Daily Sermons Upon Jonah, Lecture 6
verſ. 8
The text. ¶They that wayte vponupon lying vanities, forſake their owne merciemercy.
verſ. 9
But I wyll ſacrifice vntounto thee, in the voyce of prayſe, I wyll paye that which I hauehave vowed: Saluation is of the Lorde.
Caluin. HEre firſt Ionas ſayth, that men doo miſerablie erre, when they decline vntounto their ſuperſtitions, becauſe they depriue themſelues of the chiefeſt felicitie.What the mercye of men is. For he calleth the MercieMercy 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 vntounto 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 vntounto 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 vntounto the ſhypmen, which vowed Sacrifice vntounto 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 merciemercy had deliuered them from ſhypwracke, and ſo doo theſe expoſitors interprete their MercieMercy, to be taken for God: and this is alſo to much reſtrained. I doubt not but Ionas here ſetteth his pitie againſt ye wicked inuatiōs of mē, becauſe a lytle after it followeth: But I will ſacrifice vntounto thee, in the voice of praiſe. Therefore before Ionas profeſſeth that he ſhalbe acceptable to God, he triumpheth ouer all faigned inuentions, which men hauehave 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 vntounto them ſelues without the worde of God: becauſe there is one onelyonly and ſimple trueth, which the Lorde hath reuealed vntounto vsus by his worde. Whoſoeuer therefore declyneth from it hyther or thether,Note. yea but one iote, he vponupon purpoſe bringeth vponupon him a kinde of deceypt, euen whereby he deſtroyeth him ſelfe. They, therefore, which follow ſuch vanities, ſayth Ionas, they forſake their owne merciemercy, 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 vntounto vsus 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 ye God onelyonly 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 vntounto ſaluation. But God is not trulie ſought, but in obedience and faith:How God is ſought. whoſoeuer therefore dare ſo loſe the reyne vntounto 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.
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 hauehave forſaken me the fountaine of liuing water, Iere. 2.13and hauehave digged them ſelues pittes, yea broken pittes that can holde no water. &c. God there complayneth of the elect people, which turned vntounto 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 vntounto 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 vntounto thée onelie O Lorde wyll I ſacrifice. All this is dilygentlie to be marked of vsus: for as our wittes or diſpoſitions are prone vntounto lyes and vanities, eaſilie at the firſt euerie ſuperſtition wyll carie vsus 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 vsus: although Sathan on euerie ſide laye his deceyptfull ſnares for vsus, 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 vntounto 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 we leaue the true God and together with him caſt awaye from vsus our ſaluation and whatſoeuer good thing maye be wyſhed, when we obay not his word. I will, therefore, ſacrifice vntounto 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 hauehave in the lawe, ſacrifices to be offered vntounto him indéede but vntounto another ende. For God neuer ſtayed as contented with ye 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 vntounto mee the ſacrifice of praiſe. So againe Ionas here when he might hauehave 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 vsus 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 vponupon him and procéedeth from him alone, that we are in his hand, that we are indebt vntounto him for al good things, finally that he is the aucthor▪ and fountaine of ſaluation, and not of ſaluation onelyonly, 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 hauehave 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 vponupon him a Pilgremage, & another obtrudeth ſome one deuiſe or other vntounto God. Nothing was there lyke this in the Vowes 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 vntounto any other belongeth the office of ſaluation, then vntounto 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 vntounto him alone, that we defraude him not of his ryght, this is the ſumme. Nowe it followeth.
verſ. 10
The text. ¶And the Lorde*That is commaunded. Caluin. ſpake vntounto the Fyſh, and it caſt Ionas out vponupon the drie Lande.
HEre is the delyuerie of Ionas deſcribed vntounto vsus 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 vponupon the ſhore, but that God with a wonderfull power had drawne the Fyſhe 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 vntounto 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 vntounto 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 vsus, let vsus remember that by his worde and becke, the worlde was created of nothing, and ſtyll is ſuſteyned. But if that generall doctrine ſuffice not, let this Hiſtorie of Ionas alſo come into our minde, that God commaunded the Fyſh that it ſhoulde caſt out Ionas. Whence then was it that Ionas eſcaped ſafe and ſounde? euen becauſe ſo it pleaſed the Lorde, becauſe the Lorde commaunded. And that worde at this daye retayneth the ſame efficacie, therefore according to the power whereby it worketh all thinges, we in tyme to come ſhall be rayſed vp alſo from death. Nowe it followeth.
The .3. Chap.
verſ. 1
The text. ¶And the worde of the Lorde came the ſeconde tyme to Ionas, ſaying.
verſ. 2
Aryſe and goe to Nineueh into that great Cittie, and preache vntounto it the preaching which I commaunde thee.
Caluin. HEre is a notable example of the grace of God ſet foorth vntounto vsus, 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 hauehave 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 vntounto men. For God ſpeaketh to euerie one of vsus: but he ſpeaketh after a ſpeciall manner vntounto the Prophetes, whome he wyll hauehave 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 vntounto him: euen as the worde of God is directed to the Magiſtrates, when as they are bidden to exerciſe the authoritie committed vntounto them. So alſo the worde of the Lorde alwayes came vntounto the Prophets, becauſe it was not lawfull for them to intrude them ſelues; vnleſſe they were called of God. Nowe followeth the commaundement.
