THE Lectures or daily Sermons, of that Reverend Divine, D. john calvin, Pastor of the Church of God in Geneva, upon the Prophet jonas, by N. B. Student in Divinity.  
Whereunto is annexed an excellent exposition of the two last Epistles of S. john, done in Latin by that worthy doctor, August. Marlorate, and englished by the same N.B.  Math. 12.39. 
An evil and adulterous generation, seeketh a sign, but no sign shall be given unto it, save that sign of the Prophet jonas.  
¶ Imprinted at London for Edward White, dwelling at the little North door of Paul's, at the sign of the Gun. 1578.   

¶ To the right honourable Sir Frances Walsingham knight, chief Secretary to the Queen's most excellent Majesty, and of her highness most Honourable privy Counsel: And to the right worshipful Sir john Broket, of Broket Hall, and Sir Henry Cock, Knights, N. B. Minister of the word of God in the town of Ridborne, wisheth grace and peace from God the father, through jesus Christ.  
THE first view of this small book may move you right honourable Sir, to deem the same of small price if you measure (as the common fort of men do) the inward excellency by the outward appearance. Which thing I confess, at the first did some thing stay me from either the publishing or the exhibiting thereof unto any man: much less durst I presume to present the same unto the sight of any honourable parsonage. But when I more deeply considered the wisdom of godly men in our age, which judge not the conscience all together by the coat, nor the book by the binding, I then endeavoured without casting any more doubts, to make that common to others, which first I privately read for mine own commodity. And truly if there be any thing that first moved me thereto, the ignorance together with the vanity of many of our own people was one, who being utterly unskilful of God and godliness, do yet apply their minds to the vain delights of this flattering world, quite forgetting both the justice of God which daily hangeth over them, and death which continually followeth and suddenly striketh them, yea, and eternal destruction which gapeth wide for them, and hopeth in the end to swallow them. It grieved me to see what baits are laid for them by the world, death, and hell, (as pride of life, and contempt of god's word) of purpose to entangle both their souls and bodies. As touching pride of life, I need not speak much thereof, it is to manifest. What man ●eeth it not? 
Esai. 1. Mich. 3. Rom. 8.  who is he almost that is not infected with it? what nation is void of it? do not heaven and earth and all creatures groan and grieve at it? do not all good men bewail it, preachers cry out of it, and God ready to punish it? yes verily. As for contempt of god's word, is it not in most places found. Are not the ministers contemned, their preachings discredited, and their ministry scorned by papists and Ruffians, and old cutters, called lusty and tall fellows, who can swear out a matter at a pinch, and blaspheme the sacred name of God most horribly? Are not profane Comedies and tragedies (most of them being monstrous lies) with great pomp celebrated, when the holy word of God the food of our souls (being preached) aught with reverence to be heard? 
Amos. 8. Mat. 4.  it is certainly true. We have right honourable in many places the tables and tennis in steed of the Testament, the cards in steed of the Catechism, the bowls in steed of the Bible: yea and that more is, men think they have made a very good change. We see some men bestow their time in writing, some in printing, and more men in reading of vile & blasphemous, or at jest of profane & frivolous books, such as are that infamous legend of K. Arthur (which with shame enough I hear to be newly imprinted) with the horrible acts of those whoremasters, Lancelot du Lake, Tristram de Liones, Gareth of Orkney, Merlin, the lady of the Lake, with the vile and stinking story of the Sangreal, of king Peleus, etc. some again study the lives of Huon of Bordeaux, and king Oberon, the king of the Fairies, of Valentine and Orson, and the lady Cleremond, with the juggler Paccolet and king Trumpert, and the giant Ferragus: and the lives of the four sons of Aymon, with the worthy acts of Oliver and Roland, Guichard and Richard: some are expert in Bevis of Hampton that notable man, with the death of Boniface, Arundel and Trunchifice: some in the court of Venus, some in the jests of Skoggen the kings dizzard: some in the subtleties of Howleglas, and Garagantua: some again (and to many) in the pestilent policies of that Mahu Matchiavile: in the puddle of pleasure, and Folist of histories, and such like, which do manifestly show that god's word is either shamefully neglected, or despitefully condemned. For if any good book be written, it lieth in the printers hands, smally regarded, seldom inquired after: so that the printer is scarce paid for the paper that goeth to the book. And this maketh many printers which seeketh after gains, to take in hand rather those things that are profitable to the purse (though they be ridiculous) & so satisfy men's humours, then to print without profit those books that be godly: which being once printed, serve for nothing else but for waste paper, acceptable to very few. It could not therefore but grieve me, to see those enemies of mankind, the World, Death, and Hell, so prevail by their flattering illusions, that they have drawn after them the most part of the people at this day, yea and sought in time past, even in my youngest years, to have taken me in those their nets together for company. Whereupon, 
Ephe. 6.  I determined amongst others, to give them one blow more with the sword of the spirit, the word of God, according to my duty, calling, & profession, and to ring the Alarm bell together, with all godly preachers, unto our sleepy country men, advertising them of the approaching of our deadly foes long ago descried by the sermons and writings of the Martyrs. Once before this time I attempted by mine own book lately published, to abandon the security of this our nation: the Lord grant that it hath any thing awaked them. But now the second time I have caused that Divine Doctor of the Church, john calvin, the Lords vigilant watchman, even in our own tongue to sound the trump, if by this means either he or I may give them warning before their fall, to eschew these baits of wily Satan, who knoweth whether the Lord by this means will open the eyes of some men to see their own sins and to be sorry for the same? But if they be never the better, but rather the blinder, my conscience is discharged, and these few lines shallbe unto their consciences a witness, that they are from henceforth with out excuse before the throne of God: And I fear there will be denounced against them the judgements of God, 
The things that may in this book be found.  that it shall be more easy for the land of Catha●a at the last day, then for them. For in this discourse they might see:  
First, the sins of Niniveh, and in it their own sins. 2 Again, the mercy of God in sending jonas unto the Ninivites, being heinous offenders, and thereby see that the Lord is also merciful unto themselves, that he warneth them of their fall by his preachers.  
3 Then the disobedience of jonas and his punishment, 
To what end God punisheth his Children.  and thereby may they see a lively image of the fall of God's children unto sin, and God's justice even upon his servants, to the end to reclaim them, and not to condemn them.  
4 Also they might see here the working of gods spirit in jonas, being in the bottom of the sea, and his delivery, and thereby might they learn, that God by punishing his servants, maketh them more strong, and trieth their faith, and when they cry unto him, he delivereth them out of all their troubles.  
5 And so again might they see how severely jonas preached unto the Ninivites, (having no commission to entreat of God's mercy unto them) and yet that kind of preaching wrought in them repentance, being the very end why God sent jonas unto them (although jonas considered it not) and also gods mercy in pardoning their sins. And by this might they learn, that though God speak angrily unto us, yet he never speaketh so, but for our profit, and will surely pardon our iniquities, if we from the heart repent us of the same.  
Lastly they might see how jonas being once forgiven, yet eftsoon offended more grievously, yea, and murmured against God, and yet God vanquished him with reason, and of his great mercy forgave him also that his sin. And by this might they learn how frail the children of God are, if they be not still governed by god's spirit, and how merciful God is unto those that be his, with many other things most necessary for all men. If they therefore neglect or contemn these things, let them know that they neglect the very word of the lord and their salvation, and so purchase to themselves eternal death. The lord therefore for his mercy sake, heal their blind eyes, and help their unbelief. Now right honourable, if I be asked what moved me to dedicated these my labours unto you: I must needs answer that the sweet and comfortable matter therein contained, (whereof I know your honour will be a willing partaker) and the good liking that you have had always of M. Calvin's works, together with my dutiful remembrance of your honour's friendship to me sometime showed, would have forced me (if I had been of myself unwilling) humbly to have submitted this work unto your honourable tuition (being the Lectures of M. calvin most near his sermons) upon the prophet jonas, by me now (at the earnest suit of some of my dear friends) turned into our English tongue. The gift I confess is but small, but I desire your honour to accept it in good part, as the gift of him that remaineth still (notwithstanding this) bound unto you. And as touching you, right worshipful knights and Christian gentlemen, many causes there be, why you also should be partakers of these fruitful sermons or lectures. The one is to the end, that sith the most part of you have heard my lectures or reading upon josua, Daniel, jonas and Malachi you might also by reading this book, call to remembrance, to your comforts, some of the things which then you heard at my mouth. Another cause is, that excellent doctrine of the prophet jonas not unmeet for your callings: and again the great study which you have to further and promote the glory of god: And further your manifoulde frinshipes unto me declared at sundry times, as well in defending the truth by me uttered, & in studying to benefit me both in your words and deeds, as also your daily desires to do me good, as well openly to me protested as secretly intended, I omit now other causes contenting myself with these few, which certainly aught to bind any Christian that knoweth you, and is like ease bound unto you as am I, (and again is of ability) to dedicated his labours unto you alone▪ which though I have not done, yet am I persuaded that you will (according to your good natures) take the matter well, as it was by me ment, to this end, that sith you are joined together in this work with a man of honour (whom I know both you love & honour in the Lord) you will also join together with him in following the gospel, and defending the same, at all times when it shall have need, & also make account of me to be always ready, when the Lord shall give me occasion, to testify with all humility and reverence of your worshipful good wills, unto me showed, as well in other of my works, as in this. Thus therefore Right honourable and worshipful, for this time I end, making my prayers unto God for you, that as he hath by his providence caused your names by me his servant to be mentioned in the preface to this one book, so he will also vouchsafe, to link you all together in perfect frinship the bond of perfection, and increase his graces in you, maintain your estates and bliss your callings, hold up your houses and advance your seats in this Israel of god, to the benefit of the church, to the joy of the Queen's most excellence majesty; (who as god long continue amoungst us) to the terror of the wicked, and the encoraging of the godly, and finally to your own eternal comforts Amen. From my house in Ridborn this 22. of januarie. 1577▪  
Your Honours and Worships most humble in the Lord Christ. Nath. Baxterus.   

❧ Baxter's complaint, with an admonition to the Reader.  
TO see the Dove of Architas, being all of wood to fly,  
To hear Albertus' brazen head to speak effectually.  
To view with aegiptian Arnuphus, with wings the clouds to pierce  
To see a Rock fall from the Sun; as Pliny doth rehearse,  
To see a deadly Corpse, by man called out of griezely grave,  
To see these things or ●yke to these, how many should we have.  
In thronging troops of each estate, with winged feet to haste,  
In pompous pride on earthly sights, their golden times to waste?  
What youthful dame, what man, what child, doth stick the path to tread?  
Which unto pleasures flattering sights; the ready way doth lead?  
But to thy sacred shrine to fly, O love celestial king,  
What slothful steps, what linger haste, what lazy weltering wing  
What drowsy sleep doth close the eyes of men of each degree,  
What long delays these days are made, when men should come to thee?  
What farms are bought & must be seen, what wives are married eke,  
What lets almost in all men are, when they thy grace should seek?  
O sovereign God, thou knowest how men in earthly things did toil,  
To find out Arts and handicrafts, with pain in every soil.  
For Menno he first Letters found, among Th'egyptians,  
And Rhadamanthus did the like among Th'Assyrians.  
And Letters for the Romans, first Nicostrata did find,  
And Phaenices the like for Greeks first found by studious mind:  
And Grammar first that royal art, by learned Crate was shown,  
Eke Poetry by Homer first, and Hesiod were known:  
And Zenophon that worthy wight, first wrote an Hyssorie,  
And Rhetoric that glittering Dame, was found by Mercury:  
Yea gladsome musics sovereign found, that Hebrew jubal brought,  
And treasures of Philosophy, were first by Vulcan sought.  
Eke Atlas and Prometheus first found Astrology,  
In Physic eke Apollo shined, and Aesculap in Surgery:  
Thus gan the world, though for a time as in a novelty,  
The troublous gulfs of arts and skills, to seek with ardency.  
So that Pythagoras and Democritus, these journeys took in hand,  
From Greece to sail to Egypt and to Persia, and Called Land:  
To know some worthy strataugem, to search the secret skill,  
Of learned arts, whereof they had their long desired fill:  
Th' Athenians they first planted Trees, the Phrygians Chariots made,  
Aristeus, Oil and H●nny found, Phaenicians Crossbow trade,  
The Samian Theodor first found keys, and jason Ships to sail,  
By Ericthonius' Silver first was found for man's avail:  
And Gold was found by Cadmus first, and Copper, Lead, and Brass,  
By learned wit of Cinira (●ee) first invented was.  
Yea Danaus' first digged Welles, and Bacehus found out Wine,  
And Corn first Ceres fought to sow, to stop the hungry pine.  
With painful toil thus men found out, these things Terrestrial,  
But ignorance did blind their eyes, in things Celestial.  
For we do see,  
Diagoras and Theodor denied God to be:  
The Sun and Moon, and Stars, were Gods as judged Aleine,  
Parmenides thought God to be as circle all of light,  
Called Stephanen, Cleanthes thought God was an airy sprite,  
Chrysippus termeth God to be Divine Necessity,  
And Aristotle calleth God Mental Divinity.  
And as they erred concerning God in definition,  
So erred they as touching God in constitution.  
For lo:  
When mortal men did once offend, by original corruption,  
They thought by Sacrifice to Devils to get remission:  
Unto Mineru an Owl they gave, an heart unto Diana,  
A Sow to Ceres offered they, to Venus eke a Swan.  
The wakeful Cock they sacrificed to Aesculap●as,  
To Fannus Goats, to Neptune Bulls, the Ass to Priapus.  
To Mars the Pie they sacrificed, the Phoenix to the Sun,  
To juno, Pluto, Pallas, and to others like was down.  
And hoped by their sacrifice, the direful furious rage,  
Of Gods conceived against their sin, to mitigate and ●●●age.  
Not God, no Christ, no death of Christ for man's redemption,  
No ways but such knew they, to purge their vile corruption:  
In sacred sink of dreadful death, all plunged in misery,  
In gulf of hell, in mournful plaint, in pinching penury:  
O woeful wights therefore they devil, with ●●ndes in da●●ued state,  
With wailing tears and gnashing teeth, to morn their ●●full fate.  
O mortal wights in these our days, that made this rustic verse,  
With diligence attend unto, the words which I rehearse.  
Consider well,  
That learning wanted not in the●, if thereby they might know,  
Whence mercy grace and pardon for offences all did flow,  
But mighty love had closed their 〈◊〉 & would not grant there grace,  
With penitence to view themselves and see their sinful case.  
And so with fixed minds hold fast our Christ th'appointed mean.  
Who by his precious death hath made repentant sinners clean:  
Again behold your joyful time how Christ to you is shown,  
Who unto the Philosophers was utterly unknown.  
For if he had been known to them: sith they such labour took,  
With painful toil to travail far to read each humane book,  
Which treated of Philosophy and moral virtues ●aught.  
And framed their lives accordingly, would they have set at nought.  
That precious gem and jewel rich of life celestial?  
They would have made it certainly their joy continual.  
They would have took it thankfully: yet we contemn the same,  
And spend our time in trifling toys, to our perpetual shame:  
We do delight in Matchevile his cruel policy,  
And read the book of Arthur's knights being full of papistry.  
And Guy of Warwick, Scoggins gests, and Gargantua,  
The court of Venus, Owlglass, Legenda Aurea:  
And watsoever book com'th forth of lies or tales profane,  
(Yea though it teach mere blasphemy the name of God to stain)  
By mortal man's invention, if it once printed be,  
The same most men of each estate desirous are to see:  
O: this they like, they praise his wit that first this fable framed,  
They like his style, commend his vain, A Poet he is named,  
They paint his praise in silvered leaf, each man his book will buy,  
They say: Lo here a famous work croun'de with eternity,  
But if to write some sacred book some one 〈◊〉 bends his evil.  
Tush (saith the world) we her●eache day in Church of this our ●ll,  
We ●a●e not 〈◊〉 these ●er●● use works, ha'●e and history,  
New 〈◊〉 books, pleasant conceits, or any Poetry.  
Well, well, 〈◊〉 grant 〈…〉 to see what book is best to read,  
That we to perpetuity she 〈◊〉 way may tread.  
Leave of to crave the sight of books which lead to vanity,  
Seek how to bring your sinful souls to immortality:  
This, Caluin showeth in jonas here translated for your sake,  
It is but small: the sooner than to made it undertake.  
FINIS.  Marsilius. ¶ Beat vivere est ●erum intelligere consultare bene, velle bonum, agere bona.  

❧ Doctor John calvin upon the Prophet Jonas.  


The prayer that Master calvin used at the beginning of his Lectures.  ❧ The Lord grant unto us to be occupied in the Mysteries of his heavenly wisdom, with true increase of Religion unto his glory; and our edifying. Amen.  

WHat time jonas exercised the office of a teacher, may after a sort be gathered out of the 14. Chapter of the second Book of the Kings. For certain it is that this was he, whom the holy scripture in that place doth name: because expressie he is called the son of Amittai. For there it is said that jeroboam the son of joas enlarged the bounds of the kingdom, from the entrance into Hemath, unto the Sea of the wilderness, according to the word of jonas the servant of God, the son of Amittai, which was borne in Geth. It followeth therefore, that then or a little before, this jonas prophesied. And certain it is, that not only was he sent unto the Ninevites, but among the people of Israel also he held the room of a Prophet or Teacher. And the same thing which I say, seemeth he to grant at the beginning of this Book, even that he was an ordinary Prophet in Israel, because he beginneth with a Conjunction copulative. etc. saying: And the word of the Lord came to jonas. So also sometime speaketh the holy Chosse: But I do not doubt but jonas signifieth that he was called from his accustomed office, and a new prophecy enjoined him. viz: that he might devounce unto the Ninevites their destruction even at hand, as hereafter we shall perceive. Now therefore it is to be holden that jonas taught among the Israelits, and this to be commanded him by the Lord, that he should go down to the Ninevites. But of this commandment in due order we shall see more: it is sufficient to hold this that he was not at that only time created a Prophet, when he was appointed a Teacher to the Ninevites. But that he was then sent to the Ninevites, when as long time he had bestowed his labour in the service of God and his Church. This book is partly Historical, and partly instruction, or didascalye●. For he declareth what came to pass unto him after that he would fly from the calling of God: and afterward, also what was the effect or end of his Prophecy: and all this is one part. But in the mean time he showeth what kind of doctrine he was commanded to deliver, or carry to the Ninevites: In the end he writeth a song of thanksgiving. Therefore this later part containeth the doctrine, and is not a simple narration only, Now I come to the words.   

