Daily Sermons Upon Jonah, Lecture 1
The prayer that Maiſter Caluine vſed at the beginning of his Lectures.
❧ The Lorde graunt vntounto vsus to be occupied in the Myſteries of his heauenlie wiſedome, with true increaſe of Religion vntounto his glorie; and our edifying. Amen.
WHat tyme Ionas exerciſed the office of a teacher, maye after a ſorte be gathered out of the 14. Chapter of the ſeconde Booke of the Kings. For certaine it is that this was hee, whome the holye ſcripture in that place doth name: becauſe expreſſie hée is called the ſonne of Amittai. For there it is ſayd that Ieroboam the ſonne of Ioas enlarged the boundes of the kingdome, from the entrance into Hemath, vntounto ye Sea of the wilderneſſe, according to the worde of Ionas the ſeruaunt of God, the ſonne of Amittai, which was borne in Geth. It foloweth therefore, that then or a lytle before, this Ionas prophecied. And certaine it is, that not onelyonly was he ſent vntounto the Nineuites, but among the people of Iſrael alſo he helde the roome of a Prophete or Teacher. And the ſame thing which I ſaye, ſeemeth he to graunt at the beginning of this Booke, euen that he was an ordinarie Prophete in Iſrael, becauſe he beginneth with a Coniunction copulatiue. &c. ſaying: And the worde of the Lorde came to Ionas. So alſo ſometyme ſpeaketh the holie Choſſe: But I do not doubte but Ionas ſignifieth that he was called from his accuſtomed office, and a new prophecie enioyned him. viz: that he might deuounce vntounto the Nineuites their deſtruction euen at hande, as hereafter we ſhall perceyue. Nowe therefore it is to be holden that Ionas taught among the Iſraelits, and this to be commaunded him by the Lorde, that he ſhoulde goe downe to the Nineuites. But of this commaundement in due order we ſhall ſée more: it is ſufficient to holde this that he was not at that onelyonly time created a Prophete, when he was appointed a Teacher to the Nineuites. But that he was then ſent to the Nineuites, when as long tyme he had beſtowed his labour in the ſeruice of God and his Church. This booke is partlie Hiſtoricall, and partlie inſtruction, or didaſcalye…. For he declareth what came to paſſe vntounto him after that he woulde flye from the calling of God: and afterwarde, alſo what was the effect or ende of his Prophecie: and all this is one parte. But in the meane tyme he ſheweth what kinde of doctrine he was commaunded to delyuer, or carie to the Nineuites: In the ende he wryteth a ſong of thankſgeuing. Therefore this later parte containeth the doctrine, and is not a ſimple narration onelyonly, Nowe I come to the wordes.
Chap. 1.
The text. ¶And the worde of the Lorde came to Ionas the ſonne of Amittai, ſaying: Aryſe, goe to Nineueh to that great Citie, and crye againſt it, becauſe the wickedneſſe of them is come vp before my face.
Caluin. IOnas ſéemeth here (as I hauehave 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 onelyonly to come to Ionas 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 vntounto 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 vntounto 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 vntounto 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 vntounto their profite as we hauehave 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 hauehave embraced his doctrine, not onelyonly becauſe it was of God, but alſo becauſe the Lorde woulde hauehave it to be amiable vntounto 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 vntounto it, but the ſigne of the Prophete Ionas: thus they ſaye, that the Goſpel ſhoulde be tranſported vntounto the Gentiles, euen as Ionas was ledde awaye from his owne Nation, and geuen a Teacher vntounto forraine and prophane Nations. And vnderunder that they wyll hauehave 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 vntounto 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 vntounto them to be vnprofitable. Seeing that at this time nowe you geue no eare vntounto 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 vntounto 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 vntounto 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 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 vntounto them his iudgements. God therefore vntyll the comming of Chriſte would hauehave 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 vntounto 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 vntounto 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 vsus 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 vponupon 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 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 vsus. 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 hauehave 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 vponupon them. Nahum therefore was not geuen as a Teacher to the Nineuits, but onelyonly a foreſhewer of Gods vengeaunce to fall vponupon them: that the Iewes by this comfort 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 ye 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 hauehave to do… with many and mightye aduerſaries, we are not onelyonly diſcoraged but euen our very ſpirits fayle vsus. 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 vntounto 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 vsus and doo ſtoppe vsus, and no waye to eſcape doo appeare, but yet with ſhut eyes as it were we followe on whether God ſendeth vsus, and doo not diſpayre that hée wyll geue vsus 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 hauehave 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 vsus, 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 vsus, 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 … onelyonly 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 vntounto 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 thou ſhouldeſt, brable with them? but I doo appoint thée my meſſenger, that thou mayſt cyte them before my throne. And this ought to hauehave bene of great force to hauehave 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 vntounto 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 vsus 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 vsus goe forwarde.