Ariſe and goe to Nineueh into that great Citie, and preache there the preaching which I commaunde thee. We ſee here that God repeateth againe the ſame thing which he dyd at the beginning: that Nineueh is a great Citie, to the intent that Ionas might take to him an inuincible courage, and maye come thether well aduiſed. For hereby it commeth to paſſe, that many men very bouldly exerciſe their office for a time, but ſoone after, they faynt, becauſe the difficulties were not ſufficiently foreſeene of them. And then when men finde more trouble then they thought at the beginning, they euen faynt almoſt, or at the leaſt are vtterly diſcouraged. Therfore the Lorde here in tyme, and verie prouidently foretelleth Ionas, howe harde his office ſhoulde he: as if he had ſayd, I ſende thée being a man vnknowne, and of baſe eſtate, and a forrenner, that thou mayſt denounce deſtruction, not vntounto a fewe men, but vntounto a great multitude, and that thou maiſt hauehave a conflict with a moſt noble Citie, and ſo populous that it maye ſeeme to be a certaine Region.
Nowe therefore we know why the praiſe of the Citie was added, euen to be a great Citie, for that Ionas might prepare him ſelfe to vndertake and paſſe through this battell, leaſt he afterwarde in the middeſt of his courſe ſhoulde faynt. But marke, that the feare of this thing, euen that the Citie was great and populous, dyd in the beginning woonderfully diſmaye him, inſomuch that he fledde from the calling of God. But nowe he is nothing moued with the greatneſſe of that Citie, but conſtauntlie he followeth the Lorde, whether he calleth him: we ſée therefore howe fayth when it once hath gotten the victorie in our hartes, doth mount aloft ouer all impedimentes, and contempneth all the greatneſſe & glory of this worlde. Nowe by and by is there added.
verſ. 3
The text. ¶And Ionas aroſe, and went to Nineueh according to the worde of the Lorde: Nowe Nineueh was a great Citie*Hebrues. To God: Meaning yt it was an excellent Citie, vſing the phraſe of the Hebrewes, which call all excellent things Diuine, or thinges of God. Caluin. of God, of three dayes iourney.
WHen Ionas mētioneth that he tooke his iourney to come to Nineueh, according to the commaundement of God: Fyrſt of all here he ſhoweth (as I hauehave 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 vnderunder 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 vntounto 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 vsus, 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 vntounto vsus (as Dauid ſpeaketh in the Pſa. 119) then to be humbled vnderunder the hande of God.Pſa. 116.
The Lord in puniſhing of vsus, reſpecteth alwayes our profit.This alteration of Ionas therefore is vntounto vsus 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 vntounto him, ſo much the more couragiouſlie ought he to procéede in his office, and ſecurelie to commyt his lyfe and ſafegarde vntounto 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, vnderunder 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 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 ye 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 vntounto 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 vsus go on to the reſt.
verſ. 4
The text. ¶ And Ionas beganne to enter into the Citie one daies Iourneie and cried and ſayd, yet there be forty daies and Nineueh ſhalbe deſtroyed.
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 vntounto God. For if any feare had as yet bene in his minde, he might hauehave looked vponupon 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 vntounto 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 hauehave 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 vntounto 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 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 vntounto God with fayre ſpeache, but threatneth … them, and ſéemeth … go… vntounto 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.
verſ. 5
The text. ¶ And the men of Nineueh beleeued God, and proclaimed a falſe, and put on Sackcloath, from the greateſt of them to the leaſt of them.
Caluin. ONe thing eſcaped me in the thirde verſe. Ionas ſayde that the Citie Nineueh was a great Citie vntounto 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 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 yt 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 vntounto them that with all he ſhewed yt God was the reuenger of al offences, & rebuked the Nineuit…, and as it were cyted them vntounto the iudgement ſeate of God, ſhewing vntounto them theyr gyiltineſſe. For if he had ſimply ſpokē of puniſhmēt, this certainly could not preuaile, but euen to make ye Nineuits … a riſe vp againſt God. But when as their … …ults & guiltineſſe is ſet before thē, but his meanes they acknowledge ye 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 ye Nineuits beloued God▪ For vnleſſe the… had bene perſwaded that this commaundement procéeded from heauen, what manner of fayth had theirs bene? Let vsus 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 vponupon 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 vntounto the merciemercy of God, becauſe they vnderſtand that they were worthelie called to iudgement for their lyfe wickedly ledde.
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 yt 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 vntounto 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 onelyonly 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 ye 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 yt 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 had recourſe vntounto 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.
❧The Prayer.
GRaunt O almighty God, that ſeeing there is ſo much fearfulneſſe in vsus, that none of vsus are fytte to folowe thee whether thou calleſt vsus: that we being inſtructed by the example of thy ſeruaunt Ionas maye prepare our ſelues vntounto perfect obedience: and whatſoeuer terrors Sathan & the world obiecteth againſt vsus, that yet we being confyrmed with the confidence of thy power and ayde, which thou haſt promiſed vntounto vsus, maye goe forwarde in the courſe of our vocation, and at no time decline therefro, but that we maye ſo ſkyrmiſh againſt al ſtumbling blockes & lettes of this world, tyl we may come to that heauēly kingdom, where we maye enioye both thee and Chriſt ſhine onelie begotten ſonne which is our ſtrength & ſaluation: and let thy ſpirite cheriſhe vsus, and confirme all our ſenſes vntounto thine obedience▪ ſo that at yt length thy name maye be glorified in vsus and we once may be made partakers of that glorye, to the which thou inuiteſt vsus by the ſame Chriſt our Lord. Amen.