true godlynesse, his offence was the more grieuous, when he fell awaye from that God, when he contempned his commaun­dement, and as it were, shaked of his yoke, and was a fugi­tiue. Nowe therefore we perceyue for what cause he here [Page] calleth him selfe an Hebrewe, and testifyeth him selfe to be the worshipper of the true God. First when he sayth that he is an Hebrew, he discerneth the God of Abraham from the Idolles of the Gentiles. For in all those places, the Religion of the elected people was sufficientlie knowne, al­though by the consent of all men it was disallowed: For both the Cilicians and al the Asiatikes, and Grecians also, and on the other side, the Syrians knewe, what thing the Israe­lites vaunted of, euen that the true God appeared vnto theyr father Abraham: and also had made with him a frée coue­naunt: and further, had geuen the lawe by the handes of Moses: all this by fame was sufficiented blazed abroade. Therefore now Ionas declareth him selfe to be an Hebrew: as if he shoulde saye, that he medled not with any faygned God, but with the God of Abraham, which in tyme past had appeared to the holy Fathers, and also which had rendred an eternall testimony of his wyll by Moses. We sée there­fore this, that he is an Hebrew, to be put Emphatically, or for the more plainer expression of that which is intended. Afeerwardes he addeth: I feare the Lorde God of Heauen. By the worde feare, is vnderstande vvorship. For it is not taken as it is oftentimes otherwhere, or in the proper significati­on therof: but feare is transferred vnto vvorship: I sayth he, am not geuen to strange superstitiōs, but haue bene instruc­ted in true pietie: God hath reuealed himselfe vnto me from mine infancie. I therefore adore none Idoll, as almost all Nations haue forged or inuented Gods for them selues: but I worship God the creatour of heauen and earth. He calleth him, God of the heauens, that is, which onely dwelleth in the heauens, & séeing that others imagined heauen to be stuffed with a great multitude of Gods. Here Ionas setteth against them one onely God: as if he shoulde saye, Fayne for your pleasure an innumerable company of gods, yet is there one which beareth the chiefe principalitie in the heauens: he al­so it is which Made the Sea and the drie lande. Nowe then [Page 20] we perceyue what Ionas intendeth by these wordes. For e­uen here he declareth that it is no maruaile, if so grieuously God doth persecute him, for that he hath not perpetrated a­ny lyght offence, but a deadlie sinne. Nowe we sée howe greatlie Ionas profited, when the Lorde beganne to handle him roughlie. For being sléepie as he was, yea rather senselesse in his sinne, he had neuer repented but by this so violent a remedie. But, when the Lorde by his seueritie had awaked him, by and by not onelie he confesseth himselfe guyltie, or lyghtlie acknowledgeth his faulte, but we sée howe that wyllinglie, and that vnto prophane men, he con­fesseth him selfe to be wicked, euen such a one as hath fallen awaye from the true God, in the worshyp of whome he so well had bene instructed. This is the fruites of true repen­taunce: and this also is the fruite of the chastisement which the Lorde layde vpon him. Therefore if we wyll haue our repentaunce to be allowed of God, let vs not geue backe, as is the common vse: neyther yet let vs make lyght of our sinnes, but with a frée confession, let vs testifie before all the worlde what we haue deserued. It followeth after, that those men feared with a great feare: and sayd, VVherfore hast thou done this? for they knewe that he fledde from the presence of the Lorde, because he had tolde them. This thing is of some waight, That the Shipmen feared with great feare. For Ionas signifieth that they were not onelie moued with his speach, but also excéedingly afrayde, so that they gaue glorie to the true God. For we knowe howe that superstitious men in a manner ieste with theyr Idolles. Yet truelie oftentimes they cōceyue marueylous terrors, but afterwards they flat­ter them selues, & after a sort kotchell their own minds, so y^t they may pleasantly & sweetly laugh in their own delights. That therfore Ionas here sayth, that, They feared with a great feare, he signifieth that they were so wounded, that nowe in déede they perceyued the God of Israel to be a iust Iudge: and againe not to be, as the rest of the Gentyles fayned him [Page] to be, but to be armed or furnished with feareful examples, as often as he is wylling to take vengeaunce. We sée then what Ionas meaneth, when he speaketh of great feare. Al­though eache is to be marked, that they feared, euen for that it was easie to gather out of the words of the Prophet, that the God of Israel was the onely maker of heauen and earth: then that which followed of great feare must hither be refer­red, euen as I haue alredy saide, vnto an earnest and seri­ous feare, seing that all feare immediatly vanisheth awaye from those which beléeue not. But where as the shipmen and the rest of the passengers did chide Ionas here the Lorde payeth vnto him the rewarde which he had deserued. He had fledde from the presence of God, by this meanes as we haue saide, hadde he abrogated from God the chéefe souerayntie. For what manner of aucthoritie is that of Gods, if euery of vs refuseth his commaundements and fléeth from his sight? when as therfore Ionas would priuily escape God, he is sub­dued vnto men. There be prophane, yea barbarous men: which cha [...]ise his sinne and which be his censors and iud­ges. The which thing also we sée oftentimes to happen. For they whiche willingly obaye not God and his worde after­wardes doo throwe themselues into many offences, and the filthines of them is séene vnto the common people or publi­quelye. And then because they cannot suffer God to be their maister and teacher, they are compelled to suffer innumera­ble controulers: they are noted with the reproches of the common people, they are made manifest euerye where by the finger, at the length they are drawn to the galowes, and the hangman is their chiefe maister.

The same thing sée we in Ionas: Euen whē as the Maister of the shyppe first rebuked his drowsie sléepe, when he sayd, at the least thou yet call vpon thy God: what meanest thou O thou sléepie heade? thou lyest here lyke a blocke: and in the meane tyme, séest vs to be plunged in extreame daun­ger. When as therfore the Shypmaister so sharplie thus [Page 21] first inueyghed against Ionas, and then againe all the o­ther Shypmen with one voyce beganne to bayte him, cer­tainely we perceyue that he is made subiect to the censures of all men, because he woulde take away from God his em­perie or gouernment.

If therefore at any tyme the lyke happen vnto vs, that the Lorde maketh vs subiect to the reprochfull tauntes of men, when as we woulde priuilie escape or auoyde his iudgement, let vs not maruayle: But euen as Ionas here gentlie aunswereth, and neyther murmureth nor resisteth, so also at the length with the true spirite of méekenesse, let euerie of vs acknowledge our sinnes, when they be repro­ued, yea, euen although chyldren be our Iudges, or if any of the most base or contemptible ryseth against vs, let vs suffer it patientlie, and let vs know this kinde of Controw­lers happeneth vnto vs by the prouidence of God. Nowe it followeth.

Caluin. THat the Mariners take counsayle of Ionas, thereby it appeareth they were touched with a certaine reuerēce of him, so that they durst not touch him. We sée therefore, howe greatly almost in one moment they profited, when they spare a man being an Israelite, because in that people they acknowledge the true God, the chiefe king of heauen and earth to be worshipped. For without all doubt, feare was the onelie let, that immediatlie they cast not Ionas into [Page] [...] [Page 21] [...] [Page] the sea. For when it was certayne that for his offence God was angrye with them all, why deliuer they not themselues of that great offence. That therefore they staye in so great daunger, and straight way durste not snatche vp Ionas, ther­by is it euident truly, that they were withhoulden, with the reuerence of God, whereof I spake. Therefore demaunde they what was necessary to be done. What therefore, shall we doo vnto thee, Quia mare [...]at. that the sea may depart from vs? for the sea went, sayth he. By the verbe of going, Ionas vnderstandeth that the sea was vnquyet. For when the sea is calme it is sayd to be quyet, but when it is troublesome, then hath it diuerse motions & tossings. The Sea, therefore dyd goe, or wrought, then it was tempestuous: we sée then that God was not contented with the ignominie of Ionas, but woulde also fur­ther persecute his faulte, Ionas therefore must be brought to the punishment which he had deserued, although myracu­louslie he was afterwarde delyuered from death, as we shal sée in place conuenient. Ionas then aunswereth: Take me, and cast me into the Sea, and it shall depart from you: Here ry­seth a question: whether Ionas ought of his owne accorde to offer himself to death, for this séemeth to be a token of despe­ration. For he mought submit himself to their censure. But here as it were, he pricketh them forewarde: Cast me (sayth he) into the Sea, for otherwise then by my punishment, ye shall not please God. He séemeth lyke a desperate man, when so of his owne minde he hasteneth to his ende. But without doubt Ionas perceiued that from aboue he was required to punish­ment. It is vncertaine whether he then conceyued any hope of safegard, that is whether with present confidence he re­sted himselfe vpon the fauour of God, but whatsoeuer it be, we may yet gather that he commeth foorth to death, because he vnderstandeth, and is certainely perswaded that he was therevnto soommoned after a sorte euen by the manifest voyce of God, and so it is not doubtfull but that patiently he vndertaketh the iudgement, that the Lorde hath brought [Page 22] against him. Therefore sayth he: Take me and cast me into the Sea, and afterwarde the Sea shal depart from you. Here Io­nas not onelie pronounceth that God may be pacified by his death, because the Lotte fell vpon him, but else otherwyse knoweth he that his death may suffice in stéede of Sacrifice, that the tempest maye cease. And to the same ende foloweth the reason: I knowe (sayth he) that for my sake this tempest is vpon you. When as he saith he knoweth, this cannot be refer­red vnto the Lotte, for this knowledge was common vnto them all. But Ionas here as it were by the spirite of Pro­phecie speaketh. And there is no doubte, but he confirmeth the thing that I first touched, euen the God of Israel to be the chiefe and onely king of heauen and earth. This cer­taintie of knowledge therefore, of the which Ionas speaketh, ought first to be referred to his conscience: secondly, to the instructiō of godlinesse wherwith he was endued. But now we maye gather out of these wordes a most profitable doc­trine, euen that Ionas here reasoneth not the matter with God, neyther contemptuously doth frete that God so seuere­lie punisheth him. For he taketh vpon him wyllinglie both the guyltinesse and the punishment, euen as first when he sayde, I am the worshipper of the true God. Howe confes­seth he y^e true God, whose most heauy hande he at that time felt? But we sée Ionas so to be subdued, that he left not of to yéelde vnto God his iust honour: yea although present death were before his eyes. Although the wrath of God burned a­gainst him, yet we see (as we haue saide) howe he gaue vnto God his honour. So the same in this place is repeated: Beholde (sayth he) I knowe that for my sake this great tempest is ligted vpon you. He certainely murmureth not against God, that vpon him selfe taketh all the blame. This therefore is the true confession of repentaunce: when as we acknow­ledge God, and wyllinglie also witnesse before men that he is iuste, although to our fleshlie senses he séeme cruelly to rage against vs. When as we geue vnto him the prayse of [Page] righteousnesse, then truelie doo we showe our repentaunce. For except the anger of God constraine vs to this humili­tie, alwayes we shalbe fylled with bytternesse: and howso­euer we waxe silent for a tyme, our harte notwithstanding wyll be contemptuous and rebellious. Therefore this hu­militie alwaye foloweth repentaunce, euen tyll the sinner prostrateth himself before God, & willingly taketh vpō him his offence, & endeuoureth not by shifting sleights to escape. And it is no maruayle that Ionas so farre humbleth himself. For we see the Shypmē to doo the same, when they say, that the Lotte is to be cast, adding withal: Come & let vs cast Lots, that we maie know vvhy this euill is happened vnto vs. They drawe not God within the compasse of the Lotte, but they appoynt him for Iudge, and by this meane acknowledge they, that they are iustlie punished. And yet euerie one thin­keth him selfe to be innocent: for howsoeuer their conscience dyd gnawe them, yet no man thinketh himselfe culpable of so great offence, that he shoulde come vnder the vengeaunce of God.

When as yet I saye, the Mariners thought them selues frée from such wickednesse, they therefore brawle or quarrel not with God, but suffred him to be Iudge aboue all men. When as therfore so barbarous men conteined themselues within these boundes of modestie, it is no maruayle if Io­nas chieflie being throughlie awaked, and beginning to féele his sinne, and hardlie helde also vnder the hande of God, it is (I saye) no maruayle, if then he confessed him selfe faulty toward God, and worthelie to suffer so great and gréeuous punishment. This is therefore to be noted howe he sayth that he knoweth, that for his cause this tempest happened vnto them, or that the Sea was so tempestuous against all men. The rest we wyl deferre tyll to morrowe.

[Page] Caluin. THis verse declareth that the shipmen and the rest were then more moued to mercy, when they sawe the holy Prophet of God willing­ly to vndertake that punishment that he had deserued. And because he confessed himselfe guilty, and refuseth not the punishment, hereby it came to passe, that they which were prophane men and in a manner barbarouse desired to spare his life. And when as euery man might be amazed at the present perill, this more increaseth the miracle, that they yet had respect vnto the lyfe of him, who alone was in the fault, and who now freely had confes­sed the same. But the Lord so turned their mindes, that it might more clerely appeare vnto vs, how gréeuous a crime it is to flye from the calling of God, and not willingly to o­baye his commaundements, as we haue alredy saide. Many thinke this to be but a light offence, and so easily flatter them selues: but it lyeth not in the iudgement of man, to weyghe offences: this is a deceytful ballaunce, when men estéeme their sinnes by their owne sence. Let vs therefore learne to geue vnto God his honour, euen that he alone may be Iudge, that he may shine aboue vs, that he maye deter­mine vpon the lightnesse of the greatnesse of eache offence.

But truly, except men deceiued themselues willingly with foolishe flatteryes, for certainely, common sence woulde tell vs this, that it is no light offence, to fly from the gouernment and Impery of God, for as we haue alredy sayde, by this meanes doo men take away from God the soueraintye. For what remaineth vnto god, if he may not gouerne mē, whom he hath made and whome by his power he sustayneth. The Lord would therfore here shew that his yre none otherwise could be pacified, but by the drowning of Ionas in the sea: al­though he respected a deeper matter as we shal hereafter see.

But this in the meane tyme is worthy to be noted, that the Lorde woulde place an example in the person of Ionas: whereby all men may know that there is no dallying with [Page 24] him: but as soone as he commaundeth any thing, he is to be obeyed. The woorde which the Prophet vseth, Interpreters doo diuerslie expound, Hathar, properly is to digge: and ther­fore some thinke that it is a Metaphoricall speache, because the Rowers doo séeme to digge the sea: and this sense might agrée well. Others fetche a Metaphor farther, that the Marriners searched, or sought meanes whereby they might stryke the Shyp on grounde: but the other Metaphor, be­cause it is néerer the matter, pleaseth me better. The La­tins call this Mol [...]i, not onely when the Rowers do rowe harde, but also when they vse some greater endeuours. Well, the shypmen then endeuored, to bring back the shippe. Pittie in Infidelles, Crueltie in Christians. But to what ende? euen that they might spare the lyfe of the man, who had already confessed him selfe to be guilty before God, and for his offence that tempest to be raysed vp which threatned shypwracke to them all. But he sayth, That they coulde not, because the Sea was troublesome, As already we saw in the Lecture yesterdaye. Nowe I come to the next verse. They cried (sayth he) vnto the Lorde and saide, we beseeche thee O Lorde, we beseech thee let vs not perish, for the life of this man, and (Ne des .i. Ne reijcias) Cast not vpon vs innocent blood. Now more plainely doth the Prophet expresse, why the shypmen so greatlie laboured to returne into the Hauen, or to come to some shore: euen because they were now perswaded that Ionas was the worshypper of the true God, and not that onelie, but also that he was a Prophet: after he had decla­red, as we haue already seene, that he fledde from the sight of God, because he feared to execute that commaundement, of the which we haue already vnderstoode. A reuerence therefore fell vpon the shypmen, when they knewe Ionas to be the seruaunt of the true God. And yet they see Ionas for one faulte to stande before the tribunall seate of God, and was now to be punished: this I saye they saw, and yet they desired to saue him from punishment. This place teacheth, that to abhorre crueltie, is euen by nature grafted in all [Page] men? For howsoeuer many men are cruell and blood thirstye, because it is grafted in them by Nature. Yet than they neuer he voyde of this knowledge, that shed­ding of mans bl [...]d is detestable. But yet many harden themselues, and yet haue they a seared conscience, and neuer can shake of that error of minde, but that they shall alwaies feele them selues to be abhominable both to God and man, whyle thus they shedde innocent blood. Hence doth it come that the Shypmen, which otherwise had in them scarce one droppe of humanitie, yet doo humblie flée, for succour vnto God, when it touched but the death of one onelie man, and here they saye, Anah Iehouah, VVe beseech thee O Lorde. And to the confirmation of the matter, he repeateth the worde, Anah, VVe beseech thee. Which declareth that the Shypmen humblie entreated that God woulde not impute this cryme vnto them.

We sée therfore that although these men neuer tasted the doctrine of y^e law, yet naturally were they so instructed, that they knewe, that mans blood was déere and precious vnto God. Nowe asmuch as concerneth vs, we ought not onelie to immitate these Marriners, but also farre to surpasse thē. For not onelie ought the rule of Nature to be of force with vs: but we also heare what God by his owne mouth hath pronounced: VVho so sheddeth mans blood, his blood shall be shed againe. And we knowe also why God taketh vpon him to defende the lyfe of men, euen because they be created ac­cordng to his Image. Whosoeuer therefore violently ma­keth an assault against men, the same as much as in him lyeth violateth the Image of the eternal God. Séeing it is so: ought not all violence & crueltie to be vnto vs a double horror? Yet must we gather out of this doctrine another thing. For here God declareth by a singular testimon [...], what a fatherlie affection he beareth vnto vs, whyle he woulde haue our lyfe to be vnder his safetie and protection, and declareth in verie déede that he taketh care for vs, be­cause [Page 25] he wyll take vengeaunce, vpon them, if any man vn­iustlie doo vs any hurt. We sée therefore howe this doc­trine on the one parte restrayneth vs from working any thing against our brethren: and againe, assureth vs of the fatherlie loue of God, that we being trayned on with this delectation, maye learne to delyuer our selues wholy into his custody.

Now come I to the last member of this verse, where the Shipmen saye: For thou O Lorde hast done euen as it pleased thee. Here the Shipmen sufficiently shewe that wyllinglie they shedde not innocent blood. But howe can these thinges agrée betwéene them selues, that both it should be innocent blood, and againe that they shoulde be without faulte? they vse this excusation, that they obey the iudgement of God, that they doo nothing in this case rashlie, or for their owne pleasure: but that they follow y^t which God hath prescribed. For although God spake not, euidentlie yet there appeared what he commaunded. For he woulde haue the tempest continew tyll Ionas were drowned; as though God requy­red some Sacrifice in the death of Ionas: and these thinges doo the Mariners obiect. But let vs marke, not to laye the faulte vpon God, as blasphemous men doo, who whyle they couet to acquite them selues, they make God in faulte, or at the least set him in their place. Why (saye they) sytteth he also as a Iudge to condempne vs, who him selfe is the first author of our transgression: because he so appointed it? At this daye truelie many phrentike fellowes speake thus, and euen take away all difference of good and euyll, as if the lycenciousnesse of men were vnto them in stéede of a lawe: and doo in the meane time pretende the prouidence of God.

Ionas would not that this shoulde be vnderstoode of the ship­men: but they speake this, because they vnderstande that God doth gouerne the world with righteous iudgement, al­though secrete be his counsayles, and can not in our capaci­ties be comprehended. Because therefore they were of this [...] [Page] to worshippe God. But in this place, that which is added, doth shewe that the manner of speaking is more restrained: for there is added, A great feare. Therefore Ionas signified that the Mariners and other Passengers were touched not onelie with a certaine feare of God, but also perceyued the God of Israel to be the chiefe king of heauen and earth, and to holde all thinges in his hande and Imperie. Neyther is it any doubte but that this feare so brought them to true knowledge, that they perceyued that they were mocked before, and that whatsoeuer the worlde hath faygned, to be a méere toye and deceypte. And that the Gods made by the mindes of men are nothinge else then méere Idolles. We vnderstande nowe the mynde of Ionas.

But here are we to speake some what more largely of the feare of God. The scripture when it speaketh of the feare of God,The feare of God two wayes ta­ken for out­ward wor­ship, & true pietie. sometyme meaneth outwarde worshippe sometime a­gaine, true pietye. Where outward worship is touched there it is a small thinge. For hipocrits are accustomed to vse their ceremonies and testifye that they worship the true God: but yet because they submite not themselues vnto God with a sincere affection, neyther bring foorth fayth nor repentaunce, therefore doo they nothing els but mocke and counterfeyt. But the feare of God is oftentymes taken for godlynesse▪ it selfe: and then is it called the beginning and the head of wisdom, and also wisdom it selfe, as in the booke of Iob: Iob. 28.28 The feare of God therefore that is that reuerence whereby the faythfull willingly submytte themselues to God, is the beginning or head of wisdome. But oftentymes also it commeth to passe that men are touched with a seruile feare, so that they desire to obaye God▪ In the meane time yet they rather desire that he were plucked from the throne. This seruile feare is full of contumacye, because they which cannot exempt themselues from his power and Imperye, yet doo gnawe the brydle. Such was this feare whereof Ionas he [...] entreateth. For all the men whereof Ionas [Page 27] here maketh mencion so sodainely were not chaunged, that they wholy addicted themselues to God. For they had not proffited so much, neyther was the conuersion of their mindes so perfect and true, that they were thereby chaun­ged into new men. How then feared they? Euen as God wrested from them a certaine confession for a tyme. It may yet bee that some of them proffited them for the more and more: but I now speake generally of all.

