Certain godly Homilies or Sermons upon the Prophets Abdias and jonas:  
Containing a most fruitful exposition of the same.  
Made by the excellent learned man, RODOLPH GVALTER of Tigure. And translated into English,  
By ROBERT NORTON. Minister of the word in Suffolk.  
Imprinted at London by Henry Bynneman, for Ralph Newbery, dwelling in Fleetstreet a little above the Conduit. ANNO 1573.   

¶ To the worshipful my good friend master William Blenerhaiset esquire, john Walker Doctor in divinity wisheth perpetual felicity in Christ.  
IT is no less benefit that we have knowledge of our creation, redemption, preservation, eternal salvation, how to believe, love, worship, honour, and show ourselves thankful unto our creator, redeemer, preserver, etc. than that he hath bestowed these great and inestimable gifts upon us, of his mercy and free goodness. Neither availeth it us to be borne and made men and not brute beasts, and that Christ hath died, risen again, and ascended into heaven, if we know not the end of our creation and redemption, to be to glorify god, to set forth his praise, and to tell of his wonderful works. This is eternal life, saith Christ, to know thee the only and true God, and him whom thou hast sent jesus Christ. We had never known God, we had never known Christ, except he had inspired his holy ones with his spirit, and enforced them to writ the holy scriptures, wherein he hath revealed himself, and manifested his will in all things necessary towards us. Wherefore we aught first of all to be most thankful to God, and in all things to bless his name, both for his fatherly favour, which he beareth towards us, and also for reveling the same by his word. Secondly, they be also worthy of their due commendation, which as God's instruments and workmen of God, have laboured with him to set forth the same word of the knowledge of salvation.  
There are great and weighty causes which have moved God to utter himself in his word. First, that he might set forth his love, wisdom, omnipotency, goodness & fidelity to the world, which we had never known without his word. God who is faithful (saith August. Psa. 110.) hath made himself our debtor, not in taking any thing of us, but in promising us so great things. It seemed but a small thing to promise', but he hath also bound himself with scripture as it were making with us a handwriting of his promises. He hath not only made a writing with men that they might believe, but he hath further appointed his only son to be a mediator of his fidelity and truth. Wherefore all the world is of duty bound to give most hearty and immortal thanks to God the only author and reveller of so great benefits, howsoever otherwise the world do contemn, neglect and abuse this knowledge. Secondly, that the remembrance of this most holy covenant between God & his church, might be more durable, & the promise might be more certainly set forth to all posterity. And therefore he hath charged the things to be written, taught, and learned of them that were present at the promulgation of his word, and of them that should come after. etc. Psal. 102. Let these things be written in another generation, that the people which shall be borne hereafter may praise the Lord. Adam (as josephus testifieth in the first book of his antiquities) set up two tables or pillars of stone, and wrote in them the beginning of the creation, the fall of man, and the promise of Messiah. After the flood wrote Moses, and the rest of the Prophets inspired and led by the spirit of God. After the Apostles and Evangelists by the same spirit, whose books the devil and all his angels (though they greatly despited and impugned them) were never able either utterly to destroy or cast them out of the hands of the people of God, because God would have his covenant to remain in his Church, and so will have them to the worlds end, Rumpantur ilia Codro, though the devil do burst his guts. etc. Thirdly, that God will have his Church which is the pillar and stay of the truth 1. Tim. 3. as in many other things to differ from sects, factions, vain opinions and superstitious of other Gentiles, so in this point chief to be a keeper and as it were a library of the books of his Prophets and Apostles, wherein he hath declared himself to the world. Wherefore all men are bound that will be of the true Church of God, to keep, read and exercise themselves in the true understanding & practising of these books. Fourthly, that the keeping and profession of these books, may be a notable and certain testimony of the truth, and of the will of God, in all matters of Religion, and a strong fortress both against all superstitious, man's feigninges and devices, and also against all vain & fantastical spirits preferring their own dreams and fond imaginations before the certainty of God's scriptures. Our gracious God therefore knowing the necessity, and the inestimable profit of the scriptures, will have them set forth, kept and exercised of his Church for ever. The scripture is the word of truth, of life, the gospel of health, the power of God to salvation. etc. the food of the soul, the light to our feet, the sword of the spirit, the breath of God's mouth, which who so wanteth runneth into error, into death, and destruction, is without all comfort of help, perisheth for food, wandereth in darkness, standeth naked against his armed adversaries, destitute of God's grace and spirit, which who so wanteth, is none of God's people. Rom. 8.  
The holy men of god aught to have their just commendation which were the just instruments of gods spirit, in writing these scriptures, not to take any glory from God and ascribe it unto men (which were mere idolatry, and would make men arrogant and glory in themselves) but to encourage men to labour with the Lord, and to know that their labour in him is, to set forth his glory, to profit his Church, and that they themselves shall be partakers of eternal felicity. Dani. 12. They that be learned shall shine as the sun &, they that have instructed many in wisdom shall be as the stars for evermore: these have not spoken of themselves nor the wisdom of man, but of God, He. 1. God hath spoken in alder time many and sundry ways to our fathers by his Prophets. etc. He saith not they spoke of themselves, but God by them, they came not with their own word, nor their own authority, but ever they said, Haec dicit dominus, Thus saith the Lord. Paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the scripture is inspired by the holy ghost. etc. & 2. Pet. 1. We have a sure & certain word of the Prophets which (saith he) was not brought in by the will of man, but the holy men of God have spoken being compelled by the spirit of God. Therefore for their obedience to God's spirit, for their diligence in travel and pains, for their fidelity in true handling and uttering their Embassage, they be well to be thought of and worthy of their just commendation, by whose means we have received the will of God, the word of eternal life. But some think the Prophets and the Books of the old Testament pertained to the jews only, and are now abolished and permine nothing to us, to what purpose should we keep them, or labour to understand them? Concerning the ceremonies of the old Law, we know that literally they be fulfilled by Christ, and in him finished and utterly abolished, yet spiritually we are bound to observe them still, as the spiritual circumcision, spiritual sacrifices, spiritual sabbath or rest from sin and such like: the Moral law is the law of nature and the eternal law of God, and therefore for ever to be kept of us under the new Testament: the Prophecy of Christ and his Church, etc. as they were promised in the old Testament, so are they truly performed in the new. Therefore the old Testament and the new contain both one thing, the times are changed, he shall come, and he is come, the matter is one in this word come: as the old Testament is the fountain where out of the new doth issue as the same lively water of the spring: so is the new Testament the light and bright shine of the old. What is the new Testament but a plain exposition of the old? we may not so expound the new scripture that we take away the old whereon the new is grounded. If the old scriptures are abolished, why do the Apostles apply them to the Gentiles, whom they labour by the scriptures to make the people of God? why are the noble men of Thessalonica commended. Act. 17. for searching the old scriptures, & thereby proved Paul's doctrine to be true? If the old scripture be abrogate, why did Paul affirm before king Agrippa. Act. 26. that he preached to serve their own devices, and would seem to see something that never man saw before them. Concerning them that cavil the scriptures to be hard and obscure and therefore not to be studied, the plain contrary is true. For if a thing necessary be difficult, the more pain is to be taken for the obtaining of the same. The scriptures are like unto the sea which hath a shallow shore, where the lamb may drink and refresh himself: and a bottomless depth, where the Elephant and other great beasts may swim and feel no bottom: so hath the scriptures plain lessons to nourish all men though they be but babes, and deeper mysteries wherein greater learned men may be occupied still, and yet not in this life come to the fullness of knowledge: but every one according to the measure that God hath given. Every art and science is hard to him that never studied for it. No man is borne an artificer, but by study he cometh to knowledge of arts, some difficulty there is in scriptures to them which be not conversant therein, by reason of strange phrases, figures, tropes, and unacquaintance with the tongue wherein they were written. And as Gregory saith, the obscurity of scriptures bring utility, that a man's wit may be exercised, and being wearied with labour may be enlarged. And he that so is exercised may perceive and understand that which an idle man cannot understand. Yea and this difficulty hath yet a greater thing. For if the understanding of the scriptures in all things were plain, it would wax vile and of no estimation, but when the sense is found in certain obscure places, it so much delighteth more with a greater sweetness, as the seeking thereof did weary the mind with painful labour.  
Christ therefore willeth (as well for the knowledge of the word as other necessaries) ask and ye shall receive, seek and ye shall found, knock. etc. Ask by prayer, seek by reading and study, knock by perseverance and it shall be opened. Psal. 119. marvelous are thy testimonies O Lord, and therefore my soul searcheth them exceedingly. Again, blessed are they that search his testimonies and seek him with their whole heart. john. 5. Search the scriptures for in them. etc. He saith not read them, or say them, with lip labour, or for a custom, or negligently, but search and seek out the true understanding of them. Christ opened the scriptures to the two disciples which went to Emaus, because they were talking, conferring and searching the scripture. Philip was commanded to teach the Chamberlain by the spirit, the true meaning of the Prophet Esay, because he was diligent in reading & searching that which as yet then he understood not: wherefore the scriptures are not difficult to the Children of God, which pray, labour, seek and knock to God for the opening of them, but to the wicked, as Peter writeth that in Paul's epistles some things are hard to be understand, but he showeth to whom they be so, for he addeth, which they that be unlearned and unsteadfast do wrest as the other Scriptures to their own destruction, so that, to the unlearned, the unexercised, the malicious, the corrupted, the slothful and sluggish, they be only hard and difficult, and to such as love not the truth, for he that doth evil hateth the light, and this is condemnation, that light is come into the world and men loved darkness more than light 2. Corinth. 1. If our Gospel be hid yet. etc. look the place, the scriptures are not darkness but light. Psalm. 119. 2. Peter. 1. therefore they are not to be lightened of darkness, but to lighten the darkness. Therefore the holy ghost that gave the scriptures, hath his working in his Church to open and make plain the same to his, that in sincerity search them. But (to come to the second sort) although the scriptures be plain unto the elect, yet are they so by labour and study and not by idleness and negligence. Gregory compareth them to a stone in which there lieth fire hid, for the stone being holden in the hand is cold, but being stricken with iron it glistereth with fire which will burn the hand: so the scriptures carried only in the hands or in the tongue, are but cold, but beaten with exercise, they kindle the heart and set it on fire with true love. Luke. 24. did not our heart burn within us while he talked with us? said the two disciples. They are also like a treasure hid in the field, as one said to his sons on his death bed, my children there is a great treasure hid in this little close, if ye can found it. After his death they did plough up the ground, thinking there to find gold, but when they found none, they sew the ground with wheat, it yielded great increase, and so continued from year to year till in deed they had thereout of great treasure. So the scriptures being trimmed, bring great fruit, which being neglected, they will not do. There is fine flower in the corn, but it must be threshed and ground before we come to the meal. There is a sweet cornel in the nut, but we must break the shell before we come to the meat. Men are not now called and taught immediately from God as the old prophets were, but by means of praying, reading, meditating, and conferring with others: every man is not a divine, which can say the letter without the book and rehearse the words of the text: let every man measure himself with his own foot, and be not ashamed to confess his ignorance, confer with others, and learn that he knew not before, and give God thanks for revealing his word, and think well of them by whose means he is made better learned. When Moses had given a law from God to the Jsraelites, he made a commentary or exposition of the same called deuteronomy, for their easier understanding. Were not the writings and sermons of the prophets, expositions and applications of Moses' law unto the times and persons, as occasion served, and to reprove wicked men to their faces for disobedience to the same? Although some to flatter their feigned friends, do lay pillows under men's elbows and as false prophets do, dare undertake that it is not lawful to reprove openly evil men, the word of God and examples of true ambassadors of God is to the contrary. Did not Esdras read the law, and the Levites expound it? did not Christ expound many places of the old testament which else we had not rightly understand, as in the .12. of Matthew concerning jonas. In the .4. of Luke the place of Esay, and in the .24. of Luke. Who could have gathered out of this place of Math. 22. the resurrection, I am the God of Abraham, Jsaac etc. if Christ had not expounded it? did not Peter Acts. 2. expound the .16. Psalm, and the Psalm. 110. of Christ's resurrection, and made a large and a learned sermon? Did not Philippe preach and make exposition of the place of Esay to the chamberlain Acts. 8. be not Paul's epistles full of expositions and opening of the old prophets? It may be objected that all these are scripture, and now it is made so plain one with another, that there needeth no further opening. God hath left in his Church prophets, such as do expound the old prophets. 1 Cor. 14. pastors, builders, and such like, therefore the old bishops and fathers of the Church have always taught and defended the Church by interpreting these scriptures: some have written Apologies and defences of Christ's religion, some exhortations to constancy and martyrdom, some have confuted heresies which always do grow when men are asleep, some wrote homilies for the people, some made commentaries and expositions of one or more of the books of the old or new testament. I speak not of Papists and school men which were all corruptours of the text, and that thorough ignorance, but of the ancient fathers within four or five hundredth years after Christ's ascension, though I must leave unto them their faults, gold is to be digged out of rotten earth. As Tertullian, jeremy, justinus martyr, Origene, Hilarius, Hippolytus, Arnobius, Lactantius, Didimus, Cyprian, Ambrose, Hierome, Augustine, Basill, Gregory Nazianzene, and Gregory Nycen. etc. all these and such like were learned men, and such as defended the Church of God, and refelled false and erroneous opinions by declaring and expounding the word of God. How naked and bore were many places of the old testament if some further sense were not rightly gathered of them than the bore letter? I do not mean to bring all the scriptures to Allegories, for that were to destroy the text and to open a window for every wandering spirit to fly out at, and to range where he list without ground, as some of old have done, and popish friars with their dreams have followed after, that neither they nor any man else witted whether. But I mean, beside the history, there may be other sense well gathered, as of old fathers have been. If a man did ask of him that doth superficially read, what is the meaning in the .10. of Ezechiel, of this saying, that one wheel did roll and move within an other, the literal sense is bore. Gregory saith that the new testament rolleth in the old, for that which the old did signify, the new doth exhibit. As for example, out of Adam sleeping Eve was formed: so out of Christ dying the Church was formed. As Isaac carried wood to the altar where he should be sacrificed and yet escaped: so Christ carried the wood of the cross to be crucified in body, and yet remained immortal in divinity. What meaneth it that the murderer after the death of the high priest should be absolved and let go home? but that after the death of our high priest Christ, mankind should be loosed from their sins, and sent into paradise again. What meaneth it that in the tabernacle was made a mercy stole, over which were two cherubins of gold. etc. The mercy seat, to be short, is Christ, the two cherubins be the two testaments: of gold, for their pureness: they have wings for that they fly swiftly: they look each towards the other, for that they set forth both one thing: with their faces towards the mercy seat, for they both have respect to Christ. A great number of such mysteries may be gathered without absurdity or superstition out of the old testament, and referred to the new. Wherefore let us be thankful to God for his word, and for those that have set it forth or by any means opened the true sense unto us. Among others for this sound exposition of these two Prophets Abdias and jonas, let us commend that worthy and learned man and chief writer of these days one of the chief preachers at Zurich or Tigury, master Gualther, who both by his continual preaching and daily writing, hath much profited Christ's Church. It was translated by master Ro. Norton, a godly and learned preaching minister in Suff. not to be published in print as you know best, but only a thing of private exercise, and given to you as a token of that good will which I have herd him oft testify that he bore you, not without your great desert towards him. But coming to the hands of one my good friend, and whom you seem to love well enough, he desired me very earnestly and urged me with most friendly request to set some Preface to it, jest coming barefaced, it might seem somewhat defaced, which yet it needeth not, considering the good face it hath of itself, the which he shall see and delight in, who beholdeth it more nearly and narrowly. But I could not deny his request, because it was reasonable, I would not for that it was friendly: Nay I did it most gladly, taking no small pleasure by this occasion in the sweet remembrance of the godly and reformed households of good master Drue Druries and yours, wherein yourselves and your rightly and truly worshipful Ladies, do by your own godly lives, and framing your children & families to live according to the word of God, show yourselves to be no vain hearers of sermons and lectures at Norwich & elsewhere, neither to have been lovers of learning and learned men, for any other cause, but only for that you would conform your deeds to that they said. Rare examples must have rare praise, which yet I will take up in time, jest through my true good will towards you, and your religious honesty, which is the greatest dignity and best worship, I forget how ill you love to hear your own praises. The Lord God increase us with his true knowledge, that we may day by day amend our lives and grow to more perfection in knowledge and doing. So shall we glorify our God, and stop the mouths of the devil, Papists, Atheists, and whosoever be enemies to God, and us, for God's cause. This he grant, who only doth all that is good, and to whom only the glory thereof is due. So be it. From Laighton.  
Yours ever in Christ, JOHN WALKER.   

The Homilies of Rodolphe Gualther, a Tigurine, upon the Prophet Abdias.  

The first Homily.  
THe vision of Abdias. Thus saith the lord God unto Edom We have herd a rumour from the Lord, and an ambassador is sent to the Heathen. up, let us arise, and fight against it. Behold, I have made thee a little one among the Heathen: thou art of very small reputation. The pride of thine heart hath deceived thee, because thou dwellest in the clefts of the rocks, and hast made thy dwelling place aloft. Thou sayst in thine heart: Who shall pull me down to the ground? Though thou exaltest thyself like an Eagle, and madest thy nest among the Stars, yet will I pluck thee down from thence, sayeth the Lord. If thieves had come upon thee, or robbers in the night, how hadst thou been spoiled? Would they not have stolen, till they had had enough? If Grape gatherers had come upon thee, would they not have left thee some grapes? But how are the things belonging to Esau searched out? How are the things found out that he had hidden up?  
AFter we have expounded the Sermons of the three Prophets, Osee, joel, and Amos, which were called to the office of Preaching among the Israelites and jews, the elect people of God, there follow two in order to be entreated of, namely Abdias, and jonas, which denounced to the Heathen, being but strangers, the will of God, and plagues now imminente over their heads: 
The use of those Prophets which preached unto the Gentiles.  to whom shall afterward the third even Nahum also be added in his place. By whose Sermons it shall appear, that God although in times past he selected the jews to be his peculiar people, yet neglected not the other Gentiles, but that even upon them also he gave out open examples both of his goodness and justice, and that verily in every nation (as Peter Act. 10. maketh mention) all those are accepted with God, that fear him and work righteousness: and on the other side, that he punisheth the heinous offences of the ungodly, according to their demerits. The first of these three is Abdias, whose prophecy before we take in hand, we must first declare, who he was, what time he prophesied, and what is the argument of his Prophecy.  
As touching Abdias his person and time, some think that it is he, 
Abdias, who he was, and when he prophesied. 1. Re. 18.  which being a captain under King Achab, hid an hundredth Prophets in caves, that they might not be slain of jezabel. Whose opinion many of the jews embrace, who also according to their boldness, tell us a tale, that he was an Edomite, and being afterward become a Proselyte, was at length called to the function of Prophesying. But (to omit many other things) even the very order of his Sermon is against this opinion: for it maketh report of the City taken, and the people carried away into captivity, which we are sure was brought to pass afterward in the time of jechenias, and Zedechias. Neither is it credible, that the holy Ghost would pass over in silence, the calling of so notable a man, sith he doth for the most part describe the callings of the rest of the Prophets. Their judgement therefore seemeth to lean upon more probability, which suppose that Hieremy and he were both at one time. Which same thing both many of his words taken out of Hieremie seem to declare, and also the argument of his Prophecy, which in all points accordeth with those times.  

The argument of Abdias.  For he preacheth against the Edomites who had their beginning of Esau, (called also Edom) as upon the Prophet Amos it hath been declared. So then they were brethren to the jews, but yet retained as it were by inheritance, the hatred to that nation which their father began.  
They have declared the same in times passed by many tokens, but most notable of all other was, that Treason and Cruelty, which they practised at the time of the Captivity of Babylon. For although they had conspired with king Zedechias against Nabuchodonosor (as may be gathered out of jeremy his Sermons, 
Ieremi. 27.  who maketh mention of the king of Edom his Ambassadors sent to Jerusalem) yet when as the battle grew hot, they aided the enemies of their side, and by their instigation came it to pass, that the whole city was utterly pulled up by the roots, as in the Psalms it is manifestly expressed with these words: 
Psalm. 137.  Remember the children of Edom, O Lord, in the day of jerusalem, how they said: down with it, down with it, even to the ground. And this their cruelty and falsehood was not only grievous unto the jews, for the dishonesty thereof, but it was also joined with great offence, for it seemed, as though God had utterly forgotten his promises, and the adoption of the jews, when as the posterity of jacob, having lost both their kingdom and temple, were also carried away captive, they in the mean season being in good estate, which fet their original from Esau, and had never ceased to persecute the injury of stealing the birthright and blessing away: thereby also then the oracle of God was laid open to be mocked at, who had said to Rebecca being great with child: Two nations are in thy womb, and two people shall come of thee: 
Gen. 25.  the one shall be stronger than the other, and the elder shall serve the younger. Neither is it to be doubted, but that the Edomites took very great occasion hereby to glory and wax insolent: on the other side, among the jews the faith of many was sore tempted. God therefore coveting to remedy this offence, stirred up Abdias to frame this sermon against the Edomites, which consisteth of two principal parts. In the first he threateneth their destruction, and taketh away from them all those things, wherein before they did put any confidence, showing also causes, why they deserved such subversion. In the other part he prophesieth of the kingdom of Christ, that should be restored among the jews, and from thence should be spread among all nations, throughout the whole world. So then this prophecy serveth to great and very necessary use, even at these days, when as we hear every where of the like temptations: whilst the wicked become insolent by means of their happy success, and the godly through their adversities and continual afflictions do in a manner give over. For we are taught by Abdias, that God in deed afflicteth such as are his, their sins so deserving: but yet, if they convert unto him, 
1. Cor. 9  he receiveth them to favour again, never tempting them above their power. far otherwise is the estate of the ungodly, who abusing the transitory felicity of this world to the maintenance of their superstition, and abominable life, never in adversity acknowledging the just revengement of God, but obstinately murmuring against him, at length perish for ever. Yea, even in this world also doth God oftentimes show forth examples of his justice, whereby we are taught to the full, that neither he himself sleepeth continually, nor yet the felicity of the ungodly, wherewith they are wont to glory and ware proud, can be durable or perpetual.  

The title of the work.  Having made this Preface, let us come now to the words of this Prophet, (who as it is the manner also of the rest) prefireth a title before his work in this sort: The vision of Abdias. Now what he meaneth by this word Vision, he himself expoundeth afterward, adding: Thus saith the Lord God unto Edom. So then this word Vision, signifieth no other thing, save a Prophecy or word revealed from God. And sufficiently are we taught by the history of Samuel, that the Prophets were in times passed called by the name of Seers, namely for God revealed unto them his will, by Dreams and Visions, which in spirit they did see. Very gladly also do the Prophets use this word Vision, thereby to give notice, that they bring not their fantasies, but the Oracles received from God above, which only in christian assemblies aught to take place, as heretofore hath been oftentimes said.  
There followeth now a very warlike beginning, 
The exordium.  exceeding fit for men trained up in war and bloodshed. It is their manner to be delighted with rumors of war, for that, occasion of war béing once offered, either with hostility they run upon their next borderers, or else let out to hire their own travail to foreign Princes: and being waged for Money, make invasions upon those which never hurt them, or did them any wrong.  
As touching the Edomites, that they were such kind of men, we may easily gather, both by this Abdias, and also by the Sermons of other Prophets. So then to frame his talk to their manners, thus doth he begin: We have heard a rumour from the Lord, and an ambassador is sent to the Heathen: up, let us arise, and fight against it. As though he should say: Hitherto there could come nothing unto you more pleasant to hear, than that wars were proclaimed to this Country men, or that.  
But now hear the rumour which I have heard, and is begun not of an uncertain author, but signified unto me from the Lord GOD.  
Namely, that he hath now sent his ambassador to the Gentiles, that they may take in hand war against you. Neither is this embassage in vain, for there are already heard every where the voices of men, exhorting one an other to fight against you. And in plain words the Prophet giveth it out, that God himself is the author of this tumult: thereby to make answer to their reasons, wherewithal they were deceived, supposing that it could never come to pass, that any nation should set upon them in war: especially, sith they were on the Assyrians side, under whose dominion the whole empire of the world was at that season. He declareth therefore that this shall be the work of God, even that the Gentiles shall (beside all the expectation of the Edomites) become their enemies, and suddenly set upon them. For notwithstanding that warlike stirs are for the most part raised up by men delighted in blood, whose desire is to wax rich, thy care not whether by right or wrong: or else to satisfy that longing after revengement, which they have already conceived in their mind: Yet doth GOD, who by the bridle of his Providence, governeth the doings of mortal men, use their cruelty to the executing of his judgements. Of which matter we have also spoken in an other place.  
As pertaining to this that we have in hand, let us learn what they have to look for, that are accustomed with war, and take pleasure in bloodshed and oppression of other men. God useth to play quittance with them, and this in a manner is brought about, that even their deaths also he maketh either a joyful occasion of rumour, or else a pleasant spectacle for other men to behold. For the same which here the Prophets threateneth to the Edomites, doth the Lord also threaten unto all those that are such as these were. With what measure ye meat (saith he) with the same shall other men meat unto you again. Math. 7. Again, He that killeth with the sword, shall be killed with the sword, and he that leadeth into captivity, shall be led captive himself. Apoc. 13. And again, Esaie. 33. Woe be unto thee that robbest, and yet art not rob of others: to thee that layest wait, & yet there is no way laid for thee. When thou leavest robbing, thou shalt be rob: when thou leavest laying in wait, men shall also lay in wait for thee. Such like examples are every where to be found: and some proffers of Gods dealing this way, Germany a fruitful mother of mercenary Soldiers, hath felt now these certain years, whereby would to God with other nations it might be brought to amendment, lest some worse thing happen afterward.  
Howbeit, the Edomites set light by these threattes, as having many things, 
He taketh away the confidence in outward aides.  wherein they arrogantly and insolentely set their affiance. Among which the situation of their Country was not the lest, which being on every side beset with mountains and rocks, men could have no access unto, but with great difficulty and danger. They had also wealth so plentifully, as seemed even to suffice, for the defence of the country. Again, they trusted in their leagues, whereby they had bound the Nations bordering upon them, to be their confederates. Moreover, they challenged peculiarly to themselves a commendation of wisdom: and it is credidible, that these men being exercised in warfare and skirmishes, were thoroughly freighted also with deceitful guiles and devices, able enough to deceive any. Yet doth Abdias declare, that all these things shall nothing avail them. 
Against the confidence in place and wealth.  And even at this present, he beateth down the confidence, that they reposed in the situation and wealth of the country, plainly in the mean season, taunting their insolency, whereby even without desert, they preferred themselves before other people. Behold (saith he) I have made thee a little one among the Heathen, thou art of very small reputation. The meaning is this: What occasion have you (in good sooth) to pleasure in arrogancy and pride, seeing I have given you no cause so to do? For although through my bountifulness ye have such things as might be sufficient for you: yet notwithstanding if ye be compared with other nations, your glory shall be very small. The land in deed wherein ye inhabit, is but unpleasant, and included within very strait limits. As for your riches that ye possess, your own country breedeth them not, but they are brought in from other places, and in a manner gotten with ill deceits. Neither did I suffer your nation so to multiply, to the end ye might go beyond other in number of soldiers. Finally, this was mine intent, that by being mindful of your own original and estate, ye might learn humbly and modestly to behave yourselves, and stand in reverence and awe of my william. But far otherwise is the matter fallen out. For the pride of thine hath deceived thee, even to be proud whether I will or no. For in as much as thou hast thy dwelling among the clefts of rocks, and in exceeding high towers, thou darest adventure to challenge any, as though none were able to conquer and subdue thee. But hear O thou proud land, what I have determined as touching thee. Though thou passedst the Eagles in flying, and placedst thy fortresses and strong holds even among the stars, yet shalt thou not escape my hands. For I will pluck thee down from thence, and having first despoiled thee of all aid, set thee out afterward to be rob, and made desolate of thine enemies. And this is greatly to be observed, that he so diligently admonished them of their poor estate. For there is no other thing that may make thee arrogant spirits of men more to humble themselves, than if men consider who they are, and how many things they are destitute of, wherewith others do abound. For so hath God disposed the doings of mortal men, that there is none which hath not need of the help and aid of other men, and even they which suppose that in some things they excel all, shall yet in some other things, if they thoroughly examine their whole estate, found themselves of all men living the most miserable. These things duly considered, will make, that both we shallbe the less puffed up with present prosperity, and also we shall have the greater respect unto Christian Charity, without the which nation and realms cannot possibly stand.  

A strange destruction threatened.  But because the Lord knew, that this sufficed not for the repressing of those arrogant minds, he goeth on in describing of their destruction, and showeth that the same shall not be after the common sort. If thieves had come upon thee (saith he) if robbers had rushed upon thee in the night (that is to say, unwares) how hadst thou been spoiled? By a comparison he amplifieth their destruction and spoiling. As though he should say: It might be thought a miserable thing, if either thieves or violent robbers should come in the night time, and spoil your palaces. Yet is this a small thing in respect of the other. For such kind of men list not to make curious search of all things: But when they have sacked up so much as they think enough, they provide for themselves by fleeing away. So if the Grape gatherers rob any Vine of her clusters, they would at the lest leave some Grapes behind them. But when as the time of my judgement shall come upon you, all things shall atonce be taken from you, and ye all without exception together, with all the goods that ye have, shall utterly be rooted out. And the rather to move them, he bringeth them as it were to the beholding of a present thing, and with admiration addeth. How are the things belonging to Esau searched out? That is to wit, his goods or treasure. How are those things found out, which they had hidden & reserved in very secret places. By this place we are taught what for the most part happeneth unto such, as heap together wealth by violence, and ill means. They light at length upon such as are like to themselves, who by the same guileful means rob them also. Thus they have hoardward up riches together, but they could not tell for whom. Neither doth it avail, to seek against the Lord either blind coverts, or other kinds of aid, whereby to preserve such as they have. For no man is able to blear God's eyes, or escape his hand, as not long since the prophet Amos hath declared. Let us rather learn to follow righteousness, & judge lowly of ourselves, placing all our hope in Christ alone, who by the merit of his death hath purchased for us those true & permanent treasures, which in time to come we shall have given us to enjoy. To him belongeth thanks giving, honour, glory, and dominion for ever. Amen.   

The second Homely.  
ALl the men that were thy confederates have sent to thee, even unto thy borders. They have deceived thee, thy men of peace have prevailed over thee, yea even the men that did eat thy bread, shall say a wound under thee. He hath no understanding in him. Will it not come to pass in that day, saith the Lord, that I shall destroy the wise men out of Edom, and understanding from the mount of Esau? Thy captains O Theman, shall fail, that a man may be cut of from the mount of Esau to be destroyed. Because thou hast oppressed thy brother jacob, thou shalt be covered thyself with shame, and perish for evermore.  
STill goeth Abdias on to set against the vain confidence in outward aides, 
The argument and use of this present place.  whereunto while the Edomites leaned, they contemned the threatenings of God. And here at this present he reasoneth as touching their leagues, wherewithal they had linked unto them the nations, that were their next borderers, & perhaps together with them the Babylonians also. Then passeth he over to speak of their boasting in wisdom, and warlike strength, and proveth, that all these things shall nothing avail them, seeing that contrary to the laws of nature, they leave not of to persecute their brethren. This use are we to take of this place, never to arm ourselves with any outward means of defence, against the judgements of God: but rather submitting ourselves under his hand, let us convert unto him, who, if we be truly penitent, will receive us into his favour again.  