Chap. 1.  The text. ¶ And the word of the Lord came to jonas the son of Amittai, saying: Arise, go to Nineveh to that great City, and cry against it, because the wickedness of them is come up before my face. 
Caluin. Jonas seemeth here (as I have touched already) covertly to note that he was before this time called to the office of teaching: for that, after that sort he speaketh, as if he compiled this History together with his ordinary function. The word of God therefore began not only to come to jonas when he was sent to Nineveh, but when he was an ordinary Prophet, the Lord would also transfer his labour to other Nations. But that he was sent unto Nineveh: it might be that the Lord, weary of the obstinacy of his own people, would show an example of godly docility, in a profane and incircumcised Nation, whereby he might make the Israelites the more inexcusable. They outwardly gave honour to true piety: they boasted that they were a holy people. Circumcision was unto them a token and pledge of the covenant of God: yet despised they all the Prophets, that teaching with them might be unprofitable. It is therefore probable, that the Prophet was taken away from them, that the Ninevites with their example might augment the crime of the people of Israel, for that in three days they were converted unto God, after that jonas preached there. But with the Israelites and their Gentiles, nothing long time he profited, when as yet sufficiently was his authority established, and that unto their profit as we have said of late. For jonas prophesied that the kingdom of Israel as yet should continued: although they were worthy to perish, the Lord yet performed that which he had spoken by the mouth of his servant. They aught therefore to have embraced his doctrine, not only because it was of God, but also because the Lord would have it to be amiable unto them. And I truly do not doubt but that the ingratitude of the people by this means was increased, seeing that the Ninevites repented at the voice of jonas, and that in short time: but the Israelites always continued hardened in their stubbornness. And therefore certain men more subtly then wisely, do expound this place of Math. 12. This perverse generation seeketh a sign, and there shall no sign be given unto it, but the sign of the Prophet jonas: thus they say, that the Gospel should be transported unto the Gentiles, even as jonas was led away from his own Nation, and given a Teacher unto foreign and profane Nations. And under that they will have to lie hidden the calling of the Gentiles many years to come: as if Christ said that he would after come to the Gentiles, when he had proved the desperate wickedness of his elected people. But because Christ plainly applieth the similitude: it is not our part this way or that way, to draw his words. And he restraineth the figure to this one sense, that is: even as jonas, was three days in the belly of the Whale: so must he be three days in the bowels of the earth, as if he should say, that in this he will be like unto jonas, because he shallbe a revived Prophet. And this thing said jesus advisedly, because he perceived both himself to be contemned of the jews, and his labour unto them to be unprofitable. Seeing that at this time now you give no ear unto me, neither get I among you any estimation, hereafter will I be a new Prophet, that is: after the resurrection, so then will I begin to speak more effectuously, aswell with the jews, as with the gentiles, even as jonas converted Nineveh, when he was returned to life. This is therefore the plain meaning of this place: Therefore was not jonas a figure of Christ for that he was sent away unto the Gentiles, but because after three days he was revived, when he was in a manner a dead man. Whatsoever it be we see that jonas is appointed a Teacher to the Ninevites, after that some while he had exercised the office of a Prophet among the people of Israel. They which say that then was made a show of the calling of the Gentiles, yet to come, they bring some thing plausible, or to be borne with: but they seem not to use sound reason, for this was an extraordinary thing. Therefore not as yet did God manifestly show, what thing he would do by the coming of Christ: 
2. King. 5. ver. 15.  Even as when Naaman the Syrian was converted unto the faith, and a few others, God then altered nothing in the accustomed order. For always there was a special calling of the generation of Abraham, and always Religion was shut up within his ancient bounds: 
Psal. 147. ver. 20.  and always this was certain that God dealt not so with other Nations, as with the jews, because he revealed not unto them his judgements. God therefore until the coming of Christ would have the adoption of the generation of Abraham continue firm and sure, so that the jews might excel, above all other people, and might differ in this free privilege or prerogative, that they might be a people holy and elect. But the Author's contrary opinion, do say, that the Ninevites were turned unto the Lord without circumcision: that is true, but I know not whether their conversion were true and right, of the which mention shall be made hereafter: and then of that matter I will, God-wylling, more at large entreat. But this seemeth rather probable, that the Ninevites were so touched with the rebukes and threatenings of the Prophet, that humbly they besought God to avert his indignation. God then once forgave them: what after came to pass it evidently appeareth not. Truly, it is not likely that all the whole City was converted unto God. For immediately after, that Cttie was very hurtful, aswell to the Israelites, as to the jews, and with continual destructions, was the Church of God afflicted by the Ninevites: and seeing it is so certainly, it wanteth all likelihood or colour of truth, that they truly repented from the heart. But the full discourse of this matter I leave to another place.  
Let us go forward now in the text. Arise, go to Nineveh into that great City. Nineveh is called a great City, and not unworthily, which was, as profane writers testify, in compass about, 400. furlongs, and we shall see that jonas walked three whole days through the streets of the City, whereby it followeth that it was a most spacious City: and so it is agreed upon with all writers. Profane writers call it Ninus, and say that this name was given it by the founder thereof, because Ninus the son of Betus builded it. But more truly judge they, which think it to be an Hebrew name. Then those things which Herodotus and Diodorus, and the like do write, aswell of original of the City, as of the whole progress of the kingdom, are certainly ●aygned, and those fables may with 〈◊〉 all labour be refelled by the testimonies of the sacred Scripture. And yet was this set forth by the g●●er all consent of all men, that Nineveh was an ample and well defenced City. Babylon was after builded by Semiramis, which was the wife of Betus: She after the death of her husband, would declare that she also did excel in courage and industry, and that she was not of a woman's disposition.  
But as much as concerneth the builder of Nineveh, it is certain that City was first builded by Assur: I know not whether it were augmented by Ninus. I leave this therefore in the plain field, because I will not contend about a doubtful matter, but certain it is the first beginner of this City by the testimony of Moses was Assur. as much as toucheth the greatness of the City: 
Gene. 10. vers. 14.  although profane writers had never spoken word thereof, yet this testimony of jonas aught to satisfy us. But when he is commanded to arise and go to Nineveh: the Lord giveth now some hope of profit, even as also effectuously he wrought by the hand of his servant Nahum: when he remained at home, he prophesied against Nineveh: but by another advise, and to another end. For because the people than were myserablie afflicted, and saw the Empire or Monarchy to flourish in Assyria, they might have despaired, had they not been comforted. Nahum therefore showeth that God will be judge against the Ninevites: and although for a time he do nourish them and comfort them: yet the horrible vengeance of the which he preached, he declared to be even ready to fall upon them. Nahum therefore was not given as a Teacher to the Ninevites, but only a foreshewer of God's vengeance to fall upon them: that the jews by this comfort might fortify their faith, when they perceived that the Lord had not altogether rejected them, but that he once would revenge their injuries. The care of jonas was otherwise. For he was sent into the very City, that he might move the Ninevites to repentance. Now, whereas the Lord spoke plainly of the greatness of the City, by this meane● he would arm his servant with constancy, lest he might be terrified with the gorgeousness, riches, and force of that City.  
For we know how hard a thing it is to undertake great and weighty charges, chiefly when we perceive our 〈◊〉 destitute of ability. If we have to do● with many and mighty adversaries, we are not only discouraged but even our very spirits fail us. Therefore lest the greatness of Nineveh might strike a terror into jonas, he is in good time h●●re made ready and armed with constancy hear saith God: Go● therefore to Nineveh, neither let the strength of that Monarchy stay thee, 〈◊〉 fulfilling my commandment, that is: that though we●● Nineveh their ●●●●●nesse, and denounce unto them their 〈…〉 except theyr● pe●l●. Now therefore 〈…〉 to what end it was called Nineveh that great City: neither ye● for any other cause aught this to be spoken to jonas▪ For I doubt not but at that time the Israelites understand that the City was 〈◊〉, and also that it was 〈◊〉 with strength, and a great multitude of men. But the Lord would set before his servants eyes the thing that might stay him from doing his duty▪ Go● therefore (saith God) into that great City: In fine, God would by this manner try the mind of jonas, whether he preferred his commandment, before all the impediments of this world. And this is a true trial of our obedience: when as we simply obey God, howsoever divers impediments do set themselves against us and do stop us, and no way to escape do appear, but yet with shut eyes as it were we follow on whether God sendeth us, and do not despair that he will give us strength: and that he will reach forth his hand as often as ●●de shall require to the over coming of all difficulties, the Lord would therefore thus deal with jonas, as if he should say, Cast in thy mind who I am, and he content with mine authority. For if any thing hinder thee. I have remedie● always ready in my hand 〈◊〉 yield thyself into my power a●de●e 〈◊〉 the thing which I command ●hee this in the same. Therefore as oft as God requireth any thing of us, and yet we think either the thing to be impossible or hard to be accomplished that the some o● duty doth require, let this come into our minds that nothing is in the world, what he aught not to yield to the 〈…〉 of God▪ it sh●ll 〈…〉 to pass, that we shall gather 〈◊〉 spirits, and take 〈◊〉 to us, neither shall any thing 〈…〉 our right 〈◊〉, although the whole world should resist● God. It follow th● Cry against ●●, for the wickedness then to come before 〈◊〉 〈…〉 against i●●▪ This 〈◊〉 are loathsome 〈…〉 For we know that men in their power are puffed up with pride. And seeing at that time there▪ was 〈◊〉 only Monarchy in the world, whose chief feat was Nineveh, scarce with patiented cares 〈◊〉 any teacher be admitted with them, although he 〈◊〉 in 〈…〉 be● with some excellency or had gotten: 〈…〉 also bring unto the●● pleasant tidings. But jonas 〈◊〉 a for rai●er a man of base degree: without authority: and beside that, even at the first he denounceth destruction to the Nin●●uit●, he eryeth against them, he chideth them, he 〈◊〉 against them and threatens them: and 〈…〉 sooth we see them how hard was this commandment, which God commandeth his Prophet to cry against the Ninevites. Moreover there is: For their wickedness is come up before me. God by this parcel confirmeth his servant jonas: as if he said. There is no reason, that as a mortal man thou shouldest, brabble with them? but I do appoint thee my messenger, that thou mayst city them before my throne. And this aught to have been of great force to have animated jonas, even for that he dealt not with the Ninevites as a man, but as the messenger of God. And this also might bend their hearts, that they might understand, although no mortal man could punish their wickedness, yet that they could not escape the vengeance of God. This therefore is the reason, why the Lord pronounceth himself to be the judge of Nineveh. And also it admonisheth: that although the Ninevites do flatter themselves, and do bear now the plause and glory of the whole world, by reason of their power: all this notwithstanding to be of no moment or force, because in the mean time their sin and wickedness ascended into the heavens. Therefore when we are rebuked, there is no reason, why we should turn our eyes unto men hither or thither: but immediately we aught to offer ourselves to be examined of God: yea, we ourselves aught to make of ourselves a voluntary examination, which thing God of us requireth. So shall it come to pass, that we nourish not our sins with wicked flatteries, as the Hypocrites always look about on the right and left side, and never life up their senses into Heaven. Let us go forward.  The text. Vers. 3. 
¶ And jonas rose up to fly, that he might flee, to Tharsis from the face of the Lord, and he came down to japho, and he found a Ship which passed over to Tharsis, and he paid the hire, that is, the far the price of the carriage, and he went down into it that he might go with them, that is, with the merchants or shipmen, into Tharsis from the sight of the Lord.  
calvin. Now declareth jonas that he sought lurking hooles, that he might convey himself from the obedience of God: not that he deceived himself with so manifest madness, as though he should not be subject unto God, if he were on the other side the Sea: but he would as it were flee the light of this present life, when he went into a strange Region. Neither is it any doubt, but that he was not only of a troubled mind, but plainly astonished, when he undertook such a devise.  
The question is, why jonas so fled from the commandment of God. The jews, as they couldlie trifle in matters Divine, say that he feared, if he should come to Nineveh, that he should be destitute of the spirit of prophecy: as though the like danger were not, if he passed the Seas: this is to frivolous and childish. And again they fayne a matter of no weight or importance, seeing other reasons weighty enough, do yield themselves of their own accord unto us. For this was strange and unaccustomed, the Prophet to be taken away from the elect people, and sent to profane Nations. When Peter was sent to Cornelius, 
Acts. 10.17  although he had been admonished before of the future calling of the Gentiles, yet he doubteth, and stayeth until by a vision, as it were with violence, he were constrained. What therefore might come in mind to jonas? if only for one man, the mind of Peter was so quailed, that be thought it to be a fantasy, where he was sent to be a teacher to Cornelius: when jonas was sent to Nineveh, to a City so populous, what might he think with himself? Therefore the novelty of the matter without doubt might greatly shake the mind of the holy Prophet, and make him, that void of counsel, he might flee or convey himself else whether. This thing also distrust might 'cause. For what hope had he, that that people could be converted, which did even triumph in the lycenciousnesse thereof. For he had first tried the hardness of the elected people: he was faithfully occupied in doing of his duty: he had pretermitted nothing whereby he might establish the worship of God and true piety in the people of Israel: but profited little: and yet the jews were called even from the womb. What then might he look for, when the Lord took him away to the Ninevites? For there reigned unbridled lasciviousness, and then was there extreme blindness: they had not at any time any taste of the worshipping of God. lastly, they were drowned in profound darkness, and the Devil reigned by all means, there. This distrust therefore might vex or break the mind of jonas, that he obeyed not the commandment of God. The imbecility or weakness of the flesh might also hinder him, whereby he followed not his lawful calling. He might reason thus? what? truly I shall come into the principal seat of that Monarchy, which this day treadeth all the earth under feet: I being a contemned and obscure: and moreover shall bring a message full of hatred, which immediately shall stir up the minds of men unto fury. What shall I say to the Ninevites? you are wicked men: God can no longer suffer your impiety: therefore horrible vengeance is at hand unto you. How shall I be entertained? Therefore jonas might, being as yet environed with the infirmities of the flesh, conceive fear in his mind, which might cast away, or shake off from him the affection of obedience. And I doubt not for my part, but jonas pondered all these things with himself: for he was not like a block. And this is not superfluous as I said before, that he declared that City to be great. God truly was willing to remove the offence: but jonas argueth on the contrary part; I see sharp war shall come upon me, yea an heap of troubles to invade me, which an hundred times might overwhelm me: when the Lord not in vain foretold him of the greatness of the City. And although he might conceive hope, if they were rebuked that they would yield due honour unto God, yet he confesseth that this cometh as a let into his mind, that he should not go forward in the course of his calling. Therefore aswell distrust, as fear of the flesh, did delay or stay jonas: and that novelty or strangeness, might even as I have said already, move him, that he had rather as it were enter the grave, then to undertake that office, 
God Commandeth things contrary to our reason, but he knoweth before to what end.  which in a manner was void of all reason. For to what end are the Prophets sent, but that they might profit somewhat by their labour, and might reap some fruit: but jonas hoped for no such thing. Moreover, to the Prophets is given some authority, or at the lest some liberty to teach. But jonas thought that all ways to enter were shut from him. And further, jonas thought that this was contrary to the covenant of the Lord. For he had chosen one only people to himself: and now jonas thought that he was as it were tied to one stake, when he was ordained a Teacher in his own country. He could not therefore be taken thence to another place, but he felt in himself great resistance. I therefore think that jonas obeyed not the commandment of God, partly because the weakness of the flesh, partly the strangeness of the case: third lie, his despair of fruit or success of his doctrine were an hindrance unto him. But now there is no doubt, but that he sinned or offended grievously. For the chief rule of all our actions is 〈◊〉 follow God, calling us. Although any man excel in princely virtues, yet vanishing smoke shall all his virtues be, which shine before the eyes of men, unless his intent be to obey God. The calling of God therefore as I have said, holdeth the principality in the governing of man's life, and except we lay that foundation, we do even like as if any man would build a house in the air. Confused therefore shallbe the whole order of our life, unless God help and govern us, and as his workmanship to sustain us. Therefore when as jonas overturned the chief & certain foundation of good living, what could remain? There is no reason therefore why we should extenuate his fault, because he could not sin more heinously, then when he left God himself, even because he submitted not himself unto his calling, this is as it were to shake of the Lords yoke, the which thing he also confesseth. Therefore they dote to childishly, which willbe his patrons or defenders, seeing that he twice accuseth himself, as▪ jonas rose up two flee from the face of the Lord, that he might go to Tharsis from the sight of the Lord. Why the second time repeateth he might flee from the sight of the Lord. No doubt but that he would here more plainly express his fault: and that the repetition is here full of vehemency, or emphatical. Moreover, that saying plainly showeth that it was no small fault that jonas fled to another place when he was sent to Nineveh. For he could not depart from the Lords sight for God filleth heaven and earth: and as I have already said: he was not with so gross an error bewitched, that he would think that he were out of the reach or hand of God, when he was a fugitive. But what is it to free from the face of the Lord, but that he here confesseth, that he fled from the presence of God as though he desired, as fugitive servants are accustomed, to reject the rule and empery of his God? Sigh therefore jonas was carried away with such violence: there is not now why with any vain & frivolous cloak we should go about to excuse his offence: this is one. As much as toucheth the name Tharsis or Tharsia: I doubt not but that it may be here taken for Cilicia: There be some that think that the City Tharsus is meant by it, but they are deceived. The whole region therefore is noted by it. They which turn it, the sea, are likewise deceived. For jonas would not only mount upon the sea, but would passover into Cilicia, which is right apposite to the sea of Syria. But the jews called that sea Tharsis, as by many places it may appear, because they used very often to sail thither, and they seeing that, that region on the other side the sea, was unto them more known than others were: (& moreover) also because they carried thither, their ambergris, and again used their companies: therefore called they the sea Tharsis, by reason of the nearness thereof, as it is well known. jonas would f●ee into Cilicia when the Lord sent him to Nineveh, as he saith: That he rose up that he might flee, moreover, that he came down to japho, found there a chip, which went over to Tharsis, that he gave the price of his carriage over, that he went down into the ship, that he might go with them into Cilicia. Seeing that jonas setteth down in order every one of these things, it doth show that he was fully settled in his purpose, and might not be withdrawn but with a violent hand because in his Ior●aye he was not, touched with repentance. For there may many things come into our minds when the calling of God seemeth too burdenous unto us. There is none of us when obedience is to be performed unto God, which casteth not in his mind this or that thing: one thing or other, either: what shall the end be: how wilt thou come thither as thou hopest to come? See what dangers abide thee. For Satan always cometh between, assoon as we study to oxeye God: but there we strive: Moreover, we do repel those things which we see to be contrary to our calling. But jonas showeth that he was obstinate in that his devise of sléeing. Neither only would he go down into Tharsis, but in deed he came to the City japho, which truly is a near to jewry, and therefore certain men think Tharsis to be Aphrica, but that is too much ra●●ed: Others again guess it to be Thunet, or Carthage, as though at that time those Cities were builded. These men are to hold to blaze their dreams. But what need is it against the most received use of the Scripture, to give i● this word a new signification, sith it is evident enough that Tharsis is Cilicia? But now when jonas came down to japho▪ is asmach as if he would straight way departed out of the land of judea, and take himself to the Sea: yet when he saith that he paid the fare, that he came down into ship, that he might go, etc. Sigh he by degrees proceedeth, as already I have said, he accuseth evidently his own obstinacy: even that he did not only admit that froward cogitation: to refuse the calling of God, but also confirmed himself in his contumacy: and when as many things which came in the way, might constrain him some thing to stay, yet always followed he, whether that perverse and blind violence did carry him. It is no doubt, but jonas by plain words expresseth, not only that he was a fugitive: but also that he was so by divers means. Now as much toucheth the flight, diligently that is to be marked which I have spoke before: that they flee from the sight of God, whosoever do not willingly obey his commandments: not that they can departed far away from him, but that as much as in them lieth, they will shut up God in certain strayghtes or narrow places, and so exempt themselves from his power and hand. No man verily confesseth thus much openly, but the matter itself showeth notwithstanding, that no man departeth from the commandments of God, but is willing to diminish & take from him his rule or empery, that he might rule or govern no more. Whosoever therefore willingly submit not themselves to God, do even as if they turned their backs to him, and refuse his government, lest any more they should be subject to his power and might. This is to be noted, that even as jonas here showed himself guilty before all the world, so by his example he would declare how heinous and detestable a crime it is, not to receive the commandments of God, and to undertake what he commandeth. Again, even as to eschew the government of God, augmenteth heinousness of his offence: by his example he declareth that we can not be rebels unto God: but covertly we would pluck him from his throne, and so shut him up within some straits, that he may not contain by his government, both heaven and earth.   

❧ The Prayer.  
Grant O almighty God, seeing that unto us, which were far from all hope of Salvation, thou hast not sent any jonas: but thine own Son hast thou given to be a Teacher unto us, which might openly show unto us the way of salvation, and not only with terrors and threatenings call us to repentance, but gently might allure us to the hope of life everlasting, & might be a pledge of thy fatherly love: Grant I say, that we refuse not so notable a grace offered unto us, but that willingly and from the heart we may obey thee. And also though hard doth seem the condition, which thou in thy Gospel layest before us, and though the enduring of the cross be grievous to our flesh, grant that we may never turn our backs, but may obey thee, offer ourselves up in Sacrifice, and all lets of this world being overcome, we may go forward in the course of thy holy calling, till at the length we may be gathered into that thy heavenly kingdom, the same Christ thy son our Lord, being our guide. Amen.    