Because therefore they feared God, we cannot thereby gather that they so wholy were conuerted, that they al af­terward were addicted to the God of Israel. But yet they were constrayned to perceyue and confesse the God of Isra­el, to be the onely and true God. By what meanes? for that the fearefull iudgement of God had strocken a terrour into them, so that they perceyued him to be onely God whiche contained vnder his gouernement both heauen and earth. Now then we sée in what degree this feare is to bee placed which Ionas here toucheth. For if afterwarde there folowed no better progresse, or going forward in y^e trueth, this was onely of force to condēpnation, because when as these shipmē by this manifest instruction, acknowledged the onelie God, yet they mingled their wicked & impious superstitions with his worship, as in many men it is séene at this daye.

The Papistes holde one principle with vs, that the onely God is the maker of heauen and earth: yea, they come née­rer also, euen that the onelie begotten Sonne of God, is our redéemer. But in the meane time we sée howe they pollute the whole seruice of God, and turne his trueth into lyes, & mingle God with Idolles, in such sort that there is nothing pure among them. But that principle is much woorth, if God doo reache his hande to miserable men. For if in the Papacie this were not certainely helde, that the woorde of God is to be credited, and Christ the sonne of God to be king and heade of the Church, there were long circuitions to be vsed with them: but we haue a familiar enteraunce vnto [Page] [...] [Page 27] [...] [Page] them. For when we obiect both the law, the Prophets, and the Gospell, they are helde then with a certaine reuerence, neyther dare they contempne the authoritie of the most high God. We sée therefore howe this feare of it selfe is to small purpose, if men sticke styll in their olde myre; but if the Lord wyll call them further, this feare then openeth to them the gate vnto true pietie. So (as I haue sayde) it might be, that some of the Mariners and other shypmen after that profyted more: But that feare of it selfe coulde nothing else doo, but conuince them, in such sort that no excusation might profite them before the iudgement seate of God: because a token was shewed, whereby they might knowe that there was none other God, then was called vpō of the elect people. Af­terward he addeth, that they Offered a Sacrifice vnto the Lord. They were accustomed before, to offer sacrifices to their I­dols, but now they declared that they worshipped the God of Israel: for to this ende doo belong the Sacrifices. But withal this is to be noted, that this confessiō was of them expressed, that God might confirme the faith or credit of his word. For when they perceyued this whole matter to be gouerned by y^e wyl of God, they were compelled to confesse that he was the true God, and this was the ende and scope of the Sacrifice.

But here it maye be demaunded, whether that Sacrifice pleased God. It is certaine that so s [...]ne as men bring in their owne inuentions, by that mixture is corrupted and vitiated, whatsoeuer else in them might séeme worthy of prayse. For God wyll haue no fellowe, as it is sufficientlie knowne. And alwaye that saying of Ezechiel is to be kept in memorie: Goe ye, and Sacrifice to the diuel, and not vnto me, sayth the Lorde. God there refuseth all Sacrifices which they were woont to offer among the people of Israel, euen because there were superstitions mingled with them. God therfore declareth that he so disaloweth these mixtures, that he had rather that superstitious men shoulde be wholie ge­uen to the diuell, then that his sacred name shoulde so be [Page 28] prophaned. Therfore of it selfe this sacrifice was neyther lawfull, nor coulde please God: but by Accidens, or out­wardlie (if I maye so speake) this Sacrifice pleased God: because he woulde haue his glorie by this meanes to flo­rish and shine.Howe the worke of a wicked man maye please God. And although he refused the shypmen them selues, yet woulde he haue this worke to be some testimo­nie of his glorie: as for example: Oftentimes the worke in respect of the man may be corrupt, and yet after an acciden­tall manner it shall tende to the glorie of God. And this is dilygentlie to be noted. For at this daye there is a disputa­tion or rather a sharpe contention about good workes: And the Sophisters in this subtyle argument or Paralogisme deceyue them selues, because they thinke or imagine that workes, morally good, eyther are preparatorie to the obtay­ning of grace, or else are meritorious or deseruers of eter­nall saluation. When they saye workes morally good, they onelie respect or regarde outward appearaunces: they ney­ther respect the fountaine from whence they come, nor yet the scope whereto they tende. If the harte of man be im­pure, certainely the worke that procéedeth from thence shal be alwayes vnpure and shall stinke in the sight of God. A­gaine, if the ende be wicked, that is, if the purpose of men be not to worshippe God, and that with a sincere hart, euen that worke which is otherwise most excellent, shalbe most filthie in the sight of God.

To chyldishly therefore and farre are the Sophisters de­ceyued, when they saye that workes, morallie good, do please God, or be preparatiues vnto grace, or deseruers of salua­tion. But howe maye it be that a worke shoulde not please God, and yet tende to his glorie? I aunswere, that this ve­rie well agréeth, neither is there here any contrarietie, which easilie cannot be accorded. For God after an acciden­tall manner, as I haue already sayde, applyeth those things to his glorie, which of them selues (I saye, of them selues, that is in respect of men) are verie corrupt. So also in the [Page] Papacie the name of a Christian serueth to the glorie of God, for alwaies some remnaūt of Christianity remaineth. For howe commeth it to passe, that in this time the light of the gospell hath appeared out, when as yet at the least in few places true pietie hath bene restored? Forsooth, because the Lorde neuer suffered true Religion to be quite extin­guished or quenched, in that place where yet it hath bene corrupted. In the Papacie therefore, Baptisme, the verie name aswell of Christ as of the Church, Finaly, A certaine forme of godlinesse: All these of them selues were vnprofitable altoge­ther, but yet after an accident all sort, are of force, euen as I haue sayde. But if we consider aswell the Sacrificers, as also the common sorte of people, we shall finde, that they doo nothing but paruert the worship of God. When as rashlie and lyke a hodgepodge, they ioyne their superstitions and inuentions to the worde of God, no sinceritie is obserued. When therefore they thus confounde heauen and earth to­gether, nothing else doo they but prouoke vpon them selues the wrath of God. Nowe therefore we knowe why Ionas sayth, that the Shypmen and Passengers offered Sacrifices to God. But yet this also is to be remembred that I latelie sayde, this Sacrifice to be a signe of the worship of God. For from the beginning, alwayes this opinion remayned in the hartes of all men, that Sacrifices were not to be offe­red, but to God onelie. And prophane men in all ages none otherwise déemed of Sacrifices, but euen that by them, they shewed foorth their Religion towarde the Gods.

When as therefore Sacrifices from the beginning haue bene offered to God alone, it followeth that they at this day are inexcusable, which adioygne some as fellowes, with God, and vnto mortall men or Angels, offer their Sacrifi­ces. Howe maye this be borne in Christians, sith the Gen­tiles alwayes haue confessed that they tooke them alwayes as Gods vnto whome they were accustomed to offer their sacrifices? But seeing now God pronoūceth his chiefest Sa­crifices? [Page 29] But now séeing God pronoūceth his chiefest Sacri­fice to be Inuocation, as we reade Psa. 50. Psa. 50.15 In the Papacie al Religion is quite peruerted, whē as they not onelie inuocate God, but also the verie creatures, neither doubte they more often to flée for succour vnto Peter or Paul, yea, euen to Saintes of their owne making, counterfeyt and feygned, then vnto one God. When as therefore they spoyle God of that his chiefest ryght, we perceyue that with that their sacriledge they treade vnder foote all pietie and godlynesse. If therfore prophane men testified that they worshipped the Lord, and the God of Israel onelie, with that their outward sacrifice: let vs at this daye learne not to transferre the ho­nour of good right belonging vnto God, to the creatures, but let this honour, euen that he onelie maye be inuocated, remaine wholie and inuiolable vnto him: because this, euen as I haue sayde, is the chiefest and most precious sacrifice that he requireth and alloweth.

Nowe also Ionas addeth that, The Shipmen vowed vowes to God. This appertaineth to geuing of thankes, or is a parte of thanksgeuing. For we knowe that in vowes alwaies this hath bene the intent, not onely of the holie Fathers, but also of superstitious Hipocrites, both to binde them sel­ues to God, and also to geue him thankes, and testifie that they owe vnto him or stande bounde vnto him both for the preseruation of their lyues, and also for any other benefite that happened vnto them. And this was the continuall course in vowing vowes, in all ages. Therefore when as nowe the shipmen made vowes vnto God, certainely they renounced their Idolles. Fyrst they cryed out to their gods, but nowe they vnderstande that they brayed in vaine, and without profite: for that rashlie they cast abroade their voyces in the ayre. Nowe therefore they direct their vowes to the true God, because they knowe that their lyues be in his hande. And hence is it easie to be collected,The So­phisters mi­stake the Scripture. howe foolishly the Sophisters heape togeather at this daye all the places of [Page] Scripture which entreate of Vowes, or where any menti­on is made of Vowes. For they thinke, when we con­dempne their wicked vowes, that we are vtterly ouerwhel­med, and vanished with their vaine collection of that verie worde, Vowe. And yet none of vs euer denied, neyther doo deny,It is law­full to make a vowe so that we make the word of God our warraunt. but that it is lawfull to make a vowe, so that it be done by the prescription of the lawe and the gospell: that is, so that men doo not rashlie obtrude vnto God, whatsoeuer commeth in their minde, but doo vowe that which is accep­table vnto him: and againe, haue with them a right & iust ende of their vowes, euen that they maye thereby testifie their thankfulnesse in the sight of God.The ende of vowes. But in common vowes there be most palpable corruptiōs, as there is also in all the Popes Religion: because they doo confusedlie vowe this or that to God,Why there be corrupti­ons in the vowes of the common people or of the papa­cie. and neuer respect what the Lorde re­quireth or alloweth: As one man for certaine dayes ab­staineth from eating of fleshe. Another man kombeth not his head for a certaine tyme. And another wandereth in some pylgremage. We knowe that all these thinges are refused of God. Againe, admitte, they vow nothing but that which is allowed of God, yet is that also verie prosperously done, because they wyll néedes by this manner binde God vnto them. And alwayes that deuilish opinion of Desert or Merite sticketh in their mindes. Lastlie also, they neuer respect what they them selues are able to doo, but they vowe perpetuall chastitie, when as yet incontinencie doth burne them: and so we sée that after the manner of the Gyaunts, they fight and striue against God him selfe, and withall doo permitte vnto them selues an vnbridled lybertie, to vowe any thing what they lyst. Let vs knowe therfore that as often as the Scripture speaketh of vowes,Two prin­ciples vsed of the scrip­tures when it speaketh of vowes. it taketh these two principles, euen that vowes, because they be­long to the worshippe of God, ought not to be vndertaken without any difference at the pleasure of men, or as men lyste, but ought to be reduced and referred vnto their rule, [Page 30] euen that men bring nothing vnto God, but that which they by his worde knowe to be allowed of him: and againe, that they kéepe the right ende, euen to declare by this token their thankfulnesse towarde God, and witnesse that by his bene­fit they are saued: euen as when the shypmen vowed, cer­tainly they thought no other thing, but that God was their deliuerer: and so testifie y^t at what time they shall safe come to the Hauē, that then they would make this manifest, that the God of Israel hath had mercie on them. It followeth.

Caluin. THe things which the Prophet here briefely mencioneth, it is our part more diligently to consider: For this is ea­sily past ouer, when in few words we read that Ionas was swallowed vp of one fish, and there remained for thrée daies and thrée nights. But yet although Ionas neither amplifi­eth nor setteth out after a Rhetorical sort the things which we so slightly passe ouer, neyther yet vseth any brauerye of words, but maketh mencion thereof as of a common mat­ter,If Ionas so were punished yet let vs sée what the matter it selfe importeth Ionas is cast into the Sea: He was before this, not onely the wor­shiper of the true God, but also a Prophet, and faythfully without doubte executed he his office. For God had not de­termined to send him to Nineueh, What de­serue we? but because hee had be­stowed vpon him some notable gyfts: and knew also that he was sufficient to vndertake so great and so weighty a bur­den. Séeing therefore that Ionas faithfullie studied to wor­shippe God, and all his lyfe to attende dilygentlie vpon him, and nowe yet is cast into the Sea, as vnworthy of the daye lyght, is rooted out from the company of men as vnworthy of the vulgare and vnaccustomed punishment, which other men sustaine, but is cast (as it were) out of the worlde, that [Page] he might be depriued of the common elementes, which pu­nishment in time past as it is well knowne, was appointed vnto parricides, or murderers of their Parents.

When as Ionas therefore séeth him selfe so handled, what might he thinke? Againe, nowe when he sayth that he was thrée whole dayes in the bellie of the Fish, certainely so dyd the Lorde awake him, that he was troubled with continual disquyet: for he was drowsie then when he was swalowed vp of the Fishe: but, euen as though the Lorde had vio­lentlie dragged him to his iudgement throne, so suffered he continuall torment. Continuallie also he myght thus thinke: howe arte thou dealte with all? For God kylleth thee not once onelie, but also wyll geue thée ouer vnto a thousande deathes.

Iob. 14.6.We sée what Iob sayth: That when he is deade, he shalbe quyet, and frée from all myseries. Ionas without doubte was alwayes vexed with this griefe, that he knewe that God was against him, & his mortall enemie. His con­science might tell him: Thou dealest not nowe with men, but with God him selfe, who now persecuteth thée, because he was a fugitiue from his presence. When Ionas there­fore of necessitie must needes recoumpt him selfe after this sorte the anger of God, this was more gréeuous vnto him then a hundred deathes. For Iob and many other in this case most earnestlie desyred that they myght dye. But nowe because Ionas is not kylled, but languisheth in conti­nuall tormentes, certainelie none of vs can comprehende in minde his griefes, so farre is he from the vttering of those thinges, which in those thrée dayes myght come into the mynde of Ionas. But I can not make an ende of the reste nowe, I wyll deferre it therefore tyll the next Lec­ture.

Caluin. THe last Lecture we beganne to expounde the last verse of the first Chapter, where Ionas sayde that A Fishe was prepared of the Lorde. We sayde that it could not otherwyse he, but that Ionas, when as he was in the bellie of that Fysh, dyd féele most gréeuous tormentes, as though nowe he were appointed to eternall death, so long I saye as he was depriued of the taste of Gods grace. Which thing againe more euidentlie shalbe declared in his Canticle or Psalme. But nowe one question is to be handeled of vs, [Page] whyther God created at that tyme the Fish which receyued Ionas. For so much that saying (that: God prepared a Fish) séemeth to inferre. For if the Fish had at that time swamme in the Sea, the Prophet might haue vsed another worde, as thus: The Lorde caused that the Fish should Occurre, or: the Lorde Sent a Fish, for so the scripture is woont to speake. But here, the Fish is sayde to be prepared. But this doubt maye be resolued thus, that although God created not the Fish at that tyme, yet dyd he dispose the same to this vse: be­cause we knowe that this was not done naturallie, that a Fish should swallowe Ionas: The fishe was prepa­red, that it was ordai­ned for the sauegard of the Pro­phet. Gul. Rondele­rus. and againe, should thrée dayes and three nightes kéepe him vnperished in his bellie. I ther­fore referre that which here is spoken of (that a Fishe was prepared) vnto the conseruation of Ionas. And certaine it is, that there be some such Fishes which are able to swallowe men whole. And Guleielmus Rondeletus, who wryt a booke of the Fishes of the Sea, by probable reason, gathereth that it was a Fish called Lamia. He sawe that Fish whome he sayth to be of so large a bellie and broade mouth, that easilie maye swallowe one man: and fayth also, that sometyme there was founde in the bellie of that Fish Lamia, an armed man. Therefore as I sayde, eyther a Whale, or a Lamia, or some Fishe vnknowen vnto vs, maye deuowre a whole man: but he which so is swollowed vp, lyueth not in the bellie of the Fish. Therefore Ionas, that he might note the myracle, sayth that this Fish was prepared of the Lorde, be­cause he was receyued into the bellie of the Fish, as into a friendlie harborough or lodging. For there although he rested not in minde, yet in body he was as safe as if he had walked on the lande. When as therefore contrarie to the or­der of Nature, the Lorde preserued his Prophet there, no maruayle it is, if he saye that the Fish was prepared of the Lorde. Nowe I come to the seconde Chapter.

The .2. Chap.

Caluin. WHen Ionas sayth, That he prayde out of the in­warde partes of the Fish, he fyrst sheweth with what a fortitude of minde he was endewed. Then therfore he taketh him to a new minde, because when he was at liberty, he thought y^t he might after a sort mock God: he was a fugitiue from the Lorde: but nowe when he is shutte vp in outwarde myse­ries, he beginneth to praye, and of his owne accorde setteth him selfe in the sight of God. This is a chaunge or altera­tion worthy the noating. And here hence we gather howe greatlie it is expedient for vs, that we be drawne backe with chaynes and be detayned, shutte vp in fetters as it were, because when we are at lybertie, immediatly then we straye abroade without any measure. Ionas when he was at lybertie waxed wanton as we see, but nowe when he perceyueth that he is faste bounde by the violent hande of God, he altereth his minde, and prayeth out of the bellie of the Fysh. And this circumstaunce is also of vs to be marked, for the wordes sounde, as if he shoulde saye, that he prayde out of the verie helles. But howe coulde it be, that he then dyrected his prayers vnto God, by whose hande he sawe himselfe to be so seuerelie punished? For God most seuerelie handeled him. Ionas was after a sorte dryuen to eternall [Page] destruction, for the bellie of the Fysh, euen as we shall here­after sée, was as the bellie of hell, or y^e graue. And yet in this desperation, Ionas gathereth his spirites to him and taketh courage, & can take him selfe the right waye vnto God: this is a wonderfull and almost an incredible example of fayth.A lawfull and fyt time to praye, is when the Lorde pu­nisheth vs. Therefore let vs learne to waigh well what here is sayde: that when the Lorde punisheth vs hardlie, then is there a lawfull & a fyt tyme to pray. But we know how the grea­ter parte of people dispayre, and are not woont to offer their prayers vnto God: but when their mindes be quiet. But God himselfe then chiefly inuyteth vs vnto him, when as we are brought to greatest extremity. Let vs therefore remember that which Ionas telleth of himselfe, euen that he cryed vnto God out of the verie helles. And with all he also confyrmeth, that his prayer proceeded of true fayth: for he sayth not simply, that he prayed vnto the Lorde, but also he addeth, his God. But he speaketh earnestlie and verie dely­beratelie. Well: Ionas although he were not onelie lyke a deade man, but almost condempned, yet perswaded with him selfe that God for all this, notwithstanding woulde be mercifull vnto him, if he fledde for succour vnto him.

We sée therefore that Ionas by chaunce as hypocrites are woont to haue the name of God in their mouthes, when they be oppressed: but he prayed seriously: because he was perswaded that God woulde be mercifull vnto him. Nowe it is to be marked that the prayer of Ionas was not vttered in these wordes which here are mencioned: but Ionas while he was in the belly of the Whale meditated with himselfe these cogitations.

After what sorte therefore he was affected, he declareth in this Canticle, and we shal certainly see that he was drawne euery waye: as in temptations it must néedes be that our mindes should be moued hether and thether. For the ser­uaunts of God enioy not the victorie without great trou­ble, we must therefore playe the souldier & that valiauntly, [Page 33] that we may get the victory. Ionas therefore in this Can­ticle sheweth that he was tossed with great disquietnesse & sharpe tormentes: but with all he sheweth that this prin­ciple was stedfastlie fyxed in his minde, that God must be sought vnto, and againe, that he séeketh him not in vaine, because he is alwayes ready to helpe those that be his, as of­ten as they shall crye vnto him. And therefore he sayth: I cried vnto the Lorde when I was in trouble, and he aunswered mee. There is no doubte but that Ionas mencioneth after he came out of the belly of the Whale, what happened vnto him, & gaue thankes to God. This first verse therefore con­teyneth two partes. First that Ionas in his distresse, fledde for succour vnto God: The seconde parte conteyneth a thanksgeuing for that, marueylousie and contrarie to all fleshlie imagination he was delyuered: I haue cryed (sayth he) in my tribulation vnto the Lorde, I cryed out of the bel­lie of hell, and thou heardest my voyce. Ionas as we shall hereafter sée, not without great contention directed his prayer vnto God: he striued with many difficulties: but howsoeuer many impedimentes dyd concurre, yet went he forewarde and stayed not from prayer.