He confuteth the confidence in leagues.  First of all, after the Prophet hath taken away the confidence in strong holds, and abundance in wealth, he talketh now of their leagues or confederacies: and saith, that the trust which they put therein, shall be so vain and frustrate, that they shall bring them no help, but rather destruction. And the rather to move the minds of his auditors, he setteth out the same with many words. First, all the men that were thy confederates have sent unto thee, even unto thy borders. They have deceived thee. These words of many are read after another sort, which suppose, that this word Schalach here signifieth to drive or to cast out: as though this were the meaning. Thy confederates shall drive thee out. But because in this first part he entreateth of the guiles and evil subtleties of their confederates, wherewithal they should deceive the Edomites, I had rather stick to the more simple and usual meaning of the Hebrew word. He useth the time passed for the time to come, and so speaketh of things that were yet to be done, as though they were already done, which manner the Prophets in denouncing of plagues are well acquainted with, thereby the rather to express the infallible truth of God his threats. So that this is the meaning: I know, that you set very great affiance in leagues, and look for help of your fellows, whereby to put to flight your enemy's force, if any such should come upon you. Howbeit, ye shall be much deceived. In deed they make you very large promises, but when the matter shall come to the trial, they shall most shamefully beguile you. For although they give a show, that they are your friends, & shall also sand the helps that they have promised, yet shall they come no nearer unto thee, than to thy borders and outmost bounds: for there shall they be frayed with the force of thine enemies, and return home again, forsaking thee in thine extreme danger: thus shall they deceive thee, for that thou leaning upon their promises, darest by doing wrong provoke thine enemies to battle, by whom at length thou shalt be oppressed thyself, in as much as thy fellows can give thee no aid, who now are the causers of thine arrogancy & pride. Moreover, Thy men of peace shall prevail over thee. So are they called, which are our greatest familiars, & from whom we hope for continual quiet, and all duties of friendship. These (saith he) shall prevail over thee. Which may be expounded two manner of ways: first, that by their authority they shall draw the Edomites into noisome & hurtful devices, wherein they may afterward forsake them, as not long since was declared. And this doth commonly hap to such, as enter in league with their betters, that being persuaded with their counsels, they wrap themselves in exceeding great danger. Otherwise also it may be interpreted of open violence or oppression, as if this were the meaning: that the babylonians under pretence of a league, should utterly oppress them, and bring them under their dominion: as for the most part it is the manner of mighty kings, if at any time they may allure their inferiors to take part with them. He addeth hereunto: The men of thy bread shall lay a wound under thee. By these whom he calleth men of bread, he meaneth either their domesticals & familiars, or else their waged soldiers: & these (saith he) shall say a wound under thee, that is, guilefully and traitorously shall they lie in wait for thy destruction, even at such time, as thou lookest for no such thing at their hands. And these are the things that Abdias preacheth to the Edomites as touching their vain confidence in leagues. Wherein we must of necessity note the causes, wherewith God was offended, and thought good to lay this kind of punishment upon them. Namely, for that with like breach of trust they also had oftentimes deceived others, having no conscience at all for the true keeping of their confederacies. For, first and foremost, as concerning the duty of brotherly league, which by right of consanguinity was between them and the jews, they had violated the same with deadly and continual hatred. After the same sort profaned they also the covenant of God, in the seal whereof, namely Circumcision, they much gloried, when as yet they hated them, with whom God had made that covenant. Besides this, they measured the leagues and friendships of men only by their private lucre: and for this cause never continued faithful to any, so soon as there appeared either any hope of greater gain, or contrariwise fear of danger. By the just judgement of God therefore came it to pass, that they also found them untrusty, of whom by means of leagues they hoped for aid and secure. And the same that happened unto these, undoubtedly all other have experience of, which make but a pastime of violating of covenants, and breaking of troth being plighted before. But because it is our hap here to speak of leagues or covenants, in making or breaking whereof great offence is committed now a days, it shall not be from the purpose, if we bestow some diligence about the considering thereof.  
This word Foedus (signifying a league or covenant) some derive of Fides (faith) other some of Ferio (to strike or beat) for that in old time, in confirming of leagues, it was the manner to have a sow, which at that very season should with a solemn kind of cursing be beaten, these words being added: So like this sow mought he filthily fall, that shall break covenants. Whereby some suppose that it is called Foedus, à foedè cadendo, of filthily falling. The Germans derived their name for a covenant, of the word Binding, having respect rather to the thing itself, than to the ceremonies or rites that men are wont to use in making of covenants. 
What a league is.  For a covenant or league (to make proper definition thereof) is a mutual compact, whereby two or three, by reason of some common peace or commodity, bind themselves one to another with certain conditions, which (with a solemn invocating of the name of God they testify (the will keep inviolably. 
That leagues are law full.  Now, that such kind of compacts are lawful enough (no other blemish coming between) may manifestly appear by the example of the holy fathers, who (we read) both made covenants, and also religiously kept them. 
Gen. 14. and 21. and 26.  For with Abraham were confederated Escol and Aner, and in like manner Abimelech, who afterward renewed the covenant with Isaac. David also was in confederacy with Hiram the king of tire, 
1. Kings. 5.  which, that God was not displeased withal, is evident by the building of the temple, whereunto Hiram did not a little help. But what need we examples, when as all men know, that neither the public quiet, nor the mutual intercourse of one nation with another, nor common liberties can in any wise stand, without the laws of truce and peace: seeing also in histories we read of so many examples of the judgements of God, whrby he hath punished such as have been trucebreakers. Yea and the Apostle Paul, amongst the plagues that should happen about the end of the world, reckoneth up them also that traitorously break covenants and bargains. 2. Ti. 3. Now, 
How offence may be avoided in making of leagues.  to keep us from offending in this so good and necessary a matter, we must with great diligence observe three things. First, that we make no covenants with men that are manifestly wicked, & aliens from the true religion. For the same did good in times past prohibit, when as, in his law, he forbade the making of any covenants with the Chananites. Exo. 34. duty. 7. And the example of josaphat is well know, who was greatly rebuked of the Prophet, even in this respect, for that he was joined in society with Achab being wicked, and an enemy to the sincere religion: his ships also were broken, which he had prepared to go forth with the ships of Ochosias'. Neither did god without good cause forbidden the same, sith that the familiar societies of the ungodly are enemies to the studey of godliness and good life: neither can their fidelity be sure to trust unto, who both in other things, and also in covenants, seek only their own private lucre, and do therefore shamefully break promise, if any thing happeneth unto them contrary to their expectation. Secondly, it is meet that we be very ware and circumspect, in appointing the principal articles or conditions of our covenants. And here above all things we must take heed, that no promise be made contrary to the worship of God, and that faith, whereby we are already bound unto him. Whereunto certainly, our forefathers being men very religious, had great regard, when as in their covenants and public laws for a common wealth, they always made exception of the Church, jest it should be put to any damage, or loss. Besides this, there must be had a cosideration, that public peace may be kept, & remain safe for all men: and that we decree nothing for our own private commodity, to the oppression of others. These things might be dilated with many words: but it is all comprehended in religion and justice, whatsoever appertaineth to the conditions of holy covenants, or leagues. Thirdly, when as they are religiously and lawfully ordained, heed must be taken, that the confidence of mind, which ought to depend upon God alone, be not bestowed upon our partners or confederates. For they that so do, commit idolatry no less than do the covetous men, whom, for the trust that they put in their riches, the Apostle accuseth of idolatry. Now, how vain this confidence in leagues is, not only this present example of the Edomits, but also the unfortunate ends of many other bear record, and in this our age many have proved by experience. For, put the case, that men be very desirous to stand to their covenants, yet are they not always able to do as they would: and many things also do happen, which of a sudden make frustrate all their devices, that they had taken before. It was not for nought then, that jeremy long since said: Cursed is he that putteth his confidence in man, & taketh flesh for his arm. 
Jere. 17.  They therefore, that in their covenants making, observe such things as I have here noted, shall reap no small commodity thereout of; on the other side, they that neglect them, being carried with the policy of man, and desire of private gain, shall at length be punished of the Lord, as the Edomits were.  

He taketh away the confidence in wisdom  But let us return to the Prophet, who after he hath beaten down the vain confidence in leagues, taketh also away from these Edomites the glorying in their wisdom, wherewith they thought themselves so well appointed, that they supposed it an impossible thing to have any man found, which might go beyond them in skilfulness of war, and subtle devices. And first he propoundeth in general, saying, He hath no understanding in him. As though he should say: What vaunts make ye to me of their wisdom, which in very deed is none? And though there remain any as yet, shall not I be able in the day when I bring my judgements upon them, to root out all the wise men out of Edom, and take away all understanding from the mount of Esau? He calleth that the mount of Esau, which by another name is called Seir, 
Gen. 32.33.36. etc.  and belongeth to the stony Arabia. And this is the meaning, that he will so infatuate them, that when they shall have most need of counsel, then shall they be utterly destitute of all wisdom. That these were not vain threats, may even hereby appear, for that, when as for the space of certain hundred years they had by their own fight egged on all their next borderers to raise up war against them, yet thought they themselves in safety by means of their confederacies. So also they reposed great hope in the society of the Chaldées, who yet laid in wait to subdue all nations. And the same that happened to these Edomites, we read hath happened to many others also.  
Esay in very deed threateneth the same to the Egyptians: so doth he likewise to the Babylonians, who had the chief commendation of wisdom throughout the whole east. And if we list to turn over profane histories, what was there ever that carried a greater fame of wisdom and sharpness of wit, than did the City of Athens? Yet how often hath it through more than doting devices, brought mischief upon itself? The like report may be made of many other: and even at this day, not without some reason, is it used in a common proverb, that the greatest tokens of folly are showed in a manner of those that are wisest. For by the just judgement of God cometh it to pass, that they are entrapped in their own counsels, that would be wise without God. By these things we are admonished, not to abuse the gift of wisdom, neither yet so to trust to the ripeness of our own wit, that we arrogantly contemn others in respect of ourselves. For the fear of the Lord is the beginning of wisdom, and the chief top thereof is the true knowledge of God with a faithful obedience. This whosoever have they both judge lowly of themselves, and also refer all their endeavours to the glory of God, seeking for no wisdom without his word: which causeth that their intents are allotted an happy end: yea even then also, when as God trieth them under the cross.  
These Edomites put not the lest part of their confidence in their Soldiers which they had being very valiant, 
He taketh away the confidence in soldiers.  and thoroughly exercised by long use of wars. This the prophet confuteth, saying: Thy Captains O Theman shall fail, that a man (or every man, for in this sense also is the name of a man used amongst the Hebrews) may be cut off from the mount of Esau to be destroyed. He nameth here Theman, who (Moses writeth) came of Eliphas, and was Nephew to Esau Gene. 36. And he threateneth, that even the greatest of courage, by means of terror and fear, shall be faint hearted: so that for very anguish they shall be able to secure neither themselves, nor others. Which thing in jeremy God painteth out with a parable saying: The hearts of the worthies in Edom shall be as the heart of a woman travailing with child. Neither doth he only threaten terror and fear, but also such destruction, as whereby all should be plucked up by the roots, while there remained any one. By this place we are taught, that God is not only able to bring mens devices to nought, but that therewithal he is of power to weaken the whole strength both of mind and body: whose doing also it is, that they sometime become swifter than a Do in flying away, whose manhood before hath been to their great commendation assai●, even in extreme dangers. Most fond are they therefore, that laying the fear of God aside, trust to such kind of aides, sith that in deed they may not defend. Let us rather learn to lay up our hope in God, who (as David confesseth) both strengtheneth the minds with heroical courage, and addresseth the hands to war, and the fingers to fight. Look Psalm. 18: 27. and .144.  

The oppression of their brethren, the cause of their destruction.  After he hath now taken away all trust in outward aids, he adjoineth a cause of their so great destruction. Because thou hast oppressed thy brother jacob, thou shalt be covered thyself with shame, and perish for evermore. He might have rehearsed many other, but he rather made mention of this, as most agreeing with the argument of this prophecy: namely that the jews, who were afflicted, might take consolation thereby, understanding that God would be the revenger and punisher of such Injuries as they suffered. And he useth such a word, as amongst the Hebrews signifieth not every kind of oppression, but such a one as is very violente, and joined with great wrong, as whereby a man is enforced to leave his own place and go his way. For he putteth in the name of jacob, thereby to show, that this hatred is of ancient time, & long continuance: which being begun a great while since by Esau, is not yet satisfied with so many Injuries, as have followed these many hundredth years: And that therefore it is now high time for them to undergo such Plagues as they have deserved.  
And these plagues he declareth shall not be after the common sort: but he threateneth them perpetual confusion and bannishement, whereout they shall never be restored again.  
By this example let us learn, how detestable an offence it is to oppress our neighbours and afflict those whom God hath joined unto us by a brotherly league. And truly such is the condition of all Christians, who are not brethren in one only respect: sith they have one & the self same father in heaven, seeing they look for the same inheritance in heaven, and moreover through unity of faith and one Baptism are members of the same body. Look Ephe. 4. &. 1. Cor. 12. An horrible trespass therefore will it be to persecute them that are such, and for trifling injuries to forget so near a knitting together, as is between Christ and us. Wherefore laying apart our own affections, let us love one another, that Christ jesus acknowledging us for his own, may in time to come receive us to be partakers of his Kingdom. To whom belongeth thanksgiving, honour, glory, and dominion for ever. Amen.   

The third Homely.  
IN the day when thou stoodst over against, even in that day when the alientes carried away his substance, and strangers came in at his ports, and cast lots upon jerusalem, thou also thyself wast as one of them. Look not upon the day of thy brother, upon the day of his alienation: neither rejoice over the children of juda in the day of their destruction, and open not thy mouth wide in the day of their tribulation. Enter not within the gates of my people in the day of their destruction, behold them not in their affliction, in the day of their destruction, and stretch not thy hand to their goods in the day of their fall. And stand not in the parting of the ways to murder such of them as are escaped, nor take them prisoners, that remain in the day of their truble. For the day of the Lord is hard at hand over all Heathen as thou hast done to others so shall it be done to thee: thy reward shall be rewarded thee even upon thine head. For likewise as ye have drunk upon my holy hill, so shall all Heathen drink continually: yea drink shall they and swallow up, so that they shall be, as though they had never been.  

The argument and use ●f this present place.  AS god being a righteous judge, is wont to punish none without weighty causes: so doth he for the most part, reveal unto men, by his word, the causes of his plagues, partly, that they which be punished, may understand that they are worthily punished: partly also that by their examples, others may be taught, what they must do, if they have a desire to keep themselves from partaking of the like. And to this end aught the prophecy of Abdias, to be referred: who after he hath threatened the Edomites with the destruction of their whole nation, and spoil of all their goods, having therewithal confuted the whole confidence in outward aids, incontinently declareth also the principal cause of all ●●ese evils, namely the deadly and unreconcilable hatred, wherewithal contrary to the comen laws of Nature, they had persecuted the Nation of the jews, being their brethren, from the first beginning thereof till now, a thousand, an hundred, and threescore years: and last of all, when as the Babylonians besieged them, were the chief causers of their destruction and misery. In deed the Edomites had many things that they might pretend, for the excuse of their fact: Namely that the jews perished not by their means, but through their own default, and that themselves did nothing, but that they were enforced to do of Necessity, seeing they could not otherwise provide for their own safety.  
Or else they might allege, that those Edomites which aided the babylonians, were not sent unto them by any authority, but ran out unto them of their own accord: as among nations accustomed to warfare is no seldom seen thing. By which reason also many at this day take in hand to excuse themselves: & yet in the mean season greatly set by such kind of men, & are content even for small rewards to be patrons of their cause. To all these things therefore doth God at this present make answer to the full: & in such sort maketh rehearsal what they have done, & what punishment they have deserved, that any man may easily gather hereby, what all such may look for, as at these days imitate the manners of these men.  

He proveth, ●hat the Edomites were ●he authors ●f the destruction of the ●ewes.  First of all he confuteth their excuse, & manifestly proveth, that it was the Edomites, the oppressed the people of the Jews. In the day (saith he) When thou stodest over against, even in that day when the alients carried away his substance, & strangers came in at his ports, and cast lots upon jerusalem, thou also thyself wast as one of them.  
The meaning of these words is this: What availeth it to deny that which I saw with mine own eyes, & for that which there may be brought forth so many witnesses? For, put the case, that thou wast no party in the destruction of the City & temple, yet what reason moved thee to stand over against, like an idle looker on, when it was beaten down of the Babylonians? Yea rather, when as they violently entered in into the City, why wast thou seen under their banners? Why also, when as they divided by lot those that were taken captive, and the residue of the pray, why wast thou as one of them? Neither wanteth it an Emphasis, in that he saith, Thou also thyself. As though he should say: It could be no great marvel, that the Babylonians should bear deadly enmity toward the people of the jews: who as they have employed their care for the space of certain hundredth years to enlarge the borders of their empire, so also being stirred by the rebellion of the jews, and conspiracy of Zedechias, 
jere. 27.  (wherein ye likewise were partners) took that war in hand. But forasmuch as you the Edomites, (who in respect both of near neyghbourhood and consanguinity, ought to have relieved them in their extremity, or at the lest, to have used compassion, and by some signification of a ready mind to have assuaged their sorrow) have contrariwise with no less cruelty than the other, run upon them being in misery: this surely hath happened beside all expectation of man, and may be adjudged in manner of a wonder, contrary to Nature. Neither can ye make allegation, that some of your country folks made invasions, not as sent there about by public authority of the whole Nation, but rashly of their own private brain: For I know your dealings, and am sure, that they were honourably entertained of you, & that by the pray that came thereof, you yourselves were enriched. You shall all therefore undergo one kind of punishment. etc. So now by this place, we are admonished, that God will admit no such kind of excuses, but that whole Nations are enwrapped in like guilt with such bloodsuckers, if they maintain their wantonness, and allow their bloody endeavours. And very meet is it, that they become partners in punishment, which (though it were but in favouring affection) were dividers of the gain and pray. Let no man then with these kind of devices deceive himself. For that God which searcheth the hearts & the reins, cannot be ignorant with what minds we take any thing in hand: and if so be at all times he doth not openly convince us by his word, yet at the lest with secret enspiring of his holy Ghost, he so teachech our consciences, that we can in no wise deny, but that we are worthy of plagues. To the aforesaid things the Lord now adjoineth certain precepts, 
He prescribeth precepts of charity, whereby both he reproveth them of wickedness, and excuseth his own rigour.  whereby he teacheth them what to do afterward.  
In which precepts is included a manifest kind of taunting, whereby he both upbraideth them for the duties of mutual Charity on their parts omitted, and also excuseth the rigour of his own judgement, that they should not think themselves over hardly dealt withal, seeing they had with no less cruelty oppressed their own brethren. In making rehearsal whereof, he useth very many words, thereby to minister occasion unto them, to think upon their abominable facts, and therewithal to declare, that he is ignorant of none of those things, which we commit against the laws of brotherly love. So then this upbraiding of detestable acts is with diligence to be weighed, that we may learn thereby, how grievous sentence God pronounceth over those things, which amongst men for the most part are thought scarce worthy of blame. First (saith he) Look not upon the day of thy brother: or, as some other interpret it: Be not seen in the day of thy brother. For both these expositions fall to one sense, which is (as he himself afterward expoundeth it) that they should take no pleasure or delight in the calamities of their brethren the jews. And he termeth it the day of alienation: when as God in such sort giveth over those that are his, to the lewd lust of the ungodly that they seem now not to be his children, or of his own household, but altogether alients from his family. He addeth also: Open not thy mouth wide in the day of their tribulation. That is, take no occasion by their afflictions to glory and vaunt of thyself, and thy superstitions. And thus doth he gaily paint out the behaviour of the wicked, who persecuting the godly with such an hatred as will not be reconciled, and in manner cometh by inheritance from their forelders, are wonderfully glad at their calamities, and hearing that they are in affliction, immediately run out, not to help them with any aid, but with this miserable spectacle to feed their own cruel minds. And this they do, both for that they wish them evil, and also for that they think, they have just cause thereby to glory in their own superstitions. For then are heard such manner of speeches, as whereby they are accustomed to give open testimony of their hatred, and to show forth weighty and just causes thereof (if the Gods be so content) and arrogantly also to commend their own innocency: yea they than give it out, that God is a witness and revenger of their wrongs: as though he in correcting his children, were wont (in manner of an executioner) to satisfy and gratify the rancours of the ungodly.  
And this is a detestable abomination, which jeremy also and Daniel found fault withal in the Babylonians, 
Lamen. 3. Daniel. 5.  with the which it is very convenient, that christian men have no acquaintance. And truly it appertaineth nothing to the ungodly to judge of religion, (as they are wont) by the success: sith they are destitute of the word of God, which he himself hath appointed to be the rule, whereby he will be worshipped. Again, the law of charity enjoineth us to weep with them that weep, and to be sorry with them that are sorry. Rom. 12. Which thing who so refuse to do, most commonly they are constrained to be wail their own calamities, and even at that time also offer themselves as a pleasant spectacle for their enemies to behold.  
Secondly, 
The people of God may not with enmity be rushed upon.  Enter not within the gates of my people, in the day of their destruction. He speaketh this of their envious coming, or rather rushing in, and forbiddeth them to use any such ado afterward. Whereas also this is full of consolation, that he vouchsafeth to call them by the name of his people, whom for their offences he so punished, as they might seem alientes from him: And so by this so honourable a title, he confuteth the malicious detractions of the ungodly, who for that they saw the jews carried away captive, condemned the faith and religion comprehended in their law. And straightway he repeateth it, that before he has spoken of the wicked men's rejoicing, that they took by the affliction of his people, Behold them not in their affliction, in the day of their destruction.  
Neither is this repetition in vain, seeing it is a matter of very great difficulty so to bridle in the affections of the flesh, that we hunt not after some delectation, in the calamities of our enemies. But chief appertaineth to this second part, that which followeth: And stretch not thy hand to his goods, in the day of his fall. For in these words he expresseth the principal cause, that moved the Edomites like enemies to make invasions into the City: namely, for that they being men acquainted with war and raveny, were set on fire with greediness of the pray, which they saw laid open before them, both rich and very precious. Neither doth he without good reason so oft make mention of the affliction and destruction of the jews: admonishing thereby, that they commit no such thing against others, whom they see both undone in goods, and their life also to stand in great hazard. By these words therefore are confuted their reasons, who if they espy any men's substance laid forth to the spoil, immediately they also are snatching at the same. Why (say they) should not I also get somewhat for myself: when as, although I withhold my hands, yet some other will fall to catching of the same, who peradventure hath not so much right thereunto, as we have.  
And this is it, that God layeth to the charge of those Edomites. For although it be his pleasure to punish the offences of some by war and spoiling, yet giveth he not every man leave violently to rush upon them: as neither the father maketh his child subject to the lewd ordering and malapertness of all his servants, although he be minded somewhat sharply to correct him. And continually shall that saying of God remain ratified: Woe be unto thee that robbest others, and art not rob thyself. etc. Look Esaye. 33.  
Thirdly he addeth, 
To him that is in misery, must not more misery be added.  Stand not in the parting of the ways, or in the high ways, to murder such of them as are escaped, nor take them prisoners that remain, that is, such of the jews as are left, in the day of their trouble. In which place he reprehendeth the cruelty more than barbarous of the Edomites, who not being satisfied with the destruction of the City and nation of the jews, did yet carefully take heed that none should escape the hands of their enemies: and being well acquainted with the outpassages & situations of the places, had a manner 〈◊〉 to entrap, and take up by the way, such as were fled, and either deliver them ever to their enemies, or else to shut them up, and make them their slaves.  
The like cruelty did the Prophets Amos blame the Philistines and Tyrians for: & at this day no doubt, all they shall together with them be punished, that imitate their manners: as for example they do, which with too too much ignominy entreat such as are driven out, & banished men from their own country: they also, that having repulsed such kind of men from their selves, offer them into the hands of their enemies: they again, who in time of common dearth practise usury, and all manner of legier demain, so abusing the public calamity of the needy, to fill the gorge of their own greedy lusts. And what shall we say of those kind of men, that compel such as an escaped from the tyranny of Antichrist, to return to wicked superstitions, not suffering them to enjoy Christian liberty? These are plain shows of the Edomitish cruelty, which the Lord will not suffer unrevenged: who accounteth it as done to himself, whatsoever is done against those that are his: according to that saying: Who so toucheth you, toucheth the apple of mine eye And again, Saul, Saul, why persecutest thou me? Look Zacha. 2. and 12. and Act. 9  
Hereunto now serve those things which now he addeth of Plagues that should surely follow: 
He returneth to the denouncing of their punishment.  thereby to declare by what means he himself will bring to pass, that afterward they shall not be able, though they would, to commit any such thing again. For the day of the Lord (saith he) is hard at hand over all Heathen.  
By this day of the Lord is meant the time of revengement, when as he revengeth the wickedness of the ungodly. And hereof is often mention made in the Scriptures, to teach us, that mortal men's matters are not carried at all adventures, neither that God is ignorant of the insolent dealings of the ungodly, but that he hath already a time appointed, wherein both in this world, he will punish the sins of every nation and sort of men, and hereafter also in that great day, draw out the rigour of his judgement over all the ungodly together. At this present the Prophet seemeth to reason (as the Logicians call it) ab exemplo, or à comparatis, as though he should say: God will shortly punish all the Heathen, Ergo he will also punish you, seeing ye live all after one sort. Or thus: sith God hath determined to punish all the Heathen, much more will he punish you, which in impiety and iniquity excel all other. And incontinently he setteth out the manner of their punishment, saying: As thou hast done to others, so shall it be done to thee: thy reward or hire shall be rewarded thee even upon thy head. For as of all other, the law of like for like is most equal, so is God wont chief to observe the same, in revenging the injuries done to his people.  
Now what he menaceth the Edomites withal in this place, it shall streightways appear, if we consider what things he upbraideth them for. For he affirmeth, that they shall suffer the same things, which the jewish people suffered of them not long before.  
And that this threat might the better be believed, he confirmeth it with a other argument, fet ab exemplo, whereas he addeth, For likewise as ye have drunk upon my holy hill, so shall all Heathen drink continually: yea drink shall they, and swallow up, so that they shall be as though they had never been. In which place by the word Drink, many Interpreters suppose, that there is noted the immoderate rejoicing and wantonness of the Edomites, who because Jerusalem was taken, so hopped for joy, as drunken men are wont to do in a riotous banquet, so that this may be the meaning: As you wanton leapt for joy upon my holy Mount Zion, when my people was led away into captivity, so shall you yourselves also 'cause other nations in like manner to rejoice, when as the same Babylonians shall lay waste your country also, and swallow up all your substance, so that there shall scarcely remain any print, or token of your nation. But because this sense, if it should be examined word by word, hath many things to far fet, I am of the mind, that this place might more simply and plainly be expounded, if we say, that there is used in this place, a turning of task from the Edomites to the jews, whom the Prophet in this whole Sermon is about to give consolation unto: if also by this word drink, we say, there are signified the affliction and punishments, which God will lay upon the ungodly Heathen. As though he might say: Even as you which are my people, and upon Zion have observed the rites and ceremonies which I delivered, for other your offences have drunk of the cup of mine iudignation, that I reached out unto you by the Babylonians: so shall also the rest of the Heathen be constrained to drink of the same cup, yea to sup it off even to the dregs, when as I am purposed to pull them out by the roots. This sense agreeth with many other places of the Scripture. And that the metaphor of the cup, and of drinking, is understood after this sort, it is more manifest, than that it needs demonstration with many words: seeing we are assured that Christ also in the Gospel often used the same. 
Matth. 20.  And in the self same cause the like words are used by other Prophets, whom Abdias no doubt was a follower of, as is evident by the whole course of his Sermon.  
Certainly in Esay. 51. Chapter, the Lord crieth out: Awake, awake, stand up Jerusalem, thou that from the Lords hand hast drunken the cup of his indignation: which hast drunken and supped of the slumbering cup, dregs and all. etc. And in Hiereme it is written: 
jerem. 15.  Babylon was a Golden cup in the hand of the Lord, making drunken the whole earth etc. And in another place, namely in the 25. Chap. the Prophet is commanded to reach out this cup unto all nations, whereas amongst other words the Lords sayeth thus: If so be they refuse to take this cup of thy hand to drink thereof, tell them, Thus saith the Lord of hosts, Ye shall not fail but drink thereof. For behold, I begin to plague the city that is called after my name, and should you escape altogether unpunished?  
Hereto therefore had Abdias also respect in saying these words, namely, that the jews should take no offence at the wanton felicity of the Edomites▪ sith that within short space they should suffer the grievouser punishment. 
Afflictions of the Church are sh●wetokens of public calamities. 1. Pet. 4.  Now, from hence may be fet a general doctrine, and very necessary to be marked, namely, that the afflictions of God's church are shewetokens of such Plagues, as the wicked world must needs be overwhelmed withal. For judgement beginneth at the house of God, as not long since upon the Prophet Amos hath been admonished. And continually aught that saying of Christ to be before our eyes: If this be done on the green tree, what shall become of the dry? And surely, great difference is there between the judgements of God over the godly, and the ungodly. For the godly drink the cup of affliction from the lords hand, but being drunken therewith, God raiseth them up again (as before upon Esaye we have declared) lest they should utterly perish. Contrariwise, the ungodly, for that they acknowledge not the judgements of God, but become worse and worse thereby, are utterly lost both in body and soul.  
Let us then be mindful of these things, and patiently abide what soever he layeth upon us, and use the same to the amendment of our lives, that in time to come we may in Heaven drink of that abundant cup of Eternal felicity, which Christ jesus our Lord hath promised to them that remain with him: To whom belongeth Thanksgiving, honour, glory, and dominion for ever. Amen.   

The fourth Homely.  
But upon the mount Zion shallbe a safeguard, and it shall be holy, and the house of jacob shall again enjoy her old possessions. And the house of jacob shall be a fire, and the house of joseph a flame, & the house of Esau shall be the straw, which they shall kindle and consume, so that there shall be nothing left of the house of Esau, for the Lord himself hath said it. And they shall possess the South, namely the mount of Esau, & the plain country of the Philistines. They shall also possess the fields of Ephraim, and the field of Samaria: and Benjamin shall possess Gilead. And the army of the children of Israel that shall return, shall have all that belongeth to the Chananites, even unto Zarphat: and Jerusalem that shall return, shall possess what soever is in Sepharad, even the cities of the South. And there shall go up saviours unto the mount Zion, to judge the mount of Esau: and the kingdom shall be the Lords.  
HItherto Abdias in the first part of his Sermon hath threatened to the Edomites the horrible judgement of God, 
The argument and use of this present place  thereby to salve that offence, which was objected to Captives in Babylon, when the Babylonians saw them cast out of their native country, and many ways subject to misery: the posterity of Esau contrariwise flourishing in prosperous estate, and over insolently bragging against the people of God. But because men are not always in the better case, although their enemies be put to due punishment for their unjust dealing and cruelty, therefore ensueth now the other part wherein he promiseth, that the jews shall be restored again: thereby to let them understand, that GOD will not only revenge the Injuries done unto them, but that he will also be mindful of his promises, and set up again that kingdom amongst them, which he so oft had promised to their fathers. And from hence we also are to fet consolation: that God is not in manner of a furious man carried with a blind rage against his enemies, but that the revenge which he taketh upon them, is joined also with their deliverance to succeed. But before we take in hand the words of Abdias, that which lately was spoken in the conclusion of Amos his prophecy, must here also be marked: namely, that those things which the Prophets speak of the restoring again of Israel, have their full perfection none otherwise but in Christ, who alone hath re-edified that eternal and blessed kingdom of God amongst men. Wherefore with the historical sense we must also join together the mysteries of Christ and his Church: and forth with shall we perceive, that all stay of salvation is comprehended in the same.  