The text. Vers. 4 
¶ And the Lord sent a great wind upon the Sea, and there was made a great tempest in the Sea, and the ship thought to be broken.  
Caluin. HEre showeth jonas after what sort he was violently drawn back of the Lord, when he endeavoured to convey himself from his face. He saith therefore, that, There arose a great tempest in the Sea. But he also expresseth that the tempest was not raised by chance▪ as profane men are accustomed to attribute whatsoever cometh to pass, unto Fortune. The Lord (saith he) sent a great ●inde upon the Sea, f●●n turn it. God raised from, N●tal. But more rightly do● others deduct it from the root, T●l: and we shall see a little after in the, 5. vers. the same word. Now touching the some of the m●ster, he saith: That there was a great tempest, in somuch that the ship was at the very point of breaking. For this speech: The Ship thought to be broken, agreeth to the propriety of our language, Ia●auirè ●●idoit pe●ir. For where some take the ship, for the shipmen or Mariners: that is to far fetched: and we know that in many ●●●es of speech, our mother tongue agreeth with the Hebrew. Now therefore jonas signifieth that the tr●●pest rose not by chance, but by the certain counsel of God, even that he being taken upon the Sea, might know that he was deceived, when he thought that he might escape the sight of God after he had passed the Sea. And though here the Prophet maketh me 〈◊〉 but of one only tempest. Fron he●re notwithstanding generally is it lawful to gather that neither storms, nor yet other 〈…〉 of the air, which either engender rain, or else styerre up tempests in the Sea, happened not by chance, but that both heaven & earth are so ruled 〈◊〉 about, that nothing can come to pass, unless from thence it be both foreseen and decreed.  
But if any man will object, that it was not agreeable to reason, that for the fault of one man, so many men should suffer shipwreck, or be tossed with that violent tempest: the answer is easy, that although God properly respected jonas, yet were there other hidden causes why also of good right he might enwrap others in the same danger. That is probable, that many men at that time sailed on the sea: for that one ship only was not in the Sea, seeing there were so many parts, and also many 〈◊〉. But although the Lord enwrapped many men in the same punishment, whereas he would persecute but only one man: yet never is he destitute of cause, why every one of us, yea even him that seemeth most innocent, he may call into his judgement. And the Lord marueylouslie worketh in the governing of men. Therefore were it a wicked thing to measure his works by our capacity, because God might punish one man to the end that he may abase and make others lowly, others again he chasteneth for their manifold offences: again, by punishment he trieth the patience of others.  
So therefore are the mouths of profane men stopped, lest they should brawl against God as often as he requireth his judgements, that they agree not to our fleshly judgements. But of this matter more at large straight way, I will entreat. Because every where in the Scriptures examples do occur, that God hath taken vengeance of the whole people, when notwithstanding one man alone hath offended. But if any be murmur, and exempt themselves as innocentes, always shall a cause be found, which showeth that God is not cruel toward them, but rather if it please him, he might with just cause handle them more sharply: finally, when as God seemeth, as without cause, to be severe towards man, yet spareth he them, and dealeth with them favourably. Now let us go forward.  The text. Vers. 5. 
¶ And the shipmen feared, and cried out every man unto his God, and they cast forth the vessels, which were in the Ship, into the sea, that the Ship might be lightened of them. But jonas went down into the sides of the Ship, and laid him down, and slept.  
Caluin. THis Narration is not frivolous, while jonas here in order followeth so many circumstances, for that, as we shall see anon, he would make manifest his sluggishness, and set it out before our eyes in the right colours thereof: But this comparison which lieth hidden in the circumstances, doth make much notable the careless, yea almost, brutish security of jonas. First he saith, That the shipmen feared, then that they cried, even, every one of them to his God: and that they cast out also into the sea the loading of the ship. When they therefore were all thus careful, was not this a monstruous thing, that jonas for whom the Sea was troubled, thus doth sleep? Some are diligent and careful, they ran about the ship, they spoil themselves of all their riches, to the intent they might safe come to the haven, for they had rather make themselves destitute and naked of all their goods, then to perish: and eke they cry to their Gods. But that jonas made none account of these things, yea that sluggishely he lieth, whence cometh so great negligence, but that not only he was in a dead sleep, but that he seemeth deprived both of all reason and sense? it is no doubt therefore but jonas for this respect reckoneth up so many circumstances, he saith, The shipmen feared, and we know that Mariners are not accustomed to be terrified with small and usual storms: for they are a hard kind of men: and are the less fearful for that they daily see diverse motions in the air. When as therefore he saith, that the shipmen feared: here hence we gather that it was no mean tempest, which so terrified them, being men by long use and experience accustomed to all kind of storms. Well, they then which before were hardened, were now strooken with fear. After that he addeth that, Every one cried unto his God. jonas certainly should not have slept so sound, but might have waked himself almost every moment. For he carried in his heart his own tormentor, when he perceived himself to be a fugitive. For we have spoken before, that it was no light offence, that jonas conveyed himself from the face of God, contemned his calling, and as much as in him say, cast of the yoke, that he would not obey God. When as therefore jonas of so great wickedness was guilty in his own mind: aught he not being a sleep to tremble & fear? And again, while other men do cry unto false Gods: he yet either despiseth, or at the lest neclecteth the true God, towards whom he knew himself to be a rebel and dissobedient. Hitherto tendeth the comparison or Antithesis. But in the mean time we see, how that in perils, men are constrained to call upon God. For although a certain perceiverance, or sense of the Divine essence be engendered in our hearts, so that every man, will he, ●yll he, perceiveth that there is a certain Godhead: yet by our malice choke we that light, which should shine in us: For willingly do we reject all cares, and heaviness, and wish good unto ourselves: as though tranquillity wer● unto men the principal benefit or chiefest goo●. Hereby cometh it to pass, that every man desireth without fear and ●are to live, and therefore naturally all men desire to be secure and safe. Now secoritie bringeth forth contempt, from hence therefore cometh it is pass that no Religion almost appeareth in the world●, where God▪ leaveth us in idleness. Fear compelleth unwilling man to come unto God. Wickedly ●●dly; saith one, that fear is the cause of Religion, and was the original cause why men thought that there were Gods: also it is altogether contrary to common sense and experience. But Religion, which was either well weigh extincted, or at the lest overwhelmed in the hearts of men, is raised and stirred up by dangers. Of this matter jonas bringeth for the notable example, when he saith: That the Shipmen cried unto their Gods. We know how rude that kind of men be: therefore gladly would they drive from themselves all feeling of gladness: and in very deed they shifts of all fear, and mock even God himself, as long as they may. That they therefore cry unto the Gods: certainly, very urgent necessity extorted this at their hands. And hereby gather we how profitable it is for us to be disquieted by fear: because if we were in safety, immediately a dead steeple would réepe upon us, as it is too well, or more then enough known. And seeing that no man almost of his own accord cometh to God, we have need of prickings forward. But God earnestly or sharply pricketh us forward, when he layeth any dangers against us, whereby we are constrained to fear. But by this means, as I have already said, doth he solycite us, because that we see every one to wander and to vanish away in their luskishness: therefore draweth he back unwilling men unto him.  
But jonas saith not simply, that each man cried unto God, but also addeth, Unto his God. Even as therefore this place teacheth, that by necessity men are constrained to seek God: so also on the other side he showeth that the same men, unless they be governed by the celestial doctrine, and then also by the spirit of God, do err in the seeking of God. There shall be therefore in men a certain study, but it shall be erroneous, because no man can keep the right way, except the Lord direct them by his word and spirit, as is aforesaid. Both these things do we gather out of the words of the Prophet. The Shipmen feared, being rough fellows, and almost as hard as iron, which like a Cyclops tontempne God, They feared (saith he) and cried unto God: but they cried not, having faith for their directrix or guide, and hence came it to pass that each man cried to his own God. When we read this, let us first of all consider, that we aught not to wait, till God violently constrain us, but must prevent this last extremity that we of our own accord may seek him. For what profited it these Mariners or other Sailors, that once they cried unto God? for it is cre●yble that a little after they revolted to their profane negligence: when they had escaped that peril, afterward they laughed at God, and all Religion also was of them contemned. And so is it accustomed to happen to men profane, which never submit themselves unto God, except they be thereunto compelled. Therefore let every one of us of his own accord offer himself unto God, yea, even while we be out of danger, and do enjoy chiefest quietness. For if we imagine that any pretence of unadvisedness, or of error, or folly may be objected of us, we are far deceived, because no excuse shallbe admitted, seeing that experience doth teach that the knowledge of God is naturally grafted: and again, this principle to be engraven in all men, that God governeth our life, that he only may deliver us from death, that it is his proper office to secure us and to help us. For how can it come to pass that these Mariners cried unto God? Came there thither any new Teacher which might preach unto them of godliness, and which in order might show God to be the deliverer of mankind? Not verily: But already this thing, as I have said, by nature was imprinted in their hearts.  
The Sea being calm, none of them called upon God: but even very danger chaseth away this drowsiness from them. By this it sufficiently appeareth, whatsoever excuse they take which unto God yield not his glory, that the same shallbe frivolous and vain, because there needeth not any law, there is no need of Scriptures, there is no need finally, of any doctrine, that men may perceive their life to be in the hand of God, that salvation of him only is to be required, as we have already said. For invocation itself, beareth record that men are so persuaded of God. For invocation or calling upon, cometh not from any other place, then from a certain secret instinct, & thereunto nature being truly guide & mistress. This is one thing. But in the mean time also we may learn out of this place, that so often as God is to be sought of us, we must not trust to our own wit, because we shall immediately err. God therefore is to be desired, that he govern us with his word, for otherwise all men shall flow headlong to their own superstitions, even as we see here every man to cry to his peculiar God.  
And further the Prophet admonisheth here, that the multitude of Gods was not hatched of late. For always men were prove to lying and vanity after the fall of Adam, we know what great corruption possesseth our minds, so that every one faygneth to himself horrible wonders. Seeing it is so, it is no marvel that superstitions have always ranged in the world, because the wit of man is the work-house of all errors. And here-hence again we may gather that which I touched of late, that nothing is more wicked, then to follow the motions of our flesh, because every one will cast himself further into error, yea without any impulsion of others, and sometime one draw another, even as it is customably seen. Now he addeth that: The vessels were cast forth. That is, the loadings of the ship, according as we see this to be the last refuge in shypwracks, even that men for life sake do willingly spoil themselves of all their riches, and here also we see how precious man's life is to him, which sticketh not to strip himself naked of all his goods, lest he should perish. Truly we flee poverty, and many purchase death unto themselves, because poverty is unto them intolerable. But, when they come into some extreme danger, always men prefer their own lives before all their richeses. For what are all the goods of this world, but even a certain accident to our life? But jonas to another purpose declareth the Ship to be unburdened, even that we may know that this was no common tempest, but when the Shipmen were even at deaths door, they used this last remedy. Now followeth that other member, which is: that jonas descended into the sides of the Ship, or side, and Lay down and slept. There is no doubt but that jonas sought some secret place before the tempest rose: When as therefore they loosed from the Haven jonas departed into some secret corner, that he might sleep there. But this security in him was not excusable, for when he knew himself to be a fugitive from the face of the Lord, he aught therefore to have been tossed with continual terrors: yea, he himself aught to have been the exact or of his own care. But even so it oftentimes falleth out when a man hath gotten squylking hooles, that at the length he induceth upon himself almost a brutish astonishment, he thinketh upon nothing, he careth for nothing, he is troubled with nothing.  
Such a luskishness therefore had invaded the mind of jonas when he went down into some secret place of the ship, that there he might give himself to sleep. But if this happened to the holy Prophet, which of us may not fear his own state? Therefore let us learn often times to call back ourselves to the judgement seat, and when our minds are withhoulden or occupied with sleep, let us learn to stir ourselves up, and to take account of ourselves, lest the judgement of the Lord do overwhelm us being a sleep. For what letted why that this ruin might not altogether have drowned jonas, but that the Lord pitied his servant: and watched and provided for the safeguard of him sleeping? except therefore the Lord had taken such care for jonas, his end had been come, we see therefore how oftentimes the Lord respecteth his people, while he is of them nothing regarded, and taketh continual watch, while they sleep. But this aught not to stand in force to nourish our licentious liberty: for every one of us flattereth himself now more than enough, but rather while we see jonas to have been so nigh to his final destruction's, this exampel might stir us up and move us, lest (if at any time any of us shall go astray from our calling,) we do securely lie still, but rather immediately that we do run back unto God. But if God cannot withdraw us unto him but by ●violent mean ●en, at the lest in this part we imitate jonas, as we in order shall see. It followeth.  The text. Vers. 6. 
¶ And the ship master came unto him, and said unto him: what meanest thou O thou sleeper? Arise, cry unto thy God, if peradventure God may show himself peaceable toward us other turn it, do think upon us, or gratify us, and we perish not.  
Caluin. HEre jonas declareth that he was rebuked of the governor or Master of the ship; because he only slept, when all others were heavy and fearful, what meanest thou (saith he) O sleeper? It is not to be doubted, but that reproochfullie the shipmaster cast in the teeth of jonas his drowsiness. But he moreover chideth him for that he almost wanted all sense, and memory: What meanect thou, O sleeper, said he? seeing that thou seest all others to be at their wits end with fear, how canst thou sleep? is not this against nature? Arise, therefore, and call upon thy God. We see commonly lycenciousnesse to be so tolerated, where there is no certain rule of faith, that every man may decline hither or thither. Whereby it cometh to pass that the shipmaster saith unto jonas, Call upon thy God: He urgeth him to the certain rule? even for that this was an usual thing in all ages, that men were content with a certain general apprehension: but yet remain after that according to his own will, feigned or invented his own God. For neither, as I was wont to say, could it otherwise be, where men are not retained within some sacred band. All men agree to this principle, that there is some God: and again, that there must not any dead Idol be invented, but that the world is governed by the providence and power of God: and that salvation is of him to be required: this is received by the general consent of all men. But when they come unto the forms & specialties themselves, than every man vanisheth away: how that God is to be souhht, they know not. Therefore every man here usurpeth liberty, saying: This way will I try to please God with: This mean will I use to get his favour: The Lord will accept this manner of obedience, and so shall all mine iniquity be abolished, that I may obtain favour at God's hands. So they every one feign unto themselves winding ways about the b●sh, that they may come unto God, and then every man maketh a God for himself. Therefore there shall be no steadfastness or constancy in men except they agreed together within a certain bond or compass, that is, that the rule of piety be certain, so that men waver not, nor dispute what is good to be done, but that they determine, and be certainly persuaded that there is one God, and that they also know who that God is: then that they per●eyue the mean how God is to be sought. We gather therefore out of this place, that there is in feigned Religions a horrible liberty, and whosoever are carried away with their own sense, are even drowned in a Labyrinth, so that men weary and vex in vain nothing more than themselves, when they seek God, and are ignorant of the way how. For in deed they run courageously, but more and more they departed from God. But that also than they conceive in their minds some God, and agreed unto some principle, it sufficiently appeareth, by the second member of this verse, where he saith: If peradventure God will be favourable unto us. Here the shipmaster restraineth not this talk to the God of jonas, but speaketh simply of one God: for how soever the world by his dissension, teareth or divideth God, that then jonas worshipped a God contrary to others: there was to be short, an innumerable company of Gods among the shipmen: yet saith the shipmaster, If the Lord peradventure. Now than he acknowledgeth some one principal God, howsoever every man notwithstanding, had their own proper Gods. Further, that there hath been always a certain general principle received by the consent of all men: we see that it is most ●●ue that I have said, even, that by the providence of God the world is governed, then that the life & safeguard of men are in his hand. But for as much as they are too far off from God, then, they do not only slowly creep, but more prove do they bend to the earth, then aspire unto heaven: Constant are they also, and always waver they, therefore seek they Gods nigh at hand, and when they can find none, then dare they be bold even to make them some. When he saith, If peradventure, we have seen already that the holy ghost useth this phrase: although there is no doubt, but that only difficulty is noted. Here notwithstanding is it probable that the shipmaster was, as profane men are wont, perplexed and doubtful, and could determine nothing certainly of the aid of God. Therefore while he thus wavered in mind, he saith that all remedies are to be tried. And here as it were in a glass may we see, how wretched is the estate of all those, which call not upon God with a certain and sure faith: they cry truly unto God, because the knowledge of Nature enforceth them thereto: But they know not whether by their crying they profit any thing or not, they do repeat their prayers, but they know not whether their words vanish away in the air, or whether they come unto God. So doth the shipmaster declare thus, he had a doubtful mind, saying, If peradventure, God be favourable unto us, Then also call upon thy God. If he had been certainly persuaded that he had called upon the true God, truly he had not tried this doubtful remedy. But now lest any thing should remain untouched, he exhorteth jonas, that if he had any God, he should also call upon him. We see therefore, that the goings about the bush are marvelous: where we keep not the right way. An hundred times shall men run round about heaven & earth, sooner, then attain unto God, except where the word shineth before them. And why so? Forsooth because, when as they have tried the way, then doth a frantic motion draw them to the contrary part, and they are carried hither and thither: thus: peradventure this shallbe profitable unto me, because by this way, the matter prospered not, I will try another way. God therefore thus taketh vengeance upon unbelieving men, because they hold not the right way. He showeth further how great madness it is, where men let loose the rain to their own affections, and can not submit themselves to the celestial doctrine.  
as much as concerneth the word, I have said, that interpreters have otherwise turned this place. For some say, If peradventure God may think upon us: Othersome again: If peradventure he gratify us. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly is to shine. Now seeing it is here put in the conjugation Hit●pael, it signifieth, To show himself clear unto us. But this is a Metaphor much used in the Scriptures, that the face of God is dusky or observe, when he is not favourable unto us. Again, God maketh his face to shine, and appear clear unto us, when as in very deed he declareth that he is benevolous. Seeing that therefore this manner of speaking best agreeth, I marvel why other men seek strange interpretations. afterward he addeth, Lest we perish. Here the shipmaster sufficiently declareth that he perceiveth the life of man to be put in the disposition of God, because he finally decreed that they must needs perish, except the Lord secure them. Therefore this intelligence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ that is, Anticipation is imprinted in the minds of all men, that God being angry and against us, we are miserable, and imminent destruction is at hand unto us: also the other Prolepsis, or presumption bringeth to pass in the hearts of men, that even so soon as the Lord hath looked back upon us, immediately his favour and good will bringeth safeguard unto us. In this place the holy ghost speaketh not, but a profane man. Further we see what manner of thing the ungodliness of the shipmen is, yet by the instinct of Nature he uttereth this saying, and in this place there is no fiction: For God as I have already said, wresteth from unbelievers, in necessity a certain confession, from the which willingly they would turn their backs.  
Now what excusation may we hope for, if we think that our salvation consisteth in our own hands? if we depend not wholly upon God? if we in prosperity make none account of him, as if we could be safe without his help. Therefore these words aught to be well weighed, when the Shipman saith: If peradventure the face of the Lord appear clear unto us, and we perish not. It followeth now.  The text. Vers. 7. 
¶ And every man said to his fellow, Come and let us cast lots, that we may know for what cause this evil is come upon us: and they cast lots, and the lot fell upon jonas.  
Caluin. Jonas also doth not rashly put in this thing, that the shipmen consulted among themselves of casting lots: For hereby we gather that it was no usual tempest, therefore there appeared some sign of the anger of God: for if some wind ariseth, this because it often cometh to pass, it shall not seem so great a marvel: if a tempest also follow, it is also an usual thing, it must therefore be some thing more grievous, that should strike fear into the minds of men, that they might perceive that God was priest to take vengeance: even as we also know that this hath been a common thing among profane men, that they never perceived the vengeance of God but in matters extreme. But when God taketh vengeance upon wickedness, by unaccustomed means, then do men begin to acknowledge that vengeance of God: the same thing even now testifieth jonas: They said (therefore) every man to his fellow, Come let us cast lots. Was this then a common thing that they cast lots as often as any tempest happened? Not verily. For there is no doubt but that they fled to this refuge, because they knew that God stirred not up this tempest, without a most great and weighty cause. This is one. I can not at this time prosecute the rest, I will defer it therefore till to morrow.   

❧ The Prayer.  
Grant almighty God, seeing that here we are driven and tossed among so many surges, that yet notwithstanding, we may learn with quiet minds, to repose ourselves upon thy grace and promise, whereby thou hast testified that thou art at hand unto us, and not that we wait till thou with a violent hand drawest us unto thee, but rather always that we may be attentive unto thy providence: that we may know not only that our life doth hung by a thread, but that it is like a vapour vanishing away, except it be so far forth as thou takest care for the same, that so we may rest wholly upon thy power, and also grant even in joyful and quiet matters we may so invocate thee, that we enjoying thy protection, may live in safety, and in the mean time, yet we may be careful that a dead sleep creep not upon us, which may quite take away our minds and affections from the meditation of heavenly life, but rather that carefully, early and late, and at all seasons so we may seek thee, that in all our life we may proceed unto the end, which thou puttest forth unto us, till at the length we may come to that heavenly kingdom, which Christ thy son hath purchased unto us by his blood. Amen.    