Now he also declareth that he prayed not in vayne: for that he might the more amply set out the grace of God, he saith: out of the belly of the graue: He put this word, Affliction, in the first member of the verse, but here more clerely doth he expresse how notable and worthy of memory was the bene­fit of God, that he escaped safe out of the belly of the Whale, because the same belly of the fishe was as the belly of the graue. Schol the Hebrewes cal the graue,Schol verie often taken for y^e graue. of the corruption that is therein. And the Latin interpreter almost in euerye place hath translated it, Hell: and sometime Schol is taken for Hell it selfe: of the estate of the reprobates, whereby they perceyue themselues condemned in the sight of God, but more often is it taken for the graue, which since I gladly in this place keepe, euen that the fishe was lyke the graue. But [Page] he signifieth that he was so enclosed in the graue: that there appeared no way out. What is the belly of the graue? euen the most inward and déepest part of the graue. And when Ionas was in this state and case he sayth: that he was heard of the Lord. And here againe it is expedient to repeate that which I lately touched, euen: that Ionas although in moste gréeuouse tentation, was not so oppressed, but that his prayer escaped into the presence of God. He prayed therfore, and not simply prayde but he also expresseth his vehemency and affection when he sayth that he cryed, and made a strong noyse, and it is no doubt, but that very necessitye wrested from Ionas gréeuouse complaynts. But how so the matter [...]e? he howled not, as the vnbeléeuers are wont, who féele their sinnes, and sufficiently complayne, but yet they powre out vayne bellowings to no purpose Ionas here discerneth himselfe from them, saying that he cryed and called vnto God. Now it followeth.

Caluin. I Reade this place opposit [...]lie, that is, that Ionas here for amplification sake declareth his estate. This was sure a great thing, out of the bellie of the Fish to crye vnto God: but farre more difficil a thing it was, to lyft vp his minde to praiers, whē as yet he might make a coumpt that God was his enimie & against him. For admitte that he myght call vpon God being cast into extreame daungers, but when it came into his minde, that whatsoeuer euyl he suffered, was layde vpon him from aboue, because he endeuored to flée a­waye from the calling of God, how could he pierce through with prayer euen vnto the heauens, when such a let came [Page 34] betwéene? We sée therefore to what ende his wordes ten­deth, when he sayth. But thou haddest cast me into the deepe, e­uen to the middest of the Sea, the flooddes compassed me, all thy waues and surges passed ouer me. Brieflie, Here Ionas sheweth, what gréeuous tentations were layde vpon him, whyle he endeuored to thinke vpon prayers: For this came first into his minde that God was his vtter enimie. For Ionas then neuer made a coumpt that he was cast into the Sea by the Mariners and the rest, but his minde was throughlie fixed in God. This is the reason why he sayth, Thou Lorde haddest cact me into the bottome, in the harte or middest of the Sea: Againe, Thy surges and thy waues, &c. Here he respec­teth not the nature of the Sea: but as I haue sayde, he set­teth all his senses on God alone, and acknowledgeth that he hath to doo with him, as if he shoulde saye: Thou O Lorde dost put me to flight, or driuest me away in persecuting me, and yet I approche vnto thee. Thou in feareful sort doest shew that thou art offended, and yet I beséech thée: so farre are these terrors from pulling me farre from thée, that as I were pricked forwarde, I come wyllinglie vnto thee, be­cause there is not else where for me any hope of saluation. Now therefore we sée of what force this Antithesis, or Op­positio, is when as Ionas setteth that terrible punishment that he susteyned, against his prayer. Nowe let vs goe for­warde.

Caluin. IN the first parte of this verse. Ionas againe confirmeth that which I sayde, euen that, when he woulde praye not onely the gate was shut against him, but that there were (as it were) mountaynes in his waye, that he should not a­spyre with his prayers vnto God. Neither yet regardeth he onely in what state he was in, but rather chieflie he mar­keth [Page] the cause, euen that he had prouoked the anger of God vpon him selfe. And therefore he sayth, I saide, I am reiected from the sight of thine eyes. Some there be that couldlie expoūd this place, thus: That he was onely expelled out of his countrey, least at any tyme he shoulde beholde the Temple. But I doubte not, but Ionas here mencioneth that he suffe­red euen vtter torments, euen as if all hope of pardon were cutte of from him. What? (thinketh he) shall I yet hope that the Lorde wyll be mercifull vnto me? it is not to be hoped for. This is therefore the reiection, of the which he spea­keth. For God is sayde to driue vs from his sight, when he forbyddeth vs all accesse vnto him. And therefore Ionas thought him selfe altogether alienated from God. If any man obiect,Obiection. that then his fayth was quyte extincted: the aunswere is readie, that in the stryueing of fayth, there be many ciuil conflictes,Aunswer. when as one imagination commeth in place, and another meeteth that Exoposito: for otherwyse there shoulde be no tryall of our fayth, but euen in this in­warde conflict. For if hauing quiet mindes we can thinke certainelie that God is mercifull vnto vs, what proofe were there of our fayth? But when flesh telleth vs that God is a­gainst vs, and that there is nowe no hope of pardon any more, then faith beginneth at the length against this, to cast vp his buckler, and driueth awaye that assault of temptati­on, and conceyueth hope of grace: Howsoeuer for a tyme the Lorde séemeth to be displeased: then I saye is faith truelie tryed. Such therefore was the state of Ionas. For according to the imagination of his flesh, he thought that he was alto­gether abiected of God, so that in vaine might he come vnto him. Well, Ionas then, which had not yet put of flesh and blood, coulde not by and by conceyue the fauour of God, but these difficulties dyd ryse against him.

The later parte of the verse is diuerslie of Interpreters expounded. Some turne it negatiuelie: I wyl not looke to­warde thy holie Temple: but the wordes wyll not admitte [Page 35] this interpretation. [...] Amongst the Hebrewes signifieth, But, Or, But yet notwithstanding, it signifieth also Certe, trulie: Somtime it is taken for: Peraduēture, doubtfullie. The greater part of Interpreters do translate it: But I wyll behold thy holie temple, As though Ionas had here reproued that his diffidency, wherof he latelie made mencion: as alwayes the faythful brydle them selues, when they are caryed away into any doubte. As thus: What? wylt thou for this cast a­waye all hope, séeing that God wyll be peaceable and paci­fied with thée, if thou come vnto him? Interpreters doo thinke that here is a figure called Epanorthosis, that is, [...]. Correctio. a Re­traction: because Ionas here chaungeth his sentence, and recanteth the false principle which be fyrst tooke of his flesh­lie imagination. For he sayde first, that he was reiected from the face of the Lorde: and nowe he repelleth that ten­tation, according to the mindes of those Interpreters, and sayth: But yet I will see thy holie temple: although nowe I see me to be reiected of thee, yet shalt thou at the last take me into fauour. We might notwithstanding without any alteration, so ex­pounde this verse, that it might be full. At the least, or yet I shall see thy holie temple. In maner of wishing, therfore might y^e future tense, be taken as the Hebrewes are accustomed both to vse the future tense, when they pray, or when they wish any thing. Well, therfore wyll this sense agree, that Ionas wauoringlie as yet doth thus praye: Yet, or at the least, Lorde, I will adde this, euen that I maie see thy holie temple. But because the former interpretation which I brought, is probable, therefore I wyll not contende. Whatsoeuer it be, we sée that Ionas wholie dispaired not,They saye: He hath cast me awaye from him, and not as Ionas sayd, thou hast reiected me, &c. although the imagi­nation of the fleshe pricked him forewarde to desperation, because that by and by he conuerted his wordes vnto God. For they which murmur against God, they rather speake in the thirde person, as turning them selues from him.

But Ionas here setteth God before his eyes, I am cast away (sayth he) from thy sight. He doth not expostulat or debate the [Page] matter with God, but declareth that he yet doth séeke God, howsoeuer he thinketh that he is farre cast off. And then he addeth. At the least I will see yet againe thy holy temple. Wher­as he speaketh of the Temple, there is no doubt but that he set before him the Temple of God in Ierusalem, as the sub­staunce of fayth. For when he was abiected, he gathered together all those things which might séeme to be able to e­stablishe and erecte his hope: For he was Circumcised; he was a worshipper of God according to knowledge, he was brought vp in the lawe, he was exercised in sacrifices: vnder the name of the temple therefore, he comprehendeth al these things briefly we sée therefore how he animateth himselfe in extreme daunger and necessity.Note. And this admonition is profitable for while we sée al passage or entraunce vnto God to be shut vp against vs, there is nothing more profitable then to call to minde, that yet from our first infancie he hath adopted vs, and againe that he manifested his grace with many signes chiefly that he hath called vs by the gospel into the society of his onely begotten sonne who is the lyfe and saluation: and againe that he hath confirmed this grace both by baptisme, and the supper of the Lord. When as therfore these thinges shall come in minde, we shalbe able to breake through all impediments by our fayth. Now let vs goo on.

HEre in many words Ionas prosecuteth how many things might occurre, which might ouerwhelme his foule with [Page 36] terrour, and might withdraw him forth from God, & take a­way al desire of praier. But always this is to be kept in me­mory which we sayd: euen that he had to doo with God. And truly this is to be marked which the Prophet Dauid sayd in the 39. Psalm: Thou notwithwstanding hast done it. For after he had complayned of his enemyes, he then againe turned his mynde vnto God, saying as it were thus: what doo I? what profite I by these complaints? For men doo not onely molest me, but thou O Lord hast done it. So Ionas here setteth al­wayes before his face the Ire of God, because he knew that no such misery could fal vpon him but for his sinnes, he ther­fore sayth that he was compassed about and againe that he was with the déepe closed about, but at the length he addeth, that God hath caused his life to ascend out of the pyt. Wher­fore hither tende these circumstaunces, that Ionas could not without great meruayl haue accesse vnto God, when as by al meanes his life was oppressed when he sayth that he was compassed with the waters euen to the soule. I vnderstande it that he was compassed with the waters deadly, for other ex­positions are to smal purpose or wrested.We say: we are greeued at the hart: This went to the hart of him. &c. And the Hebrewes saye that they are pained euen to the soule, when as they are in daūger of their liues: and the Latins say also, that y^e hart, the entrayles, or the bowels them selues are woūded. And so in this place, The waters compast me about, vnto the soule: again, The deepe encloseth me. Some translate Seph, the Sedge: some againe translate it the Herbe Alga, which hath leaues lyke Lettice: others trāslate it a Bulrush: but al commeth to one sense. Certaine it is that the Hebrewe worde signifieth a kinde of Sedge: Yea, some thinke that the redde Sea was so called, because it is full of much Sedges and Bulrushes. And they thinke Rushes take their name of their soone rot­ting. But what Ionas meaneth is euident, euen that the wéedes were fast wrapped about his heade, that is, the wéedes dyd growe ouer his heade. For it is harde to ex­pounde it, as some doo of the heade of the Fyshe.

[Page]But Ionas speaketh Metaphorically, when he sayth, that he was enwrapped in the Sedge, because there is no hope whē a man is enwrapped in the Sedge in the bottom of the Sea. For howe shoulde he escape from destruction, which in the Sea is helde as it were bounde. Metaphoricallie therefore Ionas meaneth, that he was so drenched in the déepe, that he coulde thence by no meanes escape, but by the incredible power of God. In the same sense he also sayth. I went downe euen to the bottome of the mountaines. But he spea­keth of the mountaynes which adioyne to the sea: as if he sayde: that he was not onely cast into the middest of the sea, but so ouerwhelmed that he was fast fixed as it were in the bottom vnder the very rootes of the mountaines. All these tende to this ende, euen that there might no going out be hoped for, except God reached him the hand from heauen, and delyuer him by a straunge and incredible example.

He sayth that, The earth with her barres was about him. By this manner of speach he geueth vs to vnderstande, that he was euen so shutte vp, as if the whole earth were lyke a gate. We knowe what manner of barres, the barres of the earth be, if we will graunt barres vnto it. For if a gate be quite shutte vp by barres, we knowe what and howe great is the portion of the earth. And if we imagine the earth to be the gate, what manner of barres must there be. It is euen therafter therfore, as if Ionas should say, that he was forbidden this vital lyfe, euen as if y^e earth were set against him, he shoulde not escape out to the sight of the Sunne. The earth (therfore, sayth he) was opposite vnto me, and that for euer. Afterward, her cōmeth to thanksgeuing, saying: But thou O Lorde God hast made my life to ascend out of the pitte. After that Ionas had vsed a long description, that he might declare y^t he was not once dead onely, but with many and diuerse deaths oppressed: here nowe he addeth a thanksgeuing, because he was deliuered by the Lorde. Thou (sayth he) O Lorde my God hast caused my life to ascende. Nowe againe he confirmeth [Page 37] that which I haue once already saide, euen that he powred not out fryuolous prayers vnto God, but that he prayed with a serious affection of faith. For he would neuer haue called the Lord, his God, but that he was so perswaded of the fatherlie loue of God, that he might hope for certaine and sure saluation at his handes. Therefore he sayth, Thou O Lorde my God (he sayth not, hast deliuered me) but, hast brought my life out of the graue, or pitte. Ionas therfore here being reui­ued, testifieth, that he was by the helpe of God, not onelie delyuered from extreeme daunger, but was raysed vp from the dead, by a certaine forme of resurrection. Hither there­fore appertaineth this saying, when he sayeth, that his lyfe was brought out of the Sepulchre, or from verie corrupti­on it selfe. It followeth.

Caluin. HEre Ionas in one verse comprehendeth the things which he fyrst sayde, euen that he was afflicted with most grée­uous tormentes, yet so he was not dismayed, but that al­wayes he conceyued some taste of the fauour of God, that by this meanes he might be encouraged to praye. For first he confesseth that his soule felte a certaine kinde of faynte­nesse, or was inwrapped in wofull and perplexiue cogi­tations, so that of his owne nature he coulde not vnfolde him selfe out of the same. As touchinge the worde it selfe, Asaph, in the Hebrewe signifieth to couer: it also signifieth in Niphal and Hithpael (in which coniugation it is here taken) to Fainte: But the former signification maye wel be kept, euen that his soule wound vp it selfe together as in the 102. Psalme, the prayer of the afflicted when as in misery [Page] he gathered himselfe together and prayed. They which expounde it: To multiplie prayers, are voyde of all reason I therefore doubt not, but that Ionas here meaneth, eyther that he was ouerwhelmed with a certaine fayntnesse of mynde, or els that he was so perplexed, that he could not but with a violent contention mount vp vnto God. What so it be, he woulde by this worde expresse the perplexity of his mynde. Therefore when as we ponder in our myndes diuerse Ima­ginations, and continue as it were fast bound in vtter daun­ger, then is our soule sayde to tumble or roule it selfe vp and downe in vs. And when the soule wrappeth it selfe vp together, all the cogitations of the perplexed man fall down vpon him. We couet to ease our selues, when as we re­uolue diuerse imaginations, but what so we endeuor to ad­uerte else whether, by and by redoundeth vpon our heade, and so our soule windeth it selfe vp together vpon vs. Now we knowe what Ionas meaneth in the first member of this verse, VVhile my soule gathered it selfe vp together, or fainted in me. Then he sayth, I remembred the Lorde. By this we ga­ther that Ionas was not a victor without great difficulties, euen to the faynting of the soule, as we haue sayde, and this is one thing. In the meane tyme we gather againe, that he neuer was so oppressed with temptatiōs, but that he sought the Lorde at the least with his prayers. This principle therefore Ionas kept with him, that God is to be sought vn­to, although for a time so hardlie and seuerelie he handeled him. For that Remembraunce whereof he speaketh, procee­deth of faith.

The wic­ked remem­ber God, and feare, because they finde him a seuere iudge against thē.The wicked also remember God, but they are therewith­all sore terrified, because they finde him a terrible Iudge: yea, and as often as mencion is made of God, they conceyue nothing else but destruction. But Ionas applyeth the re­membraunce of God to another ende, euen that with some solace he might lighten his eares and griefes. For it fol­loweth immediatly, that: His praiers piersed, or entred in, [Page 38] euen vnto God. We sée therfore that Ionas so remembred his God, that with faith he acknowledged, that he woulde be mercifull vnto him. And from this procéeded his desyre to praye. Nowe that he sayth, that his prayer entered into the Temple, there is no doubte, but that he alludeth vnto the rytes of the Lawe. For the Iewes were accustomed to turne them selues, as often as they prayed, towarde the Temple, and this Ceremonie was not superstitious, be­cause we knowe that Doctrine was propounded vnto them, which inuited them vnto the Sanctuarie & the Arke of the Couenaunt, when as therefore this manner was vnder the Law, Ionas sayth, that his prayer came in vnto the Temple of God: because the Temple was a visible token whereby the Iewes might conceyue y^e God was amongst them: not that they might with a wicked imagination fastē or ioygne God to the outwarde signes, but because they knewe that these helpes were not in vaine geuen vnto them. After this sort therefore Ionas not onelie remembred his God, but also called to minde the signes, in which he had all his lyfe long exercised his fayth, as we sayde of late. For they which take Temple for Heauen, altogether straye from the minde of the Prophet. I know very wel that Heauen is somtime cal­led y^e Temple, but y^e sense agréeth not here with this place. Ionas therefore meaneth, that although he were most farre from the Temple, that yet God was at hande vnto him: for he ceased not to make his prayer vnto that God, who had manifested himselfe in his lawe geuen, and who woulde be worshipped at Ierusalem, and who woulde that the Arke of the Couenaunt shoulde be a testimony of his presence, that the Iewes might cal vpon him with a sure faith, and might not doubt that he was in the middest of them; syth they had there a visible mansion place.

Caluin. HEre first Ionas sayth, that men doo miserablie erre, when they decline vnto their superstiti­ons, because they depriue themselues of the chiefest felicitie.What the mercye of men is. For he calleth the Mercie of men, whatsoeuer ayde or helpe to attaine sal­uation is to be wished. The sense therefore is, that as soone as men turne backe from the true God, they are immediat­lie enstraunged also both from lyfe and saluation, neyther remayneth there with them any hope, because of their own accorde they cast from them whatsoeuer good thing may be hoped or wished for. Some gather here a contrary sense, that superstitious men, when they returne vnto goodnesse, leaue their shame behinde them.Opprobrius. For the Hebrew worde sometime is taken for Reproche. These therefore thinke that here is described the manner of true repentaunce, euen that: when God calleth men backe from their error into the waye of saluation, and geueth vnto them a sounde minde, that then they throwe from them all their vices. This tru­lie is true: but the sense is to much wrested. Others re­straine it vnto the shypmen, which vowed Sacrifice vnto God, as if Ionas shoulde saye: that they fell backe againe by and by into their former doting toyes, and let God goe, who with his mercie had deliuered them from shypwracke, and so doo these expositors interprete their Mercie, to be taken for God: and this is also to much restrained. I doubt not but Ionas here setteth his pitie against y^e wicked inuatiōs of mē, because a lytle after it followeth: But I will sacrifice vnto thee, in the voice of praise. Therefore before Ionas professeth that [Page] he shalbe acceptable to God, he triumpheth ouer all faigned inuentions, which men haue wickedlie deuised for them sel­ues, and with the which they are drawne awaye from the true God and his sincere Religion. For, lying vanities, he calleth all the deuises of men, wherewith men deceyue them selues: for certaine it is that they be meere falacies and de­cepts, that men frame vnto them selues without the worde of God: because there is one onely and simple trueth, which the Lorde hath reuealed vnto vs by his worde. Whosoeuer therefore declyneth from it hyther or thether,Note. yea but one iote, he vpon purpose bringeth vpon him a kinde of deceypt, euen whereby he destroyeth him selfe. They, therefore, which follow such vanities, sayth Ionas, they forsake their owne mercie, that is, do cutte of them selues from al felicitie. For there is no ayde or helpe else where to be hoped for, but from God a­lone: but this place is diligentlie to be noted. For from hence we gather what accoumpt all superstitions, that is, al opinions or imaginations of men are to be made of, whē as they wyll at their pleasures institute a Religion, for Io­nas calleth them lying, or deceyptfull vanities. Therefore there is one onelie true Religion, which the Lorde hath de­lyuered vnto vs in his worde.

Againe, this is to be noted that in vaine do men busie them selues whyle they follow their owne inuentions. For looke how much the more couragiouslie they runne, so much the farther depart they backe from the waye: as sayth Au­gustin. The princi­ple of Io­nas. But Ionas here taketh a more highe principle, euen y^e God onely conteyneth in himselfe all fulnesse of good things. Whosoeuer therfore séeketh after God, godlie & with a sin­cere Religion, he shal in God al whatsoeuer is to be wished for vnto saluation. But God is not trulie sought, but in obe­dience and faith:How God is sought. whosoeuer therefore dare so lose the reyne vnto them selues, that they doo followe this or that without the worde of God, they, because they depart from God, do also withall, depriue them selues of all good thinges.