He showeth, that in Zion, that is, in the Church, is the sanctuary of salvation and safety.  first of all, by a general promise he teacheth, that they all shall have peace in God's Church, as many as hold themselves within the lap thereof. In the mount Zion shall be (saith he) a safeguard, and it shall be holy. etc. He seemeth to set these words against all the other that he had spoken before, of the cruel layings in wait of the Edomites, and even of all the enemies of the Church: as if this were the sense: Although now ye are carried away into Babylon, and there sustain all kind of miseries: again, although the Edomites busy themselves about intercepting of such as do yet remain, and having intercepted them, either sand them over to the Babylonians, or else by force take them away to become their slaves: yet shall they never bring it to pass, but that upon mount Zion God will set up his Church, which may be a sanctuary of safety for all that fly thereunto: and that the same mount may remain consecrated unto my honour, in such sort, that I will not suffer it to be continually profaned of the Gentiles. And hereout shall it come to pass, that the house of jacob shall again enjoy her old possessions: that is to wit, The land, which of old time I promised unto Abraham: or (as others interpret it) they shall possess such, as at this present have the rule over them. And this thing, in the words that follow, by a more plentiful reckoning up of the parts he will express.  
These things were partly fulfilled, when as the jews returned out of Babylon, inhabited their own land again, builded up the City and the Temple, and erected a kind of kingdom and common wealth. How be it, because they were afterwards sundry ways afflicted, and lazy of all by the war like force of the romans, set beside their own land, and utterly pulled up by the roots, we are enforced of necessity to look up higher, namely to Christ, who suffering at Jerusalem, upon the mount Zion, hath purchased unto us eternal Salvation, and there first of all founded his Church, which from thence is spread abroad over the whole world.  
And here we have to mark, that we have Salvation set out for us no other where, than in Zion, which elsewhere. I have declared, is a figure of the Church. So then through it alone doth Salvation happen unto men, even for that it dependeth upon Christ only, and therefore can no others be partakers thereof, but such as are grafted in through true faith, and so become members of the Church, whereof he is the only head. As therefore long since in the time of the flood, through the Ark of No alone, the remnant of mankind were saved: so also in all ages shall they found salvation in the church only, as many as flee thereunto. Let these things serve us to this end, that both we may constantly maintain the unity of the Church, and also manfully stand among the mid surges of this world, sith it can not be, that Christ should forsake his church, which to this end hath he consecrated to himself, that therein the pure worship of his Name may here be continued, and in time to come it may reign with him in heaven.  
Howbeit it seemed an impossible thing that the jews should at any time recover again their possessions, 
The force of the enemies doth nothing derogate from the promises of God.  seeing that while they kept in Babylon, the Edomites flourished very greatly, and swelled with pride, partly for that they were enriched with the spoils of the jews, partly also, for that they so much trusted upon the friendship of the Babylonians.  
But that all this should derogate nothing from the promise of God, the Prophet teacheth by a comparison. And the house of jacob shall be a fire, and the house of joseph a flame, and the house of Esau shall be the straw, which they shall kindle and consume, so that there shall be nothing left of the house of Esau. He calleth the kingdom of juda the house of jacob, and the Israelites the house of joseph, amongst whom that Ephraimits fetching their original from joseph, did in a manner obtain the chief sovereignty. And all these he compareth to a burning fire, and most fervent flame: whereunto the Edomites might make no more resistance, than as if a man should put straw or stubble, to the fervency of the fire. For they shall boil in heat against the Edomites, and being armed with power from God, shall so consume them, that that arrogant and insolent house of Esau shall not have so much as a small remnant, whereby to be able to rise up again.  
This was fulfilled as touching the history, when as the nation of the Edomites, for the injuries done against the people of God, was utterly destroyed, and others enjoyed their land.  
And this manner of speaking deserveth especially to be noted, wherein all this is attributed to the jews & the Israelites, as though they should consume the Edomites, like as the fire consumeth the stubble. Yet do we not read any where that they did so. Notwithstanding, the Prophet truly affirmeth the same, for that being moved with his people's misery, (the chief causers whereof, the Edomites were) was himself kindled against them, and revenged the injuries of his people with their destruction.  
whereout we have to fetch a general doctrine, 
The godly at a destruction to the wicked.  namely that the godly shall ever be the destruction of the wicked, yea although they lay no hand upon them. For God always findeth out some such as may persecute the injuries done to those that are his. So Loath being taken captive in war destroyed the kings which were conquerors, for that by means of him, Abraham followed upon them. So the Israelites brought utter ruin upon Pharaoh, the Chananites and many others. So did God's Church also bring utter subversion to the Roman empire, when as the Lord required thereof the blood of his martyrs. And in this respect is it compared to a stone, whom no man, that is minded thereby to assay the strength of his arm, can take up without harm. Zach. 12. And in the mean season this may by a mystical sense be referred to the word of God, which soundeth in his Church, and whereby it is begotten a new, and kept in good order. For this word in no seldom places of the Scripture is compared to fire. 
The word of God is a fire. Jer. 32. &. 5.  Is not my word like fire (saith the Lord) and as a hammer beating the rock in sunder? And again, Behold, I will make my words a fire in thy mouth, and this people shall be wood, and it shall devour them. In like manner Christ speaking of his Gospel, how it should be spread over the whole world, saith: I am come to sand fire upon the earth, and what is my desire, but that it were kindled? Luc. 12. And surely if a man list to make comparison of the nature of fire with the word of God, he shall soon espy a marvelous resemblance between them both. For the fire with his brightness lighteneth all places near unto it: So doth the word of God enlighten men's minds, and driveth away the darkness of errors and ignorance: in consideration whereof, it is termed in the Scriptures, a light and a candle. The fire with his heat burneth: So doth the word of God inflame men's minds with a love of heavenly things, and an holy desire to godliness. By fire, gold and silver are purged, where as it consumeth all other things: So by the word of God are the elect wont to be purged from the corruption of the flesh, the ungodly in the mean season growing thereby worse and worse, for that they being impatient of discipline, conceive thereby an anger and an hatred, which at length bringeth them to desperation and destruction. For they are confounded even in their own consciences: and because neither by that means they will give place, at length they horribly perish. And hereto serveth it, which in the Apocalypse the .2. chap. is mentioned of the two witnesses, out of whose mouth there came a fire, whereby they avenged them of their enemies. And of Christ it is reported, that he should smite the earth with the rod of his mouth, and with the breath of his mouth should kill Antichrist. 2. Thess. 2. Thus cometh it to pass, that Esau shall have no remnant left. For whatsoever the godly have in them that is earthly, and savoureth of the nature of the world, that is wholly by means of this heavenly fire by little and little wasted away, that they may be wholly renewed in every part. Contrariwise, the ungodly perish both in soul and body, howsoever for a while they rouse up themselves against the Lord and his Church. Now although it seemeth almost an impossible thing, yet proveth he that it must needs be true and ratified, because The Lord himself hath said it, whose power is unconquerable, and therefore his will must also be established.  
Now returneth he to that, 
He describeth the bounds of the Church or kingdom of Christ.  which before he had said of the enjoying again of their possessions, and describeth how far and how wide their bounds should extend. Howbeit, he nameth such bounds, as at that season were well known unto all, & do rightly agree with the situation of jewrie. For I can not away with the trifling toys of the Jews, who (such is their boldness and folly) dare fable what they list, & mingling Asia & Europa together, affirm, that here in this place is ment Germany, France and spain, & beside the authority of their Rabbins, bring forth nothing, whereby to prove their most unsavoury forgings. Abdias speaketh to the men that lived in his time, and maketh report of such things as might serve for their Instruction, describing unto them therewithal the enlarging of Christ's kingdom. They shall possess (sayeth he) the South, namely the mount of Esau, or Idumea, which is extended toward the south into stony Arabia: Moreover, The plain or field country of the Philistines: who even until the time of David, remained unsubdued or wild, and after his death rebelled again. They shall also possess the fields of Ephraim, and the fields of Samaria: that is: Whatsoever dominions pertained at any time, either to the Ephraimites, or to the kingdom of Samaria. Howbeit, Benjamin shall possess Gilead. By which place he foreshoweth, that the puissance of the Israelites shall be very great: yea even in such sort, that the least Tribe shall have that Land in possession, which in times passed, all the Tribes bending their force together, could not be subdued with out much labour.  
Moreover, The army of the children of Israel that shall return, that is to wit, the jews, which out of Babylon shall come again to their own Country, shall possess whatsoever belongeth to the Chananites, even unto Zarphat, which is a town near unto Sidon, as by the history of Helias doth appear. 
1. Reg. 17.   
And Jerusalem that shall return, that is to say, the men of Jerusalem, shall possess wha, soever is in Zepharad, even the cities of the south.  
Now that Sepharad in the Babylonian tongue signifieth a Border or bound, Hierome himself hath left it in writing. Which if it be true, either there is noted hereby some place of the Babylonian kingdom, or else the meaning is, that from the borders of the Babylonians, toward the south, they should have all in possession, both long & broad.  
But that these things also appertain to the Kingdom of Christ, the matter itself doth declare. For the jews after their return out of Babylon, never stretched out so far the borders of their kingdom. But the Apostles according as they were commanded of Christ, began to preach in Zion, or Jerusalem, where as when persecution did arise, they as it were, divided their armies, first possessed whole jury, and straightway entering into Samaria, brought it also unto Christ. After that invaded they the parties of Sidon, and so great was the force of the preaching of the Gospel, that it could not be kept in, not not with the sea, but it pierced also into the Isles, and into all parts of the whole world. And Paul being of the tribe of Benjamin, 
Rom. 15.  within the space of a few years, from Jerusalem, even unto Jllyricum, filled all places with the preaching of the Gospel.  
Out of these things shineth forth the exceeding mighty power of God, who by so few, and those but base men, was able so suddenly to change the whole face of the world: and therewithal also is reproved the miserable blockishenesse of this world, which when as it daily beholdeth plain tokens of this mighty puissance, doth nevertheless not acknowledge the hand of God, and as yet is not afeard to stand up in defence against the same. But great will be the price, that it shall pay for this boldness: As in the words following it shall be declared.  
For Abdias goeth on, 
The manner of the enlarging of Christ's kingdom, and the government of the same.  and in few words comprehending both the manner of the enlarging of Christ's kingdom, and the government of the same, saith: There shall go up saviours unto the mount Zion to judge the mount of Esau: & the kingdom shall be the Lords. He showeth, that God will raise up some, who being armed with his power, shall restore the people into liberty again, and defend them against the deceitful entrappings of their enemies. These were (as touching the history of the jewish people) Zorobabel, Ezras, Nehemias, and such like, which were captains to the people in their return, which also having builded up the City, erected a new common wealth. Howbeit, as concerning the kingdom of Chryst, this is truly also applied to the Apostles: who as elsewhere they are called the light of the world, for that they preached Christ (which is the true and only light of souls) so here they are adorned with the title of saviours, because they have declared that Salvation, which through Christ lay hold of. In which respect the man of Macedonia that appeared to Paul in a vision, said, Come and help us. Act. 16. And truly went the Apostles up into the mount Zion, and judged the mount of Esau, when as at Jerusalem they received the holy ghost, who reproveth the world of sin: 
john. 16.  and from that time have divulged the Gospel through out the whole world, wherein Christ the true judge of the world is made manifest, and according to whose sentence in time to come, 
Math. 19  the whole world shall be judged. Yea the Apostles also shall hereafter sit with christ, to judge the twelve tribes of Israel. By means of the gospel the kingdom of Christ is enlarged and men are called to the fellowship of salvation, yea they are saved in deed: which thing the words also of the angel do testify, whereas he saith to Cornelius: Call for Simon, whose surname is Peter, who shall speak unto thee words, whereby both thou and thy whole house shall be saved. Act. 11. These things well considered, aught to excite us to a love and study of God's word: lest while we contemptuously disdain and reject it, we despoil our selves of eternal salvation.  
But jest any man should take occasion hereby, 
Christ the only king.  to attribute too much unto the Apostles, in the end he addeth: And the kingdom shall be the Lords, or shall belong to jehovah. And thus doth he place them in the order of ministers, whom even now he had called saviours: and constituteth God himself the head of this kingdom. Howbeit, the Christ is the head of the Church, all the scripture beareth record. Then must it needs follow, that he is God. So that now we have an infallible & certain argument of the divinity of Christ, whereupon we may stay ourselves against the jews. For they themselves can confess, that this whole place must of necessity be expounded of the kingdom of Messiah: & yet like blind bussards, can not mark, that that king is renowned with the title of jehovah. Now, if the kingdom be the Lords, necessarily must all resort as disciples thereunto: and so in deed shall the Church be lawfully appointed, if christ alone may have the pre-eminence, and all other be placed in an inferior roomth, even as ministers of the same. Which thing is then done, when as unto Christ alone, are attributed all such things as concern our salvation, in such sort as that he may be acknowledged the only teacher & master of the Church, the only author of man's salvation, the only mediator and advocate, and finally the only sacrifice and satisfaction for our sins: again that all men may submit themselves unto him, through the obedience of faith, which (as Paul in many places doth declare) is the end of the preaching of the gospel. And hereto tendeth it, that Christ said unto his disciples: Go your ways, and make disciples (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) all nations, 
Matth. 28.  baptizing them in the name of the father, and of the son, and of the holy ghost, teaching them to observe whatsoever I have commanded you. Which commandment the Apostles had so great regard unto, that they brought such as were the auditors of their preaching to none other, but God alone, through Christ: they also with very great diligence took heed lest any man through occasion of miracles that they wrought, should attribute unto them more than was due: as in the examples of Peter and john, 
Act. 3. &. 24  Paul and Barnabas is to be seen. So then they offend against the chief Principles of faith, & the kingdom of Christ, as many as either bring in sects, whereby the unity of the Church is torn in sunder: or else having shaken off the yoke of christian Discipline, are carried with a blind rage of affections, and give themselves over to the guiding of the devil.  
Let these things suffice that are spoken upon the Prophecy of Abdias, which setteth out before our eyes a notable document, how dearly God loveth his Church: sith that with so great severity he revengeth the Injuries done to the same. But above all, this is full of consolation, that he forgetteth not his promises, although now & then he suffereth his Church to be exercised, and tried with all kind of afflictions. He repaireth therefore the kingdom of his Christ, lest it should utterly fall to the ground: and augmenteth the same daily with new increasings. Wherefore staying ourselves upon this hope, let us wrestle out through all adversities with a constant Faith, that in time to come we may have the fruition of the eternal joy of his heavenly kingdom, which Christ jesus our Lord hath prepared for those that believe in him: To whom belongeth thanksgiving honour, glory, & dominion for ever. AMEN.   

The Homilies of Rodolph Gualther, a Tigurine, upon the Prophet jonas. The first Chapter.  

The first Homely.  
AND the word of the Lord came unto jonas, the son of Amithay, saying: Arise, and get thee to Ninive, to that great City, and cry out against it, for their wickedness is come up into my sight.  
ALthough there be not very many things mentioned of jonas in the scriptures, 
Of Jonas, & what time he prophesied.  yet is it evident by the sacred history, that he was a Prophet of no small account, as by whom God would foreshow unto the Israelites that felicity, which in the time of jeroboam the second, they did enjoy. For so is it written of jeroboam: He restored the coasts of Israel from the entering of Hemath, unto the sea in the wild fields according to the word of the Lord, which he spoke by his servant jonas the son of Amithay; which was of Cath Hepher. By which place it may be gathered, that he prophesied in the time of the said king jeroboam, or at the lest not much before while joas his father reigned, when as the estate of the Israelites was many ways grievously afflicted, and had need therefore greatly to be comforted. Nevertheless, of his Sermons that he made among the Israelites, there is now none extant. The reason is, for that they were not so needful for the Church, seeing that the things contained in them, may easily be set other where out of the writing of other Prophets, which taught in the same times, or very like. But by the singular providence of God, is this book of such things as he did among the Ninivites reserved for all those that come after: the authority whereof, how great it aught to be among the godly, partly we learn even of Christ his own record, who confesseth, 
Math. 12.  that his Death and Resurrection were foreshadowed by jonas, partly also also it may appear by the matter entreated of therein, as wherein all things concur together which may serve to the perfect institution of Godliness, and Salvation of man.  
For when among the Ninivites, 
The argument and use of this history.  Sardanapalus being dead, (who of the more ancient authors is called Tonosconcoleroes) there was made some alteration of the estate of the kingdom, but no order taken for the reformation of manners, many (as they had accustomed while Sardanapalus reigned) running still headlong into all kind of ungraciousness, even to their own destruction: God of his singular grace sendeth forth jonas, whose service he had before used among the Israelites now unto Ninive, that he might denounce unto this most corrupt city such punishment, as now for the sins thereof, was ready to fall on the same. But jonas misdoubting some peril to himself, deviseth to flee away, and having taken shipping, maketh haste to an other place. As he is fleeing, god attacheth him by the way, by whose providence it cometh to pass, the to still the tempest he is feign to be cast into the sea, & being there swallowed up of a fish of a monstrous bigness, is three days after restored to dry land again. And being then become more obedient unto God, he goeth through with that commandment, which he was charged withal concerning the Ninivites. They having once heard the determination of God, fall to repentance, and so escape the punishment, that hung over their heads.  
Now whereas jonas complained upon God for altering his former judgement or sentence, God rendereth him a reason why he so did. This is the sum of this whole history, which if we search to the bottom, it shall well appear, that what soever may serve to the knowledge of God and of man's salvation, is contained therein. For as touching God, here shineth forth his Fatherly goodness, which is extended even to all nations, seeing that he had a desire to have the Ninivites called from destruction, even at such time, as he aknowledged the jews. alone, as it were for his own possession. There is also no less token of God's justice, in that he so sharply punished his servant jonas, for the breach of his commandment. It declareth moreover his puissant power, whereby he hath the sovereign power over all the elements, yea even over the whales living in the depth of the sea. As concerning our salvation, how far our whole force is from being any thing at all, to the deserving of the same, it is apparent enough by jonas, who plunged himself so far, that he could not be haled out again, but by the mighty hand of God. Which same thing also (it is most certain) hath happened to many other very holy men. Nevertheless, to those also that are dismayed with the guiltiness of their own corruption, is Christ here offered, whose death and Resurrection (being such, as wherein the Scriptures do every where testify all stay of our salvation to be reposed) was declared before to be shadowed in this most evident figure.  
In like sort, what ways we must use for the embracing of this salvation, we are taught by the example of these Ninivites. They believe jonas, preaching the word of GOD: and that they do believe him, their speedy and earnest repentance bear sufficient record. So find they God forthwith favourable unto them. As many therefore as say hold upon God's word with a true Faith, and express this their faith with amendment of life and conversation, shall in like sort as these did, make God at peace with themselves. For, that it is a general thing which happened unto these Ninivites, even the Lord himself in the eighteenth chapter of Hieremie teacheth by these words: Suddenly will I speak against a nation, & against a kingdom that I will waste away, root out, and destroy it. And if that people, against whom I have thus devised, turn from their wickedness, I will also repent of the plague that I had devised to bring upon them. And in an other place, If the ungodly will turn away from all his sins that he hath done, and keep all my commandments, and do the thing that is equal and right: doubtless he shall live and not die etc. Ezech. 18. Now seeing that this book of jonas teacheth the same, and doth not only confirm the promises of God with a most pleasant example, but also in the same setteth forth the true way of repentance, most profitable, yea and exceeding necessary shall the knowledge thereof be unto us at this day, when as in this last corruption of the world, being now in a manner past all hope of recovery, very manifest tokens of God's indignation against us are to be seen.  
This being spoken by way of a Preface, let us now come to the exposition of this book: 
The book of Jonas wanteth a title.  whose beginning herein differeth from the rest of the Prophets, for that it wanteth a title, wherewithal they do as it were, mark and seal their Sermons. To say the truth, as for this it needed none such, seeing that it is not occupied about prophetical sayings, but rather about an history. And peradventure it is not much awry, which some do judge, being of the opinion, that this little book was taken out of some greater historical work, and so placed in here. For this copulative conjunction And, set in the first front thereof, seemeth to import some such matter. And (sayeth it) The word of the Lord came unto jonas, 
The calling of Jonas to go to the Ninivites.  the son of Amithay, saying: Arise, and get thee to Ninive, to that great City, and cry out against it. etc.  
In which words he toucheth two things. first, he declareth, that by the singular or peculiar commandment of God, he was sent to Ninive, to preach there. Secondly, he rehearseth the commandment word by word.  
As touching the first, it may not lightly be passed over, that although he had before time used the office of teaching among the Israelites, yet now he receiveth an especial precept, whereby he is charged to get him to Ninive. For we are admonished by this example, that those which are lawfully called to the ministery of God's word, may not therefore at their own pleasure gad abroad every whither, and preach at all adventures, where as they think good themselves, in this or that place. For it is certain that among the ministers of the word there are certain degrees, and that all have not received the dignity to be as Apostles, preaching every where. Look the fourth chapter so the Ephesians: yea neither the Apostles themselves unadvisedly wandered where they listed, but having God's spirit for their guide, him they followed, who sometime would not suffer them to go, whereas else they were minded: 
Act. 13. &. 16  as in the history of Paul and Barnabas we may read. These things serve to confute such as violently dare rush into all congregations without respect, and whiles they challenge to themselves authority over all, they do with their frowardness & sauciness, set all very near in disquet. Herein in times past offended the heretics, when as either in secret privately, or otherwise openly they disturbed the congregations: whose footsteps at this day the anabaptists tread in: which when as with good right they cannot be ministers of any one Church, neither yet have any lawful calling, do nevertheless take upon them to preach in all places, and do usurp authority to speak, yea although the ordinary ministers be present themselves.  
And in this behalf we can not excuse the immoderate dissoluteness of the Romish prelate's, who when as they are not so much as teachers of the Church of Rome, yet presumptuously title themselves shepherds of the whole Christian flock: and at their own lust, ordain laws, which all other Bishops must be enforced to obey. Yet did Chrysostome long since blame Epiphanius, 
Look Socrates in his .6. book, and Chapter. 14.  for that, him unwitting, and his advice not being demanded, he had called a Synod at Constantinople, there to condemn the books of Origen: he also foreshowed unto him the punishment that he should undergo, for so disquieting the Church, namely, that he should never come home again alive unto his own Bishopric. But what would Chrysostome do at this day, if he saw what turmoil the whole world is in, and how all congregations are in manner torn asunder, by the rash headiness of Prelates? Moreover, by this example is reproved their untrusty dealing, which send out the trusty Ministers of the Church unto Popish Counsels, and assemblies of tyrants, under a pretence of defending Religion, and that they themselves may be rid of them, do as it were, lay them open to be rend in pieces of wolves, whiles that they enjoin them to show a reason of their Faith and of their doctrine, in such places, where as they know well enough that truth can take no place. As for any such thing as this is, we can not read, that ever the Godly kings did it. For neither when Esay preached against divers nations, did Ezechias send him forth to them: neither yet by the commandment of the kings of Israel, but by the authority of Gods own mouth become jonas a messenger unto the Ninivites. And if it be not lawful for the minister to bid the Congregation farewell, which is committed unto his charge, much more may no man compel such a one to depart, where as there is no urgent cause, both lawful, and also from God above.  

The commandment of God to Jonas.  But let us hear how God commandeth the Prophet: Arise (saith he) get thee to Ninive, to that great city, and cry out against it: for their wickedness is come up into my sight. This commandment hath three parts. 
He is commanded to go unto Ninive.  The first telleth whither he must go: namely to Ninive, that great City. It was the regal seat of the kings of Assyria, first founded of Assur (as Moses maketh mention) in the fields of Aturia. For the profane writers are deceived, which leaning too much to the likeness of the word, would ground thereupon that it was builded of Ninus, when as rather it is named after the Hebrew tongue Ninive, which (being expounded) signifieth as much as Beautiful or pleasant. And not only this book beareth record of the greatness thereof, but also the Historiographers of the Heathen: who writ, that it contained in circuit four hundredth furlongs, and that it was compassed or fenced with towers, to the number of a thousand and five hundredth. How it exceeded in wealth, glory, and strength, we need not to speak: sith that the whole space of more than a thousand and three hundredth years it was the seat of the kings of Assyria, whose endeavour wanted not for the beautifying thereof all that while, with the spoils of the whole east. And to that end would God call it great, when he gave jonas a commandment to preach there, for that after a sort, by a kind of preventing, he would rid this Prophet out of all fear. As though he should say: I know how great, how mighty, and how famous Ninive is, yet will I have thee go thither, and be my preacher there: and as for the majesty thereof, suffer not thyself to be dismayed therewith etc. And surely this devise of God deserveth not a little to be marveled at, who ieopardeth to so notable a City, yea in deed to the whole monarchy of the Assyrians, jonas being but one: whose authority although it were of some value in Israel, yet among alients and strangers from the religion of the Israelites, could be of no force at all. howbeit, the same which god here doth, was done oftentimes otherwhere also. 
Exod. 3. etc.  So did he set Moses being taken but from the flock, and now also a banished man, against Pharaoh, and all the enchanters of the Egyptians. And Hieremie, even in his childhood, is called to fight with the word of God against kings, Princes, priests, and the whole people of the land. Of like sort was the estate of the Apostles, who being but obscure themselves, and unskilful of things before, were made able to match not only with men of their own nation, but also with the Heathen Philosophers, and with the majesty of the Roman empire itself. And it is the manner of God for the most part, to set forth his word to the world, by base and weak ministers, both to confounded the haughtiness of the world, and also to teach us, all respect of persons being laid aside, to depend upon his authority alone.  
Although there was in deed an especial cause of this embassage, which Hierome did well espy, who writeth, that jonas was sent to the Heathen, to the condemnation of the people of Israel. For when as Prophets many in number had nothing availed among the Israelites by the space of many years, God would now set forth an example of easy belief and obedience amongst the Heathen: whereby both the majesty of his word, and also the obstinacy of the jews now past hope of reclaiming, might openly show themselves. And that this is the use of this example, 
Matth. 32.  Christ doth declare where as he affirmeth, that in time to come, the Ninivites shall arise, and condemn the jews. Moreover, as these things comprehend in them a manifest figure of the calling of the Gentiles, so serve they also to instruct us, that God shall never want such, as amongst whom his word may bring forth fruit, and by whose examples they may be condemned, which were wont to have it in contempt and derision.  

The goodness of God toward sinners  But chiefly the Fatherly goodness of God is here worthy the considering, a certain example whereof, is here set before our eyes to behold. For (as it shall be declared by and by) the horrible enormities of the Ninivites were now grown up to the full, and had of long since deserved to be cut of by the roots. God might also have executed punishment upon them, so that no man could have taken occasion to complain of his rigour, sith they had so filthily, even against the laws of Nature, abused the victories gotten in so many ages. Yet doth the merciful Lord moderate his fierceness, and in appointing jonas as an ambassador unto them, giveth out this as a plain doctrine, that he was desirous rather to correct and amend them, than utterly to destroy them. Neither did any other thing move him thereunto, (if we consider the Ninivites,) save his own natural compassion and mercy, wherewith as we read in the hundredth and third Psalm) as a father hath pity upon his own children, even so is the Lord merciful unto us, and is not alway chiding with us, seeing he knoweth our estate perfectly enough. And the same that he wrought among the Ninivites, we ourselves have in experience, both universally to all, and privately to every one: for that it sufficiently appeareth, how that God layeth his rod upon none, whom he hath not first called unto repentance, by sundry warnings going before. But so peevish and froward are we naturally, that we in a manner, either neglect, or else hate all Admonitions, till the truth of them is in deed confirmed before our eyes, not without our great smart adjoined to the same.  
In the second part of his commandment, 
He commandeth him to cry out against Ninive.  GOD telleth what he will have the Prophet to d'ye in Ninive, Cry out (sayeth he) against it. By this word, Cry, he doth not charge him to bestow amongst them words of disturbance, as it is the manner of drunkards, and railers to do: but he committeth unto him the preaching of his word, whereby freely, plainly, and without all colour of flattery, to denounce, what God hath determined to do with them. So is Esay in his .58. chapter commanded to open his throat wide, and to lift up his voice like a trumpet, that he might show the people their offences, and the house of jacob their sins. Ezechiel also is willed plainly to admonish the ungodly, lest the blood of them which perish in their own sins, be required at his hands.  
And that this may truly be put in bre, partly the nature of God's word giveth warning thereunto, which being itself the light and the truth, can away with no gloss of falsehood: partly the corruption of man's inclination enforceth the same, as whereby it cometh to pass, that either we contemn this word, or at the lest, we think it toucheth not us at all, until in very deed it striketh our minds and consciences within.  
Here therefore are all ministers taught their duty, namely, that freely, and with open mouth (as they term it) they proclaim forth the same word, which they have received of God, and that they care nothing at all for their reasons, which think, that either we must somewhat bear with the wealth estate of the hearers, or else forecast with ourselves what peril is like to ensue. For jonas might have laid for his excuse either of these two at this present, and so much the rather, for that being a stranger, he is sent from such a people as was hated of all men, to those, which as they were of very great force, so did they stiffly maintain old enmities with the people of God. He is sent also, not as in times past Moses was, furnished with miracles, whereby he might win himself credit among profane men, but having the bore word of God for his armure. Neither is he charged simply to utter the same, but as it were an enemy or an ambassador, bringing with him tidings of war, to cry out against Ninive, and to proclaim unto delicate ears, and as yet unacquainted with the word of God, that heavy and intolerable decreed sentence: Within forty days shall Ninive be destroyed. No doubt, this was a painful and a sore charge. For put the case, that some one of Germany should be called of God himself at this day to go to Rome, and there in the audience of the Bishops, Cardinals, King's ambassadors, yea and the Pope himself, to make open denouncing of the same, how much (I beseech you) should his preaching avail? or what credit would be given to his talk among those men, which with such hatred as can not be pacified, have already for the space of these forty years, persecuted Germany, and as yet do persecute it, for no other cause, saving only the light of the Truth now sprung up therein.  
But as touching our jonas, his case might seem so much the more wrappeth in danger, for that the force of Ninive was greater at that time, than is the force of the city of Rome at this day, which, besides the dignity of the name, and the decayed monuments of ancient buildings hath nothing else left of her former renown. And as for jonas, he was not so dull headed, but that he might understand all these things: as in the next Homily it shall he declared: yet nevertheless doth he hear God saying unto him: Arise, get thee to Ninive, to that great city, & cry out against it. So now let all reasons be set a part, which some at this present dare use, in commanding the preachers to silence. 
The cause of this commandment is expressed.   
But let us hear the cause of this commandment, which in this third part he expresseth, saying: For their wickedness is come up into my sight. Therefore is the Prophet commanded to cry out against Ninive, because the sins thereof did cry out unto god, & did now with their stink, as it were, reach up to heaven. This is meant of their outrageous abominations: As for example, their shedding of innocent blood, oppressing of the poor, detestable lusts, and such like. So is it said, that Abel's blood cried out against Cain, to God for vengeance: and the horrible wickednesses of the Sodomites came up to the sight of God. So doth the hire of the labourers by fraud kept back, cry unto the lord. Deu. 24. 
The sins of the Ninivites.  All which sins were to be found among the Ninivites. For they had enlarged the bounds of their Empire, by much bloodshed, they had oppressed innumerable nations and people, and being enriched with the wealthy spoils of others, they waxed proud, gave themselves to voluptuousness, & ruled all things according to their wicked lust. They had besides all this, stained themselves with usuries, deceits, false jugglings, superstitions, & worshippings of Idols, moreover with curious and Magical arts: wherewith, that the inhabiters of the east parts were thoroughly acquainted, it appeareth by histories. But this was it, which filled up the measure of their sins, that being made drunken with fortune, and famous by reason of victories, they also thought the immortal Gods were delighted with these their vain fancies. Yea, scarcely would they acknowledge themselves polluted with any sin at all.  
Hitherto God had borne with these their vices, not because he had liking in them, but for that he would use their tyranny as a mean, whereby to correct the iniquities of others (in which respect, God calleth the king of Assyria, 
Esay. 10.  the rod of his wrath) and because he was minded by them to show forth unto the whole world a most evident example, both of his goodness, and also of his justice. But now when as things grew daily woorsse and worse, he declareth, that their wickedness is come up before him, and therefore commandeth jonas to proclaim open war against them, yea to denounce that very destruction, which by their so great offences, they had deserved.  
Howbeit, 
The miserable estate of the sinful.  here doth offer itself to our consideration, the miserable and unhappy condition of wicked men. The Ninivites live now in security, and please themselves, by reason of such victories as they have obtained: and in so great abundance of wealth they apply their minds to jollity and voluptuousness: neither can they be persuaded, that any such peril might happen, as whereby their felicity might be disturbed, yea though it were but for a season. And certainly, there was no nation, which durst be so bold as to attempt any hostility against that City, being the lady of the whole East. Yet is their estate laid open to greater danger, than if all the people of the East parts had conspired together against them.  
But whereof ariseth this danger? even for that their sins were ascended up into God's sight, and did now with their cry crave for his vengeance. For whiles they take their pleasure, and rouse up themselves for pride, other nations innumerable bite on the bridle for want, and being oppressed with their intolerable yoke, make their complaint unto the Lord. The widows lament for their husbands that the Ninivites have slain, the fatherless children mourn for their parents that are lost, the strangers that are scattered here and there, bewail their miserable estate, being now by them driven out from their native country, and possessions: So many also, as being either beguiled with the crafty wiles of the Usurers, or being undone by the wrongful sentences of the judges, have lost their goods, make piteous outcries of their hard chance.  
To these complaints the Ninivites give deaf ears, and so the world may go well with them, little regard they, what calamities other sustain. But in the mean season, there liveth and reigneth a just God, who (as he had often promised) had of long since heard these complaints of the widows, orphans, strangers, and all others that were afflicted: and had now decreed to revenge the injuries done unto them, with the destruction of the whole city, and that within forty days. And now judge you, whether they could have been in more miserable case, than even at such time, when as of all men living they thought themselves the happiest.  
The same that is here mentioned of the Ninivites, let every one apply to himself, both privately and generally, and men shall straightway understand, that they have no just cause to be voluptuous in themselves, or cruel to others: although they seem never so fortunate, by reason of their huge wealth, victories, or peace, that hath continued many years. Yea let them rather deeply ransack their own consciences, and weigh, whether any cries, either of them, or against them, go up unto the Lord: and if they espy any such thing, let them turn unto God, calling for his mercy, submitting themselves to his governance, and with true faith embracing salvation, which he offereth in his son Christ jesus, to whom belongeth thanksgiving, honour, glory, and dominion for ever. Amen.   

The second Homely.  
AND jonas arose to flee unto Tharsis from the presence of the Lord, and got him down to joppa, where he found a ship ready to go unto Tharsis. So he paid his fare, and went aboard, that he might go with them unto Tharsis, from the presence of the Lord. But the Lord hurled a great wind into the sea, and there was a mighty tempest in the sea, so that the ship seemed, as though it had gone in pieces. Then the mariners were afraid, and cried every man to his god: and the goods, that were in the ship, they cast into the sea, to lighten it of them. But jonas got him under the hatches, where he laid him down and slept. So the master of the ship came to him, and said unto him: What dost thou thou sluggard? up, call upon thy God, if God (happily) will think upon us, that we perish not.  
THe Prophet Amos saith, that the Lord God doth no manner of thing, but he telleth his secret before, unto his servants the Prophets. And to this end revealeth he it, not that they should reserve unto themselves the same, which they have learned by revelation from him, or that they should be idle, and nourish their curiosity with a vain knowledge of things to come: but that by threatening of plagues, they might wake them up to repentance: which have already before provoked the indignation of God, by mean of their sins. And many places of the Scripture are to be seen, which do menace Gods grievous judgement unto the Ministers of his word, if either for the love of the world, or fear of peril, or any other affections, they be drawn away, to neglect their duty. For it is said to Ezechiel: If thou givest not the ungodly warning, he shall perish: but his blood will I require at thy hand. Ezech. 3 And Paul spoke thus of himself: Woe unto me, if I preach not. 1. Cor. 9 An evident example of this matter is presently set before us, 
The argument and use of this present place.  to behold. For god sendeth forth jonas to threaten the Ninivites with the destruction now ready to light upon them, and he refusing his charge, taketh in hand to flee: but so little doth it avail him, that thereby he bringeth both himself, and many other to present danger of death.  
Now although this example chiefly appertaineth to the ministers of God's word, yet doth it therewithal instruct all men, of whatsoever place or degree, to learn, how grievous an offence it is, to forsake the vocation, whereunto they are called of God. Which, that we may the better understand, we will view every portion of this place in order as it standeth.  
The first part containeth in it a description of the deed of jonas, 
Jonas fleeth from the presence of God.  who having heard the commandment of God, ariseth immediately to flee unto Tharsis from the presence of the Lord. howbeit jonas was not so dull headed, as to think, that he could be hidden from the sight of GOD, whom even out of the Psalm. 139. he might have learned to be present every where, where as it is written: Whither shall I go from thy Spirit? or whither shall I go from thy presence? If I climb up into Heaven, thou art there: And if I shall make my bed in the Hell, thou art there also. etc.  