Caluin. WE have said in our reading yesterday, that this was a sign of extreme fear, that the Mariners and the rest cast lots, because this is not wont to be done, but where men perceive, themselves destitute both of reason and counsel. But this is also to be noted, that whereas they cast lots, it proceedeth of error; because they acknowledge not, that if the Lord would take vengeance of every of them, that they themselves were also worthy of greater punishment. For they would not have laid the fault upon one man's shoulders, if every man had well considered what he had deserved before God. Now if any calamity happen, it is the duty of every man to examine himself, and his life before God: so shall it come to pass, that from the first to the last, they all must confess, that they suffer just punishment. But while all men together inquire which of them is guilty before God, so do they exonerate themselves, as if they were innocent. And this disease also at this day doth range in the world, even that willingly every man layeth the fault upon others, and will all seem innocent before God: Not that they may abolish all their guiltiness, but because every one extenuate their offences, as if justly God so severely might not persecute them: For examples sake. If a man perceive that he hath offended diverse ways he will certainly confess, with one word, that he is a sinner. But if any man shall reckon up and bring to light all his offences he will say: this is a light sin, this is a venial sin, and the Lord dealeth with us not according to good right, that he will bring us immediately to extreme punishment. If we offend lightly, this strait way, cometh in mind unto us. So did the Shipmen, of whom jonas here speaketh. If a man had demanded, whether they were altogether without fault, every man had confessed, that he had been before God an offender: but in the mean time they cast lots, as if one man only had been subject to the judgement of God, and why so? Forsooth, even because they imagined that their offences deserved not so grievous punishment. Howsoever therefore they offended, and be convicted, & perceive this thing certainly, yet so great matter make they not of their sins, that they think themselves to have deserved any such punishment. This therefore is the reason why they fall unto lots because when the matter came to that trial, every man thought himself innocent. This place declareth, which thing also even by common experience is to well known, that men although they perceive themselves guilty before God, do extenuate their sins, and promise' pardon to themselves, as though they could indent with God, that he should not deal with them by extremity, but favourably should handle them. Hearehence therefore springeth hope to escape with out punishment, for as much as of most grievous sins we make but light offence. So see we in the papacy that divers means have been imagined, whereby they might absolve themselves, & wipe away their spots, in the presence of God. The sprinkling of holy water putteth away almost all sins, except a man be adulterer, an homicide, a sorcerer or ten times pariured, he thinketh himself not culpable of any crime, therefore the sacrifices which they use, are of force, they think to blot out all iniquities: Whence springeth this error. Even because they esteem of God by their own wits, and think not their sins to be so great an abomination in the sight of God. But this is no new thing. For we see what now happened in the time of jonas: and out of profane histories we may gather this error than every where to have occupied the minds of all men: they had their daily sacrifices, even as the Papists have their Masses, their Pilgrimages, their holy water sprinklynges, and like trifles. But even as in the Papacy there be certain cases reserved, so also if any man had slain either Father or mother, if a man had committed incest, he had need of an extraordinary sacrifice: and if any were of a notable virtue upon earth, him they use, that they might seek a new kind of Sacrifice, here is an example of this error laid before us, when as they say: Let us cast lette●. For except they had thought one man and not many to be guilty, each man would have brought his sins to light, and after would have acknowledged the heap to be so great, that it might fill both heaven and earth: But this they do not. For here must one man be wicked: but no man will come forth in presence with this title, and therefore cast they lots.  
Now riseth a question, whether this was a lawful mean to find out the truth: whether, when they were ignorant for whose offence the tempest arose, it were lawful to ●●ye unto lots. Certain men have been too superstitious in the condempning of lots, because precisely they affirmed all lots to be wicked: From hence was the name given to the Lot prophets, and they thought that these Diviners by lot differed little from Magicians and Enchanters. But this thing took his beginning of error, because we know that it was at some time permitted to cast the lot. And Solomon truly, as it were of a politic order speaketh, 
Pro. 16.33  when he saith: The lots are cast into the lap, but the disposition thereof is of the Lord. Solomon there speaketh not in that place of arts Magical, but saith, when the lots are put in, they come not forth by chance, but by the providence of God. 
Act. 1.26  When Mathias was to succeed in the place of judas, it was done by lot. And did the Apostles rashly use that name? And again, the holy ghost had a stroke in the election. There is therefore no doubt, but that God allowed of that lot. Even as also when josua tried out the matter by lot, 
josua. 7.14  for that the cause of the wrath of God was unknown: and yet it appeared evidently that God was displeased with his people. josua perplexed in that obscure ●are, casteth lots: and so is Achan brought forth with his sacrilege. No man dare condemn that lot. Therefore sufficiently appeareth that which I have said, that they were superstitious, which without any exception condemned all kind of lots. But this is with all to be marked, that confusedly, or without any difference, lots are not to be used.  
It is a part of politic order: If any heritage be common, when division is made, it shallbe lawful in that case to cast lots: because it neither lieth in the one nor other to choose, let every man take the part which falleth unto him by lot. So also it is lawful of Provinces to cast lot, where men are sent any whether: and if they divide the labours between them, lest any envy should arise, where as every man would draw some part to himself, in that case, Lots take away all strifes. Such kind of casting lots is as well by the word of God, as by the laws permitted. But if any man without any cause will cast lots, the same shallbe superstitious, & shall not much differ from a Magicien or enchanter. For example sake. If any man would take a journey, or go about any other thing, if he cast into the cap two lots, a white and a black, saying, I will see whether this journey shallbe this day, prosperous or not, that dealing is devilish, even as Satan with such deceipts deludeth miserable men.  
Therefore if any man without cause would deal by lot, this thing as I have already said is void of all excuse. But as much as toucheth other lots, such as this whereof we now entreat, that aught not to be brought for an example which is mentioned in some other place. For if josua cast lots, to the intent to make evident for what cause God was angry with his people, it is not lawful to imitate that fact: for that it is not to be doubted, but that josua by a peculiar instinct was admonished, that he should cast lots. So also when Saul cast lots, 
1. Sam. 14.40.  and then was his son jonathan deprehended and found out which had taffed honey, this was a particular example. The same thing also is of this lot to be spoken. For because the Mariners were afraid, neither find they for what cause the tempest happened, and the fear of shipwreck had invaded them, they flee unto the lot if we will imitate this thing daily, certainly so great liberty pleaseth not God, neither is it agreeable to his word. Therefore it is to be holden, that there were certain peculiar instinctes, when as the servants of God used lots in doubtful and extreme matters. Let this therefore in few words be an answer to that question, whether it were lawful for the shipmen to cast lots, that they might find out for whose cause they were so endangered. Now I come unto the rest.  Vers. 8 
The text. ¶ And they said unto him. Declare now unto us, wherefore this evil hath happened unto us? what is thine occupation, and whence comest thou, which is thy country, and of what people art thou?  Vers. 9 
And he said unto them, I am an Hebrew, and I fear the Lord God, of the heavens, which made the sea and the dry Land.  Vers. 10 
And the men were exceedingly afraid, and said unto him, wherefore hast thou done this thing? for the men knew that he fled from the presence of the Lord, because he told them:  
AFter that the Lot fell upon jonas, they doubt not but that he was guilty, aswell as if an hundred times he had been convicted. For to what end cast they lots, but that they were certainly persuaded, that whatsoever doubt there were, by this means it might be taken away, and whatsoever lay hidden, might be brought to light? Therefore because this principle was rooted in their hearts, that by the Lot being cast, the truth might be bolted out, and after a sort drawn out of darkness, therefore now inquire they of jonas what he hath done.  
For this take they for a thing confessed, that all they suffered the tempest for his offence: and then that he had deserved such vengeance of God by some detestable offence. We see therefore that they cast lots, because they certainly persuaded themselves this, that no otherwaye could the crime be found out for whose cause they suffered, and also that the lots are governed by the secret disposition of God. For how could certain judgement be made by lot, were it not that God by his counsel directeth and moderateth that which seemeth to be most casual? These principles therefore in a manner were sure grounds with profane men, that God bringeth forth the truth, and maketh the same manifest: and also that he governeth the lots howsoever they were thought to be casual and to depend upon Fortune. This is the mean, how they now demand what jonas hath done. Declare (now) unto us wherefore this evil is happened unto us, what is thy work. Here by this word Opus, work, I understand not, Offence, but rather a kind of life, or order of living, as they say. They inquire therefore in what things hitherto jonas hath been conversant or occupied, and what order of life he hath followed. For immediately it followeth, Tell us (also) whence thou comest, which is thy country, and of what people are thou? There is no doubt but that they in order inquired of every of them: but jonas mentioneth briefly the titles of the matters. I come now to his aunswer●. He said (then) unto them, I am an Hebrew, and fear the Lord God of Heaven, which made the Sea, and the dry land. jonas seemeth here yet still to run backward, and to post away the fault from himself for he professeth himself to be the worshipper of the true God. Who would not say, that here he was willing to have blyden away by a privy escape, seeing that he openeth his piety or godliness, wherewith he may cover that fault, of the which mention was made before? But here all things are not mentioned in the first verse, for that a little after it followeth, that the shipmen knew of the flight of jonas: and that he obeyed not the calling and commandment of God, they knew by his own declaration. There is no doubt therefore, but that jonas plainly confessed his fault, although he mentioneth not the same. But we know that this manner of speaking is much used among the Hebrews, even that they place that last which first was to be spoken of: and the Grammarians call that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hysteron, Proteron, when any thing is concealed in that place where it aught to be placed, and after is rehearsed for explication sake.  
When as therefore jonas sayeth that he is an Hebrew, and the worshipper of the true God, this rather tendeth to the aggravation of the crime or offence: then to any pretence or colour of excusation. For if he had simply said that he had been guilty in his own sight, because he was not obedient unto God, the offence had not been so heinous. But when he maketh his preface, that the true God, the maker of heaven and earth, was known unto him, even the God of Israel, which manifested himself, his law being given and published: when as therefore thus jonas maketh his preface, therein taketh he away from himself all colours or excuses of ignorance, or error. He was trained up in the law, and from a child had learned who was the true God. He could not therefore fall by error, he also worshipped not counterfeit Gods, as did the other men, and he was an Israelite. Seeing then he was instructed in true godliness, his offence was the more grievous, when he fell away from that God, when he contemned his commandment, and as it were, shaked of his yoke, and was a fugitive. Now therefore we perceive for what cause he here calleth himself an Hebrew, and testifieth himself to be the worshipper of the true God. First when he saith that he is an Hebrew, he discerneth the God of Abraham from the Idols of the Gentiles. For in all those places, the Religion of the elected people was sufficiently known, although by the consent of all men it was disallowed: For both the Cilicians and all the Asiatikes, and Grecians also, and on the other side, the Syrians knew, what thing the Israelites vaunted of, even that the true God appeared unto their father Abraham: and also had made with him a free covenant: and further, had given the law by the hands of Moses: all this by fame was sufficiented blazed abroad. Therefore now jonas declareth himself to be an Hebrew: as if he should say, that he meddled not with any feigned God, but with the God of Abraham, which in time past had appeared to the holy Fathers, and also which had rendered an eternal testimony of his will by Moses. We see therefore this, that he is an Hebrew, to be put Emphatically, or for the more plainer expression of that which is intended. Afeerwardes he addeth: I fear the Lord God of Heaven. By the word fear, is understand worship. For it is not taken as it is oftentimes otherwhere, or in the proper signification thereof: but fear is transferred unto worship: I saith he, am not given to strange superstitions, but have been instructed in true piety: God hath revealed himself unto me from mine infancy. I therefore adore none Idol, as almost all Nations have forged or invented Gods for themselves: but I worship God the creator of heaven and earth. He calleth him, God of the heavens, that is, which only dwelleth in the heavens, & seeing that others imagined heaven to be stuffed with a great multitude of Gods. Here jonas setteth against them one only God: as if he should say, Fain for your pleasure an innumerable company of gods, yet is there one which beareth the chief principality in the heavens: he also it is which Made the Sea and the dry land. Now than we perceive what jonas intendeth by these words. For even here he declareth that it is no marvel, if so grievously God doth persecute him, for that he hath not perpetrated any light offence, but a deadly sin. Now we see how greatly jonas profited, when the Lord began to handle him roughly. For being sleepy as he was, yea rather senseless in his sin, he had never repented but by this so violent a remedy. But, when the Lord by his severity had awaked him, by and by not only he confesseth himself guilty, or lightly acknowledgeth his fault, but we see how that willingly, and that unto profane men, he confesseth himself to be wicked, even such a one as hath fallen away from the true God, in the worship of whom he so well had been instructed. This is the fruits of true repentance: and this also is the fruit of the chastisement which the Lord laid upon him. Therefore if we will have our repentance to be allowed of God, let us not give back, as is the common use: neither yet let us make light of our sins, but with a free confession, let us testify before all the world what we have deserved. It followeth after, that those men feared with a great fear: and said, Wherefore hast thou done this? for they knew that he fled from the presence of the Lord, because he had told them. This thing is of some weight, That the Shipmen feared with great fear. For jonas signifieth that they were not only moved with his speech, but also exceedingly afraid, so that they gave glory to the true God. For we know how that superstitious men in a manner jest with their Idols. Yet truly oftentimes they conceive marvelous terrors, but afterwards they flatter themselves, & after a sort kotchell their own minds, so that they may pleasantly & sweetly laugh in their own delights. That therefore jonas here saith, that, They feared with a great fear, he signifieth that they were so wounded, that now in deed they perceived the God of Israel to be a just judge: and again not to be, as the rest of the gentiles feigned him to be, but to be armed or furnished with fearful examples, as often as he is willing to take vengeance. We see then what jonas meaneth, when he speaketh of great fear. Although each is to be marked, that they feared, even for that it was easy to gather out of the words of the Prophet, that the God of Israel was the only maker of heaven and earth: then that which followed of great fear must hither be referred, even as I have already said, unto an earnest and serious fear, seeing that all fear immediately vanisheth away from those which believe not. But where as the shipmen and the rest of the passengers did chide jonas here the Lord payeth unto him the reward which he had deserved. He had fled from the presence of God, by this means as we have said, had he abrogated from God the chief sovereignty. For what manner of authority is that of Gods, if every of us refuseth his commandments and fléeth from his sight? when as therefore jonas would privily escape God, he is subdued unto men. There be profane, yea barbarous men: which charise his sin and which be his censors and judges. The which thing also we see oftentimes to happen. For they which willingly obey not God and his word afterwards do throw themselves into many offences, and the filthiness of them is seen unto the common people or publicly. And then because they cannot suffer God to be their master and teacher, they are compelled to suffer innumerable controllers: they are noted with the reproaches of the common people, they are made manifest every where by the finger, at the length they are drawn to the gallows, and the hangman is their chief master.  
The same thing see we in jonas: Even when as the Master of the ship first rebuked his drowsy sleep, when he said, at the lest thou yet call upon thy God: what meanest thou O thou sleepy head? thou liest here like a block: and in the mean time, seest us to be plunged in extreme danger. When as therefore the shipmaster so sharply thus first inveighed against jonas, and then again all the other shipmen with one voice began to bait him, certainly we perceive that he is made subject to the censures of all men, because he would take away from God his empery or government.  
If therefore at any time the like happen unto us, that the Lord maketh us subject to the reproachful taunts of men, when as we would privily escape or avoid his judgement, let us not marvel: But even as jonas here gently answereth, and neither murmureth nor resisteth, so also at the length with the true spirit of meekness, let every of us acknowledge our sins, when they be reproved, yea, even although children be our judges, or if any of the most base or contemptible riseth against us, let us suffer it patiently, and let us know this kind of Controwlers happeneth unto us by the providence of God. Now it followeth.  Vers. 11 
The text. ¶ And they said unto him, what shall we do unto thee, that the Sea may departed from us? For the Sea went, that is: was troubled, and was tempestuous.  Vers. 12 
And he said unto them, Take me, and cast me forth into the Sea, and the Sea shall departed from you, for I know that for my sake this great tempest happened upon you, that is, is come upon you.  
Caluin. THat the Mariners take counsel of jonas, thereby it appeareth they were touched with a certain reverence of him, so that they durst not touch him. We see therefore, how greatly almost in one moment they profited, when they spare a man being an Israelite, because in that people they acknowledge the true God, the chief king of heaven and earth to be worshipped. For without all doubt, fear was the only let, that immediately they cast not jonas into the sea. For when it was certain that for his offence God was angry with them all, why deliver they not themselves of that great offence. That therefore they stay in so great danger, and strait way durst not snatch up jonas, thereby is it evident truly, that they were withhoulden, with the reverence of God, whereof I spoke. Therefore demand they what was necessary to be done. What therefore, shall we do unto thee, 
Quia mare ●at.  that the sea may departed from us? for the sea went, saith he. By the verb of going, jonas understandeth that the sea was unquiet. For when the sea is calm it is said to be quiet, but when it is troublesome, then hath it diverse motions & tossings. The Sea, therefore did go, or wrought, than it was tempestuous: we see then that God was not contented with the ignominy of jonas, but would also further persecute his fault, jonas therefore must be brought to the punishment which he had deserved, although myraculouslie he was afterward delivered from death, as we shall see in place convenient. jonas then answereth: Take me, and cast me into the Sea, and it shall departed from you: Here riseth a question: whether jonas aught of his own accord to offer himself to death, for this seemeth to be a token of desperation. For he might submit himself to their censure. But here as it were, he pricketh them forward: Cast me (saith he) into the Sea, for otherwise then by my punishment, ye shall not please God. He seemeth like a desperate man, when so of his own mind he hasteneth to his end. But without doubt jonas perceived that from above he was required to punishment. It is uncertain whether he then conceived any hope of safeguard, that is whether with present confidence he rested himself upon the favour of God, but whatsoever it be, we may yet gather that he cometh forth to death, because he understandeth, and is certainly persuaded that he was thereunto soommoned after a sort even by the manifest voice of God, and so it is not doubtful but that patiently he undertaketh the judgement, that the Lord hath brought against him. Therefore saith he: Take me and cast me into the Sea, and afterward the Sea shall departed from you. Here jonas not only pronounceth that God may be pacified by his death, because the Lot fell upon him, but else otherwise knoweth he that his death may suffice in steed of Sacrifice, that the tempest may cease. And to the same end followeth the reason: I know (saith he) that for my sake this tempest is upon you. When as he saith he knoweth, this cannot be referred unto the Lot, for this knowledge was common unto them all. But jonas here as it were by the spirit of Prophecy speaketh. And there is no doubt, but he confirmeth the thing that I first touched, even the God of Israel to be the chief and only king of heaven and earth. This certainty of knowledge therefore, of the which jonas speaketh, aught first to be referred to his conscience: secondly, to the instruction of godliness wherewith he was endued. But now we may gather out of these words a most profitable doctrine, even that jonas here reasoneth not the matter with God, neither contemptuously doth frete that God so severely punisheth him. For he taketh upon him willingly both the guiltiness and the punishment, even as first when he said, I am the worshipper of the true God. How confesseth he the true God, whose most heavy hand he at that time felt? But we see jonas so to be subdued, that he left not of to yield unto God his just honour: yea although present death were before his eyes. Although the wrath of God burned against him, yet we see (as we have said) how he gave unto God his honour. So the same in this place is repeated: Behold (saith he) I know that for my sake this great tempest is ligted upon you. He certainly murmureth not against God, that upon himself taketh all the blame. This therefore is the true confession of repentance: when as we acknowledge God, and willingly also witness before men that he is just, although to our fleshly senses he seem cruelly to rage against us. When as we give unto him the praise of righteousness, then truly do we show our repentance. For except the anger of God constrain us to this humility, always we shallbe filled with bitterness: and howsoever we wax silent for a time, our heart notwithstanding will be contemptuous and rebellious. Therefore this humility alway followeth repentance, even till the sinner prostrateth himself before God, & willingly taketh upon him his offence, & endeavoureth not by shifting sleights to escape. And it is no marvel that jonas so far humbleth himself. For we see the shipmen to do the same, when they say, that the Lot is to be cast, adding withal: Come & let us cast Lots, that we may know why this evil is happened unto us. They draw not God within the compass of the Lot, but they appoint him for judge, and by this mean acknowledge they, that they are justly punished. And yet every one thinketh himself to be innocent: for howsoever their conscience did gnaw them, yet no man thinketh himself culpable of so great offence, that he should come under the vengeance of God.  
When as yet I say, the Mariners thought themselves free from such wickedness, they therefore brawl or quarrel not with God, but suffered him to be judge above all men. When as therefore so barbarous men contained themselves within these bounds of modesty, it is no marvel if jonas chiefly being throughlie awaked, and beginning to feel his sin, and hardly held also under the hand of God, it is (I say) no marvel, if then he confessed himself faulty toward God, and worthily to suffer so great and grievous punishment. This is therefore to be noted how he saith that he knoweth, that for his cause this tempest happened unto them, or that the Sea was so tempestuous against all men. The rest we will defer till to morrow.   

❧ The Prayer.  
Grant O almighty God, seeing that daily thou dost solicit us to repentance, and every of us also is pricked with the guiltiness of his own wickedness: grant I say that we securely sleep not in our iniquities, neither deceive ourselves with vain flatteries: but rather that every one of us diligently examine himself, and then that with one mouth and heart we may confess all of us to be guilty not of a small fault only, but even of eternal death: and that no other remedy remaineth for us, but thine immensurable mercy, and so also that we may seek and embrace that grace which by thy son was offered unto all men, and daily through his Gospel is offered, that we having him our mediator, may not cease to hope well even in the midst of a thousand deaths, until we be gathered together into that blessed life, which is purchased unto us by the blood of the same thy son. Amen.    