[Page 40]But superstitious men doo thinke that they profite much whyle they labour in their inuentions: but we sée what the holie ghost by the mouth of Ionas here pronounceth: euen as the Lorde him selfe also sayde by Ieremy: They haue for­saken me the fountaine of liuing water, Iere. 2.13 and haue digged them sel­ues pittes, yea broken pittes that can holde no water. &c. God there complayneth of the elect people, which turned vnto wicked superstitions. When as therefore men wander out of the worde of God, they doo after a sort driue awaye God him selfe from them, or byd him adew. And so it commeth to passe, that they are depriued of all good thinges, because, beside God, there is no hope or saluation founde. Very notablie therefore Ionas addeth immediatlie: But I in the voice of praise will sacrifice vnto thee. As if he shoulde saye: sith that men doo cast forth them selues into exyle, at what tyme they addict them selues to their errors, therefore vnto thée onelie O Lorde wyll I sacrifice. All this is dilygentlie to be marked of vs: for as our wittes or dispositions are prone vnto lyes and vanities, easilie at the first euerie superstiti­on wyll carie vs awaye, vnlesse we be kept in with this hande, euen that we be surelie perswaded, that perfect sal­uation and whatsoeuer helpe or ayde is to be looked for, doth rest in God alone. And when this is wel & throughlie prin­ted in our hartes, then shall not true Religion easily depart from vs: although Sathan on euerie side laye his deceypt­full snares for vs, yet shall we continue in the true & ryght Religion of God. And so much the more dilygentlie is this place to be marked, for that Ionas here woulde confirme him selfe in the right course of pietie. For he perceyued that he was, as all mortal men are, prone to lyke of lying vanities, vnlesse he shoulde animate him selfe vnto constancie. And he confirmeth him selfe, when he pronounceth whatsoeuer superstition men do inuēt to be the depriuation from chiefe felicitie, from lyfe and saluation. And hereby it commeth to passe that we doo abhorre all error, if we be perswaded that [Page] we leaue the true God and together with him cast awaye from vs our saluation and whatsoeuer good thing maye be wyshed, when we obay not his word. I will, therefore, sa­crifice vnto thee with the voice of praise, sayth Ionas. And, here againe is to be noted that the true worship of God chiefly consisteth in prayse and thankesgeuing,The true worship of God chiefly consisteth in thanksge­uing and prayse. as is sayde in the 50. Psalme. For there God sheweth that he maketh none account of any sacrifices, except they tende to this ende and skope, euen that his name may be celebrated and praysed. He would haue in the lawe, sacrifices to be offered vnto him indéede but vnto another ende. For God neuer stayed as contented with y^e sacrifice of Calues, Oxen Gtoes and Lambes, but he woulde also be acknowledged to be the author of all good things, and therefore in that Psame he sayth. Sacri [...] fice vnto mee the sacrifice of praise. So againe Ionas here when he might haue sayde more simply: I O Lord will acknowledge that thou hast saued my life, he sayth yet: I will offer to thee the sacrifice of praise. But if this was of force in the shadowes of the Lawe, the same of vs also much more is to be mar­ked, euen that we goe not a bout after a grosse manner to worship God, but spiritually, when we confesse that our lyfe dependeth vpon him and procéedeth from him alone, that we are in his hand, that we are indebt vnto him for al good things, finally that he is the aucthor▪ and fountaine of saluation, and not of saluation onely, but also of wisdome righteousnesse and vertue. Then afterwarde he addeth his Vowes: I, sayth he, VVill paie my Vowes. In what sort we ought to take the name of Vowes, we haue spoken in ano­ther place.Vowes. For the holie Fathers dyd not make a bargaine with God, as the Papistes are accustomed at this daye. Which endeuor to please God with theyr toyes, when as one abstayneth certaine dayes from the eating of flesh, a­nother clotheth him selfe with haire, one taketh vpon him a Pilgremage, & another obtrudeth some one deuise or other vnto God. Nothing was there lyke this in the Vowes [Page 41] of the holy fathers: but their Vowes were mere thanksge­uing, for a testimony of gratitude or thankfulnesse. And therefore Ionas here adioygneth his Vowes with the Sa­crifice of prayse, whereby we gather that they be not things contrarie eyther to other, for he repeateth one thing twyse. Therefore Ionas not to any other intent dyd nominate his Vowes to God, but that he might make testimony of his thankfulnesse, & therefore he addeth: Saluation is of the Lord. That is: it is proper to God alone to saue. For here Iehoua the Lorde, is put in the datiue case: because the letter [...] La­med is put betwéene Well, Saluation is of the Lorde, that is: not vnto any other belongeth the office of saluation, then vnto the most high God. Séeing it is so, howe mad they be we sée, which transferre praise and thanksgeuing to any o­ther, as it is when euerie man frameth him selfe an Idoll. When as therefore there is one God who alone saueth, it is méete to referre all our prayses vnto him alone, that we defraude him not of his ryght, this is the summe. Nowe it followeth.

HEre is the delyuerie of Ionas described vnto vs in fewe words, but very necessarie it is with diligence to weygh the matter. This was a wonderful miracle: Ionas alyue, & safe to [...]ye in the bowelles of the Fyshe, by the space of thrée dayes. Howe came it to passe, that he was not a thousande tymes styfled or chooked with the waters? As we knowe daylie the Fyshes doo gulpe in water. Certainelie Ionas could not breathe there, and the lyfe of man without breath can scarce endure a moment of tyme: therefore contrary to nature was Ionas there preserued. Againe, howe coulde it be that the Fysh should vomet vp Ionas vpon the shore, but that God with a wonderfull power had drawne the Fyshe [Page] thyther? and againe, against nature had opened both his en­trayles and mouth? This comming out of the Fyshes bel­lie, is full of admiration, yea of many myracles. But Ionas whereby the more he myght extoll the immeasurable power of God, vseth the worde, spake: whereby we gather that there is not any thing laborious vnto God, because with his onelie becke he coulde bring to passe so great a mat­ter, as might farre passe all our vnderstanding. If Ionas had sayde that he was delyuered by the benefite and grace of God, it had bene lesse effectuall, then nowe when he vseth the worde of Commaunding, as, God spake.

But séeing that this delyuerie of Ionas is an image of our resurrection, this place is most worthy the noting, because the holie▪ ghoste lyfteth vp our mindes vnto that commaun­dement, whereby the worlde was created, and as yet at this daye is marueylouslie preserued. Therefore that without any let or diffycultie, that restitution which God hath pro­mised, maye florish and be of force with vs, let vs remem­ber that by his worde and becke, the worlde was created of nothing, and styll is susteyned. But if that generall doc­trine suffice not, let this Historie of Ionas also come into our minde, that God commaunded the Fysh that it shoulde cast out Ionas. Whence then was it that Ionas escaped safe and sounde? euen because so it pleased the Lorde, because the Lorde commaunded. And that worde at this daye retay­neth the same efficacie, therefore according to the power whereby it worketh all thinges, we in tyme to come shall be raysed vp also from death. Nowe it followeth.

The .3. Chap.

Caluin. HEre is a notable example of the grace of God set foorth vnto vs, in that he vouchsafed to re­ceyue Ionas into his former degrée & honor, for he was vnworthy to lyue. But God not one­lie restored him to lyfe, but againe adorned & bewtified him with the office and tytle of a Prophet. This as I haue sayde Ionas gotte not, but by the rare and singu­lar grace of God. For when he first fledde, and shewed him­selfe disobedient, he depriued him selfe after a sorte, of all fa­uour of God: that he therefore recouered the office of a Pro­phet, for certaintie came not to passe by his Desert. This is to be noted in the first place, when it is sayde, That the worde of God, came the seconde time. Note howe God spea­keth to men. And nowe the manner of speaking is to be marked, because, diuerse wayes is the worde of God directed vnto men. For God speaketh to eue­rie one of vs: but he speaketh after a speciall manner vnto the Prophetes, whome he wyll haue to be Preachers and wytnesses of his wyll. Therefore as often as God placeth any man in any perticular office, he is sayde to direct his worde vnto him: euen as the worde of God is directed to the Magistrates, when as they are bidden to exercise the autho­ritie committed vnto them. So also the worde of the Lorde alwayes came vnto the Prophets, because it was not law­full for them to intrude them selues; vnlesse they were [Page] called of God. Nowe followeth the commaundement.

Arise and goe to Nineueh into that great Citie, and preache there the preaching which I commaunde thee. We see here that God repeateth againe the same thing which he dyd at the be­ginning: that Nineueh is a great Citie, to the intent that Ionas might take to him an inuincible courage, and maye come thether well aduised. For hereby it commeth to passe, that many men very bouldly exercise their office for a time, but soone after, they faynt, because the difficulties were not sufficiently foreseene of them. And then when men finde more trouble then they thought at the beginning, they euen faynt almost, or at the least are vtterly discouraged. Ther­fore the Lorde here in tyme, and verie prouidently foretel­leth Ionas, howe harde his office shoulde he: as if he had sayd, I sende thée being a man vnknowne, and of base estate, and a forrenner, that thou mayst denounce destruction, not vnto a fewe men, but vnto a great multitude, and that thou maist haue a conflict with a most noble Citie, and so populous that it maye seeme to be a certaine Region.

Nowe therefore we know why the praise of the Citie was added, euen to be a great Citie, for that Ionas might prepare him selfe to vndertake and passe through this battell, least he afterwarde in the middest of his course shoulde faynt. But marke, that the feare of this thing, euen that the Citie was great and populous, dyd in the beginning woonderfully dis­maye him, insomuch that he fledde from the calling of God. But nowe he is nothing moued with the greatnesse of that Citie, but constauntlie he followeth the Lorde, whether he calleth him: we sée therefore howe fayth when it once hath gotten the victorie in our hartes, doth mount aloft ouer all impedimentes, and contempneth all the greatnesse & glory of this worlde. Nowe by and by is there added.

WHen Ionas mētioneth that he tooke his iourney to come to Nineueh, according to the commaundement of God: Fyrst of all here he showeth (as I haue sayde already) howe great the power and efficacie of faith is. For although Ionas casteth in him selfe the greatnesse and pryde of the Citie Ni­neueh, yet of so great courage is he, that he forgetteth that he is but one man, obscure and vnarmed: but by and by he taketh to himselfe those weapons which might beate downe all the power of the worlde, because he knoweth that he is sent from God. He set God on his side, whome he knoweth to be the author of his calling. And hereby commeth it to passe, that with an hye and vnfeareful minde he despiseth all the glorie of the Citie Nineueh. Whereby we sée that Iohn sayde truely, that our victorie consisteth in faith,1. Ioh. 5.4 whereby we ouercome the whole worlde. And with all Ionas decla­reth howe greatlie he profited vnder the correction of God. He was seuerelie chastened, and we knowe that many vn­beleeuers waxe the more obstinate and harde harted, by pu­nishment, and doo euen spew out their madnesse and poyson against God: But Ionas here quite contrarie sheweth that,How profi­table the Lordes chastisement is to his children. that chastisement was profitable to him, because he was re­claymed vnto the obedience of God. He went forwarde, there­fore, according to the commaundement of God: that is, he respec­ted nothing else, but that he might obey God, and suffer him selfe wholy to be gouerned of him. And out of this place also we gather, howe well the Lorde prouideth for vs, and our saluation, when as he correcteth our contumacie or disobe­dience: although his chastisementes be verie sharpe, yet be­because so great profit ensueth, we know that there can no­thing better come vnto vs (as Dauid speaketh in the Psa. 119) then to be humbled vnder the hande of God.Psa. 116.

[Page] The Lord in punishing of vs, respecteth alwayes our profit.This alteration of Ionas therefore is vnto vs a noble spectacle of our profit, which the Lorde alwayes respecteth as often as he handleth those that be his, any thing sharp­lie: For surelie, otherwyse cannot eyther the arrogan­cie or rebellion, eyther the dulnesse or the slouthfulnesse of this our flesh be tamed and reclaymed. Well: nowe also we knowe howe Ionas gathered to him selfe such fortitude, euen because he had by experience tryed in the bellie of the Fysh, that euen in the middest of a thousande deathes, there is yet in God helpe sufficient to recouer health and safegarde. And because he knewe that the extremities of death are in the gouernment and hande of God, yea, though the whole world shoulde ryse against him, he is not stricken with feare, that for that, he shoulde refuse the commaundement of God. Therefore, howe much the more any man perceyueth that God is fauorable and beneficiall vnto him, so much the more couragiouslie ought he to procéede in his office, and securelie to commyt his lyfe and safegarde vnto God, and constantlie to ouercome all the daungers of this worlde. Afterwarde he sayth, That Nineueh was a great Citie, euen, of three daies iour­ney. Some men labour much here to dissolue a doubt, where no cause is, and in loseng a knotte where none is: because this seemeth to be absurde, that one Citie shoulde conteine in cōpasse about, thyrtie of our Leagues, or thereabout. When as they therfore conceyue in their minde a kinde of absurdi­tie, by and by they inuent remedies, euen that no man can so beholde all the Citie, that he maye viewe all the Lanes, all the Stréetes, and all publique places, vnder thrée dayes: yea, they adde also, that this shoulde be vnsterstoode, not that a man shoulde runne through the Citie, or swyftlie shoulde passe through it, but that slowlie he shoulde contemplate and beholde it, and might staye in the hye wayes.

But these are childishe excuses, for if we will beléeue pro­phane, wryters, Nineueh certainly was of that greatnesse, which is here spoken of by Ionas. For they say that it was [Page 44] 400 Furlongs broad.A furlong conteineth 125. pases. 8. Furlongs a Myle. 100. Fur­longs. 12. Myle. 400. Fur­longs, 48. Myle. About the walles of Nine. 1500 Towers. Now we know what space fowre hundred furlongs containe: when we knowe that a Fur­long conteineth a hundred twenty and fyue pases, therefore eight furlongs make a myle. Now then if a man count he shall finde in an hundred furlongs, twelue myles, there are therfore in 400. Furlongs 48. myles. Verie wel therfore a­gréeth this with y^e testimonie of Ionas. Againe also Diodor and Herodot do saye that there were in the compasse of the citie 1500. Towers. Seing therfore this was so, certain­ly the city could not be lesse, then here is by Ionas declared. Yf these things séeme to passe common credit, yet wryters made not this of nothing. For admit that many false things are founde in Diodore and Herodot: yet as touching those cities certainely they durst not lye. For Babilon as then stoode, in the sight of all men, the ruinouse places of Nine­ueh, also stoode, although long before it were ouerthrowne:In Nine. 120000. children. Againe we shall sée also about the ende of the booke, that the Citie was so great and populouse that in it there were an hundred and twenty thousand children. Who so therefore wyll not receyue the testimonye of Ionas, let him feede himselfe with the lyes of the deuil. For when as there were in it so many children, what now resteth but that we may say that very great was the circuite of the city? But that which a little after foloweth séemeth to be contrary to this. For Ionas sayth that when he entered into the city, he fini­shed in one day the course of the city, and preached: the aun­swer is easie, that as soone as he entered into the Citie, & be­gan to publishe the commaundement of God. Immediate­ly there followed some conuersion: therefore Ionas signifi­eth not that in one daye he passed through the whole citie. But in the first day he conuerted vnto him parte of the city: and then he ceased not to exhort all men to repentaunce and so folowed the conuersion of the whole Citie, but not in the second nor yet in the third day as we may sufficiently gather. Now let vs go on to the rest.

Caluin. HEre Ionas prosecuteth that which he had saide before in one word, euen that he came to Nineueh according to the commaundement of the Lord. Where he declareth how faythfully he executed the offices inioyned him, and so obayed the word of God. Ionas therefore came and beganne to enter into the citie and to preache the first daye. This celeritie sheweth more how easie Ionas was to be taught, and how greatly he studied to performe his duty vnto God. For if any feare had as yet bene in his minde, he might haue looked vpon the citie as carefull and doubtfull men doo▪ which enquire: what is the condition of the place, what are the dispositions of the men, and what easy accesse vnto them there is, and what order is most fitte to take, and where is least daunger. Ionas therefore if as yet he had bene hinde­red, by the cogitations of the fleshe, he might haue stayed a thrée or fowre dayes, and then beginne to execute the office of a Prophet. Well: this doth not he, but he entereth the city and crieth. Here we sée howe prompte and ready he was vnto obedience, who before woulde passe the Seas to escape from the Lord: but now he taketh to himselfe not a moment of tyme to deliberate, but euen at the gate he began to testify that for this cause he came euen that he might o­bay God. We sée therefore how vehemently these words are to be rede, the discourse truly is very playne: Ionas here setteth not downe any colours of Rhetorick, neyther dec­keth he his entraunce into the city with any pompouse glo­ry of speeche. Ionas (saith he) entered the citie: He which is not fully exercised in the scrptures will say that this is a very coulde speeche, but when we weigh these circumstaunces we sée that this simple spéeche hath in it more vehemencye [Page 45] then all the po [...]pes of the Rhetorici [...]ns, Well he ente­red the Citie, One daies iourney and cried, and saide. When he sayeth, that he spake, crying, he againe describeth the confi­dence of his minde, euen that he [...]ept not lyke a S [...]ayle, as men in daungerous matters are woon [...] [...] goe forewarde, [...]edete [...], verie softlie & charitie. He sayth, that he cryed. This lybertie that he vsed, declareth that he was voyde of all feare, & [...] endued with such a spirite of fortitude, that it lyfted him aboue all the impediments of the world. And with al this is to be called to minde, how [...] hateful his message was. For he assured not the Nineuits vnto God with fayre speache, but threatneth [...] them, and séemeth [...] go [...] vnto them no hope of pardon.

Ionas might th [...] [...] with him selfe that this was a saying, which might turne to the destruction of the speaker▪ May I, might Ionas thinke with him selfe? denounce [...] so popu­lous & Citie destruction, and not by and by be slaine▪ Shall not the [...] which [...], stone me? Ionas might sure­lie [...] vp such things with himselfe: but no feare might let him [...] on the performance of the office [...] ser­uaunt, for he had ben [...] manifestlie confirmed of the Lorde. But it shall be requisite to ioygne to th [...]s, thē next [...]er [...]e.

Caluin. ONe thing escaped me in the thirde verse. Ionas sayde that the Citie Nineueh was a great Citie vnto God. This manner of speaking is sufficientlie vsed in the Scrip­tures. For the Hebrewes call that Diuine, or of God, what soeuer excelleth: so the Ceders, are called the Ceders of God, and Mountaines of God, and Fieldes of God, if eyther in heigth or in any other gyfte they doo excell. This Citie therefore is sayde to be Diuine, for that in comparison of others, it was [Page] most famous. For this cause I woulde brieflie touch this, because certaine men verie subtilly, but verie chyldishly al­most, cal it the Citie of God, because God tooke care for it, & in the which he would shew such an example of conuersion. But this kind of speaking is taken of the common manner: of speaking. But now I returne to the text. Ionas saith y^t the Citizens of Nineueh beléeued the Lorde: and hereby we ga­ther that the Preaching of Ionas was not so short, but that first he foretold that he was the true Prophet of God, & that he dyd not rashly vtter those things commaunded: And then againe we gather that Ionas so denounced destruction vnto them that with all he shewed y^t God was the reuenger of al offences, & rebuked the Nineuit [...], and as it were cyted them vnto the iudgement seate of God, shewing vnto them theyr gyiltinesse. For if he had simply spokē of punishmēt, this cer­tainly could not preuaile, but euen to make y^e Nineuits [...] a rise vp against God. But when as their [...] [...]ults & guiltinesse is set before thē, but his meanes they acknow­ledge y^e worthelie they suffer punishment and this is a pre­paration to humilitie & repentance [...]ch of these things is easily gathered out of this word, when as Ionas sayth that y^e Nineuits beloued God▪ For vnlesse the [...] had bene perswaded that this commaundement procéeded from heauen, what manner of fayth had theirs bene? Let vs knowe therefore that Ionas so much foretolde of his calling, that the Nineuits helde for certaintie that he was a celestiall Preacher, and from hence came their fayth. Againe the Nineuits had neuer so beléeued God, to put vpon them selues Sackcloath, but that they were admonished of their sinnes. Therefore there is no doubt but that Ionas whyle he cryed out against Nine­ueh, layde open, and set also euidentlie before all men, howe wickedlie those men had lyued, and how heynous and grée­uous their offences were against God. And hereby it came that they put on Sackcloth, & humbly fledde for succor vnto the mercie of God, because they vnderstand that they were worthelie called to iudgement for their lyfe wickedly ledde.