Deute. 10.  But as the Levites, and other that serve the Lord, are said to stand before him: so are they also named to flee from the presence of God, which have a mind to withdraw themselves from his obedience. This was also (as it may evidently appear) the same which jonas went about: lithe that to the end he might be altogether rid of his Prophetical office, he prepareth to depart out of the bounds of the land of Israel, which God had appointed to be the place, whereas he would be worshipped. By this means lived he in hope, that now since he abode in an other place, God would make no great inquiry after him: he is minded to flee into Tharsis, of the which word there are divers opinions among interpreters. For some thereby do simply mean the sea: which seemeth to have been so named of Tharsis, the son of javan, whom, with his brethren, 
Gen. 10. Psal. 45 72. Esay. 2 and 23. etc.  Moses writeth to have inhabited the Isles of the sea: in which sense, the kings of Tharsis are taken for those that belong unto the Isles: and the ships of Tharsis for those that pertain to the seas. But because the letter, He, is added in the end, which is a token used in signifying moving, or going forth to some special place: and because it hath no likelihood, that jonas being a grave man, and otherwise circumspect in his dealings, would so commit himself to the sea, as not knowing where to become: I lean rather to their judgement, which think, that here is meant some certain place. Some take it to be Carthage or Tunise. some other Cilicia, with whom I also agree, both by reason of the often meetings between the Jews and the Cilicians, by means of their near neighbourhood, and also for that Tharsis is numbered among the chief cities of Cilicia, and is commended of profane writers for the famousness of the school, and is accounted in the holy Scripture notable, for Paul's sake, who took his beginning thereout. And it is certain, that jonas directed his journey clean contrary Westward, being bidden to go unto Ninive, which hath her situation in the East. But leaving these things, let us rather discuss jonas his fact, and what causes drove him to take it in hand.  

Jonas by fleeing offended very grievously.  As touching his fact, some there be that would excuse it, and to that effect cloak it strangely with certain allegories. But what need therefore any such excuse to be made, seeing that both God himself pursueth after him, being a fugitive, and jonas also, for his own part confesseth that he hath offended. And truly, if we will somewhat narrowly weigh the matter, it shall easily appear, that this trespass of his hath many branches.  
For first of all, he denieth obedience unto God, and so offendeth against the chief principle of true godliness, which straightly commandeth all the senses of the flesh, yea and reason also itself, to become subject unto the word of God, through obedience of Faith, and from the said word to bend, neither to the right hand, nor to the left. Deutero. 28. Moreover, lest he should be enforced to get him to Ninive, he shamefully shaketh of his function, which he before had exercised in the land of Israel. Besides this, he hath too too fond an opinion of God, supposing that the fulfilling of his commandments, or the punishments due to the transgressors thereof, may be avoided by fleeing away. He doth also sin against charity, sith he mindeth not to call them back from destruction, whom God by mean of his preaching, was desirous to bring to repentance. Even as though he played the part of an untrusty ambassador, that giveth them no warning, over whom present danger is imminent, and that from their king, unless they make him satisfaction.  
And here is apparently set forth how great the corruption of man's wisdom is: seeing these, which are no mean or small faults, could find resting place in him the was so holy a servant of God. The like examples also we have experience of in No, Loth, Moses, Aaron, David, Peter the Apostle, and infinite others, which in the midst of divers notable feats the they had wrought, yea even after many travails that they had manfully overcome, at length either were vanquished by impatience, and so gave over, or finally stained their names with most horrible offences. This commodity let us take by them, that we despair not, if any thing shall in like sort happen unto us, after the fashion of men: And let us yet in the mean season, watch continually against the deceitful baits of the flesh, and the devil: having the trust, and hope of our Salvation, reposed in the grace of God only, who hath appointed Christ jesus, to be our satisfaction and righteousness. 1. Cor. 1.  

The causes which enforced jonas to flee.  As concerning the causes that drove jonas to this attempt, there is no doubt but they were both many and divers: sith that, in such commandments as God giveth, which are more subject to danger, many things meet together that pluck us away from the duty of obedidience.  
First of all, it seemeth a new and unwonted thing, that a Prophet should be sent forth out of the land of Israel, to go to the Gentiles, yea it seemed altogether disagreeing from that prerogative whereby God had granted the plentyfuller knowledge of the law, and of his will, unto the jews alone. The places are not unknown: Truly God is known in Jewry, his name is great in Israel. 
Psal. 76. & 147.  And again, He showeth his word unto jacob: his statutes and ordinances unto Israel. And that of Moses: 
Deut. 4.  Only is this great nation a wise and understanding people. We know moreover, that the jews greatly advancing themselves upon this their prerogative, did so much disdain all other nations, that even after they had received the holy Ghost, the very Apostles stood in doubt, whether the Gospel should be preached unto them, and therefore was it requisite, that Peter should by a peculiar vision be instructed of this matter. Act. 10.11. Not marvel was it then, if it seemed strange unto jonas hearing himself alone to be sent in message to the Gentiles. Furthermore it is certain, that fear and mistrust were stops unto him: which same also might grow of divers causes. He perceived that he had done little or no good at all hitherto, among the Israelites, for, how great the corruption was, while jeroboam reigned, the sermons of Hoseas and Amos bear sufficient record. What hope could he then conceive of profane people? Again, let the matter fall out howsoever it should, he seemed even laid open to danger. For if the Ninivites believe not his preaching, undoubtedly he must either be slain, or else with ignominy and reproach, universally of them all, be driven out of the country: If they believe and amend, God will undoubtedly spare them being once turned unto him: so should jonas be accounted a lying Prophet, and perhaps, loose much of his authority among the Israelites. And truly, that this thought came into his mind, his own testimony will afterward declare.  
By this example we are admonished how hurtful a thing it is to admit into counsel the reasons of the flesh, against the commandments of God. For these being almost contrary to the affections of the flesh, easily will it find out occasions whereby to cast of the government of God. For that which here happened to jonas, it is evident, that it happened also to Moses and jeremy, when they were first called of the Lord. And at this day, this one thing in a manner maketh both the ministers of God's congregations, grave Senators, and also mighty Princes unmindful of their office, and negligent in executing thereof, for that they measure the commandments of God, by their own reason, having respect, rather how the world is inclined, than how god hath willed. Let us therefore being taught by the examples of so great men, learn to do our duty: and as for the success, leave it unto God, who will never fail those, that employ their travail in such vocation as he hath called them unto.  
In the second part is declared, 
God stoppeth jonas as he is fleeing.  how god meeteth him by the way as he is fleeing. He hurled a great wind into the sea, and there was a mighty tempest, so that the ship was in jeopardy of going in pieces. So then god is the author of tempests, who ruleth both the sea and the winds. Which thing the Gentiles partly acknowledged, when as they imagined Aeolus to be lord over the winds, and Neptune over the sea. But more fitly do the Scriptures put all these things under the dominion of one God, who governeth all things, without any petty gods to come and aid him. Such was the violence of this tempest, that it enforced the mariners to make inquisition for the cause thereof, and to cast jonas into the sea, as in convenient place it shall be declared.  
Let us now take forth this lesson: how vain the counsels of men be, whereby they would devise with themselves to escape the hand of God. In good sooth, jonas fleeth without the borders of his country, and having bidden the dry land farewell, he is carried through the open sea: yet can he not, for all this, rid himself out of God's hands, who governeth both the sea, the winds, and also the fishes (as afterward it shall appear) and pulleth him back again, whether he will or no. Yea while jonas fleeth one peril, he plungeth himself into many other, that are more grievous. The like also have we experience of in ourselves: neither is there any thing more common, than that they are in great jeopardy for their sins, which would feign shake of all labours and perils, that of right they should undergo for the name of God. But how great fools and wretches are we, that take no regard to mark these things, or else soon forget them?  
This now is worthy especially to be noted, that for jonas sake being but one, 
For jonas sake alone many are in danger.  God wrappeth in so great a danger the rest also of the passengers & mariners, & besides that, other ships also, whereof it is like, there were greater store in the same sea. For whereas the jews say, that the other safely passed over, I do utterly reject it, 
Objection.  as a thing being impudently forged. Some man will say peradventure, that they were unjustly punished, who were altogether ignorant of the wicked fact that jonas had committed, and had received him into their company for nothing else, but either for humanity's sake or else to make their gain greater (which gain also swerved not from the lists of honesty. 
Solution. ) Howbeit God doth no man injury, as whose judgements are righteousness and truth. Now although at this present, in causing of this tempest, God had regard especially to this end, thereby to punish the disobedience of jonas, & by a mean of calling back, to hinder this fugitive of his journey, yet might the mariners and other passengers apply no small fruit thereout to themselves: amongst whom some ●owed with vices; which aught thus to be corrected, some others faith was this way to be exercised and tried: and finally, this example was a notable encouragement unto godliness to them all. Moreover, the knowledge of God, which by this occasion shined unto them more clearly, than it did before, made bountiful recompense for all the loss that they suffered of their goods and merchandise. And if is a plain case, that in like examples the same reason is thoroughly to be marked, lest we 〈◊〉 〈◊〉 over boldly against God. Besides that, we are taught by this experiment, how dangerous a thing it is, to keep company with them that strive against the will of God: and how heinously they sin, which are aiders to such as enterprise any thing against God's mind. 
Ios. 7.  For the sacrilegious and rash attempt of Achan being but one, all the Israelites were in danger. So here for jonas cause alone, are they also in jeopardy, which knew nothing at all of the trespass that he had committed. What shall then become of such, as give their assent to the devices of the wicked, or (which is more) shoulder the same forth with their authority? What shall they also look to be rewarded with, who, when as they might depart from ungodly and superstitious men, do notwithstanding disobey. God's commandment herein, and all for this cause, least they should either incur the envy of others, or else sustain some loss of their own substance?  
But let us pass over to the third part of this place, wherein is set out, what both jonas and also the Mariners, 
jonas being in danger sleepeth.  together with the rest of the passengers did in this so great peril. Whereas first we have to speak of jonas. He had gotten him down under the hatches, and there being heavy as it were with a dead sleep, gave himself to rest. It may be thought a thing worthy the wondering at, that neither the guiltiness of his sin, as yet fresh in memory, nor the weariness of sailing whereunto he was not accustomed, nor yet the roughness of the tempest now already risen, could shake of his sleep. Howbeit, such is the nature of sin, that it maketh us careless, and unmindful of all danger, if we have once passed over the first fear, wherewithal we were troubled for a while. jonas feared nothing but Ninive, and having forsaken his native country, he judgeth himself now in safety: as for Gods seeking after him, it is the furthest end of his thought: and therefore as though the matter were very well brought to pass, he frameth himself to sleep. The very like thing may we espy in David, who hearing that Bethsabe was great with child by means of his accompanying with her, by and by is stricken with a fear to run in infamy, and deviseth how to cloak it: And when as Urias being first slain, he had fetched her home big with child, forthwith, all fear being laid apart, carelessly he sluggeth, & snorteth in unlawful lusts, utterly unmindful both of God, & God's vengeance, till that he is waked up by Nathan, and together with the filthiness of his horrible fact, espieth also the danger, which by reason thereof was ready to fall upon him. And such like shall they find themselves, as many as will thoroughly view their consciences within.  
Here therefore may we behold, how deadly a thing it is to be in bondage unto sin, which breedeth such a security, as wherein we have no choice but to perish, unless we be raised up by the mighty hand of God. Therewithal also brightly shineth forth his care over us, who when as we are a sleep, is waking, & stretcheth out his hand by his word, or else by some secret inspyring of his Spirit, whereby he may shake of this deadly sleep from us. It shall be our parts to acknowledge the same care of his, and not to take it grievously, if at any time he seemeth to call, or speak unto us more roughly, than we think meet: as here it happened to jonas, whom the mariner waketh, not without giving him a taunt for his sleeping. Let us rather remember our own slothfulness, & judge ourselves to have deserved such reproof, and shaking of the old man, let us turn ourselves to the true works of godliness.  

The mariners call upon divers Gods.  But what do the mariners? It is said first, that they were in great fear. So than it was no common and usual tempest, but such a one, as wherein they acknowledged a certain singular work of God. Afterwards they unlade the ship. At length when as, by assaying all these means, they could nothing prevail, the governor of the ship, whose chief care was then occupied about the anchor or topsail raiseth up jonas with a check, and wisheth him to cry aloud unto his God also.  
A man may see here all things full of tumult and hurlie burlie, wherein this one thing yet deserveth some commendation, that all the sparks of God's knowledge are not utterly quenched, but they call for his aid, and so confess, that there is some God, in whose hands is the dominion not only of land and sea, but also of life and death▪ And by this their example we are very well taught, what manner of religion they have, which being destitute of the word of God, are led by carnal reason. For even by the laws of nature, and by common sense, there is some knowledge of the majesty of God graffed in the understandings of men, whereby it cometh to pass, that when any extreme danger of life happeneth, even they also, who before had all religion in contempt, do now make haste to call upon God. But because that natural man, 
1. Cor. 2.  which is directed by the only light of reason engendered in him, perceiveth not those things which belong to the spirit of God, and for that the flesh being bend only to outward things, seeketh unto itself such a God as is also visible and corporally at hand. Hereof ariseth it, that every one according unto his own choice, doth feygne unto himself many gods: and because it seemeth a thing impossible to the flesh, that one should be sufficient for all things which are done in the world, they do (as much as in them lieth) divide the essence of God into a multitude of gods, assigning every one their proper offices, even as they perceive the world to consist of divers parts, and men to be ruled by sundry chances. Hereof sprung up among the Gentiles that multitude of gods, which in these later ages grew in force also among the Christians, while they fondly imagined, that the Saints had the governance of the sea, of the sire, of the land, of tempests, diseases, arts, and handicrafts, yea and besides all this, patrons and revengers of men, howbeit such kind of men, how egregiously they bewray themselves even by their own doings, we may take a present view. These here mentioned make their suit to many gods, and every one thinketh his own God of greater force than the rest. But there is never a one, that is able to succour them in this their dangerous estate: yet continued they of this mind, that there is a God, to whose authority all things are obedient: and because they stand in doubt, whether it be jonas GOD or no, they will him to come forth, and assay what his God can do. Arise (say they) call upon thy God, if happily he will shine upon us, that is, show himself gladsome and fortunate and merciful unto us, that we perish not. We can easily mark, how foolishly this was spoken of an Heathen man: & saving only, that the names are changed, there is no difference in the dealings of the Papacy: whilst in one and the same distress, one calleth upon the virgin Marie, another upon Barbara, the third upon Christopher, the fourth upon Nicholas: Many also, if they do but espy a Church a far off, make their petition to the Saint of the same, whose name they themselves cannot tell what it is.  
There is also an other sort, who when as there is no danger, for the which they should be troubled, as they are about to dispose themselves to prayer, stand in a mammering, to which of the Saints they should dedicated their Prayers and vows: or whom they may first call upon: being afraid, lest if any Saint were neglected or not placed in so good a roomth as were meet, he would be angry, and take the matter grievously against them: as the Poets do fable of Diana, and the residue of their Gods.  
But this is a sound argument, that there is a true and one only God, for as much as we see, how that men are never at rest (although they make invocation to infinite Gods or Saints,) till they have laid hold upon that only God, who hath revealed himself unto us in his son jesus Christ.  
Let us then be mindful of these things, and reverence him alone, applying ourselves to that vocation, whereunto he hath called us, lest while we practise to avoid it, we purchase plagues upon our own heads. Yet if at any time it so happeneth, let us at the lest take warning, by the inconveniences and perils to return unto him, calling upon him alone, through jesus Christ our Saviour: to whom belongeth thanksgiving, honour, glory, and dominion for ever. Amen.   

The third Homely.  
AND every one said unto his fellow: Come on, let us cast lots, that we may know for whose cause we are thus troubled. And so they cast lots, & the lot fell upon jonas. Then said they unto him: Tell us, how come we by this trouble? what is thine occupation? from whence comest thou? what countryman art thou? and of what nation? He answered them: I am an Hebrew, & I fear the Lord God of heaven, which made both the sea & dry land. Then were the men exceedingly afraid, and said unto him: Why didst thou so? (for they knew that he was fled from the presence of the Lord, because he had told them) and said moreover unto him: What might we do unto thee, that the Sea may cease from troubling us? (for the sea wrought, and was troublous) He answered them: Take me, and cast me into the sea: so shall it let you be in rest: for I wot, it is for my sake, that this great tempest is come upon you.  

The argument and use of this present place.  AS God showed forth a singular token of his goodness in sending jonas to the Ninivites, that by his preaching they might be called back from destruction, so have we in jonas, a notable show of man's corruption. For as he perceiving the commandment of God joined with some danger, taketh in hand to flee, being neither touched with a reverence of God, nor with the misery of this City now like to perish: Even so also many, because they would provide for their own private commodity and estimation, carelessly neglect both the calling of God, and the salvation of others. And truly, what infortunate success followeth such devices, the example of jonas may sufficiently instruct us. It is not long since we saw, how that he could not escape the hands of God, who pursued after him, both with a wind, and also with a tempest, which as it was sudden, so it was not after the common sort. Now follow grievouser things than the former were, namely, how he is found out of the mariners, and compelled not only to confess his horrible fact, but also to give sentence of death against himself.  
The fruit that we (as otherwhere I have admonished) must gather hereof, is this: to submit ourselves wholly to God, when he calleth, 
The mariners seek after the author of the tempest by lots.  lest otherwise we heap mischiefs upon our own heads.  
first of all, here are brought forth the mariners, who when as now they understood, that this tempest came not of ordinary causes, but beside all expectation of man, perceiving also, that they could nothing prevail by calling upon any God, they easily gather, that God is offended, and therefore causeth the same: they are desirous also to know who it is, whom God chaseth thus in his displeasure. And here is an evident proof of the presumption and wanhope of man. There are many which in general punishments can acknowledge, that God is displeased, and sendeth them for sins: but very few are there, that account themselves in the numbered of those, which have deserved the same by their heinous offences. For men are wont to flatter themselves in their own defaults: neither can they be persuaded, that they are so odious in God's sight, as that he will sand any universal Plagues for the same. Whereby it cometh to pass, that whilst they fall to enquiring after the causes of these evils, in the life and manners of other men, they neglect their own evil doings, supposing themselves altogether without fault.  
And this very same error drove these men thereto, that they could easily give their consents, for the searching out of him that was the author of this so great distress, because every one amongst them persuaded himself, that he for his own part was guiltless in the matter. They purpose now to have the trial made by lots, whereof we know, there was both great and manifold use among the men of old tyme.  
Homer showeth, that he was chosen by a lot, which should keep the conflict with Hector. Among the romans it was a custom, to have the government of the provinces granted out by lots. And this manner of dealing by lots, (as it is ment in this place,) is such an action, as wherein matters are sought out by a kind of divine token: and the use thereof concern the things not only paste, but also present, and to come. The kinds and ways are sundry, of the which, this place serveth not to entreat. This rather let us mark, that of lots some are lawful, other some are unlawful. Those are lawful, which in a cause necessary to be known are used religiously, with a desire to have peace preserved. 
Prour. 16. and .18.  And this use doth Solomon commend, whereas he sayeth, that the lots pacify variances, and appease the stubborn. He witnesseth also, that their success hangeth upon God. This kind of lots did josua put in ure, when he distributed the land. And by the same did Samuel draw forth Saul to the kingdom, 
1. Sam. 10.  whom he already knew to be elected thereunto of God. In like manner the Apostles committed all the matter by lots unto the judgement of God, 
Acts. 1  when they were minded to appoint another unto judas roomthe. Neither deserve they to be condemned, which at this day in the division of inheritances, and election of magistrates, or ministers, practise this kind of lots. Howbeit then is the using of them more dangerous, when as trial is had for offenders, that they may receive condign punishment: and then in very deed must they not be used at all adventures, unless it so be, that God commandeth: as at whose bidding josua was stirred up by lots to attach Achan, that had committed sacrilege. Unlawful lots are such, as whereby curious men take in hand to search out things that they have nothing to do withal, by unlawful arts. Such manner of men do greatly offend, and shall in time to come pay the price for their rash fool hardiness.  
As touching this history that we have in hand, it is credible, that these Heathen men, who a little before called upon sundry gods, did now also interlace some Superstition in the using of their lots, which notwithstanding, God did nevertheless direct, because it was expedient, that jonas should be taken tardy.  
And here yet may we take this warning by the way, that superstitious crafts can not be excused, although now and then the truth of a matter may be known by their means. For as God by dreams admonished Pharaoh, Nabuchodonosor, and many other of things afterward to come, so applying himself to their weak capacity, and yet expressly forbiddeth his faithful to believe dreams: so doth he also sometimes by his just judgement, give leave to soothsayers, and workers by lots, truly to declare the events of things, and other matters whereof they are demanded: partly, for that it is profitable, yet at the least, to have them known by some means: partly, that as it were with a bait, they may be fed with strong illusion, which have already determined in their minds, rather to give credit to wicked spirits, than to his own word. So doth God at this present, moderate and order these men's lots, by this occasion both to bring jonas forth into light, and also by authority of this punishment executed upon him to rid the other of Superstition, who now already tasted of some principles of godliness.  
And by this example are we in the mean while advertised, 
Offenders against God cannot always be hidden.  that they can no long time be hidden that have offended against the laws of God, and run on still in wickedness. For as God is just, and a severe revenger of vagracious deeds, so hath he infinite means, whereby, besides all expectation, to pull out into the open sun light, such as are guilty. For (to say nothing of the strength of the word of God, 
Hebr. 4.  which like a two edged sword pierceth through the heart and the marrow, and reproveth the secret misdemeanours of men) there are to be found in histories every where examples of such, as have had their vices by marvelous means detected. Some have been bewrayed by the songs and flyings of birds, amongst whom the Cranes of Jb●a now grown famous by the usual proverb, must needs be placed. Some have been discovered by blood, suddenly issuing out of dead carcases.  
We may read also, that there have been a great sort fearfully dismayed at the only beholding of weapons, whereby they have come, and of their own accord confessed their wicked acts committed with the same.  
Neither need we to stand long about examples, sith that many things come daily to pass, which may instruct us, and raise us up from security.  
Let us then being warned, both with them and also with this present example, endeavour ourselves after innocency, jest being deceived with hope to escape unpunished, we provoke God's wrath, with the outrageousness of our sins, who can at his pleasure both reprove them, when as we least look for it, and also lay upon us those plagues, which we have worthily deserved.  

The courteous humanity of the mariners toward Jonas.  But let us go on, and take a further view of these mariners, who when they perceive, that jonas is the occasion of all this tempest, entreat him with marvelous humanity, leaving off that rigour, which they might justly have used toward him. For we heard not long since, how that through his cause, they were fain to lighten the ship: and now seeing the sea raged more and more, they stood as yet in jeopardy of their lives. Howbeit, although he were attached by lots, which was to them in manner of an oracle, yet think they not good to attribute 〈◊〉 muce credit unto them, as without more diligent inquisition to deal any thing the more extremely, or cruelly against him. For very carefully and friendly, not without signifying also of some sorrow for him, they question with him, as touching all his estate, saying after this manner: Tell us in good sooth, for whose cause are we thus troubled? what is thine occupation? that is to say, what is thy estate of life? from whence comest thou? what countryman art thou? or of what nation? What could have been done (I pray you) more gently and lovingly towards him, whom they were assured to be the only worker of their so great danger, and loss of all their substance, being of so great value as it was? Compare with these mariners, who were mere alientes from true religion, the men of this our age, which although there go no just cause before, whereby they might be provoked, yet fall to hating of strangers, and if they sustain but the least damage in the world, straightway think, that they may do what they lust to them, of whom they have received their small hurt: and it will immediately appear, how great the corruption of this world is now growing to age, and ruinously falling to destruction.  
But chief let this example be noted of those, that are called to be magistrates, and that have power of life and death, over such as they govern. For (as even now was declared) by lots, and as it were God himself, pointing him out with the finger, was jonas espied out: yet for all that do not the mariners headyly give judgement against him, but first they inquire severally of every thing, jest perhaps they might determine any thing not sounding with right and equity. How much less credit than aught there to be attributed to conjectures, suspicions, or witnesses, when the matter lieth upon one's life and estimation? For notwithstanding conjectures sound many times like unto a truth, yet do we certainly know, that very often they deceive. Again, that nothing is less indifferent, and more deceitful than suspicion, 
Argwon ist ein schalcke.  the Germans can tell by a common proverb, which is tossed in every man's mouth. Whereunto also accordeth that Greek verse, testifying, that greater misdéemings and unjust accusations grow of suspicions, than of deeds. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As concerning witnesses, what needeth any speaking, sith that we are assured, how many men either are carried away by froward affections, or not so greatly holden with the conscience of an oath, or else not of so bold a spirit, and so witty, as to be able to couch all the Circumstances together, which might serve to the full understanding of any cause in controversy.  
An excellent thing is it in deed to collect all things diligently into one heap, but then is needful especially a ripe and advised judgement: lest while we go about to punish vices, we become supporters either of the lying conjectures, or else of the malicious accusations impudently forged by other men.  
And if no other reason will serve, yet at the jest let the example of God admonish the Magistrates, who knowing even at his finger's ends the impiety of the Sodomites, 
Gene. 18.  yet saith unto Abraham: I will go down now, and see, whether it be so, as by the report of the country it is come up to mine ears. etc. God would thus speak of himself after the manner of men, that we might ponder thereby, how circumspectly magistrates aught to proceed, in punishing the offenders. Neither doth the scripture without great consideration, give commendation of those kings, in whose sights the blood of their subjects was esteemed of much price. Psalm. 72.  
But it is time, that we return to jonas, who now at the length being called back again into the right way, by the manifest judgement of God, doth stoutly and courageously accomplish such things, as tended to the salvation both of himself and others. For first of all he professeth his faith, 
jonas professeth his faith and fact.  and is not ashamed of his God, even amongst those, whom before he had heard calling upon strange gods.  
I am an Hebrew (saith he) and I fear the Lord God of Heaven, which made the sea, and the dry land.  
In this word fear, he comprehendeth the whole nature of true worship, which (in very deed) is reckoned for none at all, unless we be touched with an uncorrupt and earnest reverence of the majesty of God. This confession that jonas maketh, he layeth against the rest, in manner of a confutation: as though he should say: You reverence and call upon divers gods, of whom one is lord over the heaven, an other over the land, an other over the sea: but the God whom I reverence is one God, who as alone he hath made all things, even so shining bright in his majesty in the heavens hath all things at his beck: which same also hath chosen to his own possession, the nation of the hebrews, to whom in like sort he hath prescribed a true manner and order, how he will be worshipped. Howbeit, these words of his are not directed to that scope, as that thereby he might excuse himself, and advance his own godly zeal, but in reporting thus much, he first aggravateth his horrible fact committed, in making him his enemy by unshameful disobedience and backsliding, who was a God well known unto him from his chyldhoode, & in whose lore and law he had been continually brought up. For, as by those things which follow, it shall appear, he uttered all the faults at once, which hitherto we have heard, he had done. Again, by this confession, he establisheth himself with sure confidence to have his sins remitted, which in repenting is chief requisite, lest otherwise it degenerate into desperation, as we are assured, it happened to Cain, and judas, and such like.  

The fruit that cometh by god's correction.  And here doth show forth itself an excellent fruit of God's correction.  
Before this, jonas had professed God with his mouth, and preached his word: but being now of him called to a charge more dangerous in his own judgement, he deviseth to flee from the presence of God, as though there lay little safety in playing his ambassador amongst profane people. And having now had experience of Gods chastising hand, he returneth home again to him, he setteth his mind on a fire with the true fear of him, he professeth him even among the Gentiles, and causeth them to embrace sincere Religion. This effect of Gods scourging do all the elect feel, who for the same commend the goodness of God in adversity, and say with David: It is good for me, that thou hast brought me low, that I may learn thy statutes. Happy is the man whom thou chastenest, O Lord Look the Psal. 110. &. 94. Let us also therefore be mindful of these things, and bear it the more patiently, if at any time we be tried, either by sicknesses, or wars, or banishment, or other kind of calamities. For such is the overthwartness of our nature, that it doth even crave for the same, lest with this world that can not repent, 
The mariners are afraid, and ask counsel of Jonas.  we should perish for ever.  
But what did ●hese mariners, when they heard jonas make this confession? first of all, They were exceedingly afraid.  
And what cause could there come so suddenly, of so great fear? Even this, that there shined now to their minds, a knowledge more sincere of the true God whose mighty power they perceived, by this unaccustomed tempest. They heard also, that jonas fled from the sight of him, and that in his service he was become a fugitive, such a one, as God with good reason might pursue. They cannot therefore warrant themselves any thing lucky and fortunate, unless they restore God's servant again. And undoubtedly they weigh there withal, what plagues they have deserved, that have always hitherto neglected this God. And this also is the very matter, why they fret not now with jonas, but rather pitying his case, whom alone they saw punishment waited for, they demand of him friendly, what is best to be done, whereby they might avoid the rage of the seaswelling every moment more than other?  
This example is worthy of great consideration. For first it reproveth the frowardness, and unbridled dissoluteness of our age. These men are put in fear with the beholding of an other man's offence, and so learn both to give judgement aright of their own outrageous deeds and also to fear God. But we at this day wallow carelessly in our own sins, yea although they be such, as it is evident, God hath punished in all ages. And now notwithstanding, he daily showeth forth many proofs of his judgements, against the contemners of his word, and infinite tokens of his wrath are seen everywhere, yet do we still give ourselves unto voluptuousness, we drink, we take our pastime, and go on to provoke his anger by our wickednesses, that we commit daily afresh. Who seeth not then, that these mariners in a few hours space, have more profited in true piety, than a great sort at this day, which have heard the Gospel purely taught continually certain years.  
Besides that, this example putteth us in remembrance, not to withhold the duties of compassion, even from those, whom we are assured to be worthily punished, yea and from them also, which be causers of our own miseries. For God layeth not his rod upon others, to give us occasion thereby to rejoice on our own behalf, and scorn other men: but because he would stir up both them and us to repentance. Neither should the sins of other men turn us at any time to displeasure, except we ourselves had deserved plagues before hand, or the consideration of our own safeguard did so require. And although to our own knowledge we are not guilty of any heinous offence, yet aught we so to be affected in a common misery, that having quenched all desire of revengement, we make diligent inquiry, what ways safety may again be restored. etc.  

jonas willeth himself to be cast in to the Sea.  As for jonas he showeth himself no less studious of godliness, so that a man would think, that he and the mariners kept a conflict among themselves, whether of them should the rather achieve thereunto. For although he perceiveth, that there remained but only advise to be given for their safety, and the same also was joined with the present peril of his own life, yet doth he freely and faithfully tell it out, saying: Take me, and cast me into the sea: so shall the sea let you be in rest. And forthwith, he rendereth a cause why he gave such counsel. For I wot it is for my sake, that this great tempest is come upon you.  
Which his words may not be taken as a token of a desperate mind; past all hope, and wishing death by reason of despair: but they proceed of faith, whereby he willingly resigneth himself to GOD now determined to punish him: insomuch that jonas is even ready to die the death, who before was afraid at a very light danger of his own imagining, and so defrauded GOD of his due obedience.  
And this thing in Repentance is very necessary, for that temporal Plagues cease not at all times, although that God receiveth us into his favour: as in David, and the examples of many others is to be seen.  
But they that patiently undergo them, to such all things work for the best. Moreover, his words give testimony of his love (which cannot be dissevered from faith) sith he had rather die himself, than be a causer of other men's destruction. So that now beginneth jonas to be a figure of Christ, while he coveteth to bestow his own life, to have others preserved in safeguard.  
And here let us gather in a brief sum, those things that hitherto have been spoken of jonas, and we shall behold a notable precedent of true repentance. first we have heard, that he which was weary of God, made now an open confession of his faith toward him. Having confessed his faith, he addeth also thereto a confession of his sin, whereof no man can doubt, but he was sorry from the very heart. And now he willingly taketh to himself the punishment due for his offence, submitting him wholly to the pleasure of God alone. Truly therefore was he converted from his sins unto God: and that this is the true repentance, the Scripture in other places declareth, and the examples of David, and many other make proof.  
Let us at this day follow him, and we shall also feel God merciful unto us, through Christ jesus: To whom be thanks giving, honour, glory, and dominion fore ever. Amen.   