Vers. 13 
The text. ¶ And the men rowed to bring back the ship to land, and they could not, for the Sea wrought and was troublous against them.  Vers. 14 
And they cried unto the Lord, and said we beseech thee O Lord, we beseech thee, let us not perish, for the life of this man, and lay not upon us innocent blood: for thou O Lord hast done, as it pleased thee.  
Caluin. THis verse declareth that the shipmen and the rest were then more moved to mercy, when they saw the holy Prophet of God willingly to undertake that punishment that he had deserved. And because he confessed himself guilty, and refuseth not the punishment, hereby it came to pass, that they which were profane men and in a manner barbarous desired to spare his life. And when as every man might be amazed at the present peril, this more increaseth the miracle, that they yet had respect unto the life of him, who alone was in the fault, and who now freely had confessed the same. But the Lord so turned their minds, that it might more clearly appear unto us, how grievous a crime it is to fly from the calling of God, and not willingly to obey his commandments, as we have already said. Many think this to be but a light offence, and so easily flatter themselves: but it lieth not in the judgement of man, to weigh offences: this is a deceitful balance, when men esteem their sins by their own sense. Let us therefore learn to give unto God his honour, even that he alone may be judge, that he may shine above us, that he may determine upon the lightness of the greatness of each offence.  
But truly, except men deceived themselves willingly with foolish flatteries, for certainly, common sense would tell us this, that it is no light offence, to fly from the government and Empery of God, for as we have already said, by this means do men take away from God the sovereignty. For what remaineth unto god, if he may not govern men, whom he hath made and whom by his power he sustaineth. The Lord would therefore here show that his ire none otherwise could be pacified, but by the drowning of jonas in the sea: although he respected a deeper matter as we shall hereafter see.  
But this in the mean time is worthy to be noted, that the Lord would place an example in the person of jonas: whereby all men may know that there is no dallying with him: but as soon as he commandeth any thing, he is to be obeyed. The word which the Prophet useth, Interpreters do diversly expound, Hathar, properly is to dig: and therefore some think that it is a Metaphorical speech, because the Rowers do seem to dig the sea: and this sense might agree well. Others fetch a Metaphor farther, that the Mariners searched, or sought means whereby they might strike the Ship on ground: but the other Metaphor, because it is nearer the matter, pleaseth me better. The Latins call this Mol●i, not only when the Rowers do row hard, but also when they use some greater endeavours. Well, the shipmen than endeavoured, to bring back the ship. 
Pity in Infidels, Cruelty in Christians.  But to what end? even that they might spare the life of the man, who had already confessed himself to be guilty before God, and for his offence that tempest to be raised up which threatened shipwreck to them all. But he saith, That they could not, because the Sea was troublesome, As already we saw in the Lecture yesterday. Now I come to the next verse. They cried (saith he) unto the Lord and said, we beseech thee O Lord, we beseech thee let us not perish, for the life of this man, and (Ne des i Ne reijcias) Cast not upon us innocent blood. Now more plainly doth the Prophet express, why the shipmen so greatly laboured to return into the Haven, or to come to some shore: even because they were now persuaded that jonas was the worshipper of the true God, and not that only, but also that he was a Prophet: after he had declared, as we have already seen, that he fled from the sight of God, because he feared to execute that commandment, of the which we have already understood. A reverence therefore fell upon the shipmen, when they knew jonas to be the servant of the true God. And yet they see jonas for one fault to stand before the tribunal seat of God, and was now to be punished: this I say they saw, and yet they desired to save him from punishment. This place teacheth, that to abhor cruelty, is even by nature grafted in all men? For howsoever many men are cruel and blood thirsty, because it is grafted in them by Nature. Yet than they never he void of this knowledge, that shedding of man's bl●●d is detestable. But yet many harden themselves, and yet have they a seared conscience, and never can shake of that error of mind, but that they shall always feel themselves to be abominable both to God and man, while thus they shed innocent blood. Hence doth it come that the shipmen, which otherwise had in them scarce one drop of humanity, yet do humbly flee, for secure unto God, when it touched but the death of one only man, and here they say, Anah jehovah, We beseech thee O Lord. And to the confirmation of the matter, he repeateth the word, Anah, We beseech thee. Which declareth that the shipmen humbly entreated that God would not impute this crime unto them.  
We see therefore that although these men never tasted the doctrine of the law, yet naturally were they so instructed, that they knew, that man's blood was dear and precious unto God. Now as much as concerneth us, we aught not only to imitate these Mariners, but also far to surpass them. For not only aught the rule of Nature to be of force with us: but we also hear what God by his own mouth hath pronounced: Who so sheddeth man's blood, his blood shall be shed again. And we know also why God taketh upon him to defend the life of men, even because they be created accordng to his Image. Whosoever therefore violently maketh an assault against men, the same as much as in him lieth violateth the Image of the eternal God. Seeing it is so: aught not all violence & cruelty to be unto us a double horror? Yet must we gather out of this doctrine another thing. For here God declareth by a singular testimony, what a fatherly affection he beareth unto us, while he would have our life to be under his safety and protection, and declareth in very deed that he taketh care for us, because he will take vengeance, upon them, if any man unjustly do us any hurt. We see therefore how this doctrine on the one part restraineth us from working any thing against our brethren: and again, assureth us of the fatherly love of God, that we being trained on with this delectation, may learn to deliver ourselves wholly into his custody.  
Now come I to the last member of this verse, where the Shipmen say: For thou O Lord hast done even as it pleased thee. Here the Shipmen sufficiently show that willingly they shed not innocent blood. But how can these things agree between themselves, that both it should be innocent blood, and again that they should be without fault? they use this excusation, that they obey the judgement of God, that they do nothing in this case rashly, or for their own pleasure: but that they follow that which God hath prescribed. For although God spoke not, evidently yet there appeared what he commanded. For he would have the tempest continue till jonas were drowned; as though God required some Sacrifice in the death of jonas: and these things do the Mariner's object. But let us mark, not to say the fault upon God, as blasphemous men do, who while they covet to acquit themselves, they make God in fault, or at the lest set him in their place. Why (say they) sitteth he also as a judge to condemn us, who himself is the first author of our transgression: because he so appointed it? At this day truly many phrentike fellows speak thus, and even take away all difference of good and evil, as if the lycenciousnesse of men were unto them in steed of a law: and do in the mean time pretend the providence of God.  
jonas would not that this should be understood of the shipmen: but they speak this, because they understand that God doth govern the world with righteous judgement, although secret be his counsels, and can not in our capacities be comprehended. Because therefore they were of this to worship God. But in this place, that which is added, doth show that the manner of speaking is more restrained: for there is added, A great fear. Therefore jonas signified that the Mariners and other Passengers were touched not only with a certain fear of God, but also perceived the God of Israel to be the chief king of heaven and earth, and to hold all things in his hand and empery. Neither is it any doubt but that this fear so brought them to true knowledge, that they perceived that they were mocked before, and that whatsoever the world hath feigned, to be a mere toy and deceit. And that the Gods made by the minds of men are nothing else then mere Idols. We understand now the mind of jonas.  
But here are we to speak some what more largely of the fear of God. The scripture when it speaketh of the fear of God, 
The fear of God two ways taken for outward worship, & true piety.  sometime meaneth outward worship sometime again, true piety. Where outward worship is touched there it is a small thing. For hypocrites are accustomed to use their ceremonies and testify that they worship the true God: but yet because they submit not themselves unto God with a sincere affection, neither bring forth faith nor repentance, therefore do they nothing else but mock and counterfeit. But the fear of God is oftentimes taken for godliness▪ itself: and then is it called the beginning and the head of wisdom, and also wisdom itself, as in the book of job: 
job. 28.28  The fear of God therefore that is that reverence whereby the faithful willingly submit themselves to God, is the beginning or head of wisdom. But oftentimes also it cometh to pass that men are touched with a servile fear, so that they desire to obey God▪ In the mean time yet they rather desire that he were plucked from the throne. This servile fear is full of contumacy, because they which cannot exempt themselves from his power and impery, yet do gnaw the bridle. Such was this fear whereof jonas he●● entreateth. For all the men whereof jonas here maketh mention so suddenly were not changed, that they wholly addicted themselves to God. For they had not profited so much, neither was the conversion of their minds so perfect and true, that they were thereby changed into new men. How then feared they? Even as God wrested from them a certain confession for a time. It may yet be that some of them profited them for the more and more: but I now speak generally of all.  
Because therefore they feared God, we cannot thereby gather that they so wholly were converted, that they all afterward were addicted to the God of Israel. But yet they were constrained to perceive and confess the God of Israel, to be the only and true God. By what means? for that the fearful judgement of God had strucken a terror into them, so that they perceived him to be only God which contained under his government both heaven and earth. Now than we see in what degree this fear is to be placed which jonas here toucheth. For if afterward there followed no better progress, or going forward in the truth, this was only of force to condemnation, because when as these shipmen by this manifest instruction, acknowledged the only God, yet they mingled their wicked & impious superstitions with his worship, as in many men it is seen at this day.  
The Papists hold one principle with us, that the only God is the maker of heaven and earth: yea, they come nearer also, even that the only begotten Son of God, is our redeemer. But in the mean time we see how they pollute the whole service of God, and turn his truth into lies, & mingle God with Idols, in such sort that there is nothing pure among them. But that principle is much worth, if God do reach his hand to miserable men. For if in the Papacy this were not certainly held, that the word of God is to be credited, and Christ the son of God to be king and head of the Church, there were long circuitions to be used with them: but we have a familiar entrance unto them. For when we object both the law, the Prophets, and the Gospel, they are held then with a certain reverence, neither dare they contemn the authority of the most high God. We see therefore how this fear of itself is to small purpose, if men stick still in their old mire; but if the Lord will call them further, this fear than openeth to them the gate unto true piety. So (as I have said) it might be, that some of the Mariners and other shipmen after that profited more: But that fear of itself could nothing else do, but convince them, in such sort that no excusation might profit them before the judgement seat of God: because a token was showed, whereby they might know that there was none other God, then was called upon of the elect people. Afterwards he addeth, that they Offered a Sacrifice unto the Lord They were accustomed before, to offer sacrifices to their Idols, but now they declared that they worshipped the God of Israel: for to this end do belong the Sacrifices. But withal this is to be noted, that this confession was of them expressed, that God might confirm the faith or credit of his word. For when they perceived this whole matter to be governed by the will of God, they were compelled to confess that he was the true God, and this was the end and scope of the Sacrifice.  
But here it may be demanded, whether that Sacrifice pleased God. It is certain that so s●●ne as men bring in their own inventions, by that mixture is corrupted and vitiated, whatsoever else in them might seem worthy of praise. For God will have no fellow, as it is sufficiently known. And alway that saying of Ezechiel is to be kept in memory: Go ye, and Sacrifice to the devil, and not unto me, saith the Lord. God there refuseth all Sacrifices which they were wont to offer among the people of Israel, even because there were superstitions mingled with them. God therefore declareth that he so disalloweth these mixtures, that he had rather that superstitious men should be wholly given to the devil, then that his sacred name should so be profaned. Therefore of itself this sacrifice was neither lawful, nor could please God: but by Accidens, or outwardly (if I may so speak) this Sacrifice pleased God: because he would have his glory by this means to flourish and shine. 
How the work of a wicked man may please God.  And although he refused the shipmen themselves, yet would he have this work to be some testimony of his glory: as for example: Oftentimes the work in respect of the man may be corrupt, and yet after an accidental manner it shall tend to the glory of God. And this is diligently to be noted. For at this day there is a disputation or rather a sharp contention about good works: And the Sophisters in this subtile argument or Paralogism deceive themselves, because they think or imagine that works, morally good, either are preparatory to the obtaining of grace, or else are meritorious or deservers of eternal salvation. When they say works morally good, they only respect or regard outward appearances: they neither respect the fountain from whence they come, nor yet the scope whereto they tend. If the heart of man be impure, certainly the work that proceedeth from thence shall be always unpure and shall stink in the sight of God. Again, if the end be wicked, that is, if the purpose of men be not to worship God, and that with a sincere heart, even that work which is otherwise most excellent, shallbe most filthy in the sight of God.  
To chyldishly therefore and far are the Sophisters deceived, when they say that works, morally good, do please God, or be preparatives unto grace, or deservers of salvation. But how may it be that a work should not please God, and yet tend to his glory? I answer, that this very well agreeth, neither is there here any contrariety, which easily cannot be accorded. For God after an accidental manner, as I have already said, applieth those things to his glory, which of themselves (I say, of themselves, that is in respect of men) are very corrupt. So also in the Papacy the name of a Christian serveth to the glory of God, for always some remnant of Christianity remaineth. For how cometh it to pass, that in this time the light of the gospel hath appeared out, when as yet at the lest in few places true piety hath been restored? Forsooth, because the Lord never suffered true Religion to be quite extinguished or quenched, in that place where yet it hath been corrupted. In the Papacy therefore, Baptism, the very name aswell of Christ as of the Church, Finally, A certain form of godliness: All these of themselves were unprofitable altogether, but yet after an accident all sort, are of force, even as I have said. But if we consider aswell the Sacrificers, as also the common sort of people, we shall find, that they do nothing but paruert the worship of God. When as rashly and like a hodgepodge, they join their superstitions and inventions to the word of God, no sincerity is observed. When therefore they thus confound heaven and earth together, nothing else do they but provoke upon themselves the wrath of God. Now therefore we know why jonas saith, that the shipmen and Passengers offered Sacrifices to God. But yet this also is to be remembered that I lately said, this Sacrifice to be a sign of the worship of God. For from the beginning, always this opinion remained in the hearts of all men, that Sacrifices were not to be offered, but to God only. And profane men in all ages none otherwise deemed of Sacrifices, but even that by them, they showed forth their Religion toward the Gods.  
When as therefore Sacrifices from the beginning have been offered to God alone, it followeth that they at this day are inexcusable, which adioygne some as fellows, with God, and unto mortal men or Angels, offer their Sacrifices. How may this be borne in Christians, sith the Gentiles always have confessed that they took them always as Gods unto whom they were accustomed to offer their sacrifices? But seeing now God pronounceth his chiefest Sacrifices? But now seeing God pronounceth his chiefest Sacrifice to be Invocation, as we read Psa. 50. 
Psa. 50.15  In the Papacy all Religion is quite perverted, when as they not only invocate God, but also the very creatures, neither doubt they more often to flee for secure unto Peter or Paul, yea, even to Saints of their own making, counterfeit and feigned, then unto one God. When as therefore they spoil God of that his chiefest right, we perceive that with that their sacrilege they tread under foot all piety and godliness. If therefore profane men testified that they worshipped the Lord, and the God of Israel only, with that their outward sacrifice: let us at this day learn not to transfer the honour of good right belonging unto God, to the creatures, but let this honour, even that he only may be invocated, remain wholly and inviolable unto him: because this, even as I have said, is the chiefest and most precious sacrifice that he requireth and alloweth.  
Now also jonas addeth that, The Shipmen vowed vows to God. This appertaineth to giving of thanks, or is a part of thanksgiving. For we know that in vows always this hath been the intent, not only of the holy Fathers, but also of superstitious Hypocrites, both to bind them selves to God, and also to give him thanks, and testify that they own unto him or stand bound unto him both for the preservation of their lives, and also for any other benefit that happened unto them. And this was the continual course in vowing vows, in all ages. Therefore when as now the shipmen made vows unto God, certainly they renounced their Idols. first they cried out to their gods, but now they understand that they brayed in vain, and without profit: for that rashly they cast abroad their voices in the air. Now therefore they direct their vows to the true God, because they know that their lives be in his hand. And hence is it easy to be collected, 
The Sophisters mistake the Scripture.  how foolishly the Sophisters heap together at this day all the places of Scripture which entreat of Vows, or where any mention is made of Vows. For they think, when we condemn their wicked vows, that we are utterly overwhelmed, and vanished with their vain collection of that very word, Vow. And yet none of us ever denied, neither do deny, 
It is lawful to make a vow so that we make the word of God our warrant.  but that it is lawful to make a vow, so that it be done by the prescription of the law and the gospel: that is, so that men do not rashly obtrude unto God, whatsoever cometh in their mind, but do vow that which is acceptable unto him: and again, have with them a right & just end of their vows, even that they may thereby testify their thankfulness in the sight of God. 
The end of vows.  But in common vows there be most palpable corruptions, as there is also in all the Pope's Religion: because they do confusedly vow this or that to God, 
Why there be corruptions in the vows of the common people or of the papacy.  and never respect what the Lord requireth or alloweth: As one man for certain days abstaineth from eating of flesh. Another man kombeth not his head for a certain time. And another wandereth in some pilgrimage. We know that all these things are refused of God. Again, admit, they vow nothing but that which is allowed of God, yet is that also very prosperously done, because they will needs by this manner bind God unto them. And always that devilish opinion of Desert or Merit sticketh in their minds. lastly also, they never respect what they themselves are able to do, but they vow perpetual chastity, when as yet incontinency doth burn them: and so we see that after the manner of the Giants, they fight and strive against God himself, and withal do permit unto themselves an unbridled liberty, to vow any thing what they list. Let us know therefore that as often as the Scripture speaketh of vows, 
Two principles used of the scriptures when it speaketh of vows.  it taketh these two principles, even that vows, because they belong to the worship of God, aught not to be undertaken without any difference at the pleasure of men, or as men list, but aught to be reduced and referred unto their rule, even that men bring nothing unto God, but that which they by his word know to be allowed of him: and again, that they keep the right end, even to declare by this token their thankfulness toward God, and witness that by his benefit they are saved: even as when the shipmen vowed, certainly they thought no other thing, but that God was their deliverer: and so testify that at what time they shall safe come to the Haven, that then they would make this manifest, that the God of Israel hath had mercy on them. It followeth.  Vers. 17 
The text. ¶ And the Lord had prepared a great Fish to swallow up jonas: And jonas was in the belly of the Fish, three days and three nights.  
Caluin. THe things which the Prophet here briefly mentioneth, it is our part more diligently to consider: For this is easily passed over, when in few words we read that jonas was swallowed up of one fish, and there remained for three days and three nights. But yet although jonas neither amplifieth nor setteth out after a Rhetorical sort the things which we so slightly pass over, neither yet useth any bravery of words, but maketh mention thereof as of a common matter, 
If jonas so were punished  yet let us see what the matter itself importeth jonas is cast into the Sea: He was before this, not only the worshipper of the true God, but also a Prophet, and faithfully without doubt executed he his office. For God had not determined to sand him to Nineveh, 
What deserve we?  but because he had bestowed upon him some notable gifts: and knew also that he was sufficient to undertake so great and so weighty a burden. Seeing therefore that jonas faithfully studied to worship God, and all his life to attend diligently upon him, and now yet is cast into the Sea, as unworthy of the day light, is rooted out from the company of men as unworthy of the vulgar and unaccustomed punishment, which other men sustain, but is cast (as it were) out of the world, that he might be deprived of the common elements, which punishment in time past as it is well known, was appointed unto parricides, or murderers of their Parents.  
When as jonas therefore seeth himself so handled, what might he think? Again, now when he saith that he was three whole days in the belly of the Fish, certainly so did the Lord awake him, that he was troubled with continual disquiet: for he was drowsy then when he was swallowed up of the Fish: but, even as though the Lord had violently dragged him to his judgement throne, so suffered he continual torment. Continually also he might thus think: how art thou dealt with all? For God killeth thee not once only, but also will give thee over unto a thousand deaths.  

job. 14.6.  We see what job saith: That when he is dead, he shallbe quiet, and free from all miseries. jonas without doubt was always vexed with this grief, that he knew that God was against him, & his mortal enemy. His conscience might tell him: Thou dealest not now with men, but with God himself, who now persecuteth thee, because he was a fugitive from his presence. When jonas therefore of necessity must needs recoumpt himself after this sort the anger of God, this was more grievous unto him then a hundred deaths. For job and many other in this case most earnestly desired that they might die. But now because jonas is not killed, but languisheth in continual torments, certainly none of us can comprehend in mind his griefs, so far is he from the uttering of those things, which in those three days might come into the mind of jonas. But I can not make an end of the rest now, I will defer it therefore till the next Lecture.   

❧ The Prayer.  
Grant O almighty God, sith thou settest forth unto us at this time thy holy Prophet to be a fearful example of thy wrath against all that be disobedient and rebels against thee: grant (I say) that we may learn so to submit all our senses and affections unto thy word, that we refuse nothing that pleaseth thee, but that so we may learn to live and die unto thee, that we may wholly depend upon thy will, and may imagine nothing, but that which thou by thy word hast testified to be acceptable unto thee, or allowed of thee, so that we may march under thy conduct, and all our life long obey thy word: till at the length we may come to that blessed rest which is purchased unto us by the blood of thine only begotten son, and laid up for us in heaven through the hope of the gospel of the same Christ. Amen.    


Caluin. THe last Lecture we began to expound the last verse of the first Chapter, where jonas said that A Fish was prepared of the Lord. We said that it could not otherwise he, but that jonas, when as he was in the belly of that Fish, did feel most grievous torments, as though now he were appointed to eternal death, so long I say as he was deprived of the taste of God's grace. Which thing again more evidently shallbe declared in his Canticle or Psalm. But now one question is to be handled of us, whither God created at that time the Fish which received jonas. For so much that saying (that: God prepared a Fish) seemeth to infer. For if the Fish had at that time swam in the Sea, the Prophet might have used another word, as thus: The Lord caused that the Fish should Occur, or: the Lord Scent a Fish, for so the scripture is wont to speak. But here, the Fish is said to be prepared. But this doubt may be resolved thus, that although God created not the Fish at that time, yet did he dispose the same to this use: because we know that this was not done naturally, that a Fish should swallow jonas: 
The fish was prepared, that it was ordained for the safeguard of the Prophet. Gul. Rondelerus.  and again, should three days and three nights keep him unperished in his belly. I therefore refer that which here is spoken of (that a Fish was prepared) unto the conservation of jonas. And certain it is, that there be some such Fishes which are able to swallow men whole. And Guleielmus Rondeletus, who writ a book of the Fishes of the Sea, by probable reason, gathereth that it was a Fish called Lamia. He saw that Fish whom he saith to be of so large a belly and broad mouth, that easily may swallow one man: and faith also, that sometime there was found in the belly of that Fish Lamia, an armed man. Therefore as I said, either a Whale, or a Lamia, or some Fish unknown unto us, may devour a whole man: but he which so is swollowed up, liveth not in the belly of the Fish. Therefore jonas, that he might note the miracle, saith that this Fish was prepared of the Lord, because he was received into the belly of the Fish, as into a friendly harborough or lodging. For there although he rested not in mind, yet in body he was as safe as if he had walked on the land. When as therefore contrary to the order of Nature, the Lord preserved his Prophet there, no marvel it is, if he say that the Fish was prepared of the Lord. Now I come to the second Chapter.   