[Page 46]But it may be demaunded how the Nineuits beléeued God,The father­ly good will of God is the cause of fayth. sith to the [...] no hope was geuen of saluation: for there can be no fayth without the taste of the fatherlie beneuolence of God. Who so conceyueth that God is displeased and angrie with him, it must néedes be y^t he must altogether dispayre: When as therfore Ionas gaue them no [...]ast of the goodnes of God, he might rather an hūdred times terrify the Nineuits, then once call thē to the fayth: but the speach may be Synech­dochiall, that is put part for the whole. For it is not whole fayth, when as men, being called to repentaunce, doo sub­missiuelie humble them selues before God: but yet it is a parte of fayth, as the Apostle sayth,Heb. 11 in the 1 [...] to the Hebre. that Noah by fayth feared. Where he bringing the feare, which Noah conceyued, by the Oracle of God, out of fayth, he teacheth that it is a parte of fayth, and that it proceedeth from thence. And yet, the minde of the holy Patriarche must be by some other meane raysed vp then by the threatninges, to builde the Arke, to be for him a sanctuarie of safegarde. So also by Synechdoche maye this place be expounded, that the Nineuits beléeued the Lord: euen because when they vn­derstand that God was to geue them their deserued punish­ment, they submytte themselues to him, & yet in the meane tyme flée vnto him to craue pardon. But there is no doubte but that the Nineuits conceyued more by the wordes of Io­nas, then a naked terror and feare: because if they had onely apprehended that parte, euen that they were guiltie before God, and worthely were called to paine & punishment, they had bene confused & dismayed with terror, & neuer had aspi­red to y^e desyre of pardon. When as therfore they do humbly prostrate them selues before God, certainlie they conceyue some hope of grace and fauour at Gods hande. Therefore they were not so touched with repentaunce and the feare of God, but y^t there was mingled with al soule ta [...] of grace▪ so they beléeued God, because although they vnderstoode that they were most worthy of death, they yet dispayred not, but [Page] had recourse vnto prayers. When as therefore we sée that the Nineuits sought that remedie, we maye certainly thinke, that they profited more by the preaching of Ionas, then that they should onelie vnderstand that they were cul­pable in the sight of God. And this thing is certainly to be helde. But we wyl speake more in the next Lecture.

Caluin. IT is doubtfull whether Ionas certaine dayes preached, before it was knowne to the King, this is truely the more receiued opinion: For the Interpreters do so expounde this verse, where it is sayd that the speach was brought vnto the King, as though the King had vnderstoode that the whole Citie was on a rore, and moued with the preaching of Ionas: but the wordes admitte a contrarie sense and ex­position, euen that the speache of Ionas by and by came to the Kinges ears, and I rather encline to this exposition and iudgement. For Ionas séemeth exegeticallie or expositinally to showe howe the Nineuits put on Sackcloath. This he spake brieflie, vers. 5. and nowe he vttereth the same more largelie. And we knowe that this order is much vsed a­mong the Hebrewes to t [...]th the summe of thinges in fewe wordes: and afterwarde to adde the explication.

Therefore because in the fyft verse Ionas sayde that the Ni­neuits were couered with sackcloth, and proclaymed a faste, and now in this verse he séemeth to expresse more euidently [Page] howe this was done euen by the kings commaundement. And certainely it is credible that the fast was not commaun­ded in the kings citye,By whome a fast is to be apointed. onely by the consent of the common people, when as the king was there and his counsailers. Because therefore it is more agréeable that the edict concer­ning the faste procéeded from the king, therefore I willing­ly doo so ioygne these two verses together, that the first maye signifye the fruite that followed of the preaching of Ionas: and the latter may be added expositiuely, because he decla­reth the same thing more fully. Now Ionas sayth that ther­fore was the fast indicted of the Nineuits because the king with this counsayle had so decréede. (And so I doo interpret the Hebrew worde by the preterpluperfect tense thus, for the speeche had come vnto the king,) for the order and manner Ionas now setteth downe, how the Nineuits proclaymed a­fast: euen because the king was admonished of the sermons of Ionas and by and by called together his counsailers. This therefore was a publique Edict, and not some rashe raysed motion, as sometime it commeth to passe he sayth that the e­dict was published by the aucthority of the king and of his counsayle or nobles. Although some take the hebrew worde for order of allowaunce. The word signifieth to taste, as Io­nas afterward vseth the word: but here it is taken by a me­taphor for counsayle: and I doo thinke that this sence better agréeth to this place: but now I come to the matter it selfe. That the king of so Royal a citie,Note that this mighty king obayed the prea­ching of poore Io­nas. yea the chiefe Monarchie in those dayes yéelded himselfe so obedient at the preaching of Ionas, it is surely worthy the noting. We sée that kings waxe proude oftentimes because they thinke that they are exemp [...]ed from the common forte of men: and so lyfte they vp themselues aboue lawes, and hereby it commeth that they will make all things lawfull vnto them: and then while they let the reyne lose to their owne luste, they take it gre­uously to be admonished or reprehended, yea though it be by their equals. But Ionas a poore man & a forrainer. That he [Page 48] therfore so affected y^e mind of the king, by it certainly appea­reth y^e secret power of God, which he placeth in his word as often as so it pleaseth him. God truly by the preaching of his word, worketh not equally, that is, kéepeth not alwayes one order or rule, but when it séemeth good vnto him, so effectu­ally toucheth he the harts of men, that the good successe that the word shal haue, passethe al mans imagination▪ euen as in this place a worthie example of the same is set before vs. For who would haue sayd, that a prophane king who lyued alway as him listed, In whome no true and sincere religion dyd raigne, in one moment coulde so be tamed? And more, laying aside al glory of his kingdome, would prostrate him­selfe in the dust and put on sackcloth? We see therfore that God not onely speaketh by the mouth of Ionas, but also ther­to addeth efficacy vnto his word. But this is to be called to minde which Christ spake,Mat. 12.4 [...] The Men of Nineueh shall rise vp in the iudgement against this people, for they repented at the prea­ching of Ionas, and beholde a greater then Ionas is here? Daylie Christ vttereth the voyce of his Gospell: for although he be not after a visible manner conuersaunt here among vs, yet, he it is which by his Ministers doth speake. If we cōtemne this doctrine, how shall our obstinacie and hardnesse of hart be excusable, when y^e Nineuits which neuer tasted any true doctrine of pietie, which were endued with no knowledge in Religion, so soone were conuerted at the preaching of Io­nas. But that their repentaunce was serious we gather by this, that the preaching of Ionas was verie sharpe. For he denounced destruction to that most mightie Citie, and this might by and by haue brought the Kings minde vnto mad­nesse and furie. That therefore so gentlie and with so small adoo he was humbled, for certaintie is a most rare alterati­on and chaunge. We haue therfore a notable example of repentaunce, that the King coulde so soone forgette himselfe and his dignitie, and in such sort that laying asyde his pre­cious Ro [...]be [...], he put Sackcloath vpon him. Nowe as tou­ching [Page] Fasting and Sackcloath, it is certaine and true that Repentaunce consisteth not in these outwarde thinges, as we maye sée in Ioel. For God careth not for Ceremonies. And whatsoeuer is glorious in the eyes of men, the same is friuolous in his sight: for he requireth the sinceritie of the harte.

Fastings, & other exerci­ses of pietie ought to be referred to y^e testimonies of our guil­tinesse and of our desire of pardon and are but an outward profession of our repentaunce.Therefore looke what Ionas here declareth of Fasting & other exercises, ought to be referred vnto the lawfull ende why they were vsed, euen that by this meanes the Nineuits woulde euidently declare that they were culpable and wor­thely called before the iudgement seate of God: and next y^t they humblie desired the fauor of the Iudge. Fasting ther­fore and Sackcloath, are onely but an outwarde profession of repentaunce. For if a man all his lyfe long fast and put on Sackcloath, & wallow in the duste, & in the meane tyme ioygneth not with al the sincere affection of the hart he doth nothing else but iest with God, and trifle in his sight. Ther­fore of them selues these outwarde exercises shalbe of smal­ler moment, except the inward affection of the harte goeth before them, and moue men so to declare such testimonies of their inward mindes. Furthermore, as often as the Scrip­ture maketh any mencion of Fasting of Ashes, Good works ac­cepted of God, not for themselues but for the ende. and Sackcloth, we must marke that these thinges are set foorth vnto vs, as externall and outward signes of repentaunce, which if they be false, nothing else doo they but prouoke y^e yre of God: but if they be true, they are accepted of God in respecte of their ende, and not that of them selues they are of force to pacifie Gods yre, or to put away our sinnes. Nowe if any man wyll demaunde whether Repentaunce bringeth with it. Fasting, Sackcloath, and Ashes: the aunswere is easie, that the faythfull all their whole lyfe ought to meditate repen­taunce, therefore except eache of vs exercise himselfe in this continuall studie, euen that he renounce both him selfe and his former lyfe, he as yet hath not learned what it is so serue God, because we must alwayes w [...]re against, and [Page 49] wage battayle with the flesh. But seeing that y^e meditation of Repentaunce is daylie, yet is not Fasting alwayes re­qired of vs. It foloweth then that Fasting is a publique and solempne testimony of repentaunce, where there appeareth any extraordinarie token of the vengeaunce of God. So also we seacute;e in Ioel that the Iewes were called vnto Sackcloath & Ashes, because God as it were prepared to the battaile came foorth amongst them: and all the Prophetes cryed that de­struction was at hands to the people, and therefore it beho­ued the Iewes to flye for succour vnto God with such testi­monies. So also the Nineuits when they were stroken with that terrible threatning of God, they put on Sackcloath, & commaunded a fa [...]te, euen because this ought to be done in extremities. Nowe therefore we vnderstande why the king after he himselfe had put on sackcloth commanded also to the whole people both fasting and other testimonies of repen­taunce. But this séemeth to be absurde yea very ridiculouse, that the king commaundeth the beastes, as well as men to professe repentaunce: For repentaunce is the chaunge of a man while he restoreth himselfe vnto God, when as he was before from him enstraunged: and this can by no meanes fall out in bruite beastes. Rashlie therefore and contrarie to all reason doth the King of Nineueh mingle Beasts with men, when as he entreateth of repentaunce: But that is to be noted which first we spake, euen that destruction was denounced not to men onely, but also to the whole Citie, and also to the verie edifices and buyldings. For as God crea­ted the whole worlde for mans sake: so also his yre, when it is once kindled against men, Inuolueth with al both Cattel and Trees, and whatsoeuer is eyther in heauen or in earth. But for al this, the question is not yet aunswered: for how­soeuer God taketh vengeaunce of the beasts for the offences of men, yet an Oxe or a Shéepe can not pacifie the anger of God. I aunswere, that this was done for mans cause. For it had bene a notable feast, if the king had forbyd the beasts [Page] all suffenaunce, except he had had respect vnto men them sel­ues. But he would as it were in a glasse, or a picture set be­fore the Nineuits what they had deserued: as it was vnder the Lawe, as often as they slewe any Sacrifices, they were admonished of their sinnes. For this ought to haue come in mind vnto them, y^t the Lambe, or other creature, was slaine being innocent, & for what cause he which had offēded stoode at the Aultar. For there he sawe a liuelie image of his owne dāpnation in the Oxe, Lābe or Goate. So also the Nineuits, when they constrained their Oxen & Asses, and the rest of the beasts to fast, they were admonished of howe gréeuous & se­uere punishmēt they were worthy, euē because y^t very inno­cent beasts suffered punishmēt together with them. We sée therefore y^t the king sought not to make any sacrifice, whyle he commaunded a fast & hunger to y^e very brute beasts: but rather y^e men were with such prickes styred vp, to acknow­ledge seriously y^e anger of God, & to cōceiue the more terror, whereby they might the more be humbled before God, and should be displeased with themselues, & so might be the more readie and better framed & prepared to craue forgeuenesse & pardon. Now therfore we sée y^t this commaundement of the fasting of the beasts, ought to be referred vnto the touching of mens consciences with feare, as they which had flattered them selues too much, and therefore by such a remedy might amended and correct their deadly drowsinesse. And to this ende belonged the washings in the Law to purifie vestures and the rest of the vessels. Euen that the people might know that whatsoeuer they touched was defiled with their filthi­nesse. And this is dilygently to be noted: because the Papi­stes, as they are geuen to Ceremonies, snatche vp whatso­euer in any place of the Scriptures is read, of Fasting, of Sackcloath & Ashes, and thinke y^t all godlynesse is included in these outward rites. And yet, bodily exercise profiteth not much,1. Tim. 4.8 sayth Paul. Therfore this rule ought alwayes to be of force with vs, that Fasting & such like of them selues are of nought: but onelie ought to be considered of by their ende. [Page 50] So therefore when as the bruite beastes with the Nineuits were constrayned to hunger, men themselues being admo­nished of their own guiltinesse, learned what it was to feare the anger of God: and for this cause that Fast pleased God.

Nowe if any man wyll obiect, that there is nothing to be gone about in the worshippe of God, not mencioned in the worde, or contrarie to the worde: easie also is the aunswer,A notable Question, Answered. that the King of Nineueh by this, inuented not any kinde of pacifying of God, neyther woulde he by this meanes wor­shyp God, but had respect vnto the ende whereof I spake. And that ende verie well agréeth vnto the worde of God, and the prescript rule thereof. Therefore the king of Nine­ueh tryeth here nothing straunge & vnknowne to the word of God, when he referreth all things to y^e skope, euen that he with the people might come forth hūblie before the iudge­ment seate of God, and with earnest penitencie and repen­taunce, may desyre pardon. This aunswere then is playne inough. When as therefore Ionas addeth, that the King cō ­maunded both the people, & the beasts to put on Sackcloath: let vs knowe, that if any man wyll snatche vp this naked example to immitate it, he shoulde be nothing else but a Ie­ster: because alwayes this reason is to be obserued, that the King sought helpes wherwith he might driue both himselfe and his, vnto true repentaunce. And good reason it is, that we take heede in the immitation of this: for the nature of man is prone vnto a foolish zeale. And for the most part we are almost lyke Apes: but it is dilygentlie to be looked vn­to, with what spirite they were ledde, whome we couet to immitate, least that we being content with the outward ap­pearaunces, doo neglect y^t which is principal, or chiefe. After­ward Ionas addeth, And they crie stronglie, or infortitude vnto God. This must be restrayned vnto the men (& not vnto the beast) for it woulde not agrée vnto brute beastes. Well: the men and the beastes abstaine from meate and drinke: and then the men crye vnto God. This crye coulde not spring, [Page] but of the feare of God, and the perceyueraunce and know­ledge of godlinesse. Therefore as I haue sayde it ought not confusedlie to be drawne as well to brute beasts as men. But that the King of Nineueh commaunded the people, in fortitude, to crye vnto God, it is worthy the noting: for here hence we gather that he was in déede throughlie ter­rified. For here is no mencion of the common crying, but he addeth, in Fortitude, as if one shoulde saye, with open throte, and in Frenche we saye, A force, or forte, or terme, with force stronglie, or firmely. Ionas therefore expresseth a thing rare & singular, when as he recyteth that this was comprised in the Kings Edict, that men should crie strongly vnto God. And it is as much as if he should say: Let al men now awake to y^e shaking off their deadly sléepe. For to much hytherto hath euerie one of vs kotcheled himself in his sins: Nowe time it is that feare begynne to possesse our hartes; and driue vs forwarde to craue the fauour and loue of God.

This King thought prayer to be the best re­medy to get the fauor of God.And this also is worthy to be noted, that y^e king inuenteth not any other remedy, but that the people should flye vnto prayer. And it may well be that Ionas exhorted the Nineuits vnto it: but we may easily gather: that this perceiueraunce is ingrafted in vs by nature, that when we are vrged with aduersity, then doo we implore and craue the fauour & grace of God. Well then: To praye vnto God, is the onely remedy in all afflictions, and miseries. If we therefore being taught both in the lawe and the Gospell, doo not vse this remedy, when God doth admonishe and exhort vs to repentaunce: what shew of excuse shal we haue, seing that prophane men, which helde not one syllable of true piety, yet in miserye be­sought the Lord God, & the King him selfe commaunded the same by y^e consent of al his Nobility? More careful, modesty therfore ought this Edict of y^e king to strike into vs, then if a man shoulde but euen simply vtter this doctrine out of the word of God. For although y^e kings authoritie be not equal vnto the aucthority of God: yet when that miserable & blind [Page 51] prince acknowledged by the instinct of nature that God was to be pacified with prayer, what excusation (as I haue saide) remayneth for vs? But Ionas sheweth more playnely that, that the repentance of the people was not counterfeit, when he declareth that the Nineuits put on sackecloth: and kept themselues from meate & drinke. Well: it followeth more in the edict of y^e king: And let euerie man turne from his wicked way, & from the Rapine which is in their hands. This prophane king nowe declareth to what ende and with what determi­nation, he gaue commaundement of fasting and the other exercises euen that by this means the Nineuits might stirre vp themselues the better vnto the feare of God. For here he exhorteth that they shoulde conuert from their wicked way. By the worde, waye, the scripture is accustomed to vnder­stand the whole course or order of mans life. It is as much therefore as it he sayde. Let each of you chaunge his dispo­sition and manners: let vs al be new creaturs. For this is true repentaunce. The conuersion of a man vnto God. And thus much vnderstood this prophane king. Wherby it followeth that their blockishnesse is the more filthie, whiche endeuour to pacifie and please God with their friuolous inuentions, as doo the Papists which wyll néedes thri [...]t vppon God, I know not what tryfles and toyes, and thinke eache of them a sacrifice good inough and therefore obstinatly doo they con­tende. They néede not therefore anye other iudge then this prophane king, which declared that there was another ma­ner of true repentaunce, euen that men should be chaunged in minde and soule,Rapine ta­ken for all kind of wic­kednesse. and turne the whole manner of their life into better. And therefore he sayth: Let euery man be conuerted from his wicked way, and from the rapine which is in their hands. In this last clause is set downe the kindes of wickednesse, by Synechdoche by parte for the whole. For the Rapines were not onely to be amended in the Nineuits: for it is probable that they were infected with other vices also: In that so po­pulous a Citie, Dronkennesse did also raigne, and also Royot, [Page] Pride and Ambition and Lecherie. There is no doubt therfore but that Nineueh was stuffed with innumerable sinnes: but the king by part noteth here the principall vice, wel: Let eue­ry man conuert from his wicked way, and from his Rapine. It is as much as if he shoulde shewe that the thiefe and principal vertue consisteth in Equitie & Iustice: that is, when men lyue among them selues mutuallie without any wrong or iniu­rie. And I woulde to God, that the same doctrine were of force at this day amongst al those which vsurpe, and falselie take vpon them the name of a Christian. For the Papistes whyle they heape Sacrifice vpon Sacrifice, they passe ouer Loue and Charitie, and in al their perfection of lyfe, almost Equitie hath no place. Let them learne therefore at y^e mouth of a prophane King, what God chiefly requireth of men, and approueth in their whole lyfe, euen that they abstaine from Rapines, and from euerie wicked acte. Nowe therefore we knowe why, from Rapine, was added. Nowe we know that this King being yet a Nouice, and scarce euen lyghtly tou­ched with the rudimentes of pietie, after the preaching of Ionas, according to the smal measure of his vnderstanding & fayth, gaue yet commaundement to his subiectes to repent of their olde lyfe, & to leade a new. But if in so small a place, he so greatlie profited, wée, séeing that our eares haue bene beaten with continuall Sermons, this twentie or thyrtie yeares, what excuse may we (I saye) shew for our selues, if we be farre behinde, euen the smal knowledge of this king? These cyrcumstaunces therefore are dilygently of vs to be noted. Wel: Nowe let vs procéede.