The text.
Ʋerſ. 3.
¶And Ionas roſe vp to flie, that he might flee,to Tharſis from the face of the Lord, and he came downe to Iapho, and he found a Shippe which paſſed ouer to Tharſis, and he payde the hyre, that is, the fare the price of the carriage, and he went downe into it that he might goe with them, that is, with the marchaunts or ſhypmen, into Tharſis from the ſight of the Lorde.
Caluine. NOwe declareth Ionas that he ſought lurking hooles, that he might conueigh him ſelfe from the obedience of God: not that he deceyued him ſelfe with ſo manifeſt madneſſe, as though he ſhoulde not be ſubiect vntounto 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 onelyonly 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 vntounto vsus. 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. 10.17although 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 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 vnderunder 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 vntounto 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 vntounto 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 vntounto God, yet he confeſſeth that this commeth as a let into his minde, that he ſhoulde not goe forewarde in the courſe of his calling. Therefore aſwell diſtruſt, as feare of the fleſh, dyd delay or ſtay Ionas: and that noueltie or ſtraungeneſſe, might euen as I hauehave 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 vntounto 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 vsus. 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 hauehave 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 vsus, and as his workmanſhyp to ſuſtaine vsus. 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 heynouſly, then when he left God him ſelfe, euen becauſe he ſubmitted not himſelfe vntounto 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 hauehave 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 yt it may be here taken for Cilicia: There be ſome that thinke that ye 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 onelyonly mounte vponupon 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 vntounto them more known then others were: (& moreouer) alſo becauſe they caried thither, their marchandice, and 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 eueryevery 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 vntounto vsus. There is none of vsus when obedience is to be performed vntounto 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 onelyonly 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 he might goe, &c. Sith he by degrées procéedeth, as already I hauehave ſaide, he accuſeth euidently his owne obſtinacie: euen that he dyd not onelyonly 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 onelyonly 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 hauehave 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 vntounto 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.
❧The Prayer.
GRaunt O almightie God, ſeeing that vntounto vsus, which were farre from al hope of Saluation, thou haſt not ſent any Ionas: but thine owne Sonne haſt thou geuen to be a Teacher vntounto vsus, which might openly ſhew vntounto vsus the waye of ſaluation, and not only with terrors and threatnings cal vsus to repentaunce, but gently might allure vsus to the hope of lyfe euerlaſting, & might be a pledge of thy fatherly louelove: Graunt I ſay, that we refuſe not ſo notable a grace offered vntounto vsus, but that willingly and from the harte we may obey thee. And alſo though harde doth ſeeme the condition, which thou in thy Goſpel layeſt before vsus, and though the enduring of ye croſſe be greeuous to our fleſh, graūt that we may neuer turne our backs, but may obey thee, offer our ſelues vp in Sacrifice, and al lets of this world being ouercome, we may goe foreward in the courſe of thy holy calling, tyl at the length we may be gathered into that thy heauenly kingdome, the ſame Chriſte thy ſonne our Lorde, being our guide. Amen.