The .2. Chap.  vers. 1 
The text. ¶ And jonas prayed unto the Lord his God out of the belly of the Fish.  vers. 2 
And he said, I have cried in mine affliction unto the Lord: and he heard me, or he answered me, out of the belly of the grave cried I, and thou heardest my voice.  
Caluin. WHen jonas saith, That he prayed out of the inward parts of the Fish, he first showeth with what a fortitude of mind he was endued. Then therefore he taketh him to a new mind, because when he was at liberty, he thought that he might after a sort mock God: he was a fugitive from the Lord: but now when he is shut up in outward miseries, he beginneth to pray, and of his own accord setteth himself in the sight of God. This is a change or alteration worthy the noating. And here hence we gather how greatly it is expedient for us, that we be drawn back with chains and be detained, shut up in fetters as it were, because when we are at liberty, immediately than we stray abroad without any measure. jonas when he was at liberty waxed wanton as we see, but now when he perceiveth that he is fast bound by the violent hand of God, he altereth his mind, and prayeth out of the belly of the Fish. And this circumstance is also of us to be marked, for the words sound, as if he should say, that he prayed out of the very hells. But how could it be, that he then directed his prayers unto God, by whose hand he saw himself to be so severely punished? For God most severely handled him. jonas was after a sort driven to eternal destruction, for the belly of the Fish, even as we shall hereafter see, was as the belly of hell, or the grave. And yet in this desperation, jonas gathereth his spirits to him and taketh courage, & can take himself the right way unto God: this is a wonderful and almost an incredible example of faith. 
A lawful and fit time to pray, is when the Lord punisheth us.  Therefore let us learn to weigh well what here is said: that when the Lord punisheth us hardly, then is there a lawful & a fit time to pray. But we know how the greater part of people despair, and are not wont to offer their prayers unto God: but when their minds be quiet. But God himself then chief inviteth us unto him, when as we are brought to greatest extremity. Let us therefore remember that which jonas telleth of himself, even that he cried unto God out of the very hells. And with all he also confirmeth, that his prayer proceeded of true faith: for he saith not simply, that he prayed unto the Lord, but also he addeth, his God. But he speaketh earnestly and very delyberatelie. Well: jonas although he were not only like a dead man, but almost condemned, yet persuaded with himself that God for all this, notwithstanding would be merciful unto him, if he fled for secure unto him.  
We see therefore that jonas by chance as hypocrites are wont to have the name of God in their mouths, when they be oppressed: but he prayed seriously: because he was persuaded that God would be merciful unto him. Now it is to be marked that the prayer of jonas was not uttered in these words which here are mentioned: but jonas while he was in the belly of the Whale meditated with himself these cogitations.  
After what sort therefore he was affected, he declareth in this Canticle, and we shall certainly see that he was drawn every way: as in temptations it must needs be that our minds should be moved hither and thither. For the servants of God enjoy not the victory without great trouble, we must therefore play the soldier & that valiantly, that we may get the victory. jonas therefore in this Canticle showeth that he was tossed with great disquietness & sharp torments: but with all he showeth that this principle was steadfastly fixed in his mind, that God must be sought unto, and again, that he seeketh him not in vain, because he is always ready to help those that be his, as often as they shall cry unto him. And therefore he saith: I cried unto the Lord when I was in trouble, and he answered me. There is no doubt but that jonas mentioneth after he came out of the belly of the Whale, what happened unto him, & gave thanks to God. This first verse therefore containeth two parts. First that jonas in his distress, fled for succour unto God: The second part containeth a thanksgiving for that, marueylousie and contrary to all fleshly imagination he was delivered: I have cried (saith he) in my tribulation unto the Lord, I cried out of the belly of hell, and thou heardest my voice. jonas as we shall hereafter see, not without great contention directed his prayer unto God: he strived with many difficulties: but howsoever many impediments did concur, yet went he forward and stayed not from prayer.  
Now he also declareth that he prayed not in vain: for that he might the more amply set out the grace of God, he saith: out of the belly of the grave: He put this word, Affliction, in the first member of the verse, but here more clearly doth he express how notable and worthy of memory was the benefit of God, that he escaped safe out of the belly of the Whale, because the same belly of the fish was as the belly of the grave. Schol the Hebrews call the grave, 
Schol very often taken for the grave.  of the corruption that is therein. And the Latin interpreter almost in every place hath translated it, Hell: and sometime Schol is taken for Hell itself: of the estate of the reprobates, whereby they perceive themselves condemned in the sight of God, but more often is it taken for the grave, which since I gladly in this place keep, even that the fish was like the grave. But he signifieth that he was so enclosed in the grave: that there appeared no way out. What is the belly of the grave? even the most inward and deepest part of the grave. And when jonas was in this state and case he saith: that he was heard of the Lord. And here again it is expedient to repeat that which I lately touched, even: that jonas although in most grievous tentation, was not so oppressed, but that his prayer escaped into the presence of God. He prayed therefore, and not simply prayed but he also expresseth his vehemency and affection when he saith that he cried, and made a strong noise, and it is no doubt, but that very necessity wrested from jonas grievous complaints. But how so the matter ●e? he howled not, as the unbelievers are wont, who feel their sins, and sufficiently complain, but yet they power out vain bellow to no purpose jonas here discerneth himself from them, saying that he cried and called unto God. Now it followeth.  vers. 3 
The text. ¶ For thou hadst cast me into the bottom in the midst of the Sea, and the floods compassed me about, all thy surges and all thy waves passed over me.  
Caluin. I Read this place opposit●lie, that is, that jonas here for amplification sake declareth his estate. This was sure a great thing, out of the belly of the Fish to cry unto God: but far more difficil a thing it was, to life up his mind to prayers, when as yet he might make a count that God was his enemy & against him. For admit that he might call upon God being cast into extreme dangers, but when it came into his mind, that whatsoever evil he suffered, was laid upon him from above, because he endeavoured to flee away from the calling of God, how could he pierce through with prayer even unto the heavens, when such a let came between? We see therefore to what end his words tendeth, when he saith. But thou hadst cast me into the deep, even to the midst of the Sea, the floods compassed me, all thy waves and surges passed over me. Briefly, Here jonas showeth, what grievous temptations were laid upon him, while he endeavoured to think upon prayers: For this came first into his mind that God was his utter enemy. For jonas than never made a count that he was cast into the Sea by the Mariners and the rest, but his mind was throughlie fixed in God. This is the reason why he saith, Thou Lord hadst cact me into the bottom, in the heart or midst of the Sea: Again, Thy surges and thy waves, etc. Here he respecteth not the nature of the Sea: but as I have said, he setteth all his senses on God alone, and acknowledgeth that he hath to do with him, as if he should say: Thou O Lord dost put me to flight, or drivest me away in persecuting me, and yet I approach unto thee. Thou in fearful sort dost show that thou art offended, and yet I beseech thee: so far are these terrors from pulling me far from thee, that as I were pricked forward, I come willingly unto thee, because there is not else where for me any hope of salvation. Now therefore we see of what force this Antithesis, or Oppositio, is when as jonas setteth that terrible punishment that he sustained, against his prayer. Now let us go forward.  vers. 4 
The text. ¶ Then I said, I am cast away out of thy sight: yet I look again towards thy holy temple.  
Caluin. IN the first part of this verse. jonas again confirmeth that which I said, even that, when he would pray not only the gate was shut against him, but that there were (as it were) mountains in his way, that he should not aspire with his prayers unto God. Neither yet regardeth he only in what state he was in, but rather chiefly he marketh the cause, even that he had provoked the anger of God upon himself. And therefore he saith, I said, I am rejected from the sight of thine eyes. Some there be that couldlie expound this place, thus: That he was only expelled out of his country, lest at any time he should behold the Temple. But I doubt not, but jonas here mentioneth that he suffered even utter torments, even as if all hope of pardon were cut of from him. What? (thinketh he) shall I yet hope that the Lord will be merciful unto me? it is not to be hoped for. This is therefore the rejection, of the which he speaketh. For God is said to drive us from his sight, when he forbiddeth us all access unto him. And therefore jonas thought himself altogether alienated from God. If any man object, Objection. that then his faith was quite extincted: the answer is ready, that in the stryveing of faith, there be many civil conflicts, Answer. when as one imagination cometh in place, and another meeteth that Exoposito: for otherwise there should be no trial of our faith, but even in this inward conflict. For if having quiet minds we can think certainly that God is merciful unto us, what proof were there of our faith? But when flesh telleth us that God is against us, and that there is now no hope of pardon any more, than faith beginneth at the length against this, to cast up his buckler, and driveth away that assault of temptation, and conceiveth hope of grace: Howsoever for a time the Lord seemeth to be displeased: then I say is faith truly tried. Such therefore was the state of jonas. For according to the imagination of his flesh, he thought that he was altogether abjected of God, so that in vain might he come unto him. Well, jonas then, which had not yet put of flesh and blood, could not by and by conceive the favour of God, but these difficulties did rise against him.  
The later part of the verse is diversly of Interpreters expounded. Some turn it negatively: I will not look toward thy holy Temple: but the words will not admit this interpretation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among the Hebrews signifieth, But, Or, But yet notwithstanding, it signifieth also Certain, truly: Sometime it is taken for: Peradventure, doubtfully. The greater part of Interpreters do translate it: But I will behold thy holy temple, As though jonas had here reproved that his diffidency, whereof he lately made mention: as always the faithful bridle themselves, when they are carried away into any doubt. As thus: What? wilt thou for this cast away all hope, seeing that God will be peaceable and pacified with thee, if thou come unto him? Interpreters do think that here is a figure called Epanorthosis, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Correctio.  a Retraction: because jonas here changeth his sentence, and recanteth the false principle which be first took of his fleshly imagination. For he said first, that he was rejected from the face of the Lord: and now he repelleth that tentation, according to the minds of those Interpreters, and saith: But yet I will see thy holy temple: although now I see me to be rejected of thee, yet shalt thou at the last take me into favour. We might notwithstanding without any alteration, so expound this verse, that it might be full. At the lest, or yet I shall see thy holy temple. In manner of wishing, therefore might the future tense, be taken as the Hebrews are accustomed both to use the future tense, when they pray, or when they wish any thing. Well, therefore will this sense agreed, that jonas wavoringlie as yet doth thus pray: Yet, or at the lest, Lord, I will add this, even that I may see thy holy temple. But because the former interpretation which I brought, is probable, therefore I will not contend. Whatsoever it be, we see that jonas wholly despaired not, 
They say: He hath cast me away from him, and not as jonas said, thou hast rejected me, etc.  although the imagination of the flesh pricked him forward to desperation, because that by and by he converted his words unto God. For they which murmur against God, they rather speak in the third person, as turning themselves from him.  
But jonas here setteth God before his eyes, I am cast away (saith he) from thy sight. He doth not expostulat or debate the matter with God, but declareth that he yet doth seek God, howsoever he thinketh that he is far cast off. And then he addeth. At the lest I will see yet again thy holy temple. Whereas he speaketh of the Temple, there is no doubt but that he set before him the Temple of God in jerusalem, as the substance of faith. For when he was abjected, he gathered together all those things which might seem to be able to establish and erect his hope: For he was Circumcised; he was a worshipper of God according to knowledge, he was brought up in the law, he was exercised in sacrifices: under the name of the temple therefore, he comprehendeth all these things briefly we see therefore how he animateth himself in extreme danger and necessity. 
Note.  And this admonition is profitable for while we see all passage or entrance unto God to be shut up against us, there is nothing more profitable then to call to mind, that yet from our first infancy he hath adopted us, and again that he manifested his grace with many signs chief that he hath called us by the gospel into the society of his only begotten son who is the life and salvation: and again that he hath confirmed this grace both by baptism, and the supper of the Lord. When as therefore these things shall come in mind, we shallbe able to break through all impediments by our faith. Now let us go on.  vers. 5 
The text. ¶ The waters compassed me about unto the soul: the Depth closed me round about, and the Bulrushe, or weed, was wrapped about my head.  6 
I went down to the 
* To the roots signifieth to cut out, some turn it: to the uttermost bounds. The word differeth from Seholl. being sechoth. Caluin.  bottom of the Mountains: The Earth with her bars was about me for ever, yet thou hast caused my life to ascend out of the 
* To the roots signifieth to cut out, some turn it: to the uttermost bounds. The word differeth from Seholl. being sechoth. Caluin.  pit or sepulchre, O Lord my God.  
HEre in many words jonas prosecuteth how many things might occur, which might overwhelm his foul with terror, and might withdraw him forth from God, & take away all desire of prayer. But always this is to be kept in memory which we said: even that he had to do with God. And truly this is to be marked which the Prophet David said in the 39 Psalm: Thou notwithwstanding hast done it. For after he had complained of his enemies, he then again turned his mind unto God, saying as it were thus: what do I? what profit I by these complaints? For men do not only molest me, but thou O Lord hast done it. So jonas here setteth always before his face the Ire of God, because he knew that no such misery could fall upon him but for his sins, he therefore saith that he was compassed about and again that he was with the deep closed about, but at the length he addeth, that God hath caused his life to ascend out of the pit. Wherefore hither tend these circumstances, that jonas could not without great marvel have access unto God, when as by all means his life was oppressed when he saith that he was compassed with the waters even to the soul. I understand it that he was compassed with the waters deadly, for other expositions are to small purpose or wrested. 
We say: we are grieved at the heart: This went to the heart of him. etc.  And the Hebrews say that they are pained even to the soul, when as they are in danger of their lives: and the Latins say also, that the heart, the entrails, or the bowels themselves are wounded. And so in this place, The waters compassed me about, unto the soul: again, The deep encloseth me. Some translate Seph, the Sedge: some again translate it the Herb Alga, which hath leaves like Lettuce: others translate it a Bulrush: but all cometh to one sense. Certain it is that the Hebrew word signifieth a kind of Sedge: Yea, some think that the red Sea was so called, because it is full of much Sedges and Bulrushes. And they think Rushes take their name of their soon rotting. But what jonas meaneth is evident, even that the weeds were fast wrapped about his head, that is, the weeds did grow over his head. For it is hard to expound it, as some do of the head of the Fish.  
But jonas speaketh Metaphorically, when he saith, that he was enwrapped in the Sedge, because there is no hope when a man is enwrapped in the Sedge in the bottom of the Sea. For how should he escape from destruction, which in the Sea is held as it were bound. metaphorically therefore jonas meaneth, that he was so drenched in the deep, that he could thence by no means escape, but by the incredible power of God. In the same sense he also saith. I went down even to the bottom of the mountains. But he speaketh of the mountains which adjoin to the sea: as if he said: that he was not only cast into the midst of the sea, but so overwhelmed that he was fast fixed as it were in the bottom under the very roots of the mountains. All these tend to this end, even that there might no going out be hoped for, except God reached him the hand from heaven, and deliver him by a strange and incredible example.  
He saith that, The earth with her bars was about him. By this manner of speech he giveth us to understand, that he was even so shut up, as if the whole earth were like a gate. We know what manner of bars, the bars of the earth be, if we will grant bars unto it. For if a gate be quite shut up by bars, we know what and how great is the portion of the earth. And if we imagine the earth to be the gate, what manner of bars must there be. It is even thereafter therefore, as if jonas should say, that he was forbidden this vital life, even as if the earth were set against him, he should not escape out to the sight of the Sun. The earth (therefore, saith he) was opposite unto me, and that for ever. Afterwards, her cometh to thanksgiving, saying: But thou O Lord God hast made my life to ascend out of the pit. After that jonas had used a long description, that he might declare that he was not once dead only, but with many and diverse deaths oppressed: here now he addeth a thanksgiving, because he was delivered by the Lord. Thou (saith he) O Lord my God hast caused my life to ascend. Now again he confirmeth that which I have once already said, even that he powered not out frivolous prayers unto God, but that he prayed with a serious affection of faith. For he would never have called the Lord, his God, but that he was so persuaded of the fatherly love of God, that he might hope for certain and sure salvation at his hands. Therefore he saith, Thou O Lord my God (he saith not, hast delivered me) but, hast brought my life out of the grave, or pit. jonas therefore here being revived, testifieth, that he was by the help of God, not only delivered from extreme danger, but was raised up from the dead, by a certain form of resurrection. Hither therefore appertaineth this saying, when he sayeth, that his life was brought out of the Sepulchre, or from very corruption itself. It followeth.  vers. 7 
The text. ¶ When my soul 
* Or wrapped itself together over me.  fainted within me, I remembered the Lord: and my prayer entered into thy holy Temple.  
Caluin. HEre jonas in one verse comprehendeth the things which he first said, even that he was afflicted with most grievous torments, yet so he was not dismayed, but that always he conceived some taste of the favour of God, that by this means he might be encouraged to pray. For first he confesseth that his soul felt a certain kind of fayntenesse, or was enwrapped in woeful and perplexive cogitations, so that of his own nature he could not unfold himself out of the same. As touching the word itself, Asaph, in the Hebrew signifieth to cover: it also signifieth in Niphal and Hithpael (in which conjugation it is here taken) to Faint: But the former signification may well be kept, even that his soul wound up itself together as in the 102. Psalm, the prayer of the afflicted when as in misery he gathered himself together and prayed. They which expound it: To multiply prayers, are void of all reason I therefore doubt not, but that jonas here meaneth, either that he was overwhelmed with a certain faintness of mind, or else that he was so perplexed, that he could not but with a violent contention mount up unto God. What so it be, he would by this word express the perplexity of his mind. Therefore when as we ponder in our minds diverse Imaginations, and continued as it were fast bound in utter danger, then is our soul said to tumble or roll itself up and down in us. And when the soul wrappeth itself up together, all the cogitations of the perplexed man fall down upon him. We covet to ease ourselves, when as we revolve diverse imaginations, but what so we endeavour to advert else whether, by and by redoundeth upon our head, and so our soul windeth itself up together upon us. Now we know what jonas meaneth in the first member of this verse, While my soul gathered itself up together, or fainted in me. Then he saith, I remembered the Lord. By this we gather that jonas was not a victor without great difficulties, even to the fainting of the soul, as we have said, and this is one thing. In the mean time we gather again, that he never was so oppressed with temptations, but that he sought the Lord at the lest with his prayers. This principle therefore jonas kept with him, that God is to be sought unto, although for a time so hardly and severely he handled him. For that Remembrance whereof he speaketh, proceedeth of faith.  

The wicked remember God, and fear, because they find him a severe judge against them.  The wicked also remember God, but they are therewithal sore terrified, because they find him a terrible judge: yea, and as often as mention is made of God, they conceive nothing else but destruction. But jonas applieth the remembrance of God to another end, even that with some solace he might lighten his ears and griefs. For it followeth immediately, that: His prayers piersed, or entered in, even unto God. We see therefore that jonas so remembered his God, that with faith he acknowledged, that he would be merciful unto him. And from this proceeded his desire to pray. Now that he saith, that his prayer entered into the Temple, there is no doubt, but that he alludeth unto the rites of the Law. For the jews were accustomed to turn themselves, as often as they prayed, toward the Temple, and this Ceremony was not superstitious, because we know that Doctrine was propounded unto them, which invited them unto the Sanctuary & the Ark of the covenant, when as therefore this manner was under the Law, jonas saith, that his prayer came in unto the Temple of God: because the Temple was a visible token whereby the jews might conceive the God was amongst them: not that they might with a wicked imagination fasten or join God to the outward signs, but because they knew that these helps were not in vain given unto them. After this sort therefore jonas not only remembered his God, but also called to mind the signs, in which he had all his life long exercised his faith, as we said of late. For they which take Temple for Heaven, altogether stray from the mind of the Prophet. I know very well that Heaven is sometime called the Temple, but the sense agreeth not here with this place. jonas therefore meaneth, that although he were most far from the Temple, that yet God was at hand unto him: for he ceased not to make his prayer unto that God, who had manifested himself in his law given, and who would be worshipped at jerusalem, and who would that the Ark of the covenant should be a testimony of his presence, that the jews might call upon him with a sure faith, and might not doubt that he was in the midst of them; sith they had there a visible mansion place.   

❧ The Prayer.  
Grant almighty God, seeing thou once hast declared such a notable show of thy immeasurable power in thy servant jonas, that when he was sunk down almost even unto the very hell, yet thou didst erect him unto thee, and so with firm constancy didst sustain him, that he ceased not to pray and cry unto thee: grant (I say) that in the temptations, wherein it is necessary for us daily to be exercised, we may raise up aloft our minds unto thee, and again that we cease not to think that thou art at hand unto us, even when there appear manifest signs of thine anger toward us: And also grant that when our sins do thrust in themselves in our sight, which may cast us into desperation, that yet we may strive constantly and never depart from the hope of thy mercy, until we having ended all our strifes, may at the length freely and with open mouth give thanks to thee, and celebrated thy immensurable goodness, whereof we daily have experience, until we being led along through daily experiments, may come at the last into that blessed rest, which is laid up in heaven for us through Christ our Lord.  
Amen.    

vers. 8 
The text. ¶ They that wait upon lying vanities, forsake their own mercy.  vers. 9 
But I will sacrifice unto thee, in the voice of praise, I will pay that which I have vowed: Salvation is of the Lord.  
Caluin. HEre first jonas saith, that men do miserably err, when they decline unto their superstitions, because they deprive themselves of the chiefest felicity. 
What the mercy of men is.  For he calleth the Mercy of men, whatsoever aid or help to attain salvation is to be wished. The sense therefore is, that as soon as men turn back from the true God, they are immediately enstraunged also both from life and salvation, neither remaineth there with them any hope, because of their own accord they cast from them whatsoever good thing may be hoped or wished for. Some gather here a contrary sense, that superstitious men, when they return unto goodness, leave their shame behind them. 
Opprobrius.  For the Hebrew word sometime is taken for Reproach. These therefore think that here is described the manner of true repentance, even that: when God calleth men back from their error into the way of salvation, and giveth unto them a sound mind, that then they throw from them all their vices. This truly is true: but the sense is to much wrested. Others restrain it unto the shipmen, which vowed Sacrifice unto God, as if jonas should say: that they fell back again by and by into their former doting toys, and let God go, who with his mercy had delivered them from shipwreck, and so do these expositors interpret their Mercy, to be taken for God: and this is also to much restrained. I doubt not but jonas here setteth his pity against the wicked invations of men, because a little after it followeth: But I will sacrifice unto thee, in the voice of praise. Therefore before jonas professeth that he shallbe acceptable to God, he triumpheth over all feigned inventions, which men have wickedly devised for them selves, and with the which they are drawn away from the true God and his sincere Religion. For, lying vanities, he calleth all the devices of men, wherewith men deceive themselves: for certain it is that they be mere fallacies and decepts, that men frame unto themselves without the word of God: because there is one only and simple truth, which the Lord hath revealed unto us by his word. Whosoever therefore declineth from it hither or thither, 
Note.  yea but one jot, he upon purpose bringeth upon him a kind of deceit, even whereby he destroyeth himself. They, therefore, which follow such vanities, saith jonas, they forsake their own mercy, that is, do cut of themselves from all felicity. For there is no aid or help else where to be hoped for, but from God alone: but this place is diligently to be noted. For from hence we gather what account all superstitions, that is, all opinions or imaginations of men are to be made of, when as they will at their pleasures institute a Religion, for jonas calleth them lying, or deceitful vanities. Therefore there is one only true Religion, which the Lord hath delivered unto us in his word.  
Again, this is to be noted that in vain do men busy themselves while they follow their own inventions. For look how much the more courageously they run, so much the farther departed they back from the way: as saith Augustin. 
The principle of jonas.  But jonas here taketh a more high principle, even the God only containeth in himself all fullness of good things. Whosoever therefore seeketh after God, godly & with a sincere Religion, he shall in God all whatsoever is to be wished for unto salvation. But God is not truly sought, but in obedience and faith: 
How God is sought.  whosoever therefore dare so loose the rain unto themselves, that they do follow this or that without the word of God, they, because they departed from God, do also withal, deprive themselves of all good things.  
But superstitious men do think that they profit much while they labour in their inventions: but we see what the holy ghost by the mouth of jonas here pronounceth: even as the Lord himself also said by jeremy: They have forsaken me the fountain of living water, 
jere. 2.13  and have digged them selves pits, yea broken pits that can hold no water. etc. God there complaineth of the elect people, which turned unto wicked superstitions. When as therefore men wander out of the word of God, they do after a sort drive away God himself from them, or bid him adieu. And so it cometh to pass, that they are deprived of all good things, because, beside God, there is no hope or salvation found. Very notably therefore jonas addeth immediately: But I in the voice of praise will sacrifice unto thee. As if he should say: sith that men do cast forth themselves into exile, at what time they addict themselves to their errors, therefore unto thee only O Lord will I sacrifice. All this is diligently to be marked of us: for as our wits or dispositions are prove unto lies and vanities, easily at the first every superstition will carry us away, unless we be kept in with this hand, even that we be surely persuaded, that perfect salvation and whatsoever help or aid is to be looked for, doth rest in God alone. And when this is well & throughlie printed in our hearts, then shall not true Religion easily departed from us: although Satan on every side lay his deceitful snares for us, yet shall we continued in the true & right Religion of God. And so much the more diligently is this place to be marked, for that jonas here would confirm himself in the right course of piety. For he perceived that he was, as all mortal men are, prove to like of lying vanities, unless he should animate himself unto constancy. And he confirmeth himself, when he pronounceth whatsoever superstition men do invent to be the deprivation from chief felicity, from life and salvation. And hereby it cometh to pass that we do abhor all error, if we be persuaded that we leave the true God and together with him cast away from us our salvation and whatsoever good thing may be wished, when we obey not his word. I will, therefore, sacrifice unto thee with the voice of praise, saith jonas. And, here again is to be noted that the true worship of God chief consisteth in praise and thanksgiving, 
The true worship of God chief consisteth in thanksgiving and praise.  as is said in the 50. Psalm. For there God showeth that he maketh none accounted of any sacrifices, except they tend to this end and scope, even that his name may be celebrated and praised. He would have in the law, sacrifices to be offered unto him indeed but unto another end. For God never stayed as contented with the sacrifice of Calves, Oxen Gtoes and Lambs, but he would also be acknowledged to be the author of all good things, and therefore in that Psalm he saith. Sacri●fice unto me the sacrifice of praise. So again jonas here when he might have said more simply: I O Lord will acknowledge that thou hast saved my life, he saith yet: I will offer to thee the sacrifice of praise. But if this was of force in the shadows of the Law, the same of us also much more is to be marked, even that we go not a bout after a gross manner to worship God, but spiritually, when we confess that our life dependeth upon him and proceedeth from him alone, that we are in his hand, that we are indebt unto him for all good things, finally that he is the author▪ and fountain of salvation, and not of salvation only, but also of wisdom righteousness and virtue. Then afterward he addeth his Vows: I, saith he, Will pay my Vows. In what sort we aught to take the name of Vows, we have spoken in another place. 
Vows.  For the holy Fathers did not make a bargain with God, as the Papists are accustomed at this day. Which endeavour to please God with their toys, when as one abstaineth certain days from the eating of flesh, another clotheth himself with hair, one taketh upon him a Pilgrimage, & another obtrudeth some one devise or other unto God. Nothing was there like this in the Vows of the holy fathers: but their Vows were mere thanksgiving, for a testimony of gratitude or thankfulness. And therefore jonas here adioygneth his Vows with the Sacrifice of praise, whereby we gather that they be not things contrary either to other, for he repeateth one thing twice. Therefore jonas not to any other intent did nominate his Vows to God, but that he might make testimony of his thankfulness, & therefore he addeth: Salvation is of the Lord That is: it is proper to God alone to save. For here jehova the Lord, is put in the dative case: because the letter Lamed is put between Well, Salvation is of the Lord, that is: not unto any other belongeth the office of salvation, then unto the most high God. Seeing it is so, how mad they be we see, which transfer praise and thanksgiving to any other, as it is when every man frameth himself an Idol. When as therefore there is one God who alone saveth, it is meet to refer all our praises unto him alone, that we defraud him not of his right, this is the sum. Now it followeth.  vers. 10 
The text. ¶ And the Lord 
* That is commanded. Caluin.  spoke unto the Fish, and it cast jonas out upon the dry Land.  
HEre is the delivery of jonas described unto us in few words, but very necessary it is with diligence to weigh the matter. This was a wondered miracle: jonas alive, & safe to ●ye in the bowels of the Fish, by the space of three days. How came it to pass, that he was not a thousand times styfled or choked with the waters? As we know daily the fishes do gulp in water. Certainly jonas could not breath there, and the life of man without breath can scarce endure a moment of time: therefore contrary to nature was jonas there preserved. Again, how could it be that the Fish should vomit up jonas upon the shore, but that God with a wonderful power had drawn the Fish thither? and again, against nature had opened both his entrails and mouth? This coming out of the fishes belly, is full of admiration, yea of many miracles. But jonas whereby the more he might extol the immeasurable power of God, useth the word, spoke: whereby we gather that there is not any thing laborious unto God, because with his only beck he could bring to pass so great a matter, as might far pass all our understanding. If jonas had said that he was delivered by the benefit and grace of God, it had been less effectual, then now when he useth the word of Commanding, as, God spoke.  
But seeing that this delivery of jonas is an image of our resurrection, this place is most worthy the noting, because the holy▪ ghost lifteth up our minds unto that commandment, whereby the world was created, and as yet at this day is marueylouslie preserved. Therefore that without any let or difficulty, that restitution which God hath promised, may flourish and be of force with us, let us remember that by his word and beck, the world was created of nothing, and still is sustained. But if that general doctrine suffice not, let this History of jonas also come into our mind, that God commanded the Fish that it should cast out jonas. Whence then was it that jonas escaped safe and sound? even because so it pleased the Lord, because the Lord commanded. And that word at this day retaineth the same efficacy, therefore according to the power whereby it worketh all things, we in time to come shall be raised up also from death. Now it followeth.   