Caluin. HEre also more plainely is the minde & intent of the King expressed: euen that by this meanes he studied to recon­cyle both him selfe and his people vnto God. Some turne [Page 52] this verse a [...]yttle otherwise thus: He which knoweth wil con­uert, and repent. They reade not this place interrogatiuelie: but that reading cannot stande. In the minde of the Pro­phet, therfore there is nothing doubtfull, that might make the King doubte at all, VVho knoweth whether God will be fa­uourable to [...]s? But here we sée that the King was not ouer­whelmed with desperation, but y^t he yet thought vpon a re­medy, for to that ende tendeth this verse.Repentance and Fayth, inseparable eyther from other. But this maye séeme contrarie to the nature of Faith: and then if it be con­trarie to fayth, it is also farre from repentaunce. For Repentaunce and Faith, are thinges coupled together, as we haue sayde in other places. For no man can of his owne ac­corde submytte him selfe vnto God: vnlesse first he hath ta­sted of his goodnesse, and secondly, haue conceyued hope of saluation. For he that is onely stroken with terror, wyll flée the presence and sight of God, and so on euery side of him raygneth desperation: and then followeth Can [...]macie and rebellion.Question. Now then how could it be that the king of Nine­ueh indéede and without counterfait or, did repent, and yet doubtingly entreateth of the grace of God? I aunswere: ther is a kind of doubting, Aunswer. There may be a kinde of doubting ioygned to fayth. which may be ioyned together with fayth: euen that doubting, which doth not directly reiect the promise of God, but yet hath many lettes. For example. If a man be cast downe with terrour, and afterwards, taketh hart to him, hauing set before him the hope of pardon and saluation, yet by and by he shall not be voyde of al feare: be­cause, as long as he beholdeth his sinne, and is also enwrap­ped in other thoughts and cogitations, he shal wauer and be diuersely tossed in mynde. There is no doubt therefore, but that the king of Nineueh conceyued hope of saluation & safegard: but in the meane time was perplexed in mind, as wel for the preaching of Ionas, as for y^e guiltinesse of his owne sinnes. Two lets therfore there were which might cal backe the mynde of the king from assuraunce and certainty of his safegard, or at the least might staye him, that sodainly [Page] he should not apprehend the mercy of God, and with a quiet mynde might thinke, that God would be propitiouse vnto him. The first let, was that terrible Sermon of Ionas, be­ing this: After fortie daies, Nineueh shall perish. For al­though Ionas might adde some thing as we haue sayde, yet so precise was that threatning that it might dismaye the mindes of all men. It behoued the king therefore mightely to striue, that he might ouercome so great a let, and repell & dryue from him that terrible preaching of Ionas, so farre forth as it was voyde of all comfort and consolation. Se­condlie, the king when he pondered and weyghed his sinnes, might some what wauer. But we sée howe he endeuoreth to escape, although he had these two impedimentes and hynde­raunces before his eyes. Because when he sayth: VVho can tell whether God will turne awaye from the fiercenesse of his wrath, and repent? When he sayth so (I saye) we sée that he was in a strong conflict: because howsoeuer Ionas séemed to shutte vp from him the gate of mercie, and to forbyd & deny him all hope of saluation and safegarde, howsoeuer also his owne conscience kept him downe and oppressed him, he yet procéedeth, and pricketh him selfe forwarde: and so finally aspyreth vnto hope of forgeuenesse.As if he should saye: Repent, &c. for you knowe not whether God wyll spare you a­ny longer or no, because he hath for­borne you a long time. Ioel. 2.14 Againe, it is to be noted that this manner of speaking, VVho can tel &c. noteth rather difficultie, then diffidencie. For the king as it were, doub­tingly enquyreth, VVho can tell whether God will turne him selfe? Because it was a harde matter, that God, after so long sufferaunce, shoulde yet spare that so wicked a Citie. The king therfore expresseth a difficultie. For this is not a signe of diffidencie or distrust, when he so demaundeth. And when in Ioel it is sayde, VVho knoweth, &c. It is altogether the lyke saying: and therefore sayde more, when he expounded that place. But let this brieflie suffice vs, that the king doth not bewraye his distrust, but rather expresseth the difficulty and hardnesse of the matter. And this is a signe of humility, that he vnderstandeth that he is as it were drowned in the [Page 53] déepe gulfe of hell with the people, & yet ceaseth not to hope the best. For this is a signe of Hope, when as a matter see­meth to be contrary to nature, yea though it séeme to be con­trarie to all naturall reason, yet we hope styl wel. Well: we sée now what is the vnderstanding of these wordes.

Of the repentaunce of God, we wyl speake of it another tyme, eyther to morrow, or the next daye. It foloweth. That we perish not. We sée howe a King prophane, séeketh to re­déeme him selfe from destruction, euen by the pacifying of God. Therefore as soone as any daunger hangeth ouer vs, and is at hande, let this come into our minde, that no esca­ping from the same may be founde, vnlesse the Lorde recey­ueth vs into fauour, euen as the king of Nineueh on the con­trarie parte séemeth to reason after this sort: As soone as the Lord shalbe propitious and pacified, all things shall fall out well. We sée therefore howe much this rude and newe No­uice or youngling profited, when as he vnderstandeth that men can not escape out of myseries, vntyll y^e Lords wrath shalbe appeased towards them: And as soone as men come into fauour with him, although an hundred tymes before, they shoulde haue perished, yet shall they be safe and sounde: euen because the grace and fauour of God is the fountayne of saluation, and of lyfe, and of all other good thinges. Af­terwardes it followeth.

Caluin. NOw Ionas sayth, that the Nineuits obtayned pardon by their repentaunce. And truely this example is worthy to be noted: for by this we gather to what ende the Lorde doth solicite vs to repentaunce: which is, euen because he wyll be reconciled vnto vs, and also reconciled vs vnto him. [Page] And this is the reason why he soūdeth in our eares,Why the Lord threat­neth vs by his Prea­chers. so many chydings & threatnings, when we come to heare the worde of God: Euen because he wyll call vs backe from destruciō, therefore (I saye) doth he talke angerlie with vs. Finally, whatsoeuer y^e Scripture conteyneth concerning Repentance, & the iudgement of God, ought wholy to be applyed to this vse, euen that we maye come into fauor with God: because he is easie to be appeased, and is ready alwayes to imbrace those, which vnfaynedlie turne them selues vnto him.

Therefore in this example we vnderstande that God re­specteth nothing else, as often as he dealeth hardlie with vs, but that he maye be at one with vs, and appeased towarde vs,Howe we preuent the yre of God. if we our selues wyll be iudges of our selues, and so pre­uent his yre with a wylling desire of harte: which is done, when as we craue pardon for our sinne & guiltinesse, second­ly, and are displeased with our selues, thirdly, and also con­fesse that we are worthy of destruction. But Ionas seemeth here to place here the cause of saluation, in Repentaunce & Workes: for he sayth that the Nineuits obtained pardon, because God respected their workes. Well: fyrst it is to be noted, what workes he meaneth, least any man shoulde so­dainly snatche vp this one worde, as the Hipocrites are ac­customed: and this is to cōmon in the Papacie, as we haue sayde. Then: God respected their workes: but what Workes? Not Sackcloath, not Ashes, not Fasting, for Ionas maketh no mencion nowe of these thinges, but he respected these works, euen that they conuerted from their wicked waies. We sée therfore that God was not pleased & appeased with Ceremonies onely, that is, with that outwarde profession of repentaunce: but rather that he respected the true and seri­ous alteration in the Nineuits, euen that they were new mē. These therefore were their workes, euen the fruites of re­pentaunce. But such an alteration of lyfe coulde neuer haue come vnto them, vnlesse they had bene truely touched with the perceyueraunce and féeling of the yre of God. Therfore [Page 54] the feare of God went before Repentaunce and conuersion And this feare coulde not be without fayth:The feare of God go­eth before Repentance and conuer­sion, which feare is ne­uer without fayth. We sée therfore first, that here is no speaking of outward workes, but of the renewing or renouatiō of men. But now if any man obiect, that this letteth not, but that good workes maye reconcyle vs vnto God, and so obtaine saluation for vs: I aunswere, that here is no disputation about the cause of pardon. It is certaine that God was pleased with the Nineuits gratis, euen as he restoreth his fauour vnto vs euerie daye fréelie. Ionas therefore meaneth not that these satisfactions preuai­led before God, as though the Nineuits had recōpensed theyr former sinnes: no such thing doo the wordes importe: but onely by a consequent we must gather, howe the Lorde be­commeth againe fauorable vnto vs, and howe we obtaine pardon with him. But whether this is done by our merites and repentaunce, or whether gratis, the Lorde offereth him selfe vnto vs: séeing the whole Scripture testifieth that for­geuenesse of sinnes is geuen vnto vs fréelie, & that by none other meane the Lorde can be propitious vnto vs, then by not imputing our sinnes vnto vs, as touching this present place, we must not very carefully labor, why the Lorde is sayd to haue séene the workes of the Nineuits, least he should destroy them: for this is spoken by the consequent. For Io­nas here noteth not the cause, but onely sheweth that God was pacified toward the Nineuits, as soone as they repented. But we wyll speake yet more of this matter.

Caluin. WE toulde yesterdaye howe God released the Nineuits of the punishment which he threat­ned them by the mouth of Ionas, yea they had frée remission and release of the sinne as of the punishment. As often as God setteth pardon before the eyes of sinners, this condition is added withall: euen that they doo repent: but yet it followeth not that re­pentaunce is the cause of obtayning forgeuenesse. For Gra­tis, the Lord offereth himselfe, neyther is he otherwyse in­duced thereto then by his mere liberalitye. But because he will not haue men abuse his mercy and fauour, he addeth [Page 55] that lawe or condicion, euen that men repent them of their former life, to chaūge it into better. So then he respecteth y^e workes of these, which confesse, that they detest their sinns, and with a true and sincere desyre doo flye for succour vnto the mercye of God, for no man also from the hart wyll co­uet that God should be merciful vnto him, otherwise then he which is displeased with himselfe for his sinne. This is the reason also why Esay sayth:Esai. 1. that God wilbe mercifull vnto the remnaunte of his people, euen for that euery man tur­ned from his iniquitye. But God certainely in these words meaneth not, that repentaunce (as I sayd) is the cause of our saluation: but for this cause he requyreth repentaunce and newnesse of lyfe: because no man earnestly desireth grace & the fauour of God, but he which is displeased with himselfe in his sinnes. And nowe that Ionas addeth that, God was tou­ched with repentaunce, this manner of speaking ought to be well knowne vnto vs.

Surely if we wyll speake properlie,Properlie, Repentance is not in God, ney­ther can it be referred to the secrete wil of God. Howe God is sayde to repent. Repentaunce is neuer found in God, & againe Repentaunce is neuer referred to the inward & secret coūsaile of God: for God alwayes in himself remaineth one, and in him selfe is constant and firme. But he is sayde to be moued with Repentaunce, in respect of the vnderstanding and capacitie of man: For euen as we per­ceyue God to be angrye, as often as he cyteth vs vnto his iudgement seate, & declareth vnto vs our sinnes: so also doo we perceyue that he is pacified & appeased, when as he offe­reth vs hope of pardon. And there is according to our sense, some chaunge in God, when as he forgetteth his anger, as though he tooke to him a newe minde or affection. Because therefore we can not otherwise be terrifyed, so that we may humble our selues before God and repent, vnlesse he set be­fore vs his yre and wrath, therefore the Scripture applyeth it selfe vnto this grosenesse of our vnderstanding.

Nowe on the other side, we cannot chéerefullie call vpon God, vnlesse we thinke him to be at one with vs, and appea­sed [Page] towarde vs, we sée therfore that a certaine kind of Gods chaunging commeth into our mindes, as often as eyther God threatneth vs, or geueth vs any hope of pardon and re­conciliation, and so this speeche, (when Ionas sayth that God was moued with repentaunce) ought to be referred to this ende.God two wayes, de­scribed vnto vs. Further we se that God is two wayes set out vn­to vs, first In his word, and again secondly in his secret coun­sayle. As touching his secret counsayle, I haue alredy sayd, that God is alwayes one, neyther doth he vse any of our af­fections. But as touching the doctrine of the word which is applyed vnto our sences, God is sometyme angry with vs, and sometyme, as pacified offereth vnto vs forgeuenesse, and is fauorable, and propitiouse vnto vs, and this is that repentaunce of God. Let vs remember therefore that this dependeth and is to be referred to the word, when it is sayd, y^t God was touched with repentance: euen because the Nine­uits coulde perceiue none other but that God had fully deter­mined that they should perish. And why so? euen because so he had declared by his worde. But now when as they rise vp vnto the hope of their safegarde, then doo they perceyue some chaunge & alteration, euen according to the capacity of theyr fayth. And sure, each affection as wel of feare as of ioye doth spring of the word: because when God by his worde denoun­ceth his yre, it must néedes be that miserable men shoulde be terrified. But when he inuiteth them by his worde vnto sal­uation, in setting before them reconciliation, then by and by they take vnto them as it were a newe affection, and so also doo they attribute an alteration of mynde vnto God, this is the Summe. Now let vs procéede.

Chap. 4.

[Page 56] Caluin. THis sorrow of Ionas, Hierome doth commend, and compareth it vnto the sacred zeale of Paul, which wyshed that he myght be accurssed for his brethren. Rom. 9.3. He denieth that Ionas sorrowed, that God woulde haue mercie vpon so famous a Citie? But because the Conuersion of the Gen­tiles shoulde be a certaine foreshewe of the destruction of the elected people. And therefore because Ionas as it were in a glasse behelde the destruction of Israel nowe néere at hande, therefore he sorrowed, if we wyll beléeue Hierom: but that is to to friuolous. For a lytle after. God rebuketh Ionas for it, what shall then the foolish and chyldish defence of Hierom, ease the Prophete, seeing that God pronounceth that he doth wickedlie, because he sorrowed. Nay, rather the blockishnesse of Hierom is reprehended (for so maye I speake of the man, who although he was learned and painefull, yet he depriued him selfe of that prayse, which otherwise worthely he might haue gotten.) For his peruerse nature euery way bewray­eth it selfe, euen as he is openly reprehended by and by, in the verie Text, where Ionas euidently declareth that there was another cause of his sorrowe, euen because he woulde not séeme, or be thought a false Prophet, or a lyar: And for this cause was his griefe and bitternesse such. But this sor­row (although God him selfe had not geuen sentence vpon it) yet we sée it had bene wicked and farre from all reason.

Let vs therefore be certainelie perswaded that Ionas was caryed away with a preposterous zeale, when as with quiet mynde he coulde not beare that the Citie of Nineueh shoulde be deliuered from destruction: yea, he himself also increaseth y^e greatnesse of his own sinne. For he might haue sayd in one word: This displeased Ionas: but he not cōtent with this simple manner of speaking, addeth moreouer, exceedingly, or with great sorrow: yea sayth moreouer, that he was sore angred. Although y^e beginning had not bene euyl, the excesse yet was very vicious. And he confesseth this immodesty & excesse in [Page] his sorrow, when as with plaine words he accuseth himself. To what ende therefore is it to couer with cauyls and sub­tilties, that thing which we manifestly sée cannot be excused. But that it may better appeare, why the sauegarde of the city of Nineueh displeased Ionas, let vs procéede in the text.

Caluin. THat Ionas sayth here that hée prayed, séemeth scarce to be agréeable: because prayer to be quyet, and he confessed that he was so molified in his minde. When as therfore the Prophet was so inflamed with wroth in his anger, howe could he come into the presence of God,Quiet prayer. & conceiue iust pray­ers? againe what is the ende of prayer, but that we confesse that what so euer good thing is to be wished, remaineth with God,The ende of prayer. and is humbly to be sought and asked of him? But Io­nas doth here rather debate the matter with God and mur­mur against him. For he séemeth here after a sort to skould and say, that he had a iust cause to runne away: and agayne that God ought not to forgeue the Nineuits. He therefore ac­cuseth God, that he might cleare and deliuer himselfe from al blame, and this is straunge altogether and farre from the rule of prayer. How then must we vnderstande this place, where he sayth that he prayed? I aunswere, that oftentimes the faythfull euen with a troubled mynde come vnto God with a desyre to praye:Note well. and yet their prayers are not vtterly refused, although they be not allowed, nor yet please God in all poyntes. And by this place it appeareth more euidently howe the workes of the godly are acceptable vnto God, al­though [Page 57] though they be mingled with many impurities.Note. The Pa­pists as often as they reade that any worke did please God, they imagine chiefe perfection and cleannesse: and yet there is no worke which is not infected with some spotte, except it be purified by free pardon.How all works are purified And this is euidente vnto vs in this prayer, which was not so reiected of God, but it obtained the name of a praier. And yet certaine it is that Io­nas was not so minded as he ought, when he praied trouble­somelie, as it were chyding & brawling with God, and styll retayning some parte of his former contumacie: because he beganne to lyke well of his running away from God. And we haue sayde that this was a manifest signe of rebellion, when as, shaking off the the yoke, he contempned the calling of God. It is necessarie therefore, that we acknowledge in this prayer of Ionas some parte of godlinesse, and also many corruptions. This procéeded from pietie, euen that, all this notwithstanding, he yet dyrected his complaints vnto God. For the Hipocrits although they come vnto God, and name him, yet are they altogether contrary to him, and wyllingly woulde they spew out their chollor against God. But Ionas here whyle he complayneth, although he kéepeth not a meane, but be caried awaye with a blinde and corrupt vio­lence and force, yet is he ready to submytte him selfe vnto God, as we shal sée at length. And this is the reason why he sayth that he prayed. For he had not bene ashamed to haue confessed any more greeuous faulte, if he had bene guiltie thereof. For he woulde not extenuate or lessen his faulte, by the word of Praying, as the Hipocrites doo alwayes pretend some coulors or cloakes, when as they woulde couer their filthinesse.

But such was not the minde of Ionas: therfore when that Ionas sayth that he prayed, generallie he testifieth that he was not so murmuring and disobedient vnto God, but that he retained some seede of godlinesse & obedience in his mind. Well: Ionas praied, and hereby it followeth (as I haue al­ready [Page] sayde) that many prayers of holie men are corrupt, which if they be stretched to y^e lawful reach, they shalbe wor­thelie refused But the Lorde for his mercie sake forgeueth those sinnes, so that these vnquiet and troublesome prayers, retaine and holde styll their tytle and estimation.

Now he sayth: I beseech thee O Lorde, was not this my speach. Here Ionas declareth euidentlie why he tooke it greeuouslie, that Nineueh shoulde be delyuered from subuersion: euen because by this meanes he shoulde be taken for a false and lying Prophet. But this maye seeme absurde, that the Prophet set more by, or made more accoumpt of his owne fame, then of the glorie of God. For in this doth the glorie of God chieflie shine, that he is appeased, so soone as men re­pent: and also in that he offereth himselfe to be a father vn­to them. Ought Ionas to haue preferred his estimation be­fore the glorie of God? I aunswer that the Prophet so was not addicted to him selfe, but that alwayes the studie of the glorie of God obtained the highest degrée in his minde: this is certaine. But he ioygned his ministerie with the glory of God, and worthely: because it depended vpon his authori­ty. Ionas when he entred into Nineueh, he cryed not as a priuate man, but professed that he was sent from God.

Now if the preaching of Ionas be founde false, the reproche redoundeth vpon the very author of his calling, that is vpon God. There is no doubt therefore but that Ionas tooke it gre­uousely that the name of God shoulde be layde open to the reproches of the gentiles, as though he should make them afrayd of nothing and againe, speaking dissemblingly, should by and by open hell and by and by heauen. And there is no­thing more against the glory of God, then such dissimulati­on We see then why Ionas was carried away with so great sorrowe: he respected not himselfe, but because he sawe an occasion geuen or a doore layde open to wicked blasphemies, if God shoulde alter his determination, or if he should not be constaunt in his word: here hence I saye came that so great [Page 60] sorrowe. But although this be a verye good reason,We must not do euyl that good maye come of it. Ro. 3. yet we gather of what force our good intents are with God. If any good intente may be imagined, certainely this might deserue some prayse, that Ionas had rather an hūdred times to dye then to here those wicked blasphemies, that the word of God should be a mere laughing stock, that the threatnings of God were fables, that God did but dissemble this or that as it he should transfigure himselfe into diuerse formes.