The fourth Homely.  
Nevertheless, the men assayed with rowing to bring the ship to land, but they could not, because the sea wrought so, and was so troublous against them. Wherefore they cried unto the Lord, and said: O Lord, let us not perish for this man's death, neither lay thou innocent blood to our charge: For thou, O Lord, haste done, even as thy pleasure was: So they took jonas, and cast him into the Sea, and the Sea left raging. And the men feared the Lord exceedingly, doing Sacrifices, and making vows unto the Lord. But the Lord prepared a great Fish to swallow up jonas. So was jonas in the belly of the Fish, three days and three nights.  

The argument and use of this present place.  AS jonas when he fled from the presence of God, lest he should be enforced to preach to the Ninivites, was an example of the corruption and disobedience of Man: So by him doth the holy Ghost give forth also an example of repentance, and true conversion unto GOD: By the which we are taught, how convenient it is for us also to return unto God, if we be willing to escape his wrath.  
The chief thing herein is, that both he freely confesseth his offence, and also submittingly yieldeth himself unto God's will, that without any grudging, he is content to undergo the punishment, which he saw was prepared for him. For he giveth the Mariners warning to cast him into the Sea, if they mean to take order for their safety.  
It followeth now, what they did, after they had heard this his counsel; and then how singular and manifold commodity, as well they as jonas reaped, after they were on either side loyal to God.  
And this place must so be considered of us, that we may be inflamed with a desire to Godliness, and after the same manner resign ourselves wholly unto God: who as he commandeth nothing, that is unjust or hurtful for us, so he also giveth ability to work it, and in extreme distresses defendeth them, that obey his commandments. Now let us go through every part, in order as it standeth.  
As concerning the Mariners, 
The courteous behaviour of the mariners toward Jonas.  here are many things spoken, worthy of remembrance. The first is, that although they have found out jonas by lot, and do also understand, even by his own mouth, that he is the causer of their so great danger, and that God himself desireth to have him punished: yet deal they as yet nothing the more rigorously with him, but direct all their doings to this end that they may set him again on land safe and sound. marvelous humanity was this, and such as would not have been looked for of this kind of men, seeing that it both made them forgetful of the damage, which they had already sustained, and also moved them (their own danger which presently they were in, being little esteemed) to employ their care about the preservation of an other. Many at this day are of the opinion that they may lawfully either revenge, even with most extremity, such injuries as they have sustained, or being placed in any jeopardy, carelessly neglect all others, yea or to provide for themselves, though it were with the smart of other men. howbeit, it was God that so turned the minds of these men, and planted in them a reverend fear of his servant: as of the same thing there are set forth in the Scriptures examples not a few. For the same God made joseph in favour with the keeper of the prison, and so advanced him also afterward in the sight of Pharaoh, that he was content to commit unto him the charge of his whole realm. And it was God, that made David in favour with the Philistians, and Daniel with Nabuchodonosor and Darius, and Paul the Apostle with the captains and soldiers, that they found them favourable and gentle. Yea, it is Gods doing, that at this day, of a sudden, they become our friends, whom before, we knew not somuch as by name.  
To this end aught these examples to be considered, that we may not take it grievously to follow such vocation as God calleth us unto, who, as we hear, hath the hearts of men in his hand, and bendeth them according to his own pleasure. Neither shall they be able to allege any excuse, who for fear of men strive against God, whose force is sufficient for the defence of his, everywhere, and against whomsoever.  
Moreover, they must imitate these Mariners, as many as have taken any into their tuition, lest they either unadvisedly be wray them, or being provoked by some light injury, show themselves in deadly displeasure against them: For it is a double wrong to forsake, or (which is more) like enemies to set ourselves against him, who warranteth himself to find a self haven and Sanctuary among us, whom also either by reason of some covenant made, or else by common right of hospitality, we were bound to defend. etc.  

The mariners desire, that the offence of murder may not be laid to their charge.  Now, when these Mariners perceive all their endeavours bestowed in vain, and that even by the mighty hand of GOD, they are enforced to hurl jonas into the Sea, they turn themselves to most fervent prayer, craving that no offence may be taken with their doings. O Lord, we beseech thee, let us not perish for this man's death, neither lay thou innocent blood to our charge. That is, Impute not unto us the crime of shedding innocent blood. The reason is, For thou, O Lord, haste done, even as thy pleasure was. This is thy doing, thou haste decreed that thus it should be, whose determination we must of necessity obey. And having thus spoken, They cast him into the sea.  
This truly deserveth greatly to be considered, 
Murder accounted horrible even among prophant men.  that it seemeth so heinous a matter, even to barbarous men, and such as had been brought up in heathenism, to slay him, whose death they understood even by the just judgement of GOD to be sought for. It was no doubt graffed in them by the laws of Nature, whereby men are taught to abhor from bloodshed and manquelling. And if we turn over the histories, it will manifestly appear, that the abomination of manquelling, hath been judged a most horrible thing among all nations, as which could no otherwise be purged, but with new and strange satisfactions.  
This is evident by Pausanias, in the history of Theseus, who, because he had killed Pallas sons, made a voyage to Peloponesus, for his purgation: and as we read in Herodotus, Adrastus departed to king Croesus, upon the like occasion. hereunto also deserveth the same to be referred, which Luke in the 28. of the Acts mentioneth of the men of Miletum: who when they saw the hand of Paul, which had but lately escaped shipwreck, suddenly assailed with a viper, incontinently they judged him to be a murderer, whom though he had escaped the sea, yet the vengeance of God pursued, and would no longer suffer to live.  

Offences incurred by murder.  And surely, if we will deeply weigh the matter itself, it shall soon be seen, that God did not without great skill imprint this sense of Nature in men, so greatly to detest murders. For, first of all, by Murder men offend against the very laws of Nature, which as by a common bond of necessity, it hath bound us to the mutual aiding one of an other, so hath it also created us naked without weapon, jest we should once think, that we have revengement in our own hands. Secondly, he sinneth against the mysteries of christian Religion that slayeth his neighbour; with whom he is a member of the same body, under Christ the head: whose mind is to have us joined together in the unity of spirit: and by this means do manquellers exclude themselves from the fellowship of the congregation. Besides that, this mischief redoundeth even to God, who framed man after his own likeness, and therefore will not suffer it to be violated without punishment. In the mean season, I say nothing, how that when murders are in force, neither common peace, neither private safety of men can have any sure ground. Not without good cause was it therefore, that even from the very beginning of God's creatures, God appointed laws, wherein he forbade bloodshedding and murders, with wondered severity. For straightway after the flood, when the world was newly growing again, he prescribed a law, with these words. He that sheddeth man's blood, 
Gen. 9  shall have his blood shed by man again: For God made man after his own likeness. And in the law it is written: You shall take none amends for the life of the murderer, 
Nume. 35.  but he shall in any wise be put to death. Also ye shall take none atonement for him that is fled to a free city, that he should come again, and devil in the land, before the death of the high Priest. And see ye defile not the land, which ye are in: for blood defileth the land. And the land can none otherwise be cleansed of the blood that is shed therein, but by the blood of him that shed it. Add here unto the words which christ useth in the Gospel, All that take the sword, shall perish with the sword. Math. 26. And those also: 
Nume. 35.  He that killeth with the sword, must himself be killed with the sword. etc. Apoc. 13. And lest God should omit any thing in this matter, he appointed cities of refuge, whether they might flee, which had done a murder, but not of set purpose, lest otherwise, under a colour of revengement, they might be slain themselves by his kinsfolks, that was already killed. 
De. 19 &. 2●  And as for that murder that was happened, the author whereof was not known, he also ordained a kind of pacifying of God, which must have been done openly and solemnly, least the guiltiness thereof, should be imputed to that city, within the bounds whereof it was committed.  
Not without good reason therefore, do we bewail the wretched cruelty of this our age, which so far is set on fire, that with many it is thought but a play and a pastime to cut a man's throat: For they will for money be hired to run out a warrefaring, even contrary to the Laws of the Country, and will herein hunt after the greatest commendation of valiantness, if they have slain the greatest number of men: of whom notwithstanding, they never sustained any damage at all.  
Howbeit, very grievous sentence doth God pronounce against them, by Moses Deut. 27. Cursed is he that taketh any reward to slay innocent blood: and all the people shall say, Amen.  
Now, how great the force of God's curse is, appeareth plainly hereby, for that suddenly almost with all their substance they perish, and become infamous as many as give themselves to this bloody kind of vice.  

Only the will of God excuseth murder.  Here again, note the excuse that these mariners do use: For thou O Lord, hast done even as thy pleasure was. Even by this reason hope they to become innocent, because in casting jonas into the sea, they are obedient unto God, who will have it so done. And in very deed this reason is of very great effect, as whereby we may excuse both our sayings and doings, seeing it is certain by the Scriptures, that the will of God must be our rule for them all. The same doth also keep magistrates blameless, when they pronounce sentence of death over murderers, adulterers, incestuous persons, blasphemers, enchanters, & false prophets, and such like: whom God in his law hath commanded either to be stoned, or brent with fire, or hanged on the gallows, or by some other punishment taken away. For it is not in vain, 
Rom. 13.  that the magistrate beareth a sword, neither aught he to be taken among the number of them that usurp the sword, forasmuch as God hath given it unto Magistrates, to the end they may be executors of his judgements. They may not therefore be dismayed by the perverse opinions of such as say: It is a detestable thing that any man should be put to death, for any kind of misdemeanour: & do so highly advance mercy, that in the mean season they take all justice away. Salomon's opinion was much better, when as he said: 
Proverb. 16.  The Lord hateth as well him that justifieth the ungodly, as him that condemneth the innocent. And as for the histories of Saul and Achab, which most of all provoked God by their preposterous pity, they are well known. Achab, for that he had let go Benhadad, the king of Syris, & Saul, because he had spared Agag the Amalechite, both the which God had commanded to be slain. Look. 1. Samu. 15. and .1. Kings. 20.  

jonas being cast out, the sea left raging.  Now let us pass over to the other part of this place, wherein is set out, how manifold commodity redounded to them all, after they had showed themselves obedient unto God. As touching the Mariners, first the sea gave over his vehemency, or rather rage, if we will lean to the true Exposition of the Hebrew word. And in this sense is danger or rage ascribed to the sea and other things without life, for that they are also instruments of vengeance to them, which by their sinning provoke the wrath of God. By this example we are admonished, that it is a most sure and ready way for the pacifying and turning away of all tumults and dangers, if such offenders be removed from amongst us, as God being angry withal, doth with his judgements pursue. 
Ios. 7. and. 8  Thus, after Achan, who had committed sacrilege, was slain, the children of Israel found God merciful unto them. 
2. Sam, 21.  The posterity of Saul being once rid out of the way, the hunger ceased, which God had sent in by reason of the Gabaonites, whom Saul had afflicted. 
1. Kings. 18  In like manner Baal's priests & the false prophets, that lived in the time of Helias, being destroyed, both rain and the blessing of God was restored to the land of Israel. These things aught they to have remembered, who at this day sit in consultation for the pacifying of uproars, and turning away of common dangers. They make their complaint in deed, that the whole world is in disquiet, and that the wrath of God doth every where show forth itself: but in the mean while they suffer such to jest up and down unpunished, as by whose detestable acts the wrath of God is already set on fire. Yea some there be, that dare ascribe the cause of all these evils unto the doctrine of the truth: affirming, that it is not possible otherwise to have things in good stay, unless it be utterly rooted out. What marvel is it them, if those ships be continually in trouble and hazard, from whence good men are thrown out, wicked men, and such as God hateth, being appointed to govern the stern?  

The mariners go forward in true Religion.  Moreover, not only from jeopardy were the mariners delivered, but also wonderfully profited they in religion: so that a man may see that the word of god, which jonas had sown in their minds, brought forth such increase as Christ doth attribute thereunto, in the Gospel. For they, who a little before being amazed with fear, called upon false and feigned Gods, now stand in awe of jehovah himself the true God, whose just and mighty hand, they had already experience of. And thus obtain they at this present, the first principle or chief point of true wisdom: 
prover.  which Solomon doth testify to consist in the fear of the Lord. Yea they not only stand in fear of God, but this fear and true religion they also profess with outward tokens of holiness. For they offered a sacrifice unto the lord: but what manner of one it was, it is uncertain. Hierome understandeth thereby a sacrifice of praise, which Hoseas termed, 
Hose. 14.  the calves of our lips. Yet seemeth it, that there is some other thing ment: neither shall it be inconvenient, if so be we shall understand this place of some fired sacrifice, or (if you had rather) of some such as might be eaten of. And in that they sacrifice to the true God, which among the jews was worshipped by the name of jehova, with a long farewell renounce they their false gods. Here is also mention made of a vow, which in like sort they vowed unto God. And this, I suppose, was no other thing, but that they made faithful promise, that they would persever in the service of this known God, and at all seasons be thankful unto him. Such duties as these be, are they debtors of, that are delivered out of perils, and have felt the aid of God.  
First, they may not be proud, 
What thing men must do being delivered from dangers.  or fierce minded, but conceive in themselves an awe of God, whose rods they have tasted on: and the same awe not servile, but free, & such as beseemeth children: which being joined together with a love of God, may retain them still in a careful study to obey. Then let them testify this religion with outward deeds, and offer those sacrifices continually unto him, which he evermore requireth at their hands, namely Prayers, & themselves also, (which Paul called a quick sacrifice, and a reasonable serving of God, 
Rom. 12. ) together with bountifulness towards all, but chief the poor, whom God hath made his substitutes, that we should bestow upon them such things, as we would upon himself, if he were now conversant upon the earth corporally, as in times past he was. And because new vows are not needful of them, who already own all that they have unto God, to whom also in Baptism they have wholly bound themselves, herein let them show all careful endeavour, that the same, which there they vowed, they may faithfully perform, and without any intermission show themselves thankful unto God their redeemer. And this is the very same, that we hear David in his psalms many times make promise of. So that neither this, nor any like places, can in any wise maintain the vows of the Papists and monks, which superstitious men, without the warrant of God's word, and having not first tried their own ability, dare take upon them and that not without confidence to merit thereby: which presumption alone, with the leaven thereof being very pharisaical, maketh all the other worship unacceptable to God. But of the mariners let this suffice, that we have already spoken,  
Let us now look upon jonas, which himself also is allotted an happy end, 
jonas is swallowed up quick of the fish.  of so great a danger. For he who a little before could not be safe in the ship, but that both wind and water thirsted for his punishment, is now in the midst of the sea between billows & storms kept safe & sound: and being restored to his office, he who erewhile deserved not so much as the name of a Prophet, becometh also a figure of Christ our Saviour. For mention is here made the god prepared a great fish, which might restore to land in good safety this Prophet, after he had been first with gaping mouth received into the fish, and then put over into the belly, and lastly enclosed there three whole days long.  
Wonderful great was this miracle, the like whereof is scarcely to be found: whether ye consider the Fish that was so obedient to God, or jonas, who notwithstanding, the fierce ranks of teeth standing in manner of a saw, the fearful passage through the jaws and the throat that stonke by reason of clammy filthiness & snivel, was yet able to go down unhurt into the belly, and live there for the space of three days, having neither any meat to be sustained with, nor yet enjoying the common use of the light and the air, without the which it is unpossible for man to keep life. Whereunto is this also to be added, that God for so long time restrained the power digestive of the stomach, lest it should consume jonas, who was sent down thither. Howbeit let us leave off these things for this present, and search after the mysteries of the holy ghost, and the use of this history, that there may redound the greater commodity unto us thereof. 
The punishments of them that obey not God.   
And here first of all we are admonished by this example, how many mischiefs are to fall on them, that refuse obedience unto god. As for jonas, that he might be placed among the number of such, we have heard before. And what thing more terrible could have happened unto him, if all the tyrants of the world should have conspired together, to rob him of his life? He was tossed with a tempest: which being occasion of such terror to the mariners, no doubt it made jonas in manner beside himself for fear. afterward, he heareth the mariners taking counsel about lots, whereby they might search out him, who was the causer of this so great tempest that was raised. How fared he in mind (think you) certainly knowing, that he alone was sought for? And shall we not say, that he was much terrified by means of those lots, as guilty persons are wont to be, when they see the executioners hatchet ready to part their head from their shoulders? Being found out, he confesseth his horrible fact, and accuseth himself, as one that avoided his coming to Ninive, chief in this respect, because he would have his authority nothing diminished. At length he is cast into the sea, & among the mid billows, whose force he was not able before to abide, not not in the ship. What other thing was this, than as if he had been cast into a grave quick, and immediately smothered with earth? After all this, yet doth not the judgement of God (who pursueth him) stay there, but straightway he meeteth with an huge Fish, which with the wide gaping that it maketh, and having ranks of teeth so terrible, receiveth him, and swalloweth him up: which one thing alone, to a man of the greatest courage in the world, would not only have stricken him in fear, but also have made his mind wholly amazed, yea rather full of despair. Moreover, in this so huge a gulf continueth he three days space, and all this while is he washed with the waters of the billows, that are swallowed up: sometime he is plunged down into the low bottomless places, sometime fleeteth he aloft: one while he is tossed to this side, an other while to that: and in that vast gulf every moment seeth he a thousand deaths before his eyes. What temptations (I beseech you) shall we think he was tormented withal? perfectly knowing, that all this ado happened unto him through God's displeasure? Surely these things are so outrageous to be borne, that ten deaths were easier, than the abiding of all these together. And like plight are all they in, who to eschew lighter perils, and such as their own brains do fancy, set themselves against God. Examples are every where to be found, but most amongst such, as when persecutions assault, deny Christ, least they should put both goods and life in hazard. For oftentimes it cometh to pass, that they wander up and down infamous, and without renown: they can take no pleasure of their riches: and besides that they feel horrible stings of conscience, whereby they are brought even to utter despair. It was not for naught therefore, that the Apostle said: It is an horrible thing to fall into the hands of the living God. Hebr. 10. In the considering hereof, this is the fruit that we must gather, even to learn obedience unto God, who best knoweth both to turn all dangers away, and those that walk after his calling, to preserve them, yea though it were in the midst of a thousand perils.  

The power of God in saving them that are his.  Consequently here cometh the power of God to be marked, whereby he is able to keep in safeguard those that are his, even in the thickest of such jeopardies, where as there seemeth no hope of deliverance to remain. For that which at this present happened, is such a matter, as can in no wise be credited among profane men, which measure all things by carnal reason. Howbeit, this remedieth all doubt that might be made, seeing that it is said, how GOD prepared this Fish, and so made a provision, that it should be ready at time convenient, to swallow jonas up through the ranks of his teeth, without doing him any harm, and also keep him safe whole three days space. Moreover Christ jesus by his testimony, addeth credit to this history, who affirmeth, that by jonas was exhibited a figure, both of his death, and also of his resurrection. We can not therefore deny the truth of this thing accomplished in deed, except we be minded therewithal to call in doubt the mysteries of our redemption. And that it is not unpossible for God to bring such things to pass, is set out by infinite other examples. For it hath great resemblance hereto, that when as the flood was ready to come, he made all the beasts so tame, that they came unto No, entered into the Ark, and laid aside their wonted wildness. And again, that he so long while preserved No in safety, even in the midst of so horrible flows of waters as then were.  
The very like things were also in times passed wrought in Egypt, when as God brought Frogs, Locusts, Flies, and Worms of all sorts, for the subduing of pharao's cruel mind. What? did he not also lead the people of Israel thorough the bottomless depths of the read sea, the waters rising on height like a wall on either side? What shall we say of Daniel, who is preserved in the midst Lions, and his fellows saved among the flames of an hot burning oven, by the miraculous protection of God? Or, is it not more to be wondered at, that suddenly there swoomme a fish to Peter's hook, which brought the tribute money in his mouth? But if there be any that list to scorn at all these things, acompting them for fables, what (I beseech you,) are they able to answer to the miracle of the unperfect birth, lying hid in the mother's womb? Doth it not far pass the capacity of man's understanding, that a child about the space of five months should in those straights not only live, but also increase in greater strength, till such time as it be borne into the world? And seeing that is daily brought to pass, shall we stand in doubt, but that God is able to work some singular thing, if the necessity of the case shall so require? Why do we not then acknowledge the puissance of GOD, and with deep weighing thereof arm ourselves in all dangers and perplexities, with patience and constancy of faith? For he that in times past was of might to do these things, the same at this day in sickness, in need, in prisonmentes, in temptations of the conscience, yea even in death itself is of ability to defend and preserve us. With David therefore we may reason, by those things that are gone before: Thou art he, 
Psal. 21.  O God, that drewest me out of my mother's womb: I have been left unto thee, ever since I was borne: thou art my God, even from my mother's womb. And again: Thou leadest us through fire and water, 
Psal. 26.  but thou bringest us out into a place of comfort.  
Nevertheless, we shall not much need examples fet from other men, if every one will narrowly look upon themselves. For they shall found in themselves many things whereby they may be admonished of God's power & goodness therewithal.  
Lastly, 
Jonas a figure of Christ.  the figure of Christ must be considered in this place, which he showed us himself, where as to the jews requiring a token, he said: This froward and adulterous nation seeketh a sign and there shall no sign be given it but the sign of jonas the prophet. For as jonas was in the whale's belly three days and three nights, so shall the son of man be three days and three nights in the heart of the earth. howbeit jonas did not only shadow the history of the lords death and resurrection, but therewithal also the fruit, that sprung unto us thereout. For as jonas being cast into the Sea, and devoured of the fish, brought the Sea to be calm, and stilled the tempests of wind: Even so Christ by his death hath pacified God the Father's wrath, tamed the madness of the world and the Prince thereof, and clean taken away the horror of eternal death. Moreover, as jonas being drowned, was causer of the mariners conversion unto God, so do we read, that Christ after his resurrection converted many, which were authors of his own death. Besides this, as jonas, like a conqueror of the Sea, from the wide gaping of the fish, escaped safe to the shore: so Christ having overcome death & the devil was restored again to life. As hereunto, that as jonas being restored, brought the Ninivite salvation by preaching of the word: So Christ raised from death to life, sent out his Apostles among the Gentiles, who by their preaching were drawn to be fellow partners of salvation. You see then how in this history are contained all things, that may tend to the institution of life & faith. So that Satan did not without great skill labour to have obscured the same, seeking to have made folks believe, that it was but the fable of 
* Arion, the name of a famous harper, whom (as it is said) the mariners would have cast into the sea, to have his money: but he desiring them to let him play a song ere he died afterward leapt into the water. But a Delphine received him on his back, and brought him to land again alive.  Arion.  
Let us for our parts be mindful of these things, and fear God: so that turning from our sins, we may have all our hope of salvation reposed in christ jesus alone, who by the merits of his death, and by his glorious Resurrection, hath vanquished death and hell, and set us at liberty from the jaws of Leviathan, that he might make us partakers of his kingdom. To him belongeth thanks giving, honour, glory & dominion for ever Amen.    

The second Chapter.  

The fifth Homely.  
ANd jonas prayed unto the Lord his God, out of the bowels of the fish, and said: In my trouble I called unto the Lord and he answered me: out of the belly of the grave I cried, and thou heardest my voice. Thou hadst cast me down, into the heart of the seas, and the flood compassed me about: yea all thy waves, and rolls of water went over me. And I said, I am cast away out of thy sight, but I will yet again look toward thy holy temple.  

The argument and use of this Chapter.  FOr as much as God had appointed jonas, by especial privilege, to be a Prophet to the Gentiles by whose preaching they might be stirred up to repentance: not without good consideration is it, that in him he setteth forth such an absolute example of repentance, worthy to be imitated in all ages, of as many, as covet to come in favour again with himself. This is the scope, whereunto all things tend, that as yet we have herd, namely, of his frank confession of his sin, and also of his faith in God, of his submitting himself to Gods will altogether, and finally of his counsel that he gave unto the mariners for their safeguard, though it were with the peril of his own life. But because, in all these things hitherto, there is no mention made of prayer, which in repentance is chief requisite, now is somewhat also entreated thereof. For in this chapter he setteth out an hymn, or Psalm, that he made being restored to land: in the which also he expresseth diligently, what he did, lying hid in the whales belly. The argument of the orison is, that he giveth thanks unto God, for the benefit of his deliverance. And it observeth this order. First, he telleth what he did himself, and in what sort God dealt with him. Secondly, by a description of his own danger, he enlargeth the benefit of God done unto himself. thirdly, he doth teach the use of this miracle: which is, that leaving all Superstitions, we place all hope of salvation in God alone.  
last of all, he voweth thanks giving. Many fruits therefore may he gathered out of this Prison. For it teacheth us, what mind we should be of, being assaulted with any kind of peril: and even how we ought also to prepare ourselves to the death.  
Consequently, it delivereth unto us a perfect Method, how to talk with GOD, or to pray, which is not the least point of Celestial wisdom. Besides this, it confirmeth our Faith, lest we should faint, and give ever in adversity. Moreover, it instructeth us, which is the true and health some use of the benefits of God. But of all these, shall be spoken in their place.  
Now therefore first of all, to this declaration that is already begun, 
jonas prayed in the whales belly.  he knitteth this verse, saying: And jonas prayed unto the Lord his GOD, and said. etc.  
Which may not so be understanded, as though he had composed this Hymn, lying hid himself within the bowels of the Whale. For it containeth many things, that could not be spoken before he was set on land again: But it openeth unto us, how even at that time he was very mindful of God, and called for his help with uncessant Prayers. And lest that being delivered from this distress, he should seem to have forgotten God, he addeth this Hymn, thereby to advance God's benefits that he had received.  
And herein (as hath been said a little before) even in his foremost entry thereof, he doth in a sum set forth what was done between him and God: In my trouble I called, and he gave me answer: out of the belly of the grave I cried, and thou heardest my voice.  
These words are plain & easy enough: but because in them the whole form of praying aright is comprehended, it may not seem tedious unto us, although we make some tarrying about the same.  

God alone is to be called upon.  First, let us see whom jonas prayed unto. And hereof he giveth us advertisement once and again, in that he sayeth, He prayeth unto the Lord his God, and even in the beginning of his orison hath these words: In my trouble I called unto the Lord: Who that Lord is, appeared evidently before by his confession, whereas he said, that he feared the Lord God of heaven, which made the sea and the dry land. So then he made his supplication, neither to Neptune, nor any other among the number of the feigned Gods, neither of the Angelical creatures or Saints living in heaven, to take upon them the regard of him being now in jeopardy, as (peradventure it might have been thought) to No, who being in times passed wonderfully delivered from the blood, restored mankind again: or to Moses, who as he escaped himself miraculously out of the waters, so afterward he led the Israelites through the bottom of the red Sea dry shod: or Elias, which divided the waters in sunder with his mantel: but as in one God he had all the hope of his recovery reposed, so him▪ alone he thought worthy to be called upon, at such time, as he perceived his deliverance to lie in great doubt. Now from hence let a general doctrine be set, that we must call upon none other, but God only. For the same that jonas did, hath also been practised of all others, whose faith is commended in the scriptures. Neither do there want precepts, whereby God requireth it at our hands. For in the covenant that he made with Abraham, he professeth himself to be El Schadai, that is to say, a GOD of all sufficiency, who will be unto us in manner of 
* The latin word here is Copiae cornu: signifying (as the poets do feygne) the horn of a Goat, with whose milk jupiter was nourished in Creta, of two maidens, Adrastea, and Ida, daughters of Melisleus. Which horn jupiter gave to his said nurses, in reward, having therewith this commodity: That whatsoever thing they wished for, it should abundantly come out of that horn. It signifieth also an horn that Hercules plucked from Achelous: which horn the Nymphs or immortal Ladies filled with swear flowers & fruits. Such a thing doth the author mean here, that God will be unto us.  a treasure heap, and most ample reward: and requireth again on our parts, that we walk perfectly in his sight. But how shall this be accomplished, if in dangers, or any other necessity we seek for help any other where?  
Hereof we are admonished also by the first precept of the two Tables, wherein we are forbidden to have any strange Gods. Howbeit strange Gods have so many, as beside one only God, set up to themselves whatsoever, either saviours or revengers. Again, God speaking of the incense or perfume which was to be used about the holy things, 
Exod. 30.  (whereby it is most certain, that prayers are meant) ordained punishment of death to as many as should convert it to any other use. Hereunto also apply the same, that the godly were commaunnded to offer up their sacrifices to one God alone; whereby a man may most firmly conclude that to him both one and only all prayers do of duty appertain, which of all sacrifices are accounted the chief. And here upon cometh it, that when as in the fiftieth Psalm he had rejected the vain ceremonies of the hypocrites, together with their complaints, immediately he addeth: Offer unto God thanks giving, and pay thy vows unto the most highest. And call upon me in time of trouble, so will I hear thee. etc.  
But put the case, that there could no place of Scripture be found, which expressly should command the same, yet surely common sense giveth us sufficient warning to invocate upon God alone. For, to have our prayers heard and ratified, this is requisite, that he, whom we call upon, be always present with us, wheresoever we be: and that he have perfect knowledge, not only of the manifest dangers that we are wrapped in, but also of the very inward smarts of our heart, and careful thoughts of our mind: and besides this, that in every necessity he both can and will help us. Now God only is every where present, he alone beholdeth all things, he only knoweth our minds and thoughts, he only is Almighty, and Lord over all creatures, and he it is, who of long since, hath given out testimonies of his more than fatherly good will, and at this time hath exhibited them most manifestly in his son jesus Christ: and openly declareth the same good mind that he beareth toward us, by daily benefits. So that he must needs be blind, or rather a monster of ingratitude, that will not see them. What remaineth then, but that we be suppliant unto him alone?  
These things may suffice to confute them, which now a days offer up their prayers to Saints, and make vows to them: whereas themselves, while they lived, taught men to call upon one God alone, and maintained the reverencing of him, even with the shedding out of their own blood.  