The .3. Chap.  vers. 1 
The text. ¶ And the word of the Lord came the second time to jonas, saying.  vers. 2 
Arise and go to Nineveh into that great City, and preach unto it the preaching which I command thee.  
Caluin. HEre is a notable example of the grace of God set forth unto us, in that he vouchsafed to receive jonas into his former degree & honour, for he was unworthy to live. But God not only restored him to life, but again adorned & beautified him with the office and title of a Prophet. This as I have said jonas got not, but by the rare and singular grace of God. For when he first fled, and showed himself disobedient, he deprived himself after a sort, of all favour of God: that he therefore recovered the office of a Prophet, for certainty came not to pass by his Desert. This is to be noted in the first place, when it is said, That the word of God, came the second time. 
Note how God speaketh to men.  And now the manner of speaking is to be marked, because, diverse ways is the word of God directed unto men. For God speaketh to every one of us: but he speaketh after a special manner unto the Prophets, whom he will have to be Preachers and witnesses of his will. Therefore as often as God placeth any man in any particular office, he is said to direct his word unto him: even as the word of God is directed to the Magistrates, when as they are bidden to exercise the authority committed unto them. So also the word of the Lord always came unto the Prophets, because it was not lawful for them to intrude themselves; unless they were called of God. Now followeth the commandment.  
Arise and go to Nineveh into that great City, and preach there the preaching which I command thee. We see here that God repeateth again the same thing which he did at the beginning: that Nineveh is a great City, to the intent that jonas might take to him an invincible courage, and may come thither well advised. For hereby it cometh to pass, that many men very boldly exercise their office for a time, but soon after, they faint, because the difficulties were not sufficiently foreseen of them. And then when men find more trouble than they thought at the beginning, they even faint almost, or at the lest are utterly discouraged. Therefore the Lord here in time, and very providently foretelleth jonas, how hard his office should he: as if he had said, I send thee being a man unknown, and of base estate, and a forrenner, that thou mayst denounce destruction, not unto a few men, but unto a great multitude, and that thou mayst have a conflict with a most noble City, and so populous that it may seem to be a certain Region.  
Now therefore we know why the praise of the City was added, even to be a great City, for that jonas might prepare himself to undertake and pass through this battle, lest he afterward in the midst of his course should faint. But mark, that the fear of this thing, even that the City was great and populous, did in the beginning wonderfully dismay him, insomuch that he fled from the calling of God. But now he is nothing moved with the greatness of that City, but constauntlie he followeth the Lord, whether he calleth him: we see therefore how faith when it once hath gotten the victory in our hearts, doth mount aloft over all impediments, and condemneth all the greatness & glory of this world. Now by and by is there added.  vers. 3 
The text. ¶ And jonas arose, and went to Nineveh according to the word of the Lord: Now Nineveh was a great City 
* Hebrues. To God: Meaning that it was an excellent City, using the phrase of the Hebrews, which call all excellent things Divine, or things of God. Caluin.  of God, of three days journey.  
WHen jonas mentioneth that he took his journey to come to Nineveh, according to the commandment of God: first of all here he showeth (as I have said already) how great the power and efficacy of faith is. For although jonas casteth in himself the greatness and pride of the City Nineveh, yet of so great courage is he, that he forgetteth that he is but one man, obscure and unarmed: but by and by he taketh to himself those weapons which might beat down all the power of the world, because he knoweth that he is sent from God. He set God on his side, whom he knoweth to be the author of his calling. And hereby cometh it to pass, that with an high and unfeareful mind he despiseth all the glory of the City Nineveh. Whereby we see that john said truly, that our victory consisteth in faith, 
1. joh. 5.4  whereby we overcome the whole world. And with all jonas declareth how greatly he profited under the correction of God. He was severely chastened, and we know that many unbelievers wax the more obstinate and hard hearted, by punishment, and do even spew out their madness and poison against God: But jonas here quite contrary showeth that, 
How profitable the lords chastisement is to his children.  that chastisement was profitable to him, because he was reclaimed unto the obedience of God. He went forward, therefore, according to the commandment of God: that is, he respected nothing else, but that he might obey God, and suffer himself wholly to be governed of him. And out of this place also we gather, how well the Lord provideth for us, and our salvation, when as he correcteth our contumacy or disobedience: although his chastisements be very sharp, yet be-because so great profit ensueth, we know that there can nothing better come unto us (as David speaketh in the Psa. 119) then to be humbled under the hand of God. 
Psa. 116.   

The Lord in punishing of us, respecteth always our profit.  This alteration of jonas therefore is unto us a noble spectacle of our profit, which the Lord always respecteth as often as he handleth those that be his, any thing sharply: For surely, otherwise cannot either the arrogancy or rebellion, either the dullness or the slothfulness of this our flesh be tamed and reclaimed. Well: now also we know how jonas gathered to himself such fortitude, even because he had by experience tried in the belly of the Fish, that even in the midst of a thousand deaths, there is yet in God help sufficient to recover health and safeguard. And because he knew that the extremities of death are in the government and hand of God, yea, though the whole world should rise against him, he is not stricken with fear, that for that, he should refuse the commandment of God. Therefore, how much the more any man perceiveth that God is favourable and beneficial unto him, so much the more courageously aught he to proceed in his office, and securely to commit his life and safeguard unto God, and constantly to overcome all the dangers of this world. afterward he saith, That Nineveh was a great City, even, of three days journey. Some men labour much here to dissolve a doubt, where no cause is, and in loseng a knot where none is: because this seemeth to be absurd, that one City should contain in compass about, thirty of our Leagues, or thereabout. When as they therefore conceive in their mind a kind of absurdity, by and by they invent remedies, even that no man can so behold all the City, that he may view all the Lanes, all the Streets, and all public places, under three days: yea, they add also, that this should be unsterstoode, not that a man should run through the City, or swyftlie should pass through it, but that slowly he should contemplate and behold it, and might stay in the high ways.  
But these are childish excuses, for if we will believe profane, writers, Nineveh certainly was of that greatness, which is here spoken of by jonas. For they say that it was 400 Furlongs broad. 
A furlong containeth 125. paces. 8. Furlongs a Mile. 100 Furlongs. 12. mile. 400. Furlongs, 48. mile. About the walls of Nine. 1500 Towers.  Now we know what space four hundred furlongs contain: when we know that a Furlong containeth a hundred twenty and five paces, therefore eight furlongs make a mile. Now than if a man count he shall find in an hundred furlongs, twelve miles, there are therefore in 400. Furlongs 48. miles. Very well therefore agreeth this with the testimony of jonas. Again also Diodor and Herodot do say that there were in the compass of the city 1500. Towers. Seeing therefore this was so, certainly the city could not be less, than here is by jonas declared. If these things seem to pass common credit, yet writers made not this of nothing. For admit that many false things are found in Diodore and Herodot: yet as touching those cities certainly they durst not lie. For Babylon as then stood, in the sight of all men, the ruinous places of Nineveh, also stood, although long before it were overthrown: 
In Nine. 120000. children.  Again we shall see also about the end of the book, that the City was so great and populous that in it there were an hundred and twenty thousand children. Who so therefore will not receive the testimony of jonas, let him feed himself with the lies of the devil. For when as there were in it so many children, what now resteth but that we may say that very great was the circuit of the city? But that which a little after followeth seemeth to be contrary to this. For jonas saith that when he entered into the city, he finished in one day the course of the city, and preached: the answer is easy, that as soon as he entered into the City, & began to publish the commandment of God. Immediately there followed some conversion: therefore jonas signifieth not that in one day he passed through the whole city. But in the first day he converted unto him part of the city: and then he ceased not to exhort all men to repentance and so followed the conversion of the whole City, but not in the second nor yet in the third day as we may sufficiently gather. Now let us go on to the rest.  vers. 4 
The text. ¶ And jonas began to enter into the City one days journeie and cried and said, yet there be forty days and Nineveh shallbe destroyed.  
Caluin. HEre jonas prosecuteth that which he had said before in one word, even that he came to Nineveh according to the commandment of the Lord. Where he declareth how faithfully he executed the offices enjoined him, and so obeyed the word of God. jonas therefore came and began to enter into the city and to preach the first day. This celerity showeth more how easy jonas was to be taught, and how greatly he studied to perform his duty unto God. For if any fear had as yet been in his mind, he might have looked upon the city as careful and doubtful men do▪ which inquire: what is the condition of the place, what are the dispositions of the men, and what easy access unto them there is, and what order is most fit to take, and where is lest danger. jonas therefore if as yet he had been hindered, by the cogitations of the flesh, he might have stayed a three or four days, and then begin to execute the office of a Prophet. Well: this doth not he, but he entereth the city and crieth. Here we see how prompt and ready he was unto obedience, who before would pass the Seas to escape from the Lord: but now he taketh to himself not a moment of time to deliberate, but even at the gate he began to testify that for this cause he came even that he might obey God. We see therefore how vehemently these words are to be read, the discourse truly is very plain: jonas here setteth not down any colours of Rhetoric, neither decketh he his entrance into the city with any pompous glory of speech. jonas (saith he) entered the city: He which is not fully exercised in the scrptures will say that this is a very could speech, but when we weigh these circumstances we see that this simple speech hath in it more vehemency than all the po●pes of the Rhetoricians, Well he entered the City, One days journey and cried, and said. When he sayeth, that he spoke, crying, he again describeth the confidence of his mind, even that he ●●ept not like a Stayle, as men in dangerous matters are woonton go forward, ●edete●, very softly & charity. He saith, that he cried. This liberty that he used, declareth that he was void of all fear, & 〈◊〉 endued with such a spirit of fortitude, that it lifted him above all the impediments of the world. And with all this is to be called to mind, how 〈…〉 hateful his message was. For he assured not the Ninevites unto God with fair speech, but threateneth 〈…〉 them, and seemeth 〈◊〉 go● unto them no hope of pardon.  
jonas might th● 〈◊〉 with himself that this was a saying, which might turn to the destruction of the speaker▪ May I, might jonas think with himself? denounce 〈◊〉 so populous & City destruction, and not by and by be slain▪ Shall not the 〈◊〉 which 〈…〉, stone me? jonas might surely 〈◊〉 up such things with himself: but no fear might let him 〈◊〉 on the performance of the office 〈…〉 servant, for he had ben● manifestly confirmed of the Lord. But it shall be requisite to join to th●s, them next ●er●e.  vers. 5 
The text. ¶ And the men of Nineveh believed God, and proclaimed a false, and put on Sackcloth, from the greatest of them to the lest of them.  
Caluin. ONe thing escaped me in the third verse. jonas said that the City Nineveh was a great City unto God. This manner of speaking is sufficiently used in the Scriptures. For the Hebrews call that Divine, or of God, what soever excelleth: so the Ceders, are called the Ceders of God, and Mountains of God, and Fields of God, if either in height or in any other gift they do excel. This City therefore is said to be Divine, for that in comparison of others, it was most famous. For this cause I would briefly touch this, because certain men very subtly, but very chyldishly almost, call it the City of God, because God took care for it, & in the which he would show such an example of conversion. But this kind of speaking is taken of the common manner: of speaking. But now I return to the text. jonas saith that the Citizens of Nineveh believed the Lord: and hereby we gather that the Preaching of jonas was not so short, but that first he foretold that he was the true Prophet of God, & that he did not rashly utter those things commanded: And then again we gather that jonas so denounced destruction unto them that with all he showed that God was the revenger of all offences, & rebuked the Nineuit●, and as it were cited them unto the judgement seat of God, showing unto them their gyiltinesse. For if he had simply spoken of punishment, this certainly could not prevail, but even to make the Ninevites 〈…〉 a rise up against God. But when as their 〈◊〉 ●●ults & guiltiness is set before them, but his means they acknowledge the worthily they suffer punishment and this is a preparation to humility & repentance ●●ch of these things is easily gathered out of this word, when as jonas saith that the Ninevites beloved God▪ For unless the● had been persuaded that this commandment proceeded from heaven, what manner of faith had theirs been? Let us know therefore that jonas so much foretold of his calling, that the Ninevites held for certainty that he was a celestial Preacher, and from hence came their faith. Again the Ninevites had never so believed God, to put upon themselves Sackcloth, but that they were admonished of their sins. Therefore there is no doubt but that jonas while he cried out against Nineveh, laid open, and set also evidently before all men, how wickedly those men had lived, and how heinous and grievous their offences were against God. And hereby it came that they put on Sackcloth, & humbly fled for succour unto the mercy of God, because they understand that they were worthily called to judgement for their life wickedly led.  
But it may be demanded how the Ninevites believed God, 
The fatherly good will of God is the cause of faith.  sith to the● no hope was given of salvation: for there can be no faith without the taste of the fatherly benevolence of God. Who so conceiveth that God is displeased and angry with him, it must needs be that he must altogether despair: When as therefore jonas gave them no ●ast of the goodness of God, he might rather an hundred times terrify the Ninevites, than once call them to the faith: but the speech may be Synechdochiall, that is put part for the whole. For it is not whole faith, when as men, being called to repentance, do submissivelie humble themselves before God: but yet it is a part of faith, as the Apostle saith, 
Heb. 11  in the 1● to the Hebre. that Noah by faith feared. Where he bringing the fear, which Noah conceived, by the Oracle of God, out of faith, he teacheth that it is a part of faith, and that it proceedeth from thence. And yet, the mind of the holy patriarch must be by some other mean raised up then by the threatenings, to build the Ark, to be for him a sanctuary of safeguard. So also by Synecdoche may this place be expounded, that the Ninevites believed the Lord: even because when they understand that God was to give them their deserved punishment, they submit themselves to him, & yet in the mean time flee unto him to crave pardon. But there is no doubt but that the Ninevites conceived more by the words of jonas, than a naked terror and fear: because if they had only apprehended that part, even that they were guilty before God, and worthily were called to pain & punishment, they had been confused & dismayed with terror, & never had aspired to the desire of pardon. When as therefore they do humbly prostrate themselves before God, certainly they conceive some hope of grace and favour at God's hand. Therefore they were not so touched with repentance and the fear of God, but that there was mingled with all soul ta●● of grace▪ so they believed God, because although they understood that they were most worthy of death, they yet despaired not, but had recourse unto prayers. When as therefore we see that the Ninevites sought that remedy, we may certainly think, that they profited more by the preaching of jonas, then that they should only understand that they were culpable in the sight of God. And this thing is certainly to be held. But we will speak more in the next Lecture.   

❧ The Prayer.  
Grant O almighty God, that seeing there is so much fearfulness in us, that none of us are fit to follow thee whether thou callest us: that we being instructed by the example of thy servant jonas may prepare ourselves unto perfect obedience: and whatsoever terrors Satan & the world objecteth against us, that yet we being confirmed with the confidence of thy power and aid, which thou hast promised unto us, may go forward in the course of our vocation, and at no time decline therefrom, but that we may so skirmish against all stumbling blocks & lets of this world, till we may come to that heavenvly kingdom, where we may enjoy both thee and Christ shine only begotten son which is our strength & salvation: and let thy spirit cherish us, and confirm all our senses unto thine obedience▪ so that at that length thy name may be glorified in us and we once may be made partakers of that glory, to the which thou invitest us by the same Christ our Lord. Amen.    

vers. 6 
The text. ¶ 
* Or, for word had come to. etc.  And 
* The speech or the thing.  word came to the king of Nineveh, and he rose from his Throne, and cast away his rob from him, and put on sackcloth, and sat upon the dust, (or in the ashes.)  vers. 7 
And he proclaimed and said through Nineveh (by the Counsel of the King and his Nobles) saying: Let neither man, nor cattle (or beast) bullock nor sheep taste any thing, neither feed nor drink water.  vers. 8 
And let man and beast put on Sackcloth, and cry mightily unto God: and let every man return from his wicked ways, and from the rapine which is in their hands.  
Caluin. IT is doubtful whether jonas certain days preached, before it was known to the King, this is truly the more received opinion: For the Interpreters do so expound this verse, where it is said that the speech was brought unto the King, as though the King had understood that the whole City was on a roar, and moved with the preaching of jonas: but the words admit a contrary sense and exposition, even that the speech of jonas by and by came to the kings ears, and I rather incline to this exposition and judgement. For jonas seemeth exegeticallie or expositinally to show how the Ninevites put on Sackcloth. This he spoke briefly, vers. 5. and now he uttereth the same more largely. And we know that this order is much used among the Hebrews to t●●th the sum of things in few words: and afterward to add the explication.  
Therefore because in the fift verse jonas said that the Ninevites were covered with sackcloth, and proclaimed a fast, and now in this verse he seemeth to express more evidently how this was done even by the king's commandment. And certainly it is credible that the fast was not commanded in the king's city, 
By whom a fast is to be appointed.  only by the consent of the common people, when as the king was there and his counsellors. Because therefore it is more agreeable that the edict concerning the fast proceeded from the king, therefore I willingly do so ioygne these two verses together, that the first may signify the fruit that followed of the preaching of jonas: and the latter may be added expositively, because he declareth the same thing more fully. Now jonas saith that therefore was the fast indicted of the Ninevites because the king with this counsel had so decreed. (And so I do interpret the Hebrew word by the preterpluperfect tense thus, for the speech had come unto the king,) for the order and manner jonas now setteth down, how the Ninevites proclaimed afast: even because the king was admonished of the sermons of jonas and by and by called together his counsellors. This therefore was a public Edict, and not some rash raised motion, as sometime it cometh to pass he saith that the edict was published by the authority of the king and of his counsel or nobles. Although some take the hebrew word for order of allowance. The word signifieth to taste, as jonas afterward useth the word: but here it is taken by a metaphor for counsel: and I do think that this sense better agreeth to this place: but now I come to the matter itself. That the king of so Royal a city, 
Note that this mighty king obeyed the preaching of poor jonas.  yea the chief Monarchy in those days yielded himself so obedient at the preaching of jonas, it is surely worthy the noting. We see that kings wax proud oftentimes because they think that they are exempted from the common fort of men: and so lift they up themselves above laws, and hereby it cometh that they will make all things lawful unto them: and then while they let the rain loose to their own lust, they take it grievously to be admonished or reprehended, yea though it be by their equals. But jonas a poor man & a foreigner. That he therefore so affected the mind of the king, by it certainly appeareth the secret power of God, which he placeth in his word as often as so it pleaseth him. God truly by the preaching of his word, worketh not equally, that is, keepeth not always one order or rule, but when it seemeth good unto him, so effectually toucheth he the hearts of men, that the good success that the word shall have, passeth all man's imagination▪ even as in this place a worthy example of the same is set before us. For who would have said, that a profane king who lived always as him listed, In whom no true and sincere religion did reign, in one moment could so be tamed? And more, laying aside all glory of his kingdom, would prostrate himself in the dust and put on sackcloth? We see therefore that God not only speaketh by the mouth of jonas, but also thereto addeth efficacy unto his word. But this is to be called to mind which Christ spoke, 
Mat. 12. 4●  The Men of Nineveh shall rise up in the judgement against this people, for they repented at the preaching of jonas, and behold a greater than jonas is here? Daily Christ uttereth the voice of his Gospel: for although he be not after a visible manner conversant here among us, yet, he it is which by his Ministers doth speak. If we contemn this doctrine, how shall our obstinacy and hardness of heart be excusable, when the Ninevites which never tasted any true doctrine of piety, which were endued with no knowledge in Religion, so soon were converted at the preaching of jonas. But that their repentance was serious we gather by this, that the preaching of jonas was very sharp. For he denounced destruction to that most mighty City, and this might by and by have brought the King's mind unto madness and fury. That therefore so gently and with so small ado he was humbled, for certainty is a most rare alteration and change. We have therefore a notable example of repentance, that the King could so soon forget himself and his dignity, and in such sort that laying aside his precious Ro●be●, he put Sackcloth upon him. Now as touching Fasting and Sackcloth, it is certain and true that Repentance consisteth not in these outward things, as we may see in joel. For God careth not for Ceremonies. And whatsoever is glorious in the eyes of men, the same is frivolous in his sight: for he requireth the sincerity of the heart.  

Fastings, & other exercises of piety aught to be referred to the testimonies of our guiltiness and of our desire of pardon and are but an outward profession of our repentance.  Therefore look what jonas here declareth of Fasting & other exercises, aught to be referred unto the lawful end why they were used, even that by this means the Ninevites would evidently declare that they were culpable and worthily called before the judgement seat of God: and next that they humbly desired the favour of the judge. Fasting therefore and Sackcloth, are only but an outward profession of repentance. For if a man all his life long fast and put on Sackcloth, & wallow in the dust, & in the mean time ioygneth not with all the sincere affection of the heart he doth nothing else but jest with God, and trifle in his sight. Therefore of themselves these outward exercises shallbe of smaller moment, except the inward affection of the heart goeth before them, and move men so to declare such testimonies of their inward minds. Furthermore, as often as the Scripture maketh any mention of Fasting of Ashes, 
Good works accepted of God, not for themselves but for the end.  and Sackcloth, we must mark that these things are set forth unto us, as external and outward signs of repentance, which if they be false, nothing else do they but provoke the ire of God: but if they be true, they are accepted of God in respect of their end, and not that of themselves they are of force to pacify God's ire, or to put away our sins. Now if any man will demand whether Repentance bringeth with it. Fasting, Sackcloth, and Ashes: the answer is easy, that the faithful all their whole life aught to meditate repentance, therefore except each of us exercise himself in this continual study, even that he renounce both himself and his former life, he as yet hath not learned what it is so serve God, because we must always w●●re against, and wage battle with the flesh. But seeing that the meditation of Repentance is daily, yet is not Fasting always reqired of us. It followeth then that Fasting is a public and solemn testimony of repentance, where there appeareth any extraordinary token of the vengeance of God. So also we seacute; e in joel that the jews were called unto Sackcloth & Ashes, because God as it were prepared to the battle came forth amongst them: and all the Prophets cried that destruction was at hands to the people, and therefore it behoved the jews to fly for succour unto God with such testimonies. So also the Ninevites when they were strooken with that terrible threatening of God, they put on Sackcloth, & commanded a fa●te, even because this aught to be done in extremities. Now therefore we understand why the king after he himself had put on sackcloth commanded also to the whole people both fasting and other testimonies of repentance. But this seemeth to be absurd yea very ridiculous, that the king commandeth the beasts, as well as men to profess repentance: For repentance is the change of a man while he restoreth himself unto God, when as he was before from him enstraunged: and this can by no means fall out in bruit beasts. Rashly therefore and contrary to all reason doth the King of Nineveh mingle Beasts with men, when as he entreateth of repentance: But that is to be noted which first we spoke, even that destruction was denounced not to men only, but also to the whole City, and also to the very edifices and buildings. For as God created the whole world for man's sake: so also his ire, when it is once kindled against men, Involveth with all both cattle and Trees, and whatsoever is either in heaven or in earth. But for all this, the question is not yet answered: for howsoever God taketh vengeance of the beasts for the offences of men, yet an Ox or a Sheep can not pacify the anger of God. I answer, that this was done for man's cause. For it had been a notable feast, if the king had forbid the beasts all suffenaunce, except he had had respect unto men them selves. But he would as it were in a glass, or a picture set before the Ninevites what they had deserved: as it was under the Law, as often as they slew any Sacrifices, they were admonished of their sins. For this aught to have come in mind unto them, that the Lamb, or other creature, was slain being innocent, & for what cause he which had offended stood at the Altar. For there he saw a lively image of his own damnation in the Ox, Lamb or Goat. So also the Ninevites, when they constrained their Oxen & Asses, and the rest of the beasts to fast, they were admonished of how grievous & severe punishment they were worthy, even because that very innocent beasts suffered punishment together with them. We see therefore that the king sought not to make any sacrifice, while he commanded a fast & hunger to the very brute beasts: but rather the men were with such pricks stirred up, to acknowledge seriously the anger of God, & to conceive the more terror, whereby they might the more be humbled before God, and should be displeased with themselves, & so might be the more ready and better framed & prepared to crave forgiveness & pardon. Now therefore we see that this commandment of the fasting of the beasts, aught to be referred unto the touching of men's consciences with fear, as they which had flattered themselves too much, and therefore by such a remedy might amended and correct their deadly drowsiness. And to this end belonged the washings in the Law to purify vestures and the rest of the vessels. Even that the people might know that whatsoever they touched was defiled with their filthiness. And this is diligently to be noted: because the Papists, as they are given to Ceremonies, snatch up whatsoever in any place of the Scriptures is read, of Fasting, of Sackcloth & Ashes, and think that all godliness is included in these outward rites. And yet, bodily exercise profiteth not much, 
1. Tim. 4.8  saith Paul Therefore this rule aught always to be of force with us, that Fasting & such like of themselves are of naught: but only aught to be considered of by their end. So therefore when as the bruit beasts with the Ninevites were constrained to hunger, men themselves being admonished of their own guiltiness, learned what it was to fear the anger of God: and for this cause that Fast pleased God.  
Now if any man will object, that there is nothing to be gone about in the worship of God, not mentioned in the word, or contrary to the word: easy also is the answer, 
A notable Question, Answered.  that the King of Nineveh by this, invented not any kind of pacifying of God, neither would he by this means worship God, but had respect unto the end whereof I spoke. And that end very well agreeth unto the word of God, and the prescript rule thereof. Therefore the king of Nineveh trieth here nothing strange & unknown to the word of God, when he referreth all things to the scope, even that he with the people might come forth humbly before the judgement seat of God, and with earnest penitency and repentance, may desire pardon. This answer than is plain enough. When as therefore jonas addeth, that the King commanded both the people, & the beasts to put on Sackcloth: let us know, that if any man will snatch up this naked example to imitate it, he should be nothing else but a jester: because always this reason is to be observed, that the King sought helps wherewith he might drive both himself and his, unto true repentance. And good reason it is, that we take heed in the imitation of this: for the nature of man is prove unto a foolish zeal. And for the most part we are almost like Apes: but it is diligently to be looked unto, with what spirit they were led, whom we covet to imitate, lest that we being content with the outward appearances, do neglect that which is principal, or chief. Afterwards jonas addeth, And they cry strongly, or infortitude unto God. This must be restrained unto the men (& not unto the beast) for it would not agree unto brute beasts. Well: the men and the beasts abstain from meat and drink: and then the men cry unto God. This cry could not spring, but of the fear of God, and the perceiverance and knowledge of godliness. Therefore as I have said it aught not confusedly to be drawn as well to brute beasts as men. But that the King of Nineveh commanded the people, in fortitude, to cry unto God, it is worthy the noting: for here hence we gather that he was in deed throughlie terrified. For here is no mention of the common crying, but he addeth, in Fortitude, as if one should say, with open throat, and in French we say, A force, or fort, or term, with force strongly, or firmly. jonas therefore expresseth a thing rare & singular, when as he reciteth that this was comprised in the King's Edict, that men should cry strongly unto God. And it is as much as if he should say: Let all men now awake to the shaking off their deadly sleep. For to much hitherto hath every one of us kotcheled himself in his sins: Now time it is that fear begin to possess our hearts; and drive us forward to crave the favour and love of God.  