This was an excellent intent, if we may be Iudges, or if the matter be esteemed according to our sences, but by and by we shall sée that it was condemned by the mouth of God. Let vs learne therefore not to arrogate vnto our selues iud­gement in those things which passe our capacitye, but to submitte our minds vnto God, and to desire of him the spi­rite of discretion and iudgement. How came it to passe that Ionas so should frette against God, but that he was inflamed with the studdy of his glory? but this was an inconsiderate zeale, because he himselfe woulde be arbiter and iudge: hee ought rather to haue submitted himselfe vnto God: and this same rule is to be kept of vs all. If at any tyme we see ma­ny things come to passe from aboue, that is by the secret pro­uidence of God, which doo euen laye open the name of God to the blasphemies of wicked and vngodly men, this truly is to be lamented: but in the mean tyme let vs desire of the Lord, that he will at the length conuert those reproches vnto his owne glory, but let not vs murmur & grudge: as many doo, which by and by beginne to chide against God, as often as a thing is otherwise gouerned and directed, then they them­selues liste, or doo thinke conuenient. Let vs learne by the example of Ionas not to measure the iudgements of God by our owne capacitie, but let vs paciently waight till he con­uert the darkenesse into light. In the meane tyme also let vs learne to obey his cōmaundements, to follow his call with­out controuersie: although heauen and earth shoulde set them selues against vs, although many thinges do come in [Page] our waye, which might turne vs awaye from the ryght course, yet let vs continue in this sure determination, that nothing can be better for vs, then that we being obedient, maye go forwarde in the same waye which he setteth before vs. But where as he sayth, that, He made haste to come to Tharsis, he doth not altogether excuse his flight, but nowe he declareth more euidētly, that he had not refused any trouble or labour, nor yet had refused any controuersie or daunger: but onely because he was careful for the glorie of God, ther­fore he was drawne away from his vocation. To this ende therfore tende the wordes of Ionas, as though he would ap­point God to be a witnesse and a Iudge, that not for feare of daunger, nor for slouthfulnesse, nor for rebellion, nor for a­ny other respect, he withdrewe gim selfe from the obedience of God: but onely for that he woulde not haue his sacred name violated and defiled, for that he would not wyllinglie be a Minister of that preaching, which might open y^e mouth of vngodly & prophane men to laugh God him self to scorne. When as (sayeth he) I hoped for none other profite of my preaching, but euen that the Gentyles might laugh God to scorne, yea, might teare in péeces amongst them his holie name, as if he were deceyptfull and vaine, therefore had I rather flie vnto Tharsis. Therefore here Ionas doth not altogether excuse him selfe: for then to no purpose had his chastisement lyghted vpon him, whereby he ought to haue bene throughly tamed. He was called of late from the verie hell: shall we saye that he durst so lyfte vp his hornes against God, that he would altogether be free from al fault? This certainely is to to absurde: but as I haue sayde, he ob­iecteth to God, that at the beginning he fledde not for any o­ther cause, but for y^t he hoped not for any plausible fruite or successe of his preaching, but rather he feared that which he sawe imminent, euen that the name of God shoulde be a laughing stocke. Immediatly he addeth: Because I knew that thou art a God full of fauour, and mercifull, slowe to anger, &c. [Page 59] This is surely marueylous that Ionas was called away frō his vocation, because he knewe that God was mercifull, see­ing y^t no sharper goade ought to pricke vs forwarde, when as God wyll vse our labour or dilygence. For we knowe that no man can performe his obedience chéerefullye vnto God, but he which is euē allured with his fatherly goodnesse. So then no man shalbe a wylling Prophet or Teacher, but he which is perswaded that God is merciful. Ionas therfore seemeth to to foolishly to reason, when he sayth, that he was therfore withdrawne from his office, because he knew that God was mercifull. Againe, howe knew Ionas this? euen out of the lawe of God. For this place is taken out of the 33. of Exod. where that notable and memoriall vision is de­scribed vnto vs,Exod. 33 where God set out him selfe to be seene of Moses, there was exhibited vnto the holy Prophet a lyuelie Image of God. And this is no place in the lawe, which bet­ter and more liuely expresseth the nature of God. For there God would familiarly manifest him selfe vnto his seruant. For when as therefore Ionas was so instructed and endued with this doctrine of the lawe, howe could he exercise the of­fice of a Prophet amongst his owne people & countreymen? why dyd not this thought also vexe his harte, when he was called to the office of a Teacher? Certaine it is therfore, that this ought to be restrained vnto his preaching, such as be­fore was declared vnto vs. Ionas had neuer despised the com­maundement of God, if he had bene sent to the Nineuits, euē as before he was commaunded to teach the elect people the Iewes. If therefore this office had bene enioyned to Ionas, y^t he shoulde haue set forth God mercifull and gentle vnto the Nineuits, he had not doubted to haue offered his obedient seruice. But séeing this precise threatning was enioygned him: Nineueh shall perish: therefore is he drawne away, and coueteth rather to runne awaye, then to execute such a com­maundement. And why so? Forsooth he reasoneth thus with himselfe: I denounce imminent destruction to the Nineuits: To what ende doth God commaunde, but euen y^t he might [Page] inuite and call these wretched men to repentaunce? Now if they shall repent, wyll not God by & by be ready to forgeue them? for otherwise he shoulde denie his owne nature. God can not be vnlyke him selfe, or contrarie to him selfe, he can not put off that affection, whereof he testified once vnto Mo­ses. When as therefore the Lorde shall be appeased and pa­cified, if the Nineuits repent, and flee to him for succour, he wyll by and by embrace them: and so shall I befound false in my preaching. Now therefore we knowe how this place of Ionas ought to be vnderstanded, when he sayth that he fledde ouer the sea, (or at the least, that was his determina­tion) because he knewe that God was mercifull. For he had neuer dissobayed God, but that this contrariety did trouble him and feare his minde: what? I shal goo thither as the mes­senger of God: shortly after I shalbe found a lyar: shall not this reproach redounde to the name of God himselfe? it is better therfore that I holde my peace, then that God, which is the author of my vocation, be coumpted a iesting stocke. We sée therefore that Ionas had an eye vnto that manner of preaching which he shoulde vse in Nineueh, whereof we haue spoken before. And hereby it appeareth that Ionas gaue more to the Nineuits then he had. For he thought that he was sent from God, onely that the Nineuits might vn­derstande that they must perishe: but he brought saluation vnto them. This he in some parte eyther suspected in him selfe, or knewe it. For be retayned that prnciple: that God could not put off from him his mercie, because he remaineth alwayes one. But he came abroade to execute the office in­ioygned him,God vseth our office to diuers ends vnknowne to our sel­ues. certainlie he had nothing else before his eyes, but the vtter destruction of the Citie of Nineueh. But in the meane time, God vsed his labour and mynisterie to a better ende and successe. But there is no doubt but that Ionas him selfe exhorted the Nineuits to repentaunce: but his harte was as it were shut vp that it should not admyt them the mercy of God. We see that Ionas was in his afflictions preuented, so [Page 58] that he could not offer saluation to the Nineuits, and yet was it offered from God by his hand. Now then we vn­derstande howe the Lorde oftentymes worketh by is ser­uaunts: with his hand he leadeth them as blinde men, whe­ther they lytle thinke. So when the Lorde styrreth vp any of vs, we shalbe sometime of smal fayth, we shal thinke that eyther our labour shalbe vnprofitable, and without fruite, or at the least, that small shalbe our successe. But the Lorde wyll declare that successe which we could neuer looke for. And such was the example of Ionas, for when he came to Ni­neueh, he had none other purpose, but to testifie y^e destruction of the Citie: but the Lorde woulde haue him to be the My­nister of saluation, vnknowne to him selfe. Well the Lorde then adorned the doctrine of Ionas with this excellent successe, when as yet he was vnworthy of so great honour, because after a sort he had shutte vp the passage to the bles­sing of God, as we haue already sayde.

Now therfore we know the meaning of this place, when Ionas sayd that he fledde from the calling of God, because he knew y^t he was a God proue vnto fauour, & againe merci­full. &c. Now I come to these speeches of God. The Hebrew worde Chanun, signifieth properlie, Benigne, Gracious, and Debonaire: and God ascribeth this tytle vnto him selfe Then he addeth: Mercifull, signifying that he alwayes is set be­fore vs, if at any tyme we come vnto him, as vnto the foun­taine both of all goodnesse and mercie. But the wordes that followe, doo better expresse this mercie of God, or doo define howe God is mercifull, euen because he is of much clemen­cie, next againe, slowe vnto anger. God therefore is proue vnto gentlenesse: againe, although men be vnworthy whom he shoulde respect, he is yet notwithstanding mercifull: and this he expresseth by the Hebrew word, Pachum. To loue en­tyrelie. In y^e meane tyme it is necessarie to adde these two wordes together, That, he is of much mercie, and slowe to anger. And why? For we séeke alwayes in our selues the cause of the grace of [Page] God: when as we couet that God shoulde fauor vs, we en­quire in our selues, why he shoulde fauor vs.

Now when we finde nothing, by and by al fayth which we first conceyued of the grace of God, vanisheth awaye. And here then the Lord himself reuoketh & calleth vs backe vnto him, and testifyeth that he is therfore fauorable & mercifull vnto vs,No cause in vs of our saluation. because he is of great mercy. As if he should saye: I in my selfe haue sufficient cause why I am exorable vnto you and why I also doo embrace you and take you into my fauour. The onely goodnesse of God is therefore to be respec­ted, when we desire to haue him mercifull vnto vs, or when we haue any néede of pardō, as if he should say that he is not induced or moued with any respect of our worthynesse, nor yet doth séeke any of our merites, that therefore he shoulde be proue vnto mercy, when we haue offended, or should take vs into his fauour: but that therefore he doth yet, because his goodnesse is immensurable & infinite. Now there is also ad­ded, Slowe to anger. This flownesse to anger declareth that God prouideth for the saueguard of mankinde, yea euen when they are oppressed with sinne, although therfore euery day, miserable men doo prouoke vpon themselues the wrath of God, yet ceaseth he not to prouide for their safegarde: therefore is he slowe to anger, that is, the Lorde doth not strayt way, lay vpon men such punishment as they deserue which so prouoke him. Well: nowe we see what is the sum of the words. Now let vs returne to that saying, that Ionas was withdrawne from his office because he knew that God was slowe to anger and mercifull, and full of fauour: For he brought in this reason, eyther God will chaunge his na­ture, or els he will spare the Nineuits if they repent: but it may be that they will repent, and then it followeth that my preaching shalbe vayne. And surely God wyl not be con­trary to himselfe, but wil shew forth an example of his good­nesse and mercy when he shall forgeue this people. Againe, let vs note that we doo wickedly, when as without Iudge­ment [Page 63] we followe our zeale. For there is some blinde furie, which then carieth vs awaye. Therefore although a thou­sande absurdities do come in our head, when God commaū ­deth any thing, yet are our eyes to be closed, as it were, and alwayes we ought to folowe on in the course of our vocati­on: because he wyll so moderate all euentes, that they all shall tende to his glorie. It is not our parte here to be to cu­rious: but this is our best meane, that we let the euent of thinges alone vnto God. It is our part indéede to feare and to be carefull, but with all, this our care ought to submyt it selfe vnto God, so that it ought to suffice vs, euen to pray. This is the summe.

Now that he sayth againe, that, God doth repent him of euil. We haue expounded it a lytle before: euen that although he hath stretched out his hande, yet he plucketh it in againe as soone as he findeth any repentaunce in men. For, euill, here is taken for punishments: God therfore although he might, and that worthely lay vpon men extreame paynes and pu­nishment, he yet suspendeth his Iudgmēt, and if they runne vnto him with true repentance, by and by he is pacified and appeased. And this is the repentance of God, euen that: what euer punishment and euil, men haue deserued, he doth of his owne accorde remitte so soone as men are displeased with themselues and repent. Now it followeth.

Caluin. HEre we sée how greatly Ionas chafed and waxed whotte in his zele. For certainely this prayer cannot be attribu­ted to fayth: as certaine men thinke, that Ionas mounted vp euen into heauen in the minde, when so he prayed, as if he feared not death, but hauing put of all feare, free and at li­bertie, might offer him selfe vnto God. But I doo not thinke that the affection of Ionas was not so loftie. There is no [Page] vers. 2 doubte in déede, as we haue already sayde, that he yet retai­ned some sparke of godlynesse in him: and I saye that this thing was sufficiently proued but o [...]s by the word of pray­ing. For if Ionas had burst out into the voyce of a desperate man, this surelie had bene no prayer. When as therfore he prayed, notwithstanding he so spake, it followeth that this was not the voyce of desperation, but of to much anger or indignation wherin Ionas doth not moderate himselfe▪ Fi­nally, this prayer procéeded of a godly & holy zeale: but Ionas in the manner it selfe, or in going forwarde doth offende: for he was euen paste himselfe▪ when he preferred death before lyfe, saying: Thou Lorde take me awaie. Fyrst, it can not be without faulte, that he is so headlong caryed to the desire of death.We ought not hastelie to desire death. For it is not in vs to passe out of this worlde, but as long as God retayneth, and kéepeth vs in this staye, wher­in he hath placed vs, with quiet mindes we ought to abyde. Who so therefore he be that with so great ardoncie maketh haste to death,Phi. 1.25 without do able he offendeth God. Paul sawe that death were to be wished to him selfe: but againe, when he perceyued that his labour was profitable to the Church, he was [...]ntent with his lotte, and preferred y^e good pleasure of God before his desire: and so was he ready both to lyue & dye vnto God.2. Faults in Ionas. But Ionas cantrarie, Now (sayth he) take away my soule: this is one faulte: another is, when as he desyred to dye, because God woulde spare the Nineuits. Although he was touched with some sorrowe, yet ought he not to [...]a [...]e gone, or rather to haue burst out thus farre, that in the lo­thing of his lyfe, he should wish after death. But here hence we learne, when once men let lose the rayne to vnaduised zeale, whether they are caryed. Ionas y^e holy Prophet, which of late was tamed and subdued with so harde chastisement, yet is caryed away headlong euen vnto the desire of death, & why because he thought y^t it fel out yll, that he had denoun­ced destuction vnto the Nineuits, and yet the Citie continu­eth safe. This example ought to restraine vs, least we geue [Page 62] sentence rashlie of the iudgements of God, but rather maye holde all our senses captiues, least at any tyme such temeri­tie & rashnesse shoulde burst out of vs: because there is none of vs, who condempneth not Ionas, euen as he condempneth him selfe, for he reuealeth not here his own prayses, but he would here declare that he rashlie had iudged of that worke of God. Well: Ionas here confesseth his foolishnesse: let therefore his experience be a lesson vnto vs, that there is no­thing more preposterous, then according to our iudgemēts to determine this or that: because this is, when all is done the true wisedome, to submytte our selues wholye to the iudgement of God.

Nowe if any man here wyll moue a direction,whether it be lawful to wish for death. whether it be lawfull to wysh for death: I aunswere brieflie, that death is not to be wished for, in the lothing of lyfe. That is one thing, I meane that to be lothing of lyfe, when eyther po­uertie, or hūger, or ignominie, or any such thing doth make lyfe hatefull, or odious vnto vs. But if any man in the yrk­somnesse, and in the dyslyking of his shines, be gréeued to remaine on the earth, according as Paul sayth. O miserable man that I am, who shall deliuer me from this bodie of death? He for certainetie shall conceyue a holie and godlie desyre, so that, that obedience, wherof I spake, he added, euen that his affection burst not out as it were in despyte of God. But who so is so affected, let him suffer him selfe to be stayed by the hande of God, as long as it pleaseth him. Againe, if any man wysh for death, because he scapeth him selfe in tyme to come, or dreadeth to vndertake any office or charge, he ve­relie stryueth with God. And such was the faulte of Ionas: he sayth that death was more welcome then lyfe: but why? because the Lorde spared the Nineuits. We sée then howe blinde he is, and is caryed awaye with a mad motion & vio­lence to wysh for death. Let vs therefore learne so to loue this lyfe, that we be ready to leaue the fame, as often as it shall seeme good vnto the Lord. Let vs learne also to wysh [Page] for death, but so that we may lyue vnto the Lorde, and may procéede in our course, vntyll he himselfe bring vs vnto our ende. Nowe here foloweth the rebuke of God.

Caluin. THere is no doubte, but God so chyding Ionas, condemp­neth his faulte and corrupt zeale. For séeing that God onelie is a fytte Iudge of mans lyfe, there is no cause why we should bost that we are caried awaye with a good intent, because there is nothing more deceyptful then is our iudge­ment. When as therefore we weygh the déedes, sayings, or thoughts of our selues, in our own iudgemēt, we deceyue our selues. If any man wyl Rhetoricallie defend the fact of Ionas, certainly he may finde at hand many notable shewes. If a man would for his minde sake, bring foorth the excuses of Ionas, Ionas might séeme vnto vs altogether, innocent. But although all the whole worlde shoulde acquytte him, what should that auayle him, seing that he is condemned by the mouth of God himself, who onely is Iudge? as I haue al­ready sayde. Let vs therefore hould for certainty that Ionas dealt preposterouslie, although no reason thereof appereth vnto vs, because inough and more then inough might the au­thority of the cheefe Iudge God suffice vs.

Now playnely the Lord reprehendeth his anger. If Ionas had modestly debated the mattar, and had only cast from him­selfe his sorrowes into the bosome of God, this had bene ex­cusable:The effects of anger. although this zeale had not bene without fault, yet had it bene tollorable. But now when he is angry, this is not to be borne: because Ira per se est furor breuis, anger it self is a short madnesse or furye: as one sayde: then afterward it blin­deth the sences of men, it perturbeth al the parts of the mind. God therefore not in one manner here accuseth Ionas, but he declareth also howe grieuouselye he fell, because he suffered [Page 65] himselfe after this sorte to be angry. In the meane time this is to be marked, that Ionas did not therefore onely offend be­cause he was angry, for he had sinned also without anger as we haue sayde: but God exaggerateth the crime by this cir­cumstance, euen that he so Murmured. And certainly this was a wicked example, when as a wretched mā ryseth vp against God, and with a troublesome spirite brawleth with him: This is a monsterouse thing, yet was Ionas brought vnto this. We see therfore why there is here any expresse menti­on made of the Anger of Ionas, euen because God wil by this meane houlde Ionas conuicted, least he should slyde backe any more. If he had sayde simply: what? why dost thou not permit me, al soueraigne iudgement? why dost thou not willingly confesse that it is well done what so I doo, if it please me? is it thy part to take vpon thee such wisdome, that thou wilt prescribe me a lawe, or wilt correct my Iudgements? if the Lord had spoken after this sort, there might haue rested some excuse, as thus: Lord, I cannot moderate my selfe from sor­rowe, when I sée thy name so torne in peces with haynous reproaches, may I behould this with a quyet minde? Ionas might then I say haue yet founde out some clokes or excuse: But when the Lorde layeth open and toucheth euidently the anger of Ionas, he must néedes of necessitye kéepe silence. For what thing shalbe found that will excuse Ionas, when as he so rebelliousely ryseth vp against God being his iudge and maker, as I haue already sayde. Well: now then we knowe why the Lord playnly expresseth, that Ionas did euill, in that he was thus angrye. And truly I meruayle what came in Hieroms minde, to say that Ionas here is not reprehended of the Lorde, but that there was set doune a certaine meane. Surely the man was both a Cauiler, and againe he playde the foole notably in corrupting the scriptures: he had no feare to wrest the places of scripture euery waye: euen as when he disputeth about Matrimonie, hee sayeth,Note. that they which doo marry, doo not euill, but yet they doo not well: what man­ner [Page] of Cauil is this, and how filthy: And euen so in this place he sayth: God doth not accuse Ionas, neither yet reprehend his sinne, for Ionas here rather setteth out vnto vs the person of Christ, who desired death, that the whole world might be saued: Because being a liue he could not win his owne Nation, neyther could holde his owne people: therefore had he rather bestow and giue himselfe and his life for the redemption of the world. These are altogether trifling toyes, and doo vtterly depraue the whole sence of this place. For this interrogation of God is of more vehemency, then if he had sayde simply Thou hast offended in being so angrie. This affirmatiue kinde of speeche had not had so great vehemencie, as this interrogation: For God not onely in the power of a Iudge, pronounced that Ionas doth euyll: but also wresteth from him his own confessiō, as if he should say: Although thou thy selfe be Iudge in thine owne cause, yet canst thou finde no excuse for thine intemperancie: for thou art angrie without any meane. For when he sayth, Lecha apud te, In thy selfe, he calleth Ionas backe to the examination of his owne soule, as if he shoulde saye: Looke into thy selfe as in a glasse: thou shalt sée, euen what a troublesome sea; thy minde is, nowe thou art caried awaye with such a raging furie. Well, nowe we knowe not onely the naturall sense, but also the vehemencie which lyeth hydden in this interrogation, although Hierom leaneth to the contrary parte altogether. But I wyll pro­céede at this tyme no farther, because that which remayneth shall suffice for a Lecture to morrowe.

Caluin. HEre it maye be doubted whether Ionas wayted till the fortye dayes were expired, or whether he preuented the [...]uie. For if we saye that he went out of the Citye before the fortith daye, there will spring another question: how coulde he know what should come afterward vnto the Citie? For [Page] as yet we sée that he was not instructed therof by an Oracle: yea rather the words that we sée here, doo sounde otherwise: euen that by the euent and falling out of the matter, it was manifested vnto him, that God had delyuered the Citie from destruction. For he sayde in the last Lecture that God repen­ted of the worde which he had spoken, and dyd it not. It ap­peareth therefore that Ionas went out of the Citie, vntyll the fortie dayes were full paste. But nowe there aryseth a con­trary question, what néeded he to sytte néere the Citie, séeing it was euident that eyther the determination of God was chaunged, or at the least the sentence which he had vttered was altered. He ought not therefore as yet, as though he doubted styll, to sytte by the Citie.

But I doo wyllinglie admytte this coniecture, that Ionas after the fortyth day departed, and went out of the City. And the wordes doo séeme to bring vs thereto. As touching that question, why he doubted what would be the euent of the Ci­tie, séeing he sawe the tyme already expyred & past, the aun­swer is easie. For although the fortie dayes were past, Ionas notwithstanding stoode harde lased, because he coulde not ful­lye perswade him selfe, that the same saying which he vtte­red at the commaundement of God, shoulde want effect and take no place. I doo not therefore doubt, but that this thought made him perplexed, when he thought thus of him selfe.

Thou hast pronounced nothing rashly. Nowe howe can it be that, the thing which God woulde haue to be published in his name and commaundement, shoulde nowe be to no purpose or frustrate, and that the euent shoulde not be ac­cording? When as Ionas therefore respected the commaun­dement of God, if he coulde not by and by rydde himselfe of al perplexitie. This therefore was the cause why as yet he stayed, euen for that although the vengeaunce of God was not as yet suspended, he notwithstanding thought that his preaching had not bene in vaine, and therefore that the de­struction of Nineueh was at hande. Well: this was the rea­son [Page 65] why he styll wayted after the tyme prefixed, as though the matter had still bene doubtfull.