Every where doth God hear them, that call upon him.  Next followeth to be considered where jonas prayed, In the bowels of the fish. Why? God had in times past assigned a Temple, where he would be worshipped, and had promised, that he would there hear the prayers of such as cried unto him. It is truth in deed: yet had he never forbidden, but the in other places also prayers might be offered unto him. But as we every where have need of his help, so hath he given us free liberty to cry unto him every where. Examples are extant, which testify how holy men that reverenced God, prayed in all places, whensoever occasion was offered. The Israelites cried between the brick and the clay, and were heard of God. Moses' made his supplication at the red sea shore, and forthwith heareth God saying unto him: Moses wherefore criest thou? And it appeareth evidently enough out of the Psalms, and holy history, that David made his petitions in woods, in dens, and upon his couch. We read also, that Daniels companions, which were in the furnace, and Daniel himself being environed with Lions, were perfectly heard. What needeth it to speak here of Christ? who as in his own person he often prayed in the mountains, so he also saith unto us: 
Matth. 6.  Thou when thou prayest, enter into thy chamber. etc.  
This is exceedingly to our consolation, that we are sure of God's ears always open to them that cry unto him: and therewithal it reproveth them, that would bind both Praying and Gods grace to certain places. This hath been an old error, and Christ himself confuteth it, when as to the woman of Samaria, 
John. 4.  moving a question as touching this matter, he answereth: Woman, believe me, the hour cometh, when as neither, in this mountain, nor yet at jerusalem ye shall worship the father. But the hour cometh, and now is, when the true worshippers shall worship the father, in spirit and truth. And Paul commandeth men to pray in all places, and lift up pure hands unto God. 1. Tim. 2. I know in deed, that God in times past adorned his temple with exceeding ample promises, and that God's Church hath their oratory's, wherein prayers may be made: but those old promises had respect unto Christ, whom all that service of the temple did shadow: and at this day, for the continuing of holy assemblies and public prayers it is requisite to have some certain place, which it is convenient to keep holy, and sundered from all profane uses. Yet in the mean season, we must constantly retain that liberty, which God hath granted to every one, whereby to call upon him privately at home and abroad, as oft as necessity heautly oppressing us, or the holy spirit secretly inspiring us, doth stir us up to pray.  
Thirdly, is expressed very diligently, 
The time of praying.  at what time jonas prayed: In my trouble (saith he) I cried unto the Lord. And again: Out of the belly of the grave, or, of hell (for the Hebrew word which he useth here, signifieth both) did I cry. This setteth out the most grievous straits and afflictions, wherewith the Prophet was assailed at that season, whereof at this time we need not to speak, for that he himself will afterward with more words set out at large, what thoughts he had in his mind. This one thing let us diligently note, that the distresses which he felt both of body and mind, were so much the heuter, because that he knew, God had laid them upon him, as being offended with his sin. But he cried unto the Lord, and was heard. We see then, that afflictions are no let, but that we may call upon God: yea that then also is it lawful for us, even when we suffer punishment, as our heinous sins have deserved. For as GOD in laying his rod upon us, goeth not about our destruction, but amendment, and as it is not the lest token of our amendment, if we turn unto him when he striketh us, craving help at his hand: So doth God also never cast them off, who in this manner behave themselves. And because prayer appertaineth to the confession of our faith, which faith shineth out so much the clearer, as the troubles, whereout we covet to be delivered, are the grievouser, it followeth, that God can not but very well accept such kind of prayers.  
Let this then be our consolation, and stay us up, when so ever the weighing either of our punishments, or of our sins, shall go about to withstand our prayers, and accuse us, as unworthy to be heard of God. For even then is it lawful time to pray, yea then most of all is it convenient to lift up our minds wholly and instantly to weary the ears of God: neither must we doubt at all of the fatherly goodness of God, which then chief extendeth itself, when he perceiveth, that his own children are in dangerous estate of miscarrying.  
Fourthly, 
The manner of praying.  let us also mark the manner of jonas prayer. hereunto belongeth it, that is mentioned of jonas how he prayed unto God, whom afterward also he nameth his God. This is an exceeding argument of Faith, sith that, although he knew he had grievously offended, yet even in the midst of his punishments, he acknowledgeth GOD for his own: which thing fleshly reason will never be able to do, unless it be lightened with the light of faith. Again he saith, that he not only prayed, but also cried, yea that he brayed out, or rather began a tumult in himself. For he useth such a word here, as doth not signify simply to cry, but to be troublesome to one with crying and yelling. It expresseth therefore his fervent and uncessant prayers, as wherewithal (if any such thing might truly be applied unto God) he even tired God himself. Notable was this change, and full of admiration, which happened in jonas. For he, who not long before fled from the presence of God, and slept in careless security, now being found out in his ungraciousness, crieth and yelleth out unto him.  
And by this example we are admonished, that in praying, before all other things faith is required, without the which it is unpossible for us to draw near unto God. How shall they call upon him (saith Paul) on whom they have not believed? Rom. 10. And james in his first chapter testifieth, that they shall obtain nothing which pray without faith. It will therefore greatly be available for us, diligently to be conversant in the consideration of God's promises and benefits done of old time, thereby to confirm ourselves in faith. But for that God sometime deferreth his aid, when as he seeth it needful either to have us longer corrected, or our faith still exercised: together with this confidence in praying, there is also a constant & invincible perseverance required. Thereof doth Christ put us in remembrance, whereas he willeth us not only to pray, but also to knock and seek. 
Luke. 18.  And hereto chief tendeth the parable of the widow, who by her importune and continual cry, at length overcame the ears even of the wicked judge. Heinous therefore, and very hurtful is their error, which will prescribe God certain limits, and if they be not favourably heard incontinently, dare call in doubt the goodness and power of God, and utterly surcease from praying for that time. Let us imitate jonas, & the examples of others, whose faith in times past hath pleased God: who also will hear us, and seeing he is Truth itself, can never fail to perform his promises. And at this present, let those things which we have spoken suffice, as concerning Invocation and prayers.  
Now pass we over to the second part of this Canticle, 
He enlargeth God's benefit, by describing the danger wherein he was.  wherein he painteth out the greatness of his peril, that the benefits of God may appear the more excellent. first, Thou hadst cast me (sayeth he) down into the deep. etc. He complaineth, that he was cast down of the Lord, yet was he not ignorant, that the Mariners did it at his own commandment. Howbeit he hath respect unto God, who by his judgement had brought the matter to that pass, that both he was enforced to confess his own offence, and the mariners, yea though it were against their wills, to cast him out. By this example of the Prophet, we may learn in dangers and adversities not to bend our eyes toward men alonely, who in some part may be causers unto us thereof, but to fire our minds upon the determinations of God, without whose good pleasure there can no adversity happen unto us. This being well weighed, moveth us greatly to repentance, for that it compelleth us to think upon our sins, whereby we have provoked the wrath of God: it armeth us also with patience, jest without cause, we should rashly strive against God. jonas is diligent also in setting forth, whether God did cast him away. Into the depth, into the heart of the Seas: That is to say, into the innermost parlour of the Sea, or the very bottomless place itself. And the blood, that is, as many bloods as run into the sea, compassed me about: yea all thy dashing waves, that is to say, the brustling none of the waters beating one an other, And all thy rolls of water went over me. For this cause calleth he them the waves and billows of God, for that he is the creator of the sea, and author of all winds and tempests.  
And this lot must they look for, which think scorn to obey God: that while they covet to eschew some one peril, which they have conceived in their minds, they do nothing else but plunge themselves into many, that both are more, and also grievouser.  
Yet in this manner of speaking, wherein he sayeth: All thy rolls of water went over me, is contained a Consolation not to be contemned. For although many be the tribulations of the righteous, as David witnesseth, yet do they in a manner pass over their heads, neither doth God suffer those that are his to be tempted above their power. The Prophet furthermore maketh report, what he thought being enclosed in these straights. I said, I am cast out of the sight of thine eyes. In these words he expresseth of all temptations the gréevousest: as wherein he supposed, that there was no hope of further health left unto him to lean unto. And surely this alteration of the Prophet aught diligently to be observed. For not long since, this was his whole drift to get him away from the presence of God, and rid himself of his service: But now being terrified with the feeling of God's indignation, this only thing is a corsie to his heart, that God's countenance is hidden from him, and that he feeleth himself excluded therefrom by his own desert. Such a like thing doth christ shadow in the parable of the prodigal son. 
Luke. 15.  For he also first of all, would needs depart from his father: but when he was brought to such need, as that he began to get his living amongst swine, than wished he to have a roomthe, yea though it were amongst his father's hired servants, so he might but enjoy the sight of him. The very same thing also do they feel, how many soever having shaken of God's yoke, do alienate themselves from him. Yet ought not the godly to despair, if there shall any like thing chance unto them: seeing we read that Christ was tempted in such sort, that hanging upon the cross, he cried: My God, my God, why hast thou forsaken me? Now as he doth yet acknowledge him to be his own God, of whom he complaineth himself to be forsaken: So also is it convenient for us, constantly to retain this principle of Salvation, that we judge not God estranged from us, but always recognyse it to be his Fatherly hand, which doth correct us. So doth jonas, when as by way of redressing his former thought, he addeth: 
Correction.  But I will yet again look toward thy holy temple. In this word Temple, he comprehendeth all the outward worship, together with the promises, whereupon he stayed himself. For to the Temple assembled together as many as appertained to the covenant of God, as were circumcised, as professed the reverencing of the true God: And that God would accept their prayers, which they offered up there, they had learned before by his promises given unto Solomon. Thus therefore seemeth the Prophet to say in effect: Although all things seemed to threaten me a mischief, and as it should appear, thou hadst utterly cast me away, yet could it never slip out of my mind, but that I belonged to the society of thy covenant and people: And thence grounded I my hope, that a time would once come, wherein I should again appear before thee, and be present at thy holy solemnities. And surely great is this force of Faith, which after this sort wrestleth with the flesh, between hope and fear. Yea rather, this is a true proof of faith, when as by considering the promises of God, and the Sacraments wherewith they are sealed, it sustaineth itself up against all temptations. Neither is this the least commodity, that we may reap by the Sacraments and outward profession. For after the same manner, had both David and jonathas regard unto circumcision, which was a seal of the covenant of God, when as they called their enemies, Uncircumcised. But now in the mean season, there appeareth perfectly in this place, what is the disposition of the godly: who covet to be delivered from distresses, and restored to their former estate, chief to this end, that they may serve God. Hereof entreateth David in his Psalms very often: and Ezechias lying sick upon his bed, made his complaint especially for this cause, 
Esai. 38.  for that by his death he saw, how the worship of God stood in some hazard. far otherwise is the condition of the ungodly, whose thoughts wait only upon carnal things: and therefore when they pray, are the less accepted. Howbeit let us continued in the steps of jonas, and other holy men: So shall God when we cry, favourably hear us through jesus christ, as he hath promised. To him belongeth thanksgiving, honour, glory, and dominion for ever. Amen.   

The sixth Homely.  
THe waters compassed me, even to the very soul, the deep closed me in on every side, and the weeds were wrapped about mine head. I went down to the bottom of the hills, and was barred in with earth for ever. But thou, O Lord my God, hast brought up my life again, out of corruption. When my soul fainted within me, I thought upon the Lord: and my prayer came in unto thee, even unto thy holy temple. They that hold of lying vanities, will forsake his mercy. But I will sacrifice unto thee with the voice of thanksgiving, and will pay such things, as I have vowed: for why? salvation cometh of the Lord. And the Lord spoke unto the fish, & it cast out jonas again, upon the dry Land.  
ALthough men being led even by the common sense of nature, 
The argument and use of this present place.  do flee unto God in their distresses, and call for his help by prayer: yet many there be, who, when they see that they are delivered, become unmindful of God's benefit, attributing all that they have received, to their own industry, & returning to the same sins, which before were the cause of their own mischiefs. Very much availeth it therefore often to meditate, what dangers we have been in, and therewithal also to weigh, how feeble or rather none at all our force hath been in avoiding the same, and how necessary it was, that we should be delivered by the mighty hand of God. For this meditation will bring to pass, that both we shall be thankful unto god, and also with great diligence we shall take heed jest we fall in the like danger again afterward. This doth jonas thoroughly observe, who in the second part of this his song setteth out with many words, the great peril which he was in, thereby to make the benefit of God more notable, and also, by the consideration thereof, to stir up himself, to perpetual thankfulness of mind. And truly not long since, he comprehended the same in a sum, setting forth the most grievous temptations, wherewith his fault was assaulted. Now follow the residue tending to the same scope: which being finished, he annexeth also the two last parts of this canticle or song.  

He compareth his own danger with God's help.  After he hath made declaration of the temptations which he sustained, he now conferreth together his own danger, and Gods gracious help for his deliverance. And because the description of his said danger serveth to the amplifying of God's benefit (as we have oftentimes admonished) he is very diligent, and plentiful therein. First, The waters (saith he) compassed me even to the very soul. That which David spoke by a metaphor or figure, the same happened to jonas indeed, when as he was first cast into the midst of the waves, and afterward as it were overwhelmed with waters in the fishes belly. Then it followeth: The deep closed me in on every side. By this deep, Interpreters understand the bottomless and impenetrable depth. This therefore, he saith, was in manner of a prison unto him. He addeth: The wedes were wrapte about mine head. He meaneth it of weeds that grow in deep pools or places of the Sea, which gather about the feet and arms of such as do swim, and so strangle them, that they are not able to escape. And these he saith his head was wrapped in: as when the whale hid itself in some sedgy shallow. Finally, I went down to the bottom of the hills, and was barred in with earth for ever.  
The bars of earth he calleth such Sea banks, and high mountains, as the ships are not able to arrive at. Of all the words that here are uttered this is the sum, that he was debarred of all means and hope to escape. And straight ways he setteth opposite the benefit of GOD against them all, saying: But thou hast brought up my life again from corruption, O Lord my God. He useth but a few words, thereby to make manifest, how easy a thing it was for God to deliver him out of all these calamities, which otherwise could have been overcome, by no might or travail of man. Neither doth he only advance the omnipotency of God, but also he hath in remembrance his fatherly goodness, when as, not without signifying of a most vehement affection, he saith: O Lord my God. As though he should say: Albeit thou semedst not only to have laid aside all care for me, but also to have cast me even utterly away, and that I must needs have fallen to despair: yet notwithstanding thou, o my most merciful father, didst manifestly show forth, both thy good will, and also thy power, & haste made my life to come up again from very corruption, that is, from out of the stomach of the whale, where nothing else could he looked for, but that it should have corrupted, and utterly come to nothing. And these words doth he also utter in the person of Christ, who before by David had said: Thou wilt not leave my soul in Hell neither wilt thou suffer thine holy one to see corruption. Psalm. 16. 
Act. 2 &. 13.  Which place the Apostles Peter and Paul expound of the resurrection of Christ. Wherefore this same also confirmeth the faith of our resurrection, as afterward in the end of the chapter shallbe declared. Now as touching this that we have in hand, let us learn, that although our perils be very many, yet may we not despair of God's help, yea albeit they exceed all the capacity of man's wit. For first of all, With God nothing is unpossible, as Gabriel said to the Virgin Marie. Then, 
Luke. 1.  it is his property at such times to help, as all things being past recovery, there is no hope let for men to work by: and in this behalf is he called in the scriptures the avenger, and restorer again of such as be oppressed. This did Philo that most wise Hebrew well perceive, when as being ambassador to Caius the emperor and having not without some cruel injury suffered repulse at his hand, to the other jews standing amazed, he said, We must needs be of a good cheer, whom Caius is angry withal: for of necessity it followeth, that God's help will be present, when as man's help doth fail. Examples will meet us every where, wherein we are taught, that God doth of a sudden joyfully appear unto them, that can see nothing but destruction laid open before their eyes. Of that which hath been spoken, let us then take this use: In whatsoever kind of perils we be set, yet still to keep our faith sure and unshaken towards God. For why should we despair? seeing that God is able to save, yea even in death.  

He setteth out the use of this benefit.  And hereunto tendeth the third part of this Canticle, as wherein he painteth out the use of this benefit, very diligently by a comparison. jonas here compareth himself with the superstitious and idolaters, by this means the rather to declare, what he himself did to his great commodity: and how miserably on the other side they are deceived, which direct their doings after another sort. And first speaking of himself he faith: When my soul fainted within me, I thought upon the Lord The Hebrew words signify not so much a fainting or melting away of the Soul as rather a perplexity. For Ataph is as much to say, as to cover and to hide, or to wrap in. And by translation it is applied to the Soul, for that it, when as dangers are imminent on every side, seemeth so to be wrapped, & solden in with an huge heap of ears, and intricate thoughts, that a man can appoint no certainty, how to deal even in his own matters. Hereof doth David complain, when as in the Psalms he saith: How long shall I toss thoughts in my soul, 
Psa. 12. et. 42  and sorrow in my heart all the day long? And again: 
Psa. 43. etc.  Why art thou troubled O my soul? and why art thou so disquieted within me?  
Neither is it to be doubted, but that jonas being in the whales belly, was tossed with his thoughts, as it had been with terrible billows, and could not certainly determine with himself what were best to be done. But when as (saith he) my soul was thus wrapped in, and now being overcome with sundry cares, was cothing away, I thought upon the Lord. This was not a vain or flitting remembrance, such as now and then springeth up in the minds even of the ungodly: but such a one as meditated, both upon the promises of God, and also on the covenant itself, together with his old benefits: the considering whereof, doth wonderfully increase faith, exciting them to ardent prayers, and full of confidence, who before time gave over in temptations. Therefore addeth he: And my prayer came in unto thee, even into thy holy Temple. Whereas, although by the word Temple, he meaneth the Heaven, which is called the palace and throne of God, for that therein his majesty and puissance doth chief appear, yet nevertheless doubt I not, but therewithal he hath respect to the promises made, concerning the Temple, and the outward sacrifices, whereby he confirmed his faith, as lately hath been said. This then is his meaning: Although in the depth of the sea, I had my abiding within the bowels of the Whale, yet had I in mind both thee, and thy covenant: the seals whereof, all that worship of the Temple ordained by thy appointment doth contain. And for this cause did I cry unto thee, neither were my prayers in vain, but they pierced through the very heaven, and came up even into thy sight.  
And here may we see, how jonas was occupied chief about two things. For both he had in remembrance, God & his promises, and also being established in faith, he poured out his prayers unto the Lord, whereby he craved for his aid. Neither did he it only at that present, but therewithal he learned that he must also do the same afterward, & giveth out his own example to be followed of all men, which out of adversity covet to escape safe. For this is the property of the godly, that although they be very grievously tempted, yet do they never shake off all myndfulnesse of God, but by the remembrance of his promises, do they stay up their faith: and being instructed of God's good will, by his benefits done of old time, they use also for ever after, to put their whole hope of salvation in him alone. And this truly is the principal use of all the benefits of God, which he bestoweth, either upon other men, or upon ourselves: Neither shall they at any time be frustrate of their hope, who soever will imitate jonas example. For, Blessed is the man (saith the Prophet) which trusteth in the Lord, and whose hope is the Lord. Again, Blessed is he, that hath the God of jacob for his help, and whose hope is the Lord his God. Psa. 17. Psa. 146.  

He reproveth the vain confidence, of such as be superistitious.  howbeit, that jonas might yet the more commend the doctrine which may be gathered by his example, in the other part of this comparison he bringeth forth the maintainers of superstitions, & compareth by a contrariety their brickle and deceitful estate, with the felicity of the godly. They that hold (saith he) of lying vanities, will forsake his mercy. Lying vanities, that is to wit, most fond and deceitful vanities, he termeth all that which men fancy unto themselves of their own brain, to put any hope of salvation therein. Under this title therefore may be accounted strange gods, idols, superstitious worshippings, men's aid, men's imaginations, good works or merits, and whatsoever else of this kind may be devised. For if we will somewhat narrowly view these things, we shall find them to be such, as that with Solomon we may worthily exclaim: Vanity of vanities, 
Ecclesia. 1  and all is but plain vanity. For as touching strange gods, it is manifest, that besides a vain name, they have nothing at all: sith that in the nature of things they have not so much as a being And because there be no gods at all, it followeth of necessity, that the images which are set up for them, be likewise nothing. This very thing the Apostle also noted. 1. Cor. 8. As for the other, that are reared up to represent the true God, what are they but mere lies? seeing it is a plain case, that God can not by any image be represented. 
Esay. 40.  Whom will ye make me like, (crieth he himself by the Prophet) and whom shall I be like? All carvers of images are vanity: 
Esay. 44.  and the things that they so covet, profit nothing at al. They must bear record themselves, that seeing they can neither see nor under stand, they shallbe confounded. Who dare then make a god, or fashion an image that can do no good? Many like places might here be brought in, which for shortness sake we omit, seeing that such as read the scriptures, may be acquainted with them everywhere. And as for superstitious worshippings, it is evident, that God cannot be so worshipped with outward things, but sith he is a spirit, he will be worshipped in spirit & truth. 
john. 4.  Most fond therefore is all that confidence which is placed in outward ceremonies. And what need we to make any mention of men's helps and counsels? 
Esay. 40.  when as All flesh is grass, and all the glory thereof, as the flower of the field. Yea and Hieremie pronounceth all them accursed, which take flesh for their arm. And David's voice is this: Put not your trust in Princes, 
Psal. 146.  being children of men: for there is no help in them. Of like value also be all our works and merits. For what may they merit, who of themselves, are not able so much, as to think a good thought? and whose righteousness, being like a filthy shroud patched of sundry rags, can not therefore stand in the presence of God's judgement. For this reason doth the prophet rightly term them lying vanities, adding this therewithal, They that hold of them, will forsake his mercy. By this word mercy, he understandeth even God himself: who, how great soever he be, is altogether mercy, and in very deed the mercy for men: for that he offereth himself to us, neither departeth from us, unless we first forsake him: as they do which hold of vanities, that is, which place not all hope of salvation in him alone, but of their own brains feign unto themselves strange gods. And these kind of men endamage themselves two manner of ways: both for that they find no help in those things which they have forged, & also for that thereby they forsake God, who alone was able to help them. And this is it which God by Hieremie complaineth of, in these words: Two evils hath my people committed: They have forsaken me the well of the water of life and digged them pits, yea vile and broken pits, that can hold no water. jer. 2. And this at this present, the Prophet thought good to have in remembrance, thereby to commend unto us the use of his own example, namely that in adversity we should be mindful of God and his promises: and so neither despair, nor yet settle that confidence, which is due to him alone, upon other vain things.  
And here have we thoroughly to mark that he calleth them forsakers of God, which lay hold of vanities. For seeing that God is a jealous God, he may not away with any copartners in the faith, & worship due to himself. He also crieth by Esay, 
Esay. 42.  that he will not give his glory and honour to any other. It followeth then that superstitions, and the true worship of God, can not both stand together: but necessary is it, that they wholly depend upon GOD, as many as would be accounted his true worshippers.  
And hereto serveth that which Helias said unto the Israelites: 
1. Kings. 18  How long will ye halt on both sides? If the Lord be God, follow him: If Baal be God, go after him. By these words therefore are taken away all services and superstitions, which men fond devise to themselves at their own choice: for that they pluck away from God, who as alone he is able to save, so alone he will be reverenced, honoured, and called upon. 
A vow of thanksgiving.   
There remaineth now the fourth part of this Canticle, wherein the Prophet voweth thankfulness to God. But I will sacrifice unto thee with the voice of praise and will pay the things that I have vowed. etc. By the voice of praise he understandeth thanksgiving, and an open preaching abroad of the benefit that he had received of God. And this he calleth a sacrifice, namely having respect hereto, for that God in the fiftieth psalm preferreth the invocating of his name, and thanksgiving far above all sacrifices. As though jonas should say: I know in deed, that thou haste no need of sacrifices, and that thou requirest none, as though thou wert delighted therewith: wherefore omitting them, I will do that, which both thou allowest before all other things, and may also most serve, as well to the instruction of others, as also to the spreading abroad of thy renown. For I will offer the sacrifice of praise: and look, what goodness and might thou haste declared in my deliverance, that same will I openly preach out unto all men. Neither do I vow it only, but I will also perform that, which I have vowed: lest at any time I might seem to have forgotten either thy benefit or mine own promise. And these in very deed are the vows of the godly, far differing from the monastical: which are occupied, either insolently about such things as are not in our possibility to perform, or else foolishly about such superstitious observations, as are of no moment at all For the same that the Prophet voweth in this place, is also to be found in the examples of others. In Hoseas the godly promise the calves of their lips unto god. 
Hose. 14.  And David saith I will declare thy name unto my brethren: 
Psalm. 2●.  in the midst of the congregation will I praise thee. 
Psalm. 69,  And again, I will praise the name of god with a song, & magnify him with thanksgiving. And it shall please the Lord better than an ox or a bullock, that hath horns and hofes In this place also the Prophet showeth a reason of his vow making, in that he addeth: For why? salvation cometh of the Lord As if he should say: Therefore will I sacrifice praise unto thee, and celebrated thy name, because thou only art the saviour, neither can salvation be found any other where, than with thee. So that this place reproveth their superstitions, who being delivered out of perils hung up their accursed offerings, namely their vowed tables, or Images of wax, and also their chains, fetters, figures of ships, or any such like, to the honour of Saints, before Idols. Let us give over all the glory of our salvation to God alone, and to him let us continually sacrifice praise and thanks giving. But therewithal let us call this to remembrance, 
In what things thankfulness consisteth.  that it consisteth not in bore words, which privately some babble out, but that there is required a public commemoration of God's benefits, which may be in manner of a confession of our faith, yea even before them also, which as yet are not come to the knowledge of God. Then in such sort must we frame our whole life, as that thereby the name of God may be glorified, jest by our means he be evil spoken of, the faith towards whom, with mouth and lips we do outwardly boast. These things, as in every one of God's benefits they ought to be observed, so especially in the work of our redemption, whereof we have Christ the only author: who, as he requireth of us a free and frank confession of his name, so also in the mystical supper hath he instituted a solemn commemoration of that his benefit, and claimeth us wholly to himself: that they, which by his merit are redeemed, may offer up themselves to appear before him, as a quick sacrifice, and keep themselves also unspotted of the world. Look Rom. 12. Ephes. 1. etc.  

Jonas is restored again to land.  Now followeth, what effect ensued after jonas prayers, and godly meditations. And the Lord spoke unto the fish, and it cast out jonas upon the dry land. In a few words he comprehendeth a very great matter, & such a one as containeth in it a manifold miracle: seeing that both jonas is restored again without any harm, out of the whales chaws, through the sharp ranks o● teeth: seeing also, that this fish of so huge a greatness, yet found out such a place as from whence he might cast him even unto the land. For we are taught by experience, that fishes of such bigness very seldom come near the shore: or if they so do, that they are not able to recover again the main sea, without much danger. The whole report therefore of this matter is even stuffed with miracles, which if they should be called to the account of man's capacity, would scarcely be worthy of any credit at al. For the cause is god mentioned to be the author of all these things: & as before it was said, that he prepared this fish to swallow up jonas even so doth the Lord now command the same fish to restore him unto land safe again. Neither must it seem incredible, that, at Gods commandment, the fish incontinently did so: seeing his word hath an effectual working joined therewith, whereunto all creatures obey. An example hereof is extant even in the creation of the world, which, it is certain, by the power of God alone, through his word, was brought forth of nothing: Which thing David also in his Psalms doth teach, whereas he saith: By the word of the Lord were the heavens made, 
Psalm. 33.  and all the host of them by the breath of his mouth. For he spoke the word, and it was made: He commanded, and it had his being. And seeing he of long time before was able to bring upon Egypte Frogs, locusts, and all manner of flies, but upon the tents of the Israelites bread from Heaven, and quails from the Sea: it was also no matter of difficulty for him, to guide this fish unto some shore, whereunto he might cast out jonas safe, and unhurt. This then is an evident argument of the divine omnipotency, whereby we ought to comfort ourselves in adversity, jest our faith should be vanquished by the greatness of any dangers. For why? That God hath the same dominion over the Sea, over the winds, over diseases, yea even over the ungodly, and their prince the devil, the miracles of our Lord jesus Christ give sufficient testimony: who by the might of his word, stilled the winds and the sea, healed sicknesses, cast out devils, and overthrew those that were sent to take him: Yea with one word brought to pass that they durst do nothing against his disciples.  
But chief this must be referred to the resurrection of the dead: which, 
The faith of the resurrection, proved.  that it was here foreshadowed, was said above, when we entreated of the figure of christ: For it seemeth an unpossible thing to the flesh, that those bodies should arise again, whereof some are buried in the earth and so corrupted, some by fire are resolved into ashes, some rot in the waters: some are dried in the air and so whither away, many also are torn in pieces of wild beasts, and so become their food. Howbeit we are not here to look, what fleshly reason will judge possible, 
Luke. 1.  but what God will have done, to whom nothing is impossible: as we are taught not only by the scriptures, but also by daily experience. And he hath made a promise, that the very self same bodies, which now we carry about, shall arise again. For in the 26. Chapter of Esay he saith: Thy dead shall live: they that are my body shall arise again. Awake, and sing ye that devil in the dust For thy dew is even as the dew of green herbs, and the earth shall cast out her dead. And in Daniel it is written: The multitude of them that sleep in the dust of the earth, shall rise again: some to everlasting life, some to perpetual shame and reproof. Dan. 12. Whereunto in like manner those things altogether agreed, which in the Gospel Christ uttereth in these words: The hour shall come, 
john. 5.  in which all they that are in the graves, shall hear the voice of the son of God, and shall come forth: they which have done well, unto the resurrection of life and they that have done evil, unto the resurrection of damnation. And in the Apocalypse it is read, 
Apocal. 20.  that both the sea, and death, and hell, delivered up their dead. But the time would fail me, if I should go about to rehearse all the places of the scripture, as touching the resurrection of the dead. Therefore omitting the residue, this one thing I add, that the resurrection is not only grounded upon the authority of the scriptures, but also upon the justice of God, which without it can in no wise stand. For it is the property of justice to give unto every one the which is his own, & with condign rewards to recompense virtues, & on the other side vices with duly deserved punishments. Howbeit it is manifest, that in this present life there is recompensing either none at all, or else very slender: for that the godly oftentimes mourn under the cross, the ungodly triumphing with happy success. This rewarding therefore must needs be in the life to come, unless we be minded altogether to deny the justice of God. Neither can we restrain it to the soul alone For seeing that the body is not the lest part both in things well done, & in things done amiss: seeing also that the godly are afflicted in body, & again in body the ungodly become sensual and cruel, therefore must both rewards and punishments be repaired in the body itself: as Paul hath noted to the Corinthians. 
2. Cor. 5.  But why should it seem so impossible a thing for the dead to arise again, when as so many examples of that matter are every where at hand? Is there not in the seed that is sown, and in the springing up of the same, an evident figure of burial and resurrection offered unto us? whereof even Christ also in the Gospel, 
john. 12. 1. Cor. 15.  and the Apostle in his first epistle to the Corinthians diligently made mention. Do we not see in the winter time the whole cheerful countenance of the world as it were to die, and at the coming on of the new spring to begin to revive again? Or, what shall we say of the unperfect birth? which, when it groweth to perfection, cometh forth into light out of the mother's womb, as it were out of the grave. Surely, these and such other like if we confer with the promises of God, we shall the less stand in doubt of the resurrection, wherein the chief ground of our salvation doth consist. Wherefore being stirred up by the example of jonas, let us in adversities call upon God alone, and overcome them all by the hope of resurrection in jesus Christ our Lord: to whom belongeth thanksgiving, honour, glory and dominion for ever. Amen.    

The third Chapter.  

The seventh Homely.  
THen came the word of the lord unto jonas the second time, saying: up, and get thee to Ninive into that great city, and cry out against it the preaching that I bid thee. So jonas arose, and went to Ninive, according to the word of the Lord. Ninive was a great city to god, namely of three days journey. And jonas went to, and entered into the city, even a days journey, & cried, saying: There are yet forty days, and then shall Ninive be overthrown. And the people of Ninive believed God, and proclaimed a fasting, and arrayed themselves in sack cloth as well the great, as the small of them.  

