Daily Sermons Upon Jonah, Lecture 9 – Title page 2
verſ. 5
The text. ¶And Ionas went out of the Citie, and ſate on the Eaſt ſide againſt the Citie, & made himſelfe there a boothe and fate vnderunder it in the ſhadowe, vntyll he might ſet what ſhoulde become of the Citie.
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 vntounto the Citie? For 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 vntounto 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 vsus 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 hauehave 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 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, hauehave executed that condempnation, which the Nineuits had deſerued. If any man wyll replie, that a Preacher was ſent vntounto them, that they might be ye 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 vntounto him what he woulde doo, for Ionas had nothing before his eyes, but the ende or euent of his preaching. Nowe let vsus proceede.
verſ. 6
The text. ¶And the Lord God prepared a*Or an * Iuye. Gourd, and made it come vp ouer Ionas, that it might be a ſhadow ouer his heade and deliuer him from his griefe, and Ionas was exceeding glad of the Gourde.
verſ. 7
But God prepared a worme when the morning roſe the next day, and it ſmote the*Or Gourd Iuie that it wythered.
verſ. 8
And it came to paſſe when the Sune did aryſe, that God prepared a vehement (or ſeruent) winde, and the Sun beat vponupon the head of Ionas, that he faynted, and wyſhed in his harte that he might dye: and ſayd, it is better for me to dye, then to lyue, or my death is better then my lyfe.
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 hauehave 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 vponupon him, that he woulde not hauehave 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 hauehave that olde Teſtament to be medled withall: becauſe there was a ſuſpition of the Iewes, that, as they 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 hauehave imagined it eyther to he a Beaſt or a Serpent. He woulde therefore ſet downe ſome known name. But he might alſo hauehave caſt many doubts, as thus: what? An Iuie is ſayd to hauehave aſcended ouer the head of Ionas, and to hauehave geuen ſhadow vntounto 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 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 hauehave imagined ſome newe worde, and I doubte not but that he faigned it vponupon 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 onelyonly 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 onelyonly vnderunder that herbe, but when he could not ſufficiently defende himſelfe from the heate of the ſunne, then had he this helpe. God therfore vntounto 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 hauehave 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 knowe that as often as God dealeth contrarye to the order of Nature, yet he commeth vntounto 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 hauehave 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 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 onelyonly is the difference:Note. that thoſe his workes that keepe their common courſe hauehave 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 hauehave 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 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 vntounto God: and that we ſée that he was not forſaken and vncared for of God. Now by and by it followeth.
verſ. 9
The text. ¶And God ſaide vntounto Ionas: Doeſt thou wel to be angrie in thy ſelfe for the Gourde? and he ſaide: I do wel to be angrie euen to the death.
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 vponupon vsus, that is, while we thinke that he hath forgotten vsus, he yet marketh what is done with vsus to the ende that he may ſuccour vsus in tyme: And therfore oftentymes when we are falling downe he withdraweth vsus, and ſetteth vsus vp, before we thinke that he is nere vsus. Such was the cace when he beganne to ſpeake vntounto Ionas. For as we hauehave ſayde, dolour had ſo choked the mynde of the holy Prophet, that he could not any more be lyfte vp vntounto 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 vntounto 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 vntounto, but he preuented that miſerable Ionas, yea and the deſtruction which he beganne to bring vponupon 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.
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 onelyonly 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 hauehave 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 vsus to feare? let vsus 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 vntounto 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, although I deſpayre, yea although with a rageing furie, I geue ouer my ſelfe vntounto death, yet I doo not offende.
Who would hauehave ſaide that this could hauehave 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 vntounto 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 vntounto God, but with a blinde motion or affection was caried away. Nowe it followeth.
verſ. 10
Text ¶And the Lorde ſayde: Thou haſt pittied the Gourd, for the which thou labouredſt not, neyther madeſt it to growe: it was the daughter of one night, and as the daughter of one nyght it paſſed awaye. That is, it ſprang vp in one night, and in one night alſo it wythered away.
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And ſhould not I ſpare Nineueh that great Citie, in the which are ſixe ſcore thouſande perſons, which cannot diſcerne betwene their right hande and their left, and alſo much Cattell?
HEre God reuealeth for what purpoſe he ſodainly brought vp the Gourde, and then woulde hauehave 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. 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 vnderunder 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 vntounto anger, the ſimilitude ſeemeth not wel to be applyed, when as God thus reaſoneth: Thou wouldest hauehave 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 vntounto 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 hauehave 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 hauehave 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 hauehave come into his minde, that it is no maruayle if God hauehave 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, 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 vntounto GOD, that he doth not offende, in being angrie euen vntounto 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 vsus to holde and knowe the naturall and true ſenſe or meaning of the Prophet. For here vnderunder 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 merciemercy 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, 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 vntounto 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 vsus? Now as touching the number. Here Ionas ſetteth downe twelue tymes ten thouſand perſons which are a hundred and twenty thouſande, as we hauehave alredye ſayde. Here God ſheweth howe fatherly he taketh care for mankinde. Euerie one of vsus is nouriſhed vp of him with a ſingular care: but yet here he ſetteth before vsus 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 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 onelyonly to be lyke other great Cities, as are manye at this daye in Europe, but alſo to hauehave 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 vntounto Ionas, howe cruellie he was caried awaye with his zeale: although that zeale, as was ſayde, roſe vponupon 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 vengeaunce and iudgement, by true repentaunce. Let h… therefore praye againſt this ſinne.
❧The Prayer.
GRaunte O Almightie God, ſeing thou ſo many wayes haſt teſtifyed & declared, and dayly doſt euidently manifeſt to vsus how deere and precious mankynd is vntounto thee, & ſeing that dayly we do enioy ſo many & ſo notable experiments, documents and both of thy goodneſſe and mercye: Graunt I ſay that we may learne wholy to repoſe our ſelues vppon that thy goodneſſe whereof thou declareſt vntounto vsus ſo many ſhewes and examples, and which thou vouchſafeſt continually to bee throughly knowne vntounto vsus, ſo that we may not onelyonly paſſe throughe this terrene and earthly courſe, but alſo with feare may aſpire vntounto the hope of that bleſſed and Celeſtial lyfe which is repoſed and ſayd vp for vsus in heauen, through Ieſus Chriſt our Lord. Amen.
FINJS.
A CATHOLIKE and Eccleſiaſticall Expoſition vppon the two laſt Epiſtles of Iohn. Collected out of the workes of the beſt writers, by Auguſtine Marlorat, that moſt excellent Diuine.