But nowe that the thing maye be more plaine, we must note, that the counsayle of God was more secrete, then that Ionas might vnderstande, yea euen in the very parts of his calling. For God when he threatned destruction to the Nineuits, would speake condicionally. For what were the fruite of the worde, vnlesse that condition were adioyned thereto, euen that if the Nineuits repented, they shoulde be safe? There néeded no Prophet: but that God woulde ther­by prouide for their safegarde, for God coulde without him, haue executed that condempnation, which the Nineuits had deserued. If any man wyll replie, that a Preacher was sent vnto them, that they might be y^e more inexcusable, this were a verie could reason. For God had exercised al his other punishmentes, without any such dampnation: I meane a­gainst prophane Nations. For this was the peculiar gifte of the Church, that the Prophets denounced the punishmēts that were at hande. But as concerning other people, God by the thing it selfe declared him selfe to be their Iudge: but sent them no Prophets that might warne them.

Therefore as touching the counsaile of God, when he com­maunded the Nineuits to be terrified by that so precise Prea­ching, a condition sure was included. But Ionas was to ly­terall a Doctor, that I maye so speake: because he compre­hended not that which he ought, euen that as yet there was place of Repentaunce, and that the Citie shoulde be safe, if the Nineuits repented from their wickednesse. Then when as Ionas snatched vp but the halfe parte, it is no maruayle though as yet he be of a doubtfull minde, and dare not yet determine what shoulde come to passe: God had not reuealed vnto him what he woulde doo, for Ionas had nothing before his eyes, but the ende or euent of his preaching. Nowe let vs proceede.

Caluin. BEfore I come to touch the matters them selues, I wyl in a fewe wordes speake that which is to be saide of the He­brewe worde, Kikijon. For there was in tyme past not a [...]ytle controuersie about this worde▪ Some read it A Gourde, where had rather to reade it, A C [...]cummet: [...] as gessings and coniectures are free in matters obscure and vnknowne. But yet the first Translation was receyued. Augustine sayth, that there arose a tumult in a certaine Church, when the Bishop read that hewe interpretation of Hierom, where he turned the worde, An Iuie. But certaine it is that those men were rash and foolish, which for so lyght a matter were so offended, for they ought more dilygentlie to haue searched which interpretation had bene the better, and the truer. Augustine also behaued him selfe not verie wyselie in this thing, for such a superstition tooke holde vpon him, that he woulde not haue the common translation of the olde Testa­ment to be chaunged. He tooke it well, that Hierom had translated the newe Testament out of the Gréeke, but he woulde not haue that olde Testament to be medled withall: because there was a suspition of the Iewes, that, as they [Page 66] were alwaye deadlie enemies to the faith, they had gone a­dout to corrupt the whole Law and the Prophets: when as therfore there was a secrete suspition of the false packing of the Iewes, Augustine had rat [...]er for that cause keepe styll the common translation. Hierom also declareth that he him selfe was brought to Rome, because he had turned. An Iuie▪ for A Gourde. But too sharplie & almost enemylike, aunswe­red be Augustine. And verie [...]olorike he [...]ueyghed, he a­gainst one Cornelius, I knowe not whome, and another A­sinius polio, who had at Rome accursed him of sacriledge as it were, because he had chaunged this place, but here I doo not excuse them, if they way wardlie refused, the thing which was probable. But as touching the matter it selfe. I had rather in this place to leaue it either a Gourd, or a Cucummer, then to moue any trouble about a thing of nothing. Hierom sayth, that it is not an Iuie, he sayth it is a kinde of small Tree: and sayeth that it groweth euerie where in Syria. He sayth that this small Trée is helde vp by his stalke, and this cannot agrée to an Iuie. For the Iuie, vnlesse it cleaue to a wall or a tree, it créepeth onelie on the grounde: it coulde not therefore be an Iuie. Wherefore he ought not to translate it an Iuie.

He excuseth the matter thus, that if he had put downe the Hebrewe name, many would haue imagined it eyther to he a Beast or a Serpent. He woulde therefore set downe some known name. But he might also haue cast many doubts, as thus: what? An Iuie is sayd to haue ascended ouer the head of Ionas, and to haue geuen shadow vnto him: how could this bée? Nowe I maruayle why Hierom in one place sayth that, that kinde of Trée was called in his tyme Cicijon, in the Syrian tongue: and in another place, euen in his Commen­taries, he sayth that it is called in the same tongue Elkeroa, & we see that the same worde is quyte contrarie to the worde Cicijon. But nowe when he aunswereth Augustine, I doubt not but that he mocked him. For he knewe that Augustine [Page] knewe not the Hebrewe tongue. And therefore iesteth he with him as with a childe, because of his ignoraunce in the Hebrewe tongue. He séemeth ex tempore for his owne com­moditie to haue imagined some newe worde, and I doubte not but that he faigned it vpon a sodaine. That there might be some affinitie betwéene the worde Kikijon and Cicijon. But howe so euer the matter is, whether it were a Gourde, or else some small Trée, it is not conuenient greatlie to con­tende howe it might so soone growe vp to that bygnesse. Hierom sayth that it is of large leaues, and that it increa­seth to the greatnesse of a Vine braunche. Bée it so: but that is not sprong vp, neyther in one daye nor in two, no nor yet in three. Therefore it must needes be some extra­ordinarie thing For neyther an Iuye, nor a Gourde, nor yet any small sprought or any other [...]ree could so soone grow vp, that it could couer the head of Ionas: neyther dyd this one­ly herbe shadowe the head of Ionas: but it is rather credible that this was added to the Booth which he had mad for him­selfe. Ionas then, shrowded not himselfe onely vnder that herbe, but when he could not sufficiently defende himselfe from the heate of the sunne, then had he this helpe. God ther­fore vnto the shadowe of the Boothe addeth also this small frée: that by this meanes Ionas might be refeshed. For we know that in those regions the sunne is burning whot And againe it was an extraordinary heate, as we shall sée. This is that which I was minded to speake of the word, Iuye and I haue bene longer, then I thought to be: but because in tyme paste they brabled about that worde, I thought to runne ouer those things which might satisfie euen the cury­ouse readers.

Now I come to the matter it selfe. Ionas declareth that a Gourde or Cucumer or an Iuye was prepared of the Lord. There is no doubte but contrarie to the accustomed man­ner this herbe sodainely sprong vp, that it might couer the Boothe of Ionas. And this is my Iudgement. But wée [Page 67] knowe that as often as God dealeth contrarye to the order of Nature, yet he commeth vnto Nature it selfe. This is not perpetuall: but we shall finde for the most part, that God so worketh that he both excéedeth the course of Nature, and yet goeth not quyte from nature. Euen as when he in the deserte would gather together quayles on a heape, and geue fleshe to his people, he raysed vp the Easte winde. How of­ten haue the windes blowed, and yet neuer brought together such a multitude of byrdes? This was therefore a miracle,Num. 11.31. but yet God would not reiecte altogether the helpes of Na­ture. For then he vsed the wynde, but yet that wynde coulde not naturally bring those byrds with it. So in this place I doubte not but that God chose an herbe which quickly might mount to such an height and yet he went beyond the acusto­med course of nature. In this fence therefore it is sayde that God prepared Kikijon, and made it to come vp ouer the head of Ionas, whereby it might be a shadowe for his head and might deliuer him from his griefe. But that afterwarde there is sayde, that A worme was prepared, Note well. here also we sée euen that those things which seeme to happen by fortune or chaunce, are not withstanding gouerned by the secret proui­dence of God. If any man saye that here is shewed not what commonly commeth to passe, but what was once done: I aunswere that althoughe God at that tyme would set out an example notable and worthy to be remembred, yet is this perpetuallie true, that euen the verie bytinges of wormes are gouerned by the wyl and determination of God. So that neither herbe nor trée without his wyll can wyther, euen as Christ sayth. That two Sparowes lyght not on the ground without the decrée of the Father. And thus much as touching the worme.

Nowe where as there is afterwarde added, that: VVhen the Sunne arose the next daie, a winde was prepared: hereby also we gather that the windes doo not aryse of their owne accord, or by chaunce, but are raysed vp by God. There are in déede [Page] causes in Nature founde out, why sometyme the ayer is calme and sometyme is troubled with windes: but all these midle causes doeth the counsayle and wisdome of God go­uerne, so that, that is alwayes true, that Nature is not some certaine blinde motion and yet there is alwayes a lawe pre­fixed thereto by the will of God. God therefore gouerneth by his wisdome and hande whatsoeuer commeth to passe. This onely is the difference:Note. that those his workes that keepe their common course haue the name of Nature: but his mi­racles, when as God chaungeth the accustomed course, doo not keepe still the name of nature: but yet doo come from God himselfe being the author thereof. Therfore as concer­ning this wind this is to be noted that this was not an vsu­all or cōmon winde: and yet the common windes are no lesse raysed dayly by the prouidence of God, then this winde now blowed wherof Ionas here speaketh: but God as thē wrought otherwise then by the accustomed course of nature as they saye: and yet dayly he commonly kéepeth a continual tenor or rule in the order of nature. Now must we sée why all this discourse is set downe. Ionas confesseth that be greatly reiyoced, when he was couered frō the extreame heate of the sunne. And when the herbe was dead and withered, he was striken with so greate dolour, that he desired to dye. Here is nothing superfluouse, for Ionas both in his ioye and in his sorrowe sheweth how tender and prone he is to eyther part, he confesseth his delicacie and tendernesse, when he sayth that he was excéedingly gladde: and againe, when he sayth that he tooke such great sorrowe for the deade herbe, that in the lothing of his lyfe he desired death. There is secretly here included a free confession of his infirmity: because Ionas might more simply haue set downe and noted his ioye then his sor­rowe. But he playnely expressed his vehemencie and ex­cesse in eyther affection, that we might know that hée was carried away with his passions, so that in the smallest mat­ters he was to angrye, or els being putt vp with ioy, he kept [Page 68] in that also no measure and thus muche both of his ioye and sorrowe.

Nowe in that he sayth, that he prayed, as he sayde a little-before, he onelie vseth that Hebrew word, which signifieth to wish. He wished (sayth he) in his harte that he might die. It is therefore credyble that Ionas was so ouerwhelmed with sorrowe, that he lyfted not vp his mynd any more vnto God: and that we sée that he was not forsaken and vncared for of God. Now by and by it followeth.

Caluin. HEre we sée that thus God kept himselfe close for a tyme, and yet forsooke he not his seruaunte: euen as he often­tymes looketh backeward vpon vs, that is, while we thinke that he hath forgotten vs, he yet marketh what is done with vs to the ende that he may succour vs in tyme: And therfore oftentymes when we are falling downe he withdraweth vs, and setteth vs vp, before we thinke that he is nere vs. Such was the cace when he beganne to speake vnto Ionas. For as we haue sayde, dolour had so choked the mynde of the holy Prophet, that he could not any more be lyfte vp vnto God. Now therefore with himselfe he desired to dye: and yet God forsaketh him not. This is a rare example and shewe of the inestimable mercy of God, which he vouchsafeth vnto hys people, although they yet do cast themselues downe hedlong: euen as Ionas here rushed into desperation and was not car­full for any remedye. But God wayted not tyll he was sought vnto, but he preuented that miserable Ionas, yea and the destruction which he beganne to bring vpon himselfe: saying: Doest thou well to be so angrie for the Gourde? As if he should saye, that Ionas was to vehementlye troubled and disquieted for so small a matter.

[Page]And this manner of speaking is alwayes to be noted, wher­of we intreated at large yesterdaye: because God doth not simplye chide Ionas, or that he tooke it grieuousely that the Gourd was wythered. For what then? forsooth euen because he was angrye. For in anger there is alwayes excesse, when as therefore Ionas without any measure or moderation s [...] raged, God worthely in him chastiseth this great vice. Wel: I will not now repete that which I spake yesterdaye, howe that the faulte was made the greater, because that Ionas not onely murmured for the perishing of the herbe, but also be­cause he geueth ouer himselfe, and boyleth in anger without measure. Which thing the aunswere of Ionas approueth, when he sayde: I doo well to be angry, euen to the death. Where we sée howe impudentlie the holie Prophet repelleth that admonition of God, wherewith he ought yet to haue bene reuoked to a better minde. He is not ignoraunt that it is God that speaketh. Why is he not immediatlie stroken with feare? why is he not moued with the authoritie of him that speaketh? by and by to laye downe that crueltie of minde?

But certainelie, euen thus is it wont to be, when the mindes of men are once blinded with some preposterous af­fection: although the Lorde thunder or lyghten from hea­uen, they wyll not heare: at least, they wyll not cease vio­lentlie to runne on, euen as here Ionas doth. When as we sée therfore an example of such contumacie in so holy a man, howe much more ought eache of vs to feare? let vs therefore betymes learne to kéepe in and quenche our affections, and at the verie beginning to brydle them, least if it shall come to passe, that they burst out any long whyle, we be also at the length, euen to the last howre obstinate & vnreformeable. I do wel (sayth Ionas) to be angrie euen to the death, God obiected onelie vnto his seruaunt Ionas, the vice of anger: Now Ionas so farre kotchelleth him selfe in his madnesse, that he sayth, that desperation is without sinne: I (sayth he) doo not offend, [Page 69] although I despayre, yea although with a rageing furie, I geue ouer my selfe vnto death, yet I doo not offende.

Who would haue saide that this could haue come to passe, or fallen out in that holie Prophet? But by this so notable an example we are admonished, what furious bruite beasts the affections of our flesh bée. Nothing therefore is better then to restraine them, before they gather any more strēgth, then they ought. For alwayes, when any man hath chery­shed his sinnes, this contumacie and obstinacie wyll follow. But to be wroth or angrie euen to the death, is so to lothe lyfe, that of our owne accorde we geue ouer our selues vnto death. Yet it was not the purpose of Ionas to kyll him selfe, but although he abstayned from such violence, he yet with settled mind wrought his owne death, because he submitted not himselfe vnto God, but with a blinde motion or affection was caried away. Nowe it followeth.

HEre God reuealeth for what purpose he sodainly brought vp the Gourde, and then woulde haue it to perish and wy­ther awaye by the byting of the Worme, euen that Ionas might learne, that he dealt to vnnaturallie toward the Ni­neuits. [Page] And although we sée that the holie Prophet fell into horrible affection, yet after a sorte God hauing scorned him, admonished of his follie. For vnder the figure of the Gourd, be declared howe vngentlie he desyred the destruction of so populous a Citie, as was Nineueh.

But this simylitude séemeth not in all poyntes to agrée to the matter. For Ionas sorrowed not for the Gourde, but onelie had respect to him selfe, and therefore he tooke it grée­uouslie that the comfort wherewith he was delyghted, was taken awaye from him: Therefore when it was discom­moditie that so compelled Ionas vnto anger, the similitude seemeth not wel to be applyed, when as God thus reasoneth: Thou wouldest haue the Gourde to be pittied, and shoulde not I spare this great Citie. Nay, he was not carefull for the Gourd. For if all the Gourdes in the worlde had there wythered, he had neuer bene touched with any sorrowe: but because he felte extreame daunger, being parched with the excéeding heate of the Sunne, therefore is he angrie. I aunswere, that although Ionas, priuatelie had regarde to himselfe, yet verie well doth this similytude agrée. For God kéepeth men vnto the vse whereto he hath appointed them. Ionas sor­rowed for the losse of the Gourde, euen because he was de­priued of his shadowe.

But God createth not men in vaine, and therefore it is no maruayle, though he woulde haue them safe. We sée there­fore that Ionas was properlie taught by this figure, howe vnkindlie he dealt towarde the Nineuits. For certainelie he was but one onelie man, therefore when as he woulde haue so great consideration of him selfe and the Gourde onelie: howe cast he of all care of so great and so populous a Citie? Ought not this to haue come into his minde, that it is no maruayle if God haue a care for so many thousande men, being the Father and maker of them? For although the Nineuits were enstraunged from God, yet in as much as they were men, God, as he wholie is the father of all man­kinde, [Page 70] acknowledged them for his, thus farre at the least▪ that they might lyue and enioye other commodities of this earthlie lyfe. Nowe therefore we knowe the reason of this similitude or figure: Thou saith God, wilt pittie the Gourde, and should not I pittie this great Citie? By this appeareth, how fri­uolous that deuise of Hierom, is, when he sayth, that Ionas was not angrie for the delyuerie of the Citie, but for that he perceyued his owne nation (by the conuersion of the Nine­uits) to perish.

For the Lorde here againe repeateth that the minde of Io­nas was otherwyse: euen that he tooke it gréeuouslie that the Citie shoulde be delyuered from destruction. And it is the lesse tollerable, that this Hierom excuseth Ionas, for that Ionas flatlie and bouldlie maketh aunswere vnto GOD, that he doth not offende, in being angrie euen vnto the death, That fellowe surely dare without any shame, notwithstan­ding all this, cast a colour, that he maye excuse such a shame­full contumacie. But let it suffice vs to holde and knowe the naturall and true sense or meaning of the Prophet. For here vnder the person of God, he declareth that his crueltie worthely is condempned, in that so desyrouslie he wyshed the the destruction of that populous Citie. The partes of the similitude are also to be marked, when as he sayth: Thou hast pittied, there is in the pronoune Tu, Thou, an Emphata, or ve­hemencie. For God compareth him selfe with Ionas, as thus: VVho art thou? Certainelie a mortall man shall not be so prone to mercie and pittie, as I am. Thou permittest to thy selfe this lawe, that thou wylt néedes pitie the Gourde, euen thou which art framed of claye wylt doo this. Nowe this Gourde (sayth he) is not thy workmanshippe, Thou hast not laboured for it, that is, it came not forth by thy tyllage or labour: againe, Thou madest it not to growe, or, thou broughtest it not out of the earth: Thirdlie: It was the daughter of one night, and in one night it perished. It was but a smal wythered plant or herbe. Therfore if thou respect the nature of the Gourde, [Page] or if thou respect thy selfe, and addest together all other cir­cumstaunces, there is no cause for thée to be angrie. And nowe I which am God, in whose hande are al things, should not I pittie sayth he? I whose continuall propertie it is, mercifullie to beare with men, and to suffer them, though they be worthy of destruction, shoulde not I pittie? againe this is a great Citie. For here is nowe no dealing about a plant, but about a wonderfull great people.

Lastlie, In which there are (sayth he) 120000 persons which cannot discerne betwixt their right hande, and their lefte hande. Well: nowe we sée howe Emphaticall euerie of the partes of this comparison bée. But although the purpose of God was to reprehende the foolish and peruerse sorrowe of Ionas, yet here maye we gather a generall doctrine, if we reason thus: we are sory one for another and yet we are wicked persons and cruel: if therefore by a certaine secret instincte mortall men be thus prone vnto pittye, what is not to be ho­ped for from the incomprehensible goodnesse of God, who both is our Father, and the maker of the whole worlde, and who is the fountaine of goodnesse and mercye, should not he pittie vs? Now as touching the number. Here Ionas set­teth downe twelue tymes ten thousand persons which are a hundred and twenty thousande, as we haue alredye sayde. Here God sheweth howe fatherly he taketh care for man­kinde. Euerie one of vs is nourished vp of him with a sin­gular care: but yet here he setteth before vs that great num­ber, that it maye more euidently appeare, that he hath so great consideration of mankinde, that rashelye he thunde­reth not out his vengaunce against any one people. And where he addeth, that they could not discerne betweene the right hand and the left, I doubte not but that it is referred to the small age of the persons, which opinion is also almost re­ceyued by the consent of all men. Notwithstanding one man was afrayde least he should make the Citye to great if he shoulde make all that number to be Infants: and there­fore [Page 71] he comprehendeth in that number, one with another, as well oulde men, as men of myddle age and Infants. He sayth that they could not discerne betweene the right hande and their left, because they were not instructed in the schoole of God, neyther perceiued they the difference betwéene good and badde: as we know that vnbeléeuers doo wander in their owne errours. But this sence is to much racked, againe there is no reason for this deuise: because we know that Ci­tie not onely to be lyke other great Cities, as are manye at this daye in Europe, but also to haue surpassed euen those which at this daye are most principall. We knowe that in Paris are more then 400. thousande soules, the lyke is in other Cities. Therefore that Inuention, that Ionas here speaketh of al the Nineuits, I doo refuse. For rather would God declare that although most iust cause were there, why he should vtterly destroye that Citie, yet were there other causes, which might mittigate so horrible punishment, be­cause there were as then there manye Infants, which had not yet by their owne offences deserued such destruction.

God therefore here declareth vnto Ionas, howe cruellie he was caried awaye with his zeale: although that zeale, as was sayde, rose vpon a good beginning, yet was Ionas caryed away with to violent a motion. This God declareth, when as yet he spared so many innocent Infauntes. He also ad­deth to the Infants, brute beasts: Certaynely Oxen excel­led and were better then plants. If Ionas therefore wor­thely sorrowed for one small plant being withered: certainly it were farre more hard and cruell, for so many innocente creatures to perishe. Therefore we sée how fitly al things agrée to the similitude, that Ionas may be ashamed and grée­ued at his foolyshnesse, that he woulde seeme so to runne be­fore the secrete determination of God, and gouerne him selfe after a sort by his owne wyl, not to spare the Nineuits, when as notwithstanding they endeuored to preuent Gods [Page] vengeaunce and iudgement, by true repentaunce. Let h [...] therefore praye against this sinne.