The argument and use of the third Chapter.  THe whole book of jonas is occupied about repentance, and making manifest by examples, which is the true form thereof. Hitherto we have seen two: of the which the one is set out in the mariners, the other in jonas himself▪ either of them teaching, what each one privately did, when he perceived the wrath of God to hung over his head. Now followeth an example of public repentance, that the Ninivites used: in whose jurisdiction the government in a manner of the whole world was at that time. And surely this doing of theirs deserveth very diligently to be considered: both for that the history testifieth their repentance was effectual, and also for that Christ propoundeth this example for us to follow? showing moreover that the Ninivites shall in time to come be their judges, as many as believe not the preaching of the gospel. But chief, the due considering thereof appertaineth unto magistrates, and then that have the oversight of whole congregations: who here are taught, that it is their duties also to train up men to public repentance, if they be desirous to provide for the safety of such, as are committed to their charge. Which that it may the better appear, we will view every portion of this history, as it falleth in order.  
The Prophet beginneth this declaration, with a new calling, 
Jonas is restored to his function again.  whereby GOD restored him to his function again. Whereas also there shineth forth a singular example of the goodness of God.  
For seeing that jonas was become disobedient to the commandment of God, & had willingly given over his vocation, he deserved now to be utterly neglected of god, or at the lest, to be judged unworthy of the office of preaching any longer, having by his rebellion brought God in no small infamy. Which thing even jonas himself (as I suppose) did well perceive: for being now set on land again, he yet attempteth nothing after his own pleasure, or private judgement. Nevertheless God doth here call him the second time, and so receiveth him being penitent into favour again, that he casteth him in the teeth with none of those things, which not long before he had committed. The like example doth the evangelical history set forth unto us by Peter the Apostle, who, although by his denying of Christ, he had cut off himself from the dignity Apostolical, yet is restored to his office again, when as with earnest repentance he returned unto him. These things serve to our consolation, as oft as our consciences are tempted: for they certify us, that God's promise shall always remain true and ratified, which by Ezechiell he hath published, saying: I will not the death of a sinner, but that he turn and live. And again: If the ungodly turn from his sins I will put all his wickedness out of my remembrance: All his sins that he did before, shall not be thought upon. And in Esay the .43. chap. I, even I am he only, that for mine own selves sake do away thine offences so that I will never think upon them. Moreover these kind of examples admonish us of our duty, namely, that we in like sort pardon the weakness of our brethren, if at any time after their fall, they arise up again: and never desire with our severity and rigour to exceed even God himself. 
jonas is sent again unto Ninive.   
But first of all it is meet, that we diligently mark this commandment of God, which in all points is the same with it that went before: whereby we may see, that men with all their endeavours can nothing prevail against God, but that of necessity it must be brought to pass, which he hath once decreed to be done. Arise (saith he) and get thee to Ninive, into that great city. etc. Again he maketh mention of greatness, to show, that he aught not to be afraid by consideration thereof, but rather to arm himself to constancy, jest he should commit any thing unseemly for his office. And here might some man marvel, why God doth so enforce jonas to preach unto the Ninivites, seeing he might have wrought their conversion, either by some other prophet, or else by other infinite means best known to himself. Howbeit, in so doing he commendeth unto us the ministery of his word, whereby, as by an ordinary mean, he is wont to convert men. We know in deed, that the Gentiles were often admonished by wondrous and strange tokens, but amongst his people God would have the preaching of his word to sound forth: and because in the Ninivites he would display a singular show of his free benevolence, for all men to behold, wherein also was shadowed the calling of the Gentiles, therefore did he also send a Prophet unto them, by whom they might be instructed. And notwithstanding the promise be peculiarly made to the faithful of the new testament, 
Esay. 54.  that they shall all be taught of God, who will writ his laws in their hearts, 
Jerem. 31.  yet doth he not perform the fame without preaching: which both Christ himself began, and by whose spirit the Apostles also were guided to publish, by preaching the Gospel through out all the world. Hereto serveth the example of Cornelius, whom God admonished by an Angel to sand for Peter, and by him to hear words of salvation. Farewell then all fantastical heads, that dream of a certain unwritten word, and gaze after new revelations. For while they contemn Gods ordinary means, they do nothing else, but proffer themselves to be mocked of the devil.  
Here is also to be marked, 
jonas is assigned, what he must preach.  that God telleth jonas in flat words, what he must preach among the Ninivites. Cry out (saith he) the preaching, which I bid thee.  
Yet was jonas authority very great. For he had, before the time used the office of preaching in the land of Israel, & God had confirmed his doctrine by most noble victories in the time of jeroboams reign: He had also declared his favour towards him by a late miracle. All this notwithstanding, God leaveth him not at his own liberty, to speak what he thinketh good, but bindeth him to a determinate commandment. The same order was taken also with other Prophets, and afterward, even with the Apostles, as otherwhere hath been said. Great then is their presumption, who dare rashly thrust in, either their own or other men's traditions into the Church: but greater is their impudency, who being stirred by no revelation of the holy Ghost, but carried away by a blind carnal affection, take upon them to denounce unto cities cruel and horrible destructions, prescribing also a time for the same: as of this sort we have seen Anabaptists in our age, who were not ashamed to abuse these words of jonas, thereby to strike the more terror into the heads of the simple people.  

jonas is obedient to God  But let us now look upon jonas, who immediately obeyeth the commandment of GOD. For it followeth: So jonas arose and went to Ninive, according to the word of the Lord. This declaration is but short, yet such a one as sufficiently teacheth, how much he had profited in his wrestling under the Cross, whereby God had chastened him before. For he, who not long since had asked counsel of flesh, was terrified by the reasons thereof, had made himself yare to flee, & as he was fleeing slept in security, now having heard the commandment of God, moveth no disputations about the matter, shaketh of all fear, thinketh never a whit of fleeing, neither yet carelessly settleth himself to rest and ease: but straightway ariseth, taketh his journey in hand, and ordereth all his doings according to the prescript of God's appointment. Which very thing the holy Ghost doth mean, when as not without an express signification, he sayeth, That he went to Ninive, according to the word of the Lord. So that jonas might have said with David: It is good for me, O God, that thou haste brought me low. But, that his obedience might appear the more excellent, here is interlaced a description of the City of Ninive, with these words: Ninive was a great city unto God, namely of three days journey. Report is made of it, that it was great to God, which some writers suppose to be the Hebrew phrase, as those others be, wherein the Ceders of God, & the mountains of God, are taken for great and piked Ceders and mountains. And of set purpose doth the holy Ghost use such manner of speakings, to give us instruction, that it must be ascribed to God alone, whatsoever in this world is excelling or surmounting the residue.  
But because this addition great, is here set to with this parcel or letter Lamed, which oftentimes is a sign of the dative case, I consent rather unto their judgement, which interpret that Ninive was great, not only by the estimation of men, but also by the estimation of God. And surely it must needs be great unto God, seeing that therein he had appointed the chief seat of the monarchy, which in no place else endured so many ages: seeing also that therein he thought good to shewforth a singular proof, both of repentance, & also of his own goodness. As touching that, which is reported of three days journey or circuit, it accordeth with the profane writers, which tell, that it was in measure four hundredth furlongs, which make up the sum of fifty miles. We have here to behold the noble courage of jonas, who, when as before time he had felt Gods just & mighty hand, yet now without any gainsaying, he showeth himself obedient.  
Let us imitate this Prophet, and by no kind of impediment be pulled back from performing that duty, whereby we are bound unto God. jonas entereth into that city, which had conquered so many Nations, and was lady over the whole East: and having walked thereinto a days journey (peradventure standing in the midst thereof) he crieth out: There are yet forty days, and then shall Ninive be overthrown. And here thou mayst not think, that like a mad or brainsick fellow, with confused and fond clamours, he thundered out these only words: but as in describing of the sermons of john the Baptist, and Christ, the Evangelists do only note the sumni● of that, which with many words they dilated: so doth jonas here touch the chief and principal point of his own sermon, in expressing whereof, he hath used a very exact declaration of all the circumstances. And as much as may be gathered by the order of the history, first of all he fet forth his own vocation, that the Ninivites might understand how he was sent unto them from God: then afterward accused he their sins, and showed them that they had deserved within forty days utterly to perish, with their City and nation.  
We have here in this place to observe how great the outrageousness of sins and wickedness is, in God's sight. For seeing that there is nothing dearer unto God than man, whom of his free grace he created at the beginning, and being lost, redeemed him afterward again by the blood of his son, horrible of necessity must that guilt be, whereby he is moved to turn upsetdowne whole nations together. Now that this guilt is none other than our sins, wherewith naturally we are delighted, and of many men are scarcely thought blame worthy, it is more manifest, than that it need with many words to be declared.  
And as touching the Ninivites, that they deserved this terrible sentence, only in respect of their sins, even God himself testified in the beginning of this book, when as he willed jonas therefore to cry out against them, because their consent in wickedness was come up into his sight. So then hereout let us learn, to judge of the manners of this our age.  
At this day reign the self same wickednesses, which (as before was said in the first Homely) reigned among the Ninivites. But so much the worse plight are we in, for that in them we are become so obdurate, as that we can not abide to have ourselves called into the right path again, neither by gentle admonitions, nor by sharp threatenings, yea I may say truly, neither by manifest tokens of God now being angry, nor yet by his plagues that he layeth upon us.  
And such is the perverseness of a great sort, that they dare blame, of too much rigour and cruelty, the preachers of gods word, if at any time they take in hand, somewhat severely to rebuke vices.  
Howbeit, I am greatly afraid, lest a great sort of us, being more soft than is meet, sow pillows (for so the Prophet termeth it) under the arms, 
Ezech. 13.  both of ourselves, and also of those that are committed to our charge, which in time to come, will be the cause of a common destruction unto all. For were it our pleasure to confess a truth, we can not deny, but that this our age craveth both for jonasses & john's, which might as it were, point out with the finger, the destruction now near at hand, & the axe already put unto the root of the trees for us that can not repent: jest God require the blood of as many as perish, at our own hands. Look Ezech. 3. and .33.  

The Ninivites believe, and are converted.  But to return again to our jonas, his preaching was not without efficacy: For the people of Ninive believed God, and proclaimed a fasting, and arrayed themselves in sackcloth, as well the great as the small of them. In a few words he comprehendeth that notable change of this so great a city, which in the words following he will declare, & set forth more to the full. first he saith, They believed God. Yet was it jonas that preached unto them, who (as we are assured) was but a man. howbeit they believe God, and not men, as many as with faith embrace the word that is preached by men. For that word of Christ is well enough known, whereas he saith: 
Luke. 10.  He that heareth you heareth me. And the Apostle commendeth the Thessalonians in this respect, that they received his doctrine, 
1. Thes. 2.  not as the word of man, but as the word of God. And because the Ninivites believed jonas, when he preached the word of God, therefore not without good reason, is it said, that they believed GOD himself. And this truly is the beginning of true Repentance and salvation. For as many as believe God, they both acknowledge their sins to be such, as they are esteemed in god's judgement, and also from them they convert unto God, as whom they perceive to be full of clemency & mercy. And certainly, of this uncurable conspiring in wickedness, which reigneth now adays, and whereby all men run into ruin, there is no other cause to be alleged than this, that there are very few, which give unto the word of GOD that credit, that of right it deserveth to have. secondly, these Ninivite do also testify their faith by outward works. For straight way they proclaim a common fast, and array themselves in sackcloth.  
These were in old time the badges of outward repentance: and were now most convenient for the Ninivites, who (without all doubt) sinned chief in superfluity, in intemperancy, and in haughtiness of mind. For it may evidently appear, that they took unto them an earnest purpose to have these faults redressed, seeing they begin now with themselves altogether a new trade of life. Of these things we have spoken more in our commentaries upon joel, and shall have occasion offered, to speak more of them, in the next homely: wherefore these few words for this time may suffice.  
In this their example we shall have to observe, 
The mighty force of the word of God.  how great the force and efficacy of the word of God is. These Ninivites whether ye have respect unto them, or unto jonas, had all things heaped together, which might be any hindrance to their saith, and repentance. For their parents, of whom they were borne, were Idolaters, they themselves were nursed up in superstitions, and even to that day had utterly wanted the perfecter light of the knowledge of God. Besides all this, they were become proud, by reason of their wealth and conquests: yea they were even puffed up with a vain trust in their monarchy, which now had flourished, for the space of a thousand and three hundred years. Neither were there wanting in this so superstitious a nation, the crafty illusions of the devil, wherewith he had hitherto bewitched them, to persuade themselves, that all things should remain in estate good enough. To these men came jonas, being a man that was a stranger borne of a people both hated and counted envious, having acquaintance with none of them, neither yet set out with any outward glory: and he bringeth a message, which, as it was exceeding sour to delicate ears, so (if we will hearken to carnal judgement) rather was the messenger to be pitied, than his message to be believed. For who could possibly persuade himself, that this most flourishing city, where against no enemy at all was ready to make battle, might in so short space be destroyed, and overthrown? Yet were all these difficulties overcome by saith, which now shined in their minds, by a serete working of the holy ghost: by the which as soon as they are stirred up, forthwith they examine their own lives, they look upon the nature of God, they call to mind the former examples of his old judgements: and because they espy, that many other nations have suddenly come to ruin for the same causes, they rightly gather, that their own end will be after the like sort, unless with speedy and unfeigned repentance they appease God's wrath. In the example of these men we see, which is our way to walk in at this present. The word of God is preached, which both reproveth our wickednesses, and stirreth us up to repent. Let us hear it attentively, examine our manners & whole conversation of life thereby, amend those things which hitherto we have done amiss, turn with our whole hearts unto God, and call for his grace: so shall he mercifully receive us through Christ jesus: to whom belongeth thanksgiving, honour, glory, and dominion for ever. Amen.   

The eight Homely.  
ANd the tidings came unto the king of Ninive, which arose out of his seat, and did his apparel off, and sat him down in ashes. And it was cried, and commanded in Ninive, by the authority of the King, and his Lords, saying: See that neither man, nor beast, ox or sheep taste aught at all: & that they neither feed, nor drink water, but put on sack clothe both man, and beast, and cry mightily unto God: Yea see, that every man turn from his evil way, and from the ravenous extortion that he hath in hand. Who can tell, whether God will turn and repent, and cease from his fierce wrath, that we perish not? And God saw their works, how they turned from their wicked ways, and he repented on the evil, which he said he would do unto them, and did it not.  

The garument and use of this present place  WHereas our Lord jesus Christ maketh declaration unto the jews of the repentance of the Ninivites, he doth not only reprove the jews for their contumacy, but also thereby exciteth all men, if they be desirous to provide for their own safety, to follow the example of this city. So then this history is very worthy to be considered, that by it we may learn, what is required of us, both privately, and publicly to be done. In those things, which in the former homely were expressed, jonas propounded the sum of the whole matter now in hand: namely that the Nonivite believed God, and turned unto him, testifying their repentance with outward signs, that is to say, with public fasting and murning. In this he setteth out more at large, how and after what sort they performed it: for he maketh mention both of the example that the king himself gave, and also of the open proclamation: which being done, he describeth the fruits of this their repentance.  
First he saith, 
jonas preaching came to the king  that the tidings came to the king of Ninive, that is to wit, the report of jonas preaching, wherewithal he had even filled the greater part of the city. For it is the manner of kings to have many ears, many eyes, and many hands, namely officers, by whom they know, & administer all things. And such of necessity they must have, for that themselves without further help neither can be present every where, nor suffice for the good ordering of all matters And here even at the first is to be seen a token of a realm well governed, in that the counsellors and other officers of the court without any further delay make relation to the king of this matter being of so great weight, although otherwise not so pleasant to the ear, and then, that although they judge the matter to be such, as it is meet the king should have knowledge of, yet do they not lay hold upon jonas, nor accuse him as a disturber of the common wealth, before the thing be thoroughly consulted of: but plainly, and without any frande make they report, what is a doing in the city. far otherwise is the manner in many Prince's courts at this day, when as in a manner the whole devise of them that are to give counsel, is, to make kings effeminate, and to draw them a way from cares touching the common estate, that they may themselves rule all at their own pleasure. 
Hose. 7.  This fault Hose as also complained of, in the kings that lived in his time. Such kind of counsellors have evermore an eye, that Princes may understand of nothing that might seem grievous and unpleasant unto them: but that even in common dangers they may give themselves carelessly to banqueting and pastime. They are therefore ever tickling their kings in the ears, if there be offered any occasion to follow voluptuousness: as did in time paste they that were toward pharao's court, who bewrayed unto him the beauty of the woman Sara, 
Gen. 12.  being but a stranger. Howbeit if any shall in good sooth utter such a thing, as may tend to a common safety, that either scoffingly they jest at, or else dishonestly reject and with hearts full of enmity reproachfully rail at. Thus cometh it to pass, that such as give faithful warnings, are thrown in prison before there be had any consultation for redressing of matters, & are constrained to plead their own cause in chains, which in very deed took greatest care for the common wealths preservation. They that thus behave themselves, are nothing else but plagues in common weals: as contrariwise those aforesaid counsellors of Ninive, by their faithful report making, saved both themselves, and their king, with the whole realm besides. This than aught magistrates chief to be vigilant unto, namely to have about them trusty officers: who, all desire of falsely accusing laid apart, would diligently mark all things, and freely give notice of such, as threaten God's wrath, and utter destruction to common wealths, by reason of sin. Let them also take diligent heed, least inconsiderately they listen to such, as are wont to accuse the ministers of God's truth and word, to be the authors of seditions. For seeing the world cannot abide the light of God's word, there shall never want some, who would wish to have it clean put out. And for this cause did Paul give warning aforehand, that there should no accusation against an elder unadvisedly be admitted. 1. Timo. 5.  

The king is stirred up by the preaching of Jonas.  But what doth the king? Is he full of indignation and fury, for that a man, which is but a stranger, taketh upon him so much authority in that City, where was appointed his own royal seat? Doth he sand forth his sergeants, and command him to be carried to prison, least by his talk, the people be stirred to raise a commotion? No. But immediately he ariseth up from his royal seat, he putteth off his kingly attire, he setteth him down in the dust, and besides all this, by an open proclamation, he stirreth up all his subiect●s to repentance.  
Wonderful was this change, and such as scarcely deserveth to be credited, if a man behold the manners and disposition of kings, with whom nothing is more disagreeing, than the study of humility: in somuch that they themselves are not afraid to be causers of horrible wars, rather than any thing should be diminished from their regal authority For seeing that they are deceived by the pleasant lures of flatterers, and so account themselves as half Gods, exempting their own estate from the common sort of men, they judge it an unseemly thing, that even in most extreme dangers they should commit any thing at all, which might be thought to give some resemblance of faint courage and fear. Whereby it cometh to pass, that they dare set themselves not only against men, but also even against God. The example therefore of this king is worthy of great admiration But such is the majesty of the word of God, that being once admitted to take place within the hearts of men, straightway the holy Ghost working therewith, it reneweth, and altereth the whole man. And even at this present, by an evident example, is that saying of Paul proved true, whereas he affirmeth, 
2. Cor. 10.  that by the spiritual weapons every high thing is cast down, which exalteth itself against God. Now if any refuse to give place unto this word, and will stubbornly struggle against it, 
Psalm. ●.  such at length by the iron sceptre of Christ are brought under, and become examples for other men to take heed by.  
Here therefore, let us diligently observe, what plagues men of our time are worthy to undergo, who being from their childhood trained up in the Christian religion, and hearing both Christ and his Apostles, still preaching unto them daily, yet with no admonitions or examples, can be brought to amend.  
But above all, the example of this king is worthy of remembrance, 
The duty of magistrates.  as by the which all Princes are put in mind of their duty. They are ordained of God, both to uphold his worship, & also to maintain common peace: which that they may the better bring to pass, God hath committed unto them his own statutes, lest either by ignorance being deceived, or by blind affections carried away, they should tread out of the right path. First of all therefore, they must suffer gods word to have a roomth amongst them, and not think themselves exempt from that duty of obedience, whereby all other degrees of men are bound thereunto. To this end would God have Kings well acquainted with the book of the law: 
Deut. 17.  the precepts whereof they followed diligently, as many as the Scriptures make mention were allowed of God. Secondly, they must also themselves show forth example of godliness unto the people. For in as much as the most part of men covet to please their kings, what other thing make they their chief practice, than to imitate their manners? So that that saying of the Poet, is found true: 
As Prince's mind to change their way,  
Th'unconstant people use to sway.   
Wherefore in two respects is honesty of life required in Magistrates: both for that it is meet for themselves, and also for that they must take diligent heed, lest by their own example, they bring others in like manner to offend. And this is the reason, why the Prophets travailed so much in reprehending the manners of Princes, even for that they can not sin without giving of common offence unto many. But because all men do not of their own accord perform their duty, neither follow the examples of good Princes, the third thing necessary to be had, is good laws and ordinances, whereby they may prick forward such as are dull, and bring in subjection those that are rebellious.  
Howbeit, then shall laws have greatest authority, if the people may understand, that they agree with God's word. If magistrates were bent thus to deal now adays, we should see a notable and fruitful change, of all degrees and sorts of men. Magistrates make their greatest complaint in a manner of their disordered licentiousness among the people: 
Causes of disorder among the people.  but in the mean while very few do rightly weigh the causes thereof: amongst which these two are the chiefest, namely, the contempt of God's word being preached, and the evil example that is showed.  
And either of these springeth from the magistrates, as from the fountain, and from thence is spread abroad among the common people. For let any one be named among the whole number of Princes, which earnestly thinketh in his mind, that he aught to be subject to the word of God. Many in deed there be, that can be content to admit it. But when? Even at such time, as it putteth them in any hope of carnal liberty, and not otherwise. And thus cometh it to pass, that they themselves show evil example: and as for laws, either they make none at all, or if they make any, by their own naughty lives, they pull away all the authority, so being like unhusbandly husbandmen, that break down the hedges, which earewhyle they had set up.  

The king's proclamation for repentance  But it shall be meet, that we thoroughly view the king's proclamation, which consisteth of two principal parts. The first telleth what must be done. The second containeth a cause thereof. As touching the first, he commandeth three things. The first is a public confession of repentance, 
1. There is enjoined a public profession of repentance.  which (as lately we declared) consisteth chief in fastings, and modesty of apparel. For as men do oftentimes bewray their wantonness by banqueting, and riotous attiring of themselves, so if at any time they perceive, that God is angry with them, they are bound to testify the same by abstinence & temperance. This then is the king's commandment, that aswell men as beasts, & all kind of cattle, abstain from meat and drink, and put on sackcloth. It might seem a thing worthy of derision here, which is spoken as concerning beasts and cattle. But we must think, that all living things are created for man's behoof, and that therefore do appear by them tokens both of God's wrath & also of his favour. Again, seeing the ungodly by means of their beasts and cattle, and unmeasurable hunting of wild beasts, do make as it were open brags of their excess and pride: It is meet, that even by the same they show proof afterward of their humility, whereby they submit themselves to God, when he correcteth.  
Moreover, this is a matter of great moment, to move us to repentance, if even in brute beasts we consider the tokens of God's wrath, which by our own sins we have provoked. Neither may it seem strange unto us, that this king of Ninive could perceive these things, sith the very Gentiles and Heathen people had daily experiences hereof in their Sacrifices, which they offered for the purging of their sins.  
Howbeit, here by the way, let us thoroughly observe, that all these outward things can nothing avail in God's sight, except they be directed to their end and meaning, which is, that we being wholly contrite in heart, offer up ourselves a quick sacrifice unto him. For if there lie hidden any counterfeit dealing, we shall rather offend God, who being Truth itself, can away with no coloring or deceit. So then these things do nothing help the Papists cause, who would place repentance itself in these outward things, which nevertheless for the most part deceive, except they be directed by a true faith. Secondly, the king warneth his subjects to fall to prayer, saying: Let them cry mightily unto god. He nameth but one God, so that even hence a man may gather, that both he was loathed with feigned gods, and that jonas also in his sermons did often beat in, among other his sayings, the judgement of the one and very God. His request is, for mighty cryings of the people unto God, that is, fervent and uncessant Prayers: and seeing that he giveth admonition of them, it may sufficiently appear, that he attributed not so much to those external exercises, whereof lately was spoken, 
3. He requireth amendment of life and manners.  as to believe that they were able to satisfy for sins. Thirdly he addeth: Yea, see that every man turn from his evil ways, & from the extortion that he hath in hand. In these words he toucheth the chief point of repentance, which consisteth in turning to God, & amendment of life. This word, way, signifieth the manner of life, that they embraced, being in all degrees most corrupt. But above all other, he thought good to make mention of their extortion, because therein they chief offended. For as by ravin and oppression they were climbed up to so high a top of dignity, so also that their wealth might suffice for their riot and intemperancy, they daily put in ure strange oppressions, & invented new kinds of legerdemain, as whereby they might draw other men's substance to themselves. In his mention making therefore of their evil way and extortion, his meaning is to enjoin them to abstain from all such kind of ravenies. etc.  
Now in this second part, he adjoineth to the former sentence these words, in manner of a reason: Who can tell whether God will turn, and repent, and cease from his fierce wrath, that we perish not? These are not the words of a man that standeth in doubt, though they seem so to be, but rather of an earnest faith, wrestling between hope & fear, and are to be restrained to the temporal punishments, which jonas had denounced unto the Ninivites. For although the faithful do nothing waver, as touching the grace of God, and remission of their sins, yet when they consider, that God is just, and themselves are sinners, they are not so sure to be released of the plagues, which God now and then bringeth upon them to correct them withal, as in the example of David we do see. Moreover, the acknowledging of their sin causeth them to be modest, so that as much as appertaineth to the punishments in this world, they will not arrogantly limit God what he should do, but rather submit themselves wholly to his pleasure. Look the sixth Homily upon the second Chapter of the Prophet joel.  
By this example we are admonished, 
An excellent way to avoid punishments.  which is the best way to avoid punishments even now hanging over our heads. And that the same consisteth in repentance, we are taught out of the Scriptures: which being properly a conversion unto God, above all things requireth faith: for except it be present, we shall never be converted unto him, but faint and quail, being overcome with the terrors of his justice and majesty. Now this faith by divers outward tokens showeth itself forth, while as men abstain from sin, become humble, and patiently submit themselves unto God at such time, as he doth correct. These things would have been consulted of now at this day, when as we are with so many dangers on every side beset. But, O the frowardness of this our age, both uncurable & past all hope of recovery. This king of Ninive although he had taken in hand so holy a purpose, yet can not be careless, neither dare he promise' his subjects that all shall be safe: but now a days when as by reason of idolatry, abominable superstitions, extortions, deceits, oppressions, riot, intemperancy, whoordomes, adulteries, bloodshed, and all kind of wickedness, all is brought out of order, yet play we the wantoness in security: thinking ourselves to suffer intolerable injury, if any one somewhat freely reprehendeth these vices. And yet in the mean season so doltish are we, as to think, that God's plagues may be avoided by the policies of man: which notwithstanding will nothing avail, unless this way of repentance be it, that we mind to walk in.  

The effects of true repentance.  Now followeth the effect of the King's proclamation and public repentance of the Ninivites, God saw their works, how they turned from their wicked ways, and he repented. etc. It is said, how that God saw their works. What were they? Namely that they turned from their wicked ways. So then the prophet's meaning is of their conversion to God, which (as before was said) sprung of faith, & not of outward ceremonies: therefore this place can nothing help their cause, which would ground justification upon works & merits. And God repented on the evil, that is to wit, on the punishment which he had determined to bring upon them. But how may repentance be ascribed unto God? sith that as he is eternal, so also he knoweth all things, & is always the self same one, without changing. Even after the manner of men is God said in the Scriptures to repent: for that when as men are changed, he also altereth the sentence, which before he had pronounced. Neither may we accounted this to be inconstancy, forasmuch as his promises and threatenings, are for the most part conditional, though the condition be not always expressed. howbeit, this example being considered, ought to stir us up to repentance. God will as well see it in us, as he did in the Ninivites, neither will he neglect us being converted unto him: Yea, this same God will undoubtedly help our afflicted estate, although all things might seem far beyond all hope of recovery. Such like examples as this is, are every where to be found both in holy and profane histories.  
Let us learn to follow these Ninivites, and forthwith we shall find God mercifully inclined unto us, through Christ jesus our Lord: To whom belongeth thanksgiving, honour, glory, and dominion for ever. Amen.    

The fourth Chapter.  

The ninth Homely.  
Therefore jonas was sore discontent and angry within himself. And he prayed unto the Lord, and said: O Lord, was not this my saying (I pray thee) when I was yet in my country? therefore I hasted rather to flee unto Tharsis. For I knew well enough that thou art a GOD of great goodness, merciful, long suffering, and of much kindness, and repentest when thou shouldest punish. And now O lord, take my life from me (I beseech thee) for it is better for me to die than to live. Then said the Lord: Dost thou well in being so angry within thyself? Howbeit jonas gate him out of the city, and sat down on the east side thereof: and there made him a both, and sat under it in the shadow, till he might see what should chance unto the city.  
We have already heard, 
The argument and use of this fourth chapter.  how at the preaching of jonas, the Ninivites were converted, and so eschewed the indignation and plagues of God now being ready to have fallen upon them. We learned in that example, how great the goodness of God is: and that he will in like sort be merciful unto all that turn unto him.  
Now followeth the last part of this history, which containeth in it two things. first what mind jonas was of, when he saw that God spared the Ninivites, and in how grievous manner he took this goodness of God. The other is how he was reprehended by God: who therewithal giveth open testimony of his fatherly good affection toward mankind. And this part also belongeth to the doctrine of repentance, which is the whole scope of this book. For it teacheth, how the Saints and holy men sometimes after they are converted from their sins, and have tasted of the grace of God, yet fall again, and nevertheless feel God very gracious unto them. From whence there may also be fetched a most effectual consolation against those that deny repentance, and gods grace unto such, as after their first conversion, slide again into sin: and by this means, violently hurl men into desperation, whom of duty they aught rather to lift up, and confirm with the promises of grace. This error hath been of ancient time, the author whereof was one Novatus, a priest of the Church of Rome, about the year after Christ's incarnation two hundredth and fifty, and was in times past occasion of no little disquiet in the Church. Now a days it is renewed again by the Anabaptists, who make in a manner the whole drift of all their endeavours, to bring confusion into congregations, and by wonderful terroures of conscience to draw away simple men unawares, from the communion and fellowship of such Christian assemblies. Wherefore the considering of this chapter may not be negligently passed over in any wise.  
The first thing here described, is jonas offence. He was sore discontent, and angry in himself. Here are expressed two affections, namely grief and anger, which spring of our natural corruption, and cause men to commit heinous offences. How far awry these affections were in jonas, it may manifestly appear, by the occasion whereof they sprung. He was discontent for that God spared the Ninivites, unto whom, at his own bidding, he had denounced destruction. So then jonas contenciously fighteth against the will of God, and by that means sinneth very grievously. But so much the more heinous is this offence, for that he is not only discontent with the determination of God, but so is he discontent that he also sorroweth in his mind: yea and that again in such sort, that he is angry also, because the matter falleth out otherwise, than he before had said it should do. And seeing every jot thereof depended upon God's pleasure, we must needs gather, that he was angry even with God himself. But what thing can be more shameful, more arrogant, and more detestable, than that man, which is mortal, foolish, and a sinner, should with blind and rash fury, storm against God, who is eternal, who knoweth all things, and is most just? Surely this horrible trespass is so great, as that there can be brought or imagined no causes so honest, so just, or so necessary, as may excuse the same. But let us see, what moved jonas to be so much displeased at Gods doing. First, he perceived, that the fame & honour of his name stood now in some hazard, and that it wanted not much, but that thenceforth he should be accounted a lying prophet, and very vain. Besides this, he judgeth it an unworthy thing, that the grace of God should be extended also unto the Gentiles, which the jews thought peculiarly to belong to themselves and none other: peradventure also he stood in some doubt of his own country men, because he had conveyed over the word of God even to heathen people, and was the causer, both that they converted, & also that they were partakers of so great grace. For it is not unknown unto us, how arrogantly the Jews looked aloft, by reason of their prerogative, and how cruelly they had all other nations in despite: sith even in the Apostles times they that believed were angry with Peter, because he went in, 
Acts. 11.  and preached to the Gentiles: & Paul also had this objected unto him, as an offence worthy of death, 
Acts. 21.  that he had brought in men uncircumcised into the temple. Neither do I doubt, but that jonas cloaked this private affection of anger, wherewithal he was so much moved, with this plausible pretence. By the which place we are put in mind, how greatly the affections of the flesh can prevail in us, but especially, if they put on a show of religion: for than they forcibly draw man away past all bounds of séemelynesse and honesty, yea rather of godliness itself. So did the Apostles by a preposterous zeal, following their affection, desire, that fire might be sent down from heaven, thus coveting to make Christ the minister of their revengement, who to this end was come into the world, that he might save men. Luke. 9 A diligent regard therefore must be had, jest we mix our zeal to religion with the affections of the flesh: which same thing hath often times deceived men, both good and very holy.  

jonas falleth to quarreling with God.  For jonas is not only angry, but so much feedeth he the humour of his sorrow and anger, that he frameth a grievous complaint against God, wherein he goeth about to accuse him, and to excuse his own flying away, yea for the which not long before he had suffered so sore punishment. O Lord (saith he) was not this my saying (I pray thee) when I was yet in mine own country? etc. He fashioneth his talk in manner of a prayer: howbeit very bitterly doth he prefer his own judgement, before the ordinance of God For so dealeth he, as though he should say: Thou thoughtest, that I did unseemly and disloially, when as, because I would not come to Ninive, I sought to resign over thy service, and made ready to flee unto Tharsis. But they were weighty causes, that drove me to take this voyage in hand. For even then did I see, what would come to pass. I knew well enough, that thou art gentle and merciful: whereby I easily conjectured, what would be the sequel: namely, that the Ninivites being once converted unto thee, thou wouldst draw back thy hand, yea though it were ready & stretched out to smite, and by that means set forth not only mine own authority, but also the certainty and truth of thy word, to be laughed to scorn of the ungodly. Therefore thought I it wisdom to flee, jest any such thing should happen. etc. Let us now (in good sooth) take a view, how many and how great sins meet here together. First of all, that offence of fleeing, whereof he had before repented, he now beginneth a fresh to commit, whiles that so presumptuously he defendeth it, and by defending thereof, accuseth God of wrongful dealing, because, as he was a fleeing, he had laid so sore a punishment upon him. Besides this he preferreth his own wisdom before God, laying to his charge unadvised rashness, for that he sent him ever to the Ninivites, having not first perfectly proved, what the end of this matter would be. Again, he blameth God for those his most commendable virtues, gentleness, mercy, bountifulness, and long suffering Moreover, so that his own estimation might be advanced, he could be content to have the most excellent city of the whole world quite ourthrowen. Neither doth he here stay himself, but that he also wisheth for death, seeing there remaineth no other way whereby to remedy so great a displeasure. Take my life from me (I beseech thee) for it is better for me to die, than to live. Now, in so speaking he sinneth very greatly. For in as much as the life which we have, we have it not of ourselves, but by the gift of God, it is not convenient, that we should take in hand, to leave it off at our own private pleasure: but rather it becometh us to be ready, therewith to do God service, as long as he will have us in this stage play to play our part. The same affection did God long since reprove in Helias, when as he upon like occasion desired to die, that he might be dispatched of those troubles, cares, and dangers, that he saw himself continually molested with al. And this is a great argument of our frowardness, in that our life being the gift of god, yet we in manner disdain to use it to God's glory. For as soon as any thing is to be adventured, or done for god's cause, by & by we be weary of our life, & had rather die: but when as god would have us to die for maintenance of his glory, strait way we redeem the use of this present life with filthy denial of Christ's name, & faith: neither do we covet for any other respect to prolong our life, than that we may satisfy our abominable pleasures. This error springeth from this fountain, namely, that we weigh neither life, ne death, in a just balance. These things have I entreated of jonas somewhat the more at large, not because I have a delight to blemish the fame of the Saints, or holy men, but for that in their falls there shine forth notable tokens of the grace of God, and the considering of them serveth much for our instruction.  

Men naturally are corrupt and sinful.  For first of all those kind of people, learn to acknowledge themselves, who swelling with the confidence in their own strength, seek for salvation in themselves, and being to much careless neglect their own duties. And that the knowing of a man's own self is not the lest point of true wisdom, the Heathen people in old time did well understand, when as they judged that saying of Chilo, know thyself, worthy to be engraven in Apollo's temple, at Delphos. And truly, seeing that by natural instinct men are given to please themselves, scarcely is there any thing of greater difficulty, than that we should acknowledge this corruption, so near of kindred unto us. And this corruption appeareth most evidently, in the examples of the Saints For when as we see, that they have sinned, whom God of his singular grace chose to be vessels of his glory: who will not confess, that Adam hath begotten his posterity after his own image, and that all the works of man are nought even from his cradle, 
Goe 5. &. 8  and that we have not power of ourselves so much as to think any thing that good is. 
2. Cor. 3.  Very profitable is it therefore, oft and diligently to consider the sins of holy men: for by that means, both we shall have our own flesh in suspicion, not suffering ourselves to be carried headlong, by the reasons thereof: and we shall also ascribe all the glory of our salvation and redemption, to God alone, not vaunting ourselves against him, by a vain trust in our own merits. Hereto serveth it, that the Lord God by Esay in his .43. Chapter with great majesty pronounceth, against such as boast in the righteousness of man: I, even I am he only, that for mine own selves sake do away thine offences, & forget thy sins, so that I will never think upon them. Put me now in remembrance (for we will reason together) and show, what thou hast for thyself, to make thee righteous. Thy first father offended sore, and thy teachers have sinned against me. etc. These things also did the saints well observe, when as they prayed, that God would not enter into judgement with them, nor yet mark their iniquities. Look the Psalms. 143. and 130.  

The opinion of the Novatians is confuted.  Besides all this, as we gave warning in the beginning, hereby is confuted that opinion full of desperation, which the novatians, both of ancienter time, and of later continuance, would bring in, who deny repentance & remission to such as have once fallen, if they fall again, and if (as it is proverbially spoken) they stumble at the same stone, whereat they stumbled before. They abuse certain places of the scripture, but especially that which is contained in the epistle to the hebrews, whereas the Apostle writes thus: It cannot be, that they which were once lightened, 
The place of the sixth to the hebrews expounded.  and have tasted of the heavenvly gift, & were become partakers of the holy Ghost, and have tasted of the good word of God, & of the power of the world to come, if they fall away, should be renewed again by repentance as concerning themselves crucifying the son of God a fresh, and making a mock of him. For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them that dress it, receiveth blessing of God. But that ground which beareth thorns and briars, is reproved, and nigh unto cursing, whose end is to be burned. These words in some part maintain their assertion: but to those that rightly look upon the matter, the error will steightway appear. For first of all the Apostle speaketh not of every kind of sin, nor of every denying of the faith, but of the sin against the holy Ghost, which they commit, who, after they have been lightened by the word of God and holy spirit, and so have laid hold upon Christ, and through him true salvation, yet of purposed malicious mind cast him off, because they prefer the world and the love thereof before eternal life. To such as these are, even Christ himself denieth, that their sin shall be remitted: and of the same is it that john speaketh, saying: There is a sin, 
1. john. 5.  for which say I not, that a man should pray. And that this is it, whereof the Apostle to the hebrews doth mean, we are taught by that diligent rehearsal which he maketh of the enlightening, of the heavenly gift, and of the powers of the world to come: all which things are allotted unto us by the holy ghost, whom also he expressly nameth. So then without good advisement do they extend that to every fall, which the Apostle speaketh of this only kind of sin. Again, his words are not simply of repentance, but of renewing or regeneration: the efficient cause whereof is the holy Ghost, and the end repentance: which new birth comprehendeth the whole life of man, & ordereth it according to the prescript of Gods william. And such as sin against the holy ghost, he denieth, that they can be renewed to this repentance: so doth he both show that the cause of this uncurable mischief is in themselves, and also acquitteth God of all blemish of cruelty. In proving whereof, he useth two arguments. The first is, that they which of purposed impiety have shaken Christ off, have no remedy left, whereby to recover salvation again, except God should afresh give his son to be crucified, and made a mocking stock. But because God will never do so, neither standeth it with equity, that he should appoint a new merit of salvation unto such, as have rejected the former: therefore is it unpossible, that the same men should be renewed, and received into favour again. The other argument he fetcheth from their disposition and nature: declaring, that these kind of men are of their number, from whom we can hope for nothing that good is. And here he useth a fine parable. As the nature of the soil is known by the fruits that come thereof, and most certainly that is blessed of god, which being watered with showers becometh fruitful: but contrariwise it is a manifest token of cursed and desperate barrenness, if neither by showers it can be softened, nor yet by labour tilled, to yield increase: So, if any be of such wilful obstinacy, as that there can be no good done amongst them by those means of the holy ghost, whereby God is wont to enlighten his children, to draw them, & make them partakers of salvation, what further hope may be conceived of them? by what means can they be repaired and won again? For sith the holy ghost alone hath the jurisdiction, & authority over our minds, past all hope (of necessity) must their malice be, which either refuse to give him place that he may enter, or wickedly cast him off again, having been once admitted in. Howbeit far otherwise is the condition of the elect, to whom the same happeneth, which by experience we see in the good soil. For as in it sometime through carelessness of the husbandmen, there grow up nettles & briars, yet abideth it tilling, and these being once rooted out, it receiveth good séed: So also the godly & elect, being overcome with the fantasies of the flesh, neglect the travail about their own minds, and by this occasion there spring up of all sorts of vices in them: yet, when as afterward they are tilled a new by the word of god, and made fruitful by the seed thereof, they bring forth fruits worthy of their calling. And to this effect serve the examples which are every where set forth in the scriptures. David being restored after his adultery that he had committed, yet falleth again, & being become proud by numbering of the people, provoketh gods wrath against himself: yet being penitent, God receiveth him into his favour. We reed also that the Apostle Peter, 
Gala. 2.  when as after his denying of Christ, he was restored again to his function Apostolical, yet fell afterward into another error, & went not the right way after the truth of the Gospel: all this notwithstanding, the Lord did not cast him away, for that he was content to hear wholesome admonitians, whereby he was called into the right way again. What? doth not jonas at this present stumble at his old stone, while as now he excuseth his former evil done deed, and heapeth upon it both more and grievouser offences? But doth God (I pray you) deprive him of all hope of pardon? No. He doth rather, after he hath friendly reproved him, teach him to be of a better judgement. Neither do we speak thus much to that end, that there might be a window opened for wickedness, & as though we would make a law to have sin unpunished: but to stay and hold up weak consciences, which, being amazed with the outrageous disputations of certain fantastical men, incline even to desperation.  

A description of God, out of Exod. 34.  And this our judgement is not a little confirmed to be true by this present description of God, which jonas here unawares bringeth out of the law, against himself, and which alone might have been able to have confuted his error. For if he knew God to be such a one, what folly was it to blame him for thee, which he is accustomed to do by his own disposition & nature? Who being well in his wits would be angry with the fire, for that it is hot: or with the water, because it is moist? howbeit it will not be unprofitable for us, to look upon the properties here ascribed unto God, that the considering of them may kindle a love of him in our hearts, and minister consolation unto us in our temptations. 
1. He is a God of great goodness.  first he calleth him a God of great goodness, meaning that he is such a one, as that he is moved by a natural favour (for so I may term it,) to wish us well. Of which favour this is an evident argument, for that of his free grace he hath created us: and truly to this end hath he created us, that he might have some, whom he might make partakers of his own goodness. Secondly, God is merciful, yea rather, 
2. Merciful.  if we behold the lively signification of the Hebrew word, he hath in him the bowels of pity, so that he can not but be greatly moved with our miseries, and raise up himself to come and help us. For seeing he is a Father, he is led with a fatherly affection toward us, yea rather with a motherly inclination, than the which nothing can be more tender or fervent: as is declared by the history of the two women, striving before Solomon for the living child. And this motherly love he professeth of himself in the .49. chap. of Esay with these words: Will a woman forget the child of her own womb, and not pity the son whom she hath borne? And though she do forget, yet will I not forget thee. etc. And David in like sort commending the same mercy of God, in his .27. Psalm, saith thus: When my father and my mother forsake me, the Lord gathereth me up. Thirdly, jonas mentioneth, that God is Long suffering▪ 
3. Long suffering.  as not carried with hasty anger and fury to revenge, but granting space of repentance, even to such, as already deserved to be punished. Examples hereof are extant in those men that lived in the first age of the world, in the Chananites, in the Egyptians, in the Israelites: and at this day have we good experience of Gods long suffering, both in common for all, & privately every man in himself. Fourthly, jonas testifieth him to be Of much kindness, 
4. Of much kindness.  that is to say, A most bountiful benefactor, such a one as overslippeth no occasion, whereby to do us good, & pour out daily upon us those his treasures of goodness, which never can be consumed. For who is able to number all his benefits, which every day he bestoweth both on the body and on the soul. By his bountifulness cometh it to pass, that all creatures are occupied about our service: not only the terrestrial, but also the celestial, yea the very angels, whom the Apostle calleth ministering spirits, 
Heb. 1  sent forth to minister for their sakes, which shall be heirs of salvation. 
5. He repenteth when he should take punishment.  fifthly he saith, that God repenteth when he should punish, signifying thereby that he is not rigorous, and such a one as will not be entreated: but that rather he turneth away those plagues which already he hath threatened, if we turn unto him, & call for his mercy. This might be made evident by many examples, but because to them the are conversant in the scriptures, they do everywhere offer themselves, there is little need, why we should tarry any longer in rehearsing of the same. Let us observe these properties of God diligently, not that following jonas example, we may find fault with them, but that we may stay ourselves upon his goodness, love him, and never suffer ourselves to be drawn away from the service of this so loving a Father.  

God rebuketh the envying zeal, & indignation of Jonas  Now must we see, what answer God made to jonas. Dost thou well (sayeth he) in being so angry within thyself? He useth such an interrogation, as whereby he doth both greatly reprove him, and also very strongly confute him. As though he should say: Thou seemest in thine own judgement to have just and weighty causes why thou shouldest be angry and fumish. But examine straightly (I pray thee) how well thou dost so. For if I be of such nature, as thou haste said I am, wherefore should the Ninivites feel me after an other sort? Or what is thy desert, that I should have greater respect to thy honour, than to mine own Nature and glory? Shall I become cruel, lest thou shouldest seem a liar? Or thinkest thou that I want means whereby to work thine indemnity, though Ninive remain still safe. etc. These and such like infinite matters doth this short admonition contain: and therewithal also here shineth forth the wonderful goodness of God, whereby he so patiently beareth with our complaints and murmurings, that he thinketh no scorn to tender a reason of his doings, even to such as were rather worthy of punishment themselves. Yea, in good sooth, what man are you able to show, that with so great mildness, can suffer his intents and doings so to be checked, as God is wont to bear our foolhardiness in taunting him? Daily do we gainsay his judgements, daily do we move questions, whereby either his goodness is accused, or else his righteousness called in doubt. Yet doth God bear it, and in the Scriptures maketh most friendly answers unto all these things. Howbeit very profitable will it be, if that which here is spoken to jonas, every man will think spoken to himself: and as often as he bursteth out into such outcries, to consider upon this question: Dost thou well in being so angry within thyself? What art thou that openest thy mouth against God? Saith the clay to the potter, why hast thou made me on this fashion. etc. They that in this manner behave themselves, shall eftsoons perceive rising up in their minds a greater light of the divine knowledge: which will easily put to flight these bragging mists of carnal confidence and trust.  
But what doth jonas? For all that he had heard thus much, 
The contumacy of jonas.  yet can he not be at rest, but getteth him out of the city, and on the east side thereof, maketh him a both that he might thence see, what should betide thereof at the length. No doubt he cast in his mind no other thing, than the utter ruin and overthrow of the city. So far doth carnal affection carry him clean away, that he longeth to be a minister rather of death than of life, to them, whom God before had appointed him a preacher unto. Worthy himself to have perished for the City.  
Horrible was this obstinacy: by example whereof, we are to be stirred up, least headyly we give scope to our own affections: but let us fear God, and put all our hope of Salvation in his mercy, through jesus Christ our Lord: To whom belongeth thanksgiving, honour, glory, and dominion for ever. Amen.   

The tenth Homely.  
AND the Lord God prepared a wild Vine, and caused it to spring over jonas, that he might have shadow above his head, to deliver him out of his pain. And jonas was exceeding glad of the wild vine. But upon the morrow, against the spring of the day, the Lord ordained a worm, which smote the wild vine, so that it withered away. And when the sun was up, God prepared a vehement wound, and the Sun beat over the head of jonas, that he fainted again, and wished unto his soul, that he might die, and said: It is better for me to die than to live. And God said unto jonas: Dost thou well in being so angry within thyself, for the wild vine? And he said: I do well in being angry within myself, even unto the death. And the Lord said: Thou desirest, that the wild vine should be spared, whereon thou bestowedst no labour, nor madest it grow, which was a bud but of one night, and faded away in an other. And should not I then spare Ninive that great city, wherein there are above an hundredth and twenty thousand persons, that know not their right hand from the left, beside much cattle?  

The argument and use of this present place  AS jonas, when he was sent to Ninive, offended by disobedience, and for the same was grievously punished of god: So not long after, when he seeth that God is merciful unto the Ninivites because they are converted unto him, he sinneth again, and surely more heinously, than he had done before. For first of all, being forcibly carried away by means of grief and anger, that sin, whereof before he had repented, afresh he reneweth. Secondly, he accuseth the counsel and judgement of God, rashly preferring his own wisdom before the wisdom of God. Thirdly, although he were admonished, yet doth he not give place, but still breathing after murder and bloodshed, he fixeth both his mind and eyes toward the destruction of the city. And all these things are so much the more outrageous, for that so far is he blinded with ambition, that he setteth his own honour before the salvation of men, & would have God become even a minister of his private ambition. These things are very horrible, but they are written to our behoof: that by them we may acknowledge first our own corruption, and then God's grace, which is always ready to pardon, as oft as we turn unto him. Now followeth God's apology, which may in some sort be accounted in the number of those which be called * Chriae, because it consisteth of a thing done, which afterward God himself expoundeth, and even in such a sort, as that he convinceth jonas, by the very testimony of his own mouth. The end and use of this whole place is, to let us understand, that the judgements of God are both just, and good: and that they do greatly err, as many as following their own blind affections speak against the same.  

God by a thing done indeed overcometh Jonas.  first, let us behold the very deed of God, which he useth in confuting and instructing of jonas. He bringeth forth a wild vine, and not without a miracle, in one night's space raiseth he it up to so great an height, that it overshadowed jonas head.  
Great disputation was kept in times passed about this word, whilst some would have it to be a gourd, other some called it ivy: and as yet there are to be seen Augustine and hierom's epistles bearing record of this controversy, although it were a matter unworthy to give cause of contention to so great men, or to stir up such disquietness in the Church. howbeit thence it may well appear, that in all ages even the most excellent and picked out ministers of congregations have in some points showed themselves to be men, and that therefore we ought the less to be offended at this day, with such contentions as now do arise.  
But if any thing here may be spoken according to conjectures, they seem not to judge much amiss, who suppose it to be 
The apothecary's call this Ricinus by another name Cherua.  Ricinus: for as this plant doth easily grow, and by the height thereof, and broadenesse of the eaves, giveth a very large shadow, so the Greek word, soundeth very near to Kikaion, which among the latinists signifieth Ricinus.  
And yet because it is said, that it grew up in one night, I suppose, that either it was some new kind of shrub, or at the least such an one, as our countries be not acquainted with, and is fittest to make barbers or bowers withal. But to what purpose were it to dispute, or contend about the name, seeing it skilleth not what it was, so that we consider the use and end thereof, which God observed in bringing of it forth? For sith that jonas boiled now in a melancholy chase unseemly for him, sith also the bower which he had made for himself, peradventure defended him not sufficiently from the heat of the sun, God would cheer him up with some comfort, whereby he might the easier assuage the smarting thoughts of his mind, if outwardly no painful thing came near to his body. Although in the mean season he also had respect to another thing, namely, that by the sudden and vnloked for withering away of the shrub, he might draw forth the impatiency of jonas, and so hunt out an argument even of his own mouth, whereby to confute him. And this is the cause, why God also immediately the next day prepareth a worm, which by his deadly biting of the root, or stock of the shrub, might make it to whither away. Neither doth he only rob jonas of this most pleasant shadow, but he procureth a loud or vehement wind also, which might more increase the heat of the sun, such as the East is in manner wont to be, 
Eurus, ab urendo.  which amongst the hebrews (as also among the Helvetians) took his name of burning, as other where we have said. So then the boiling heat of the sun beat upon jonas head, that he soundeth away for sorrow, and desireth to die: which thing gave God occasion to deal with him, as afterward it shall follow. Now before we wade any further, let us see, what there is, that beside the state of this Chria aught to be marked.  
first of all, 
God is greedy in getting occasions, whereby to amend us.  we have here to consider the goodness of God, who with so great desire, watcheth an occasion, whereby to convince jonas of his error, and to call him to a better mind, that was now vanquished by the affections of the flesh, and set on fire through impatiency and grief of mind.  
This is a common thing with God, that he taketh upon himself the care of us, when as we neglect, both him, and our own salvation. So in old time first sought he Adam up, and with the promises of a Messiah to come, recreated him being sore astonished with the terrors of sin.  
Likewise when as David was careless and ready to perish in his inordinate lust, God sent in unto him Nathan, to stir him up with a very fine parable, and marvelous fit for the purpose. And such like examples may every where be found, yea we ourselves have daily experience of the like, when as he pulleth us by the ear, either by means of his word, or by the admonitions of our friends, or by the reproachful checks of our enemies, or by other unwonted chances, that we may be mindful both of our sins committed, and of our duties, and so study to come in favour with him again.  
Wherefore whatsoever such things shall happen, they must diligently be marked: lest while we neglect them, we also suffer loss of our own salvation.  
Moreover, we are admonished, 
All things increase & decrease at God's appointment.  that at God's beck all things come and go. For as in the beginning he created of nothing the whole frame of this world, and afterward clad the earth with all kind of plants and corns, and also by the power of his word brought forth things having life, some living on the earth, some on the water, and some other flying in the air, and all for man's use: So doth he alone daily by his divine power created, and preserve all things, that serve to the sustaining of man's life.  
This thing are we taught by many places of the Scripture, amongst which those are chief worthy of remembrance, which are contained in the Psalms:  
Thou O God, (saith David) sendest the springs which become rivers, that they may run among the hills. All beasts of the field drink thereof: and the wild asses quench their thirst. Beside them shall the fowls of the air have their habitation, and sing among the branches. He watereth the hills from above: the earth is filled with the fruit of thy works. He bringeth forth grass for the cattle, and green herb for the service of men. That he may bring food out of the earth, and wine that maketh glad the heart of man: and oil to make him a cheerful countenance, and bread to strength man's heart. Psalm. 145. Thou openest thy hand, and satisfiest the desire of all living creatures. And again in the 147. Which covereth the heaven with clouds, and prepareth rain for the earth, and maketh the grass to grow upon the mountains. Which giveth fodder unto the cattle, and feedeth the young ravens when they call. Which giveth snow like wool, and scattreth the hoar frost like ashes. etc. But as he alone liberally giveth all these things, & that without any labour: so is he able also suddenly to take them away, and to leave us destitute of all things necessary, if so be, that either our sins deserve it, or it be needful for us that way to be instructed. For the same which here chanced to jonas, namely to have his wild vine (than the which at this instant he esteemed nothing dearer) taken away from him, by the gnawing of one little worm, we also have often in experience: seeing that one frost or hail falling within the space of one hour, is of force enough to take up the increase of an whole year: one lightning coming down from heaven, or burning rising of some other causes despoileth us of all our substance at once: yea, we ourselves in a manner not knowing how our great wealth and abundance melteth away, even within our hands. Neither hath God the ordering of these things alone, but also he stretcheth out his hand as far, as to our bodies: and by him cometh it to pass, that either to much heat, or unmeasurable cold, 
Diseases are sent unto us from God above.  or corrupt humours breed diseases in us, wherewithal we are brought so low, as that we see even death before our eyes. He himself beareth witness hereof, whereas Exod. 15. he saith: If thou shalt keep all mine ordinances, I will put none of these diseases upon thee, which I brought upon the Egyptians. Again Leuit. 26. I will visit you with terror, swelling and burning fevers, that shall make your eyes dazzle, and your hearts to pine away. And in an other place: The Lord shall strike thee in the knees, and in the thighs, with a mischievous botch, which can not be healed, from the sole of thy foot unto the crown of thy head. etc. And in this respect are sicknesses in the scriptures called by the name of scourges, even for that they are not laid upon us at all adventures, but by the singular determination of God, whose custom is with them to thresh out the wantonness of our flesh, that he may the easilier hold us in doing of our duty. Very profitable is it for us, diligently to be conversant about the consideration of these things, that we may understand, how that both prosperity and adversity are sent unto us from God, as well the one as the other. For so shall it come to pass, that neither we shall abuse the comfortable gifts of god, nor yet murmur in feeling of our plagues, which we are assured to be laid upon us, by the just judgement of God.  
Howbeit let us pass over to jonas, 
jonas passeth measure both in joy, and also in sorrow.  & see what manner of man he showed himself: First, as soon as the wild vine was sprung up, he is glad, & that not after a competent sort, but so that he is almost beside himself for joy. For that doth the Hebrew phrase import, which maketh mention that he rejoiced with great joy. But as soon as he perceiveth it to be withered away, and that he himself is tormented with the intolerable broiling of the sun, again he sorroweth, and returning to his former complaints, wisheth to die. Neither stayeth he there, but being demanded of God, most stoutly defendeth he that his rebellion, and crieth out that he hath both just and v●●yghtye causes, why he should be offended. I do well (sayeth thee) being very angry in myself, even unto the death, that is to say: The causes of my wrath are so weighty, that I am not without good skill weary of this my life, and ought to prefer death before it.  

The force of affections.  By which example we are taught, how great the force of affections is, sith that they are so much able to prevail, even in holy men and worshippers of God, as that they are not afraid openly to set themselves against God, and do many other things unseemly. For who will not account it a very childish thing, that so great a Prophet is so joyful of a shrub, as that he doth not once think, for what use God made it. And his doing is not only childish, but also foolish: for that when he saw it withered away, he is as sore disquieted, as though there were none other shrub left throughout the whole world, or that the like chance never happened before. Now, where as he is angry for such a things sake, as hath no life, he deserveth the name of a mad man: but where as he quarelleth with God, his doing is joined with manifest impiety. The self same things are at this day also put in practice very commonly. For if there happen any thing unto us, according to our own desire, straightway we give ourselves to such an excessive rejoicing, as that we neither acknowledge God to be the bountiful giver of this good thing, nor yet ponder in our minds, what use we aught to take thereof. But if it so fall out, that God plucketh away the same from us again, forthwith we are in such sort swallowed up with sorrow and heaviness, that we run headlong into desperation, as though in the whole world there could no way be devised, whereby to relieve our necessity. Now, if any man dare be so venturous, as to reprove and blame this our folly and impatiency, then are we not ashamed to defend our own cause, and to bring our action against God, as though contrary to right and equity he had taken from us somewhat, that was our own before. As for example sake, if any die, with whom by being conversant, we have before time reaped much commodity, or such as by nature are with a nearer blood of love linked unto us, namely parents, children, wife, kinsfolks, and those also that have stand us in stead of such. The like is to be seen also, if our goods be either burnt with fire, or by tempests overwhelmed, & so perish, or if we feel any other loss of our substance. And this verily is not only an unseemly point, but also very far dissonant from the duty of a christian. In deed it is lawful in adversity to lament, to be sorry, and to complain therefore: (for God hath not made us stones or stocks, as though we should be touched with no feeling of grief, yea we read also, that even Christ himself wept, was heavy unto the death, and made an heavy complaint upon the Cross) yet such a christian moderation is therewithal to be used, as may lift up our minds somewhat higher, to the contemplation of the judgements of God: so shall we straightway not only understand that he hath done all things, both with justice, and also in good order, but therewith be driven to confess, that the corruption of our Nature did enforce, that he should deal with us, as already he hath done, and no otherwise.  
But what doth GOD at this present? According to his own goodness, although jonas moan were far out of square, 
God overcometh jonas, by the testimony of his own mouth.  yet is he content to bear therewith: howbeit that is done in such sort, as that even by the testimony of his own mouth, he convinceth him of sin and error, that he was run into: and also setteth forth unto him the true meaning & use of this Chria. Thou (sayeth he) desirest that the wild vine should be spared, whereon thou bestowedst no labour nor madest it grow, which was a bud but of one night, and faded away in an other. And should not I then spare Ninive that great City. etc. He useth a comparison, wherein both he conferreth jonas with himself, and also the wild Vine with Ninive, and the rather to persuade, he maketh many members of this comparison. first, thou which art a man mortal, not in thine own power or liberty, wouldst have the wild vine spared, by the shadow whereof thou enjoyedst some pleasure: and should I, which am an Eternal God, and Lord of all things, not spare them whom I allow, and whose repentance very greatly I delight in? Again, thou wouldst have the wild vine spared, which is but a shrub without sense: and dost thou account it as a fault in me, for that I spare a City, which consisteth of men, for whose sake I created not only shrubs, but also heaven and earth together, with all things contained therein? Thou didst but headily love this wild vine, which grew up without thy labour & travail: and shall not I bear loving affection to the City Ninive, which through me is come up to so great a renown? Besides this, thou art sorry for a little plant, which sprung up in one nights space, and withered again in one day: but in the mean season wouldest have Ninive overthrown, which attained unto that majesty that now it hath, scarcely in some hundredth years. Moreover, the wild vine with the shadow thereof, was profitable to none besides thyself: whereas Ninive is in manner of a shadowing harbour for many thousands of people, living under the defence of it, & may also hereafter serve to set forth my glory. Again, the wild vine was a shrub that bore no fruit: but in Ninive, besides men and women that are come to full growth, there are an hundredth and twenty thousand infants, and an innumerable store of cattle also, which may be applied to very great use. Finally, the wild vine perished alone without the damage of any other thing: but Ninive by her ruin should draw to destruction together with itself many other cities, and in a manner the whole empire of the East. These and such like matters are contained in this comparison: whereby jonas is so convinced, as that he hath nothing left him, whereby to shape God an answer again. howbeit there are in this place some things, that deserve singularly to be considered.  
First, 
The goodness of God toward such, as murmur against himself.  here shineth forth the incredible goodness of God, who so patiently beareth with this jonas, although he were a quareler, and rebellious. Neither doth he only bear with him, but also instructeth him: yea he attempereth himself to the stubborness of his nature, and in such sort dealeth with him, as that (whether he will or not) he wresteth out of him a confession of the truth, and so calleth him from his wandering home, into the right way again. Where (I beseech you) is such a master to be found, that will with so great lenity bear with his servant? yea although he were such a one, as whose service he could not be without. The like goodness of God brightly showed itself in time passed toward David, whom by Nathan he brought to that pass, that after the same sort he confessed his own detestable fact. And in the Gospel Christ doth likewise convince Simon of his error, 
Luke. 7.  and beateth back the arrogant confidence in our own righteousness. Add hereunto, that he so conformeth himself to our rudeness, as that although most fond we question, and sometime also very bitterly we scoff at those things, which he speaketh unto us, yet for all that can he not abide so to be kept off at the staves end: but many times, either dissembling the matter, or else friendly and covertly blaming this our peevishness, he continueth still the giving forth of such lessons, as the knowledge whereof is very necessary unto us, for the obtaining of salvation. Of this lenity many exampls are to be found in the gospel: amongst which those especially are excellent, & very comfortable, which are propounded in Nichodemus, and the woman of Samaria. Look john the .3. and .4 Cham Both these points before mentioned we have at this day commonly in good experience, sith that either outwardly by examples, or inwardly within our minds, by the inspirations of the holy ghost, he beateth us down, when we murmur against him. When as again we either malapertly contemn the doctrine of salvation, or shamefully seek to infame it, yet doth he not so give us over, but changeth himself as it were into all forms, & leaveth no trade of teaching untaken in hand, whereby to make us apt scholars ready to receive his instructions. But such is our own frowardness and the unhappy estate of our age, that all this notwithstanding, many will not give place, who in time to come shall suffer severe punishment, for such contumacy.  

An example of the providence of God.  Then, is there again set forth an example of the divine providence, whereby all things, as well little as great are so kept together, that it is unpossible for any thing to be without the limits thereof. For besides that manifest arguments thereof were plainly to be seen in the winds, in the sea, in the whale, and lastly in the wild vine suddenly sprung up, and as soon withered away again: now at this present he testifieth that he hath not only a care over the City, but also he bringeth in a certain number of infants, and doth moreover make mention of cattle, as which he could not chose but have some regard of. As touching infants, that God is careful for them, the Scripture doth every where teach, and especially Christ, who affirmeth, that certain Angels are appointed unto them, and that the kingdom of God doth belong unto them. So then the madness of the anabaptists is the rather to be hissed out, who drive away children (as though God had nothing to deal with them) from the congregation, which is the outward kingdom of God. Here also by the example of God are condemned such, as take no care over the children, whom themselves have begotten: and do either shamefully neglect them, or as yet more, by their ungracious bringing up, and evil example corrupt them. Let them (in God's name) call to mind what punishment they are worthy of, by the judgement of God, who is so far from having us to neglect our children, that he hath ordained especial laws for beasts and cattle, yea even for the young birds. Look Exod. 20. and .23. And Deute. 22. etc. In the mean season let there from hence be fetched a consolation, both for parents, and also for common wealths, which think the multitude of children or people to be such, as may not well be borne with all: and do therefore stand in dread, lest they should become destitute of things necessary. God knoweth the certain number, how many devil in every family and City. He is not ignorant also, what things they have need of. And the same God which feedeth the birds of the air and provideth pasture for the cattle, will not be careless over such as depend upon him. Math. 6. etc.  

The justice of God, who moderateth the rigour of his judgements, with mercy.  Besides all this, let us thoroughly mark the justice of God, who doth so moderate the rigour of his judgements with his mercy, that no man can justly utter any complaint against him. For if so be that he hath regard to infants, and cattle, yea even at such time, as he intendeth to cut off whole cities by the roots, who can doubt, but that he hath an especial respect unto all and singular the Godly, who for the most part have wicked and ungodly mingled amongst them? So in times past saved he No from the flood, and Loath from the burning of Sodom. And when as he brought his plagues upon Egypt yet according to his wisdom he knew, how to make a difference between his enemies and his own people, jest they should be wrapped in both the one and the other, in the like calamities. Let this be marked of them, which (being offended with that universal licentiousness in sinning, that now a days reigneth every where) stand in dread, that themselves do in vain study after godliness, seeing they also of necessity must perish with the ungodly. The cause of this erroneous doubt is, for that they measure God by their own brain: and because themselves can see no way how to escape, therefore they suppose, that God also wanteth means, how to save and deliver those that are his. Howbeit far otherwise is the manner of God's dealing, who calleth those things that be not, 
Rom. 4.  as though they were, and suddenly out of darkness can bring forth light: neither suffereth his judgements at any time, to be carried with a blind and unconsiderate violence. Which that we may the better understand, he hath set forth examples of this matter, even in those things which seem to be wrought, yea rather are wrought in deed, by the lawful course of nature, and ordinarily. For although the earth doth unto the upper region of the air everywhere make deliverance of vapours, which be the matter whereupon the rain is made: yet doth not the rain water the earth every where at once, but it is governed at God's beck and pleasure, to rain upon one city, and not on an other: As before we have heard declared in Amos chapter .4. So likewise when the hail falleth down with terrible storm, so as it should seem to say all things waste, both far and wide, yet is it no seldom seen thing, that in one and the self same coast of a country, some men's fields and vineyards are beaten flat with the ground, some other men's remaining unhurt and untouched. But he that taketh this heed in things without life, shall we think, that he goeth on with blind rage against men?  
Hereto account, that even in the overthrows of Cities and nations, all are not in the like hazard at all times. For it cometh often to pass, that whilst some miserably perish, other some find favour among their enemies, and are advanced amongst them to great estimation and honour: as the examples of Hieremie, Daniel, and his fellows, will sufficiently teach us.  
And among the Turks many such things have happened: as they can make report, who at any time have been conversant with them. Yea, notwithstanding sometime Cities very populous are horribly destroyed, together with the infants, women, and old aged men thereof, yet doth not this hinder the matter. For God doth not (for all this) pass the bounds of justice and mercy. For if after the rule of the law we examine all Adam's posterity, of what soever age or sex, we shall find that no one is without fault, and therefore no one suffereth any injury. Consequently, our own frowardness doth even crave thus much, that God would now and then by such outward examples testify his wrath against sin, lest otherwise we flatter ourselves in sin continually.  
Last of all, if there be any more innocent than the residue, whether they be young infants, or old men stooping downward for age, yet sustain they no damage, though in these things they take like part with the ungodly. For out of the wrestling place of this world, replenished with calamities, they are translated up into heaven, and receive the everlasting reward.  
Let no man therefore find fault with God in his judgements, who as he is just so is he also accustomed with a fatherly good will to embrace such as are his, and to appoint their Salvation, as the shoteanchor and final end of all his doings.  

A brief sum of the history of jonas.  Thus much, according to the quantity of the talon, wherewith I am put in trust, have I entreated upon the history of jonas, it setteth forth repentance, and doth not only make manifest all the trade thereof by three examples, but also assureth us, that it is acceptable and effectual with God. Moreover, it exhibiteth unto us a figure of Christ jesus, whom God hath given unto us an author of repentance and remission of sins.  
All these things which herein are spoken, let us apply to ourselves. For God straightly requireth repentance at this day, no less than in times paste he did of the Ninivites, and that it is greatly needful, both this outrageous dissoluteness in sinning, and also many tokens of God's indignation do plainly testify. Let us then convert from our evil ways, and embracing Christ, daily grow forward in him, that in time to come, we may with him live in heaven. To whom be ascribed thanksgiving, honour, glory, and dominion for ever. AMEN.     

 

   

Imprinted at London by H. Bynneman for Ralph Newberie, dwelling in Fleetestrete, a little above the Conduit. ANNO. 1573.   


OMNIA TEMPUS HABENT.  
BE   printer's device of Henry Bynneman