This King thought prayer to be the best remedy to get the favour of God.  And this also is worthy to be noted, that the king inventeth not any other remedy, but that the people should fly unto prayer. And it may well be that jonas exhorted the Ninevites unto it: but we may easily gather: that this perceiverance is engrafted in us by nature, that when we are urged with adversity, then do we implore and crave the favour & grace of God. Well then: To pray unto God, is the only remedy in all afflictions, and miseries. If we therefore being taught both in the law and the Gospel, do not use this remedy, when God doth admonish and exhort us to repentance: what show of excuse shall we have, seeing that profane men, which held not one syllable of true piety, yet in misery besought the Lord God, & the King himself commanded the same by the consent of all his Nobility? Moore careful, modesty therefore aught this Edict of the king to strike into us, then if a man should but even simply utter this doctrine out of the word of God. For although the kings authority be not equal unto the authority of God: yet when that miserable & blind prince acknowledged by the instinct of nature that God was to be pacified with prayer, what excusation (as I have said) remaineth for us? But jonas showeth more plainly that, that the repentance of the people was not counterfeit, when he declareth that the Ninevites put on sackcloth: and kept themselves from meat & drink. Well: it followeth more in the edict of the king: And let every man turn from his wicked way, & from the Rapine which is in their hands. This profane king now declareth to what end and with what determination, he gave commandment of fasting and the other exercises even that by this means the Ninevites might stir up themselves the better unto the fear of God. For here he exhorteth that they should convert from their wicked way. By the word, way, the scripture is accustomed to understand the whole course or order of man's life. It is as much therefore as it he said. Let each of you change his disposition and manners: let us all be new creatures. For this is true repentance. The conversion of a man unto God. And thus much understood this profane king. Whereby it followeth that their blockishness is the more filthy, which endeavour to pacify and please God with their frivolous inventions, as do the Papists which will needs thri●t upon God, I know not what trifles and toys, and think each of them a sacrifice good enough and therefore obstinately do they contend. They need not therefore any other judge then this profane king, which declared that there was another manner of true repentance, even that men should be changed in mind and soul, 
Rapine taken for all kind of wickedness.  and turn the whole manner of their life into better. And therefore he saith: Let every man be converted from his wicked way, and from the rapine which is in their hands. In this last clause is set down the kinds of wickedness, by Synecdoche by part for the whole. For the Rapines were not only to be amended in the Ninevites: for it is probable that they were infected with other vices also: In that so populous a City, Drunkenness did also reign, and also Riot, Pride and Ambition and Lechery. There is no doubt therefore but that Nineveh was stuffed with innumerable sins: but the king by part noteth here the principal vice, well: Let every man convert from his wicked way, and from his Rapine. It is as much as if he should show that the thief and principal virtue consisteth in Equity & justice: that is, when men live among themselves mutually without any wrong or injury. And I would to God, that the same doctrine were of force at this day amongst all those which usurp, and falsely take upon them the name of a Christian. For the Papists while they heap Sacrifice upon Sacrifice, they pass over Love and Charity, and in all their perfection of life, almost Equity hath no place. Let them learn therefore at the mouth of a profane King, what God chief requireth of men, and approveth in their whole life, even that they abstain from Rapines, and from every wicked act. Now therefore we know why, from Rapine, was added. Now we know that this King being yet a Novice, and scarce even lightly touched with the rudiments of piety, after the preaching of jonas, according to the small measure of his understanding & faith, gave yet commandment to his subjects to repent of their old life, & to lead a new. But if in so small a place, he so greatly profited, we, seeing that our ears have been beaten with continual Sermons, this twenty or thirty years, what excuse may we (I say) show for ourselves, if we be far behind, even the small knowledge of this king? These circumstances therefore are diligently of us to be noted. Well: Now let us proceed.  vers. 9 
The text. ¶ Who can tell whether God will turn, and repent and turn away from the fierceness of his wrath, that we perish not?  
Caluin. HEre also more plainly is the mind & intent of the King expressed: even that by this means he studied to reconcile both himself and his people unto God. Some turn this verse a little otherwise thus: He which knoweth will convert, and repent. They read not this place interrogativelie: but that reading cannot stand. In the mind of the Prophet, therefore there is nothing doubtful, that might make the King doubt at all, Who knoweth whether God will be favourable to ●s? But here we see that the King was not overwhelmed with desperation, but that he yet thought upon a remedy, for to that end tendeth this verse. 
Repentance and Faith, inseparable either from other.  But this may seem contrary to the nature of Faith: and then if it be contrary to faith, it is also far from repentance. For Repentance and Faith, are things coupled together, as we have said in other places. For no man can of his own accord submit himself unto God: unless first he hath tasted of his goodness, and secondly, have conceived hope of salvation. For he that is only strooken with terror, will flee the presence and sight of God, and so on every side of him reigneth desperation: and then followeth Can●●macie and rebellion. Question. Now then how could it be that the king of Nineveh indeed and without counterfeit or, did repent, and yet doubtingly entreateth of the grace of God? I answer: there is a kind of doubting, Answer. 
There may be a kind of doubting joined to faith.  which may be joined together with faith: even that doubting, which doth not directly reject the promise of God, but yet hath many lets. For example. If a man be cast down with terror, and afterwards, taketh heart to him, having set before him the hope of pardon and salvation, yet by and by he shall not be void of all fear: because, as long as he beholdeth his sin, and is also enwrapped in other thoughts and cogitations, he shall waver and be diversely tossed in mind. There is no doubt therefore, but that the king of Nineveh conceived hope of salvation & safeguard: but in the mean time was perplexed in mind, as well for the preaching of jonas, as for the guiltiness of his own sins. Two let's therefore there were which might call back the mind of the king from assurance and certainty of his safeguard, or at the lest might stay him, that suddenly he should not apprehended the mercy of God, and with a quiet mind might think, that God would be propitious unto him. The first let, was that terrible Sermon of jonas, being this: After forty days, Nineveh shall perish. For although jonas might add some thing as we have said, yet so precise was that threatening that it might dismay the minds of all men. It behoved the king therefore mightily to strive, that he might overcome so great a let, and repel & drive from him that terrible preaching of jonas, so far forth as it was void of all comfort and consolation. secondly, the king when he pondered and weighed his sins, might some what waver. But we see how he endeavoureth to escape, although he had these two impediments and hindrances before his eyes. Because when he saith: Who can tell whether God will turn away from the fierceness of his wrath, and repent? When he saith so (I say) we see that he was in a strong conflict: because howsoever jonas seemed to shut up from him the gate of mercy, and to forbid & deny him all hope of salvation and safeguard, howsoever also his own conscience kept him down and oppressed him, he yet proceedeth, and pricketh himself forward: and so finally aspireth unto hope of forgiveness. 
As if he should say: Repent, etc. for you know not whether God will spare you any longer or not, because he hath forborn you a long time. joel. 2.14  Again, it is to be noted that this manner of speaking, Who can tell etc. noteth rather difficulty, than diffidency. For the king as it were, doubtingly inquireth, Who can tell whether God will turn himself? Because it was a hard matter, that God, after so long sufferance, should yet spare that so wicked a City. The king therefore expresseth a difficulty. For this is not a sign of diffidency or distrust, when he so demandeth. And when in joel it is said, Who knoweth, etc. It is altogether the like saying: and therefore said more, when he expounded that place. But let this briefly suffice us, that the king doth not bewray his distrust, but rather expresseth the difficulty and hardness of the matter. And this is a sign of humility, that he understandeth that he is as it were drowned in the deep gulf of hell with the people, & yet ceaseth not to hope the best. For this is a sign of Hope, when as a matter seemeth to be contrary to nature, yea though it seem to be contrary to all natural reason, yet we hope still well. Well: we see now what is the understanding of these words.  
Of the repentance of God, we will speak of it another time, either to morrow, or the next day. It followeth. That we perish not. We see how a King profane, seeketh to redeem himself from destruction, even by the pacifying of God. Therefore as soon as any danger hangeth over us, and is at hand, let this come into our mind, that no escaping from the same may be found, unless the Lord receiveth us into favour, even as the king of Nineveh on the contrary part seemeth to reason after this sort: As soon as the Lord shallbe propitious and pacified, all things shall fall out well. We see therefore how much this rude and new Novice or youngling profited, when as he understandeth that men can not escape out of miseries, until the Lords wrath shallbe appeased towards them: And as soon as men come into favour with him, although an hundred times before, they should have perished, yet shall they be safe and sound: even because the grace and favour of God is the fountain of salvation, and of life, and of all other good things. Afterwards it followeth.  vers. 10. 
The text. ¶ And the Lord saw their works, that they turned from their evil ways: And God repented him of the evil that he had pronounced, that he would do unto them, and he did it not.  
Caluin. NOw jonas saith, that the Ninevites obtained pardon by their repentance. And truly this example is worthy to be noted: for by this we gather to what end the Lord doth solicit us to repentance: which is, even because he will be reconciled unto us, and also reconciled us unto him. And this is the reason why he soundeth in our ears, 
Why the Lord threateneth us by his Preachers.  so many chydings & threatenings, when we come to hear the word of God: Even because he will call us back from destrucion, therefore (I say) doth he talk angerly with us. Finally, whatsoever the Scripture containeth concerning Repentance, & the judgement of God, aught wholly to be applied to this use, even that we may come into favour with God: because he is easy to be appeased, and is ready always to embrace those, which unfeignedly turn themselves unto him.  
Therefore in this example we understand that God respecteth nothing else, as often as he dealeth hardly with us, but that he may be at one with us, and appeased toward us, 
How we prevent the ire of God.  if we ourselves will be judges of ourselves, and so prevent his ire with a willing desire of heart: which is done, when as we crave pardon for our sin & guiltiness, secondly, and are displeased with ourselves, thirdly, and also confess that we are worthy of destruction. But jonas seemeth here to place here the cause of salvation, in Repentance & Works: for he saith that the Ninevites obtained pardon, because God respected their works. Well: first it is to be noted, what works he meaneth, lest any man should suddenly snatch up this one word, as the Hypocrites are accustomed: and this is to common in the Papacy, as we have said. Then: God respected their works: but what Works? Not Sackcloth, not Ashes, not Fasting, for jonas maketh no mention now of these things, but he respected these works, even that they converted from their wicked ways. We see therefore that God was not pleased & appeased with Ceremonies only, that is, with that outward profession of repentance: but rather that he respected the true and serious alteration in the Ninevites, even that they were new men. These therefore were their works, even the fruits of repentance. But such an alteration of life could never have come unto them, unless they had been truly touched with the perceiverance and feeling of the ire of God. Therefore the fear of God went before Repentance and conversion And this fear could not be without faith: 
The fear of God goeth before Repentance and conversion, which fear is never without faith.  We see therefore first, that here is no speaking of outward works, but of the renewing or renovation of men. But now if any man object, that this letteth not, but that good works may reconcile us unto God, and so obtain salvation for us: I answer, that here is no disputation about the cause of pardon. It is certain that God was pleased with the Ninevites gratis, even as he restoreth his favour unto us every day freely. jonas therefore meaneth not that these satisfactions prevailed before God, as though the Ninevites had recompensed their former sins: not such thing do the words import: but only by a consequent we must gather, how the Lord becometh again favourable unto us, and how we obtain pardon with him. But whether this is done by our merits and repentance, or whether gratis, the Lord offereth himself unto us: seeing the whole Scripture testifieth that forgiveness of sins is given unto us freely, & that by none other mean the Lord can be propitious unto us, then by not imputing our sins unto us, as touching this present place, we must not very carefully labour, why the Lord is said to have seen the works of the Ninevites, lest he should destroy them: for this is spoken by the consequent. For jonas here noteth not the cause, but only showeth that God was pacified toward the Ninevites, as soon as they repented. But we will speak yet more of this matter.   

❧ The Prayer.  
Grant O almighty God, seeing that we are fraught with so many vices, and also seeing that daily, so many sins, yea heinous offences do burst out of us: Grant, I say, that we harden not our selves at so many exhortations, wherewith thou invitest us unto thee, but that with broken & contrite hearts we may be truly humbled, as often as thou denouncest thine ire unto us, and may so settle ourselves before thy throne, that we may prevent by thy sincere fear of piety, and true confession, thy sincere judgement, which were otherwise prepared for us. In the mean time also, grant that we using our mediator Christ, may conceive that hope of pardon, that may bring us wholly unto thee, and that we doubt not, but thou art always ready to embrace us, when as we shallbe touched with that true and sound affection of piety and repentance: sith that this also is a sign of thy grace and favour, that thou vouchsafest to prevent us, and by thy spirit hast testified that thou wilt be a Father unto us: finally, grant that so we may be cast down in ourselves, that we may raise up in our hope unto the heavens, through the same Christ our Lord. Amen.    


Caluin. WE told yesterday how God released the Ninevites of the punishment which he threatened them by the mouth of jonas, yea they had free remission and release of the sin as of the punishment. As often as God setteth pardon before the eyes of sinners, this condition is added withal: even that they do repent: but yet it followeth not that repentance is the cause of obtaining forgiveness. For Gratis, the Lord offereth himself, neither is he otherwise induced thereto then by his mere liberality. But because he will not have men abuse his mercy and favour, he addeth that law or condition, even that men repent them of their former life, to change it into better. So then he respecteth the works of these, which confess, that they detest their sins, and with a true and sincere desire do fly for secure unto the mercy of God, for no man also from the heart will covet that God should be merciful unto him, otherwise than he which is displeased with himself for his sin. This is the reason also why Esay saith: 
Esai. 1.  that God willbe merciful unto the remnant of his people, even for that every man turned from his iniquity. But God certainly in these words meaneth not, that repentance (as I said) is the cause of our salvation: but for this cause he requireth repentance and newness of life: because no man earnestly desireth grace & the favour of God, but he which is displeased with himself in his sins. And now that jonas addeth that, God was touched with repentance, this manner of speaking aught to be well known unto us.  
Surely if we will speak properly, 
Properly, Repentance is not in God, neither can it be referred to the secret will of God. How God is said to repent.  Repentance is never found in God, & again Repentance is never referred to the inward & secret counsel of God: for God always in himself remaineth one, and in himself is constant and firm. But he is said to be moved with Repentance, in respect of the understanding and capacity of man: For even as we perceive God to be angry, as often as he citeth us unto his judgement seat, & declareth unto us our sins: so also do we perceive that he is pacified & appeased, when as he offereth us hope of pardon. And there is according to our sense, some change in God, when as he forgetteth his anger, as though he took to him a new mind or affection. Because therefore we can not otherwise be terrified, so that we may humble ourselves before God and repent, unless he set before us his ire and wrath, therefore the Scripture applieth itself unto this grossness of our understanding.  
Now on the other side, we cannot cheerfully call upon God, unless we think him to be at one with us, and appeased toward us, we see therefore that a certain kind of Gods changing cometh into our minds, as often as either God threateneth us, or giveth us any hope of pardon and reconciliation, and so this speech, (when jonas saith that God was moved with repentance) aught to be referred to this end. 
God two ways, described unto us.  Further we see that God is two ways set out unto us, first In his word, and again secondly in his secret counsel. As touching his secret counsel, I have already said, that God is always one, neither doth he use any of our affections. But as touching the doctrine of the word which is applied unto our senses, God is sometime angry with us, and sometime, as pacified offereth unto us forgiveness, and is favourable, and propitious unto us, and this is that repentance of God. Let us remember therefore that this dependeth and is to be referred to the word, when it is said, that God was touched with repentance: even because the Ninevites could perceive none other but that God had fully determined that they should perish. And why so? even because so he had declared by his word. But now when as they rise up unto the hope of their safeguard, then do they perceive some change & alteration, even according to the capacity of their faith. And sure, each affection as well of fear as of joy doth spring of the word: because when God by his word denounceth his ire, it must needs be that miserable men should be terrified. But when he inviteth them by his word unto salvation, in setting before them reconciliation, then by and by they take unto them as it were a new affection, and so also do they attribute an alteration of mind unto God, this is the Sum. Now let us proceed.   

Chap. 4.  vers. 1 
The text. ¶ 
* Or, And jonas was displeased with great sorrow.  And it displeased jonas exceedingly, and he was very angry.  
Caluin. THis sorrow of jonas, Hierome doth commend, and compareth it unto the sacred zeal of Paul, which wished that he might be accursed for his brethren. Rom. 9.3. He denieth that jonas sorrowed, that God would have mercy upon so famous a City? But because the Conversion of the Gentiles should be a certain foreshow of the destruction of the elected people. And therefore because jonas as it were in a glass beheld the destruction of Israel now near at hand, therefore he sorrowed, if we will believe Hierom: but that is to to frivolous. For a little after. God rebuketh jonas for it, what shall then the foolish and childish defence of Hierom, ease the Prophet, seeing that God pronounceth that he doth wickedly, because he sorrowed. Nay, rather the blockishness of Hierom is reprehended (for so may I speak of the man, who although he was learned and painful, yet he deprived himself of that praise, which otherwise worthily he might have gotten.) For his perverse nature every way bewrayeth itself, even as he is openly reprehended by and by, in the very Text, where jonas evidently declareth that there was another cause of his sorrow, even because he would not seem, or be thought a false Prophet, or a liar: And for this cause was his grief and bitterness such. But this sorrow (although God himself had not given sentence upon it) yet we see it had been wicked and far from all reason.  
Let us therefore be certainly persuaded that jonas was carried away with a preposterous zeal, when as with quiet mind he could not bear that the City of Nineveh should be delivered from destruction: yea, he himself also increaseth the greatness of his own sin. For he might have said in one word: This displeased jonas: but he not content with this simple manner of speaking, addeth moreover, exceedingly, or with great sorrow: yea saith moreover, that he was sore angered. Although the beginning had not been evil, the excess yet was very vicious. And he confesseth this immodesty & excess in his sorrow, when as with plain words he accuseth himself. To what end therefore is it to cover with cavyls and subtleties, that thing which we manifestly see cannot be excused. But that it may better appear, why the safeguard of the city of Nineveh displeased jonas, let us proceed in the text.  vers. 2 
The text. ¶ And he prayed unto the Lord, and said, I beseech thee Lord, was not this my speech, when as yet I was in my country? Therefore I made hast to fly into Tharsis, because I knew that thou art a 
* Or, full of grace and favour.  propitious God, and merciful, slow to anger and of great kindness, and repenteth thee of the evil.  
Caluin. THat jonas saith here that he prayed, seemeth scarce to be agreeable: because prayer to be quiet, and he confessed that he was so mollified in his mind. When as therefore the Prophet was so inflamed with wroth in his anger, how could he come into the presence of God, 
Quiet prayer.  & conceive just prayers? again what is the end of prayer, but that we confess that what so ever good thing is to be wished, remaineth with God, 
The end of prayer.  and is humbly to be sought and asked of him? But jonas doth here rather debate the matter with God and murmur against him. For he seemeth here after a sort to scold and say, that he had a just cause to run away: and again that God aught not to forgive the Ninevites. He therefore accuseth God, that he might clear and deliver himself from all blame, and this is strange altogether and far from the rule of prayer. How then must we understand this place, where he saith that he prayed? I answer, that oftentimes the faithful even with a troubled mind come unto God with a desire to pray: 
Note well.  and yet their prayers are not utterly refused, although they be not allowed, nor yet please God in all points. And by this place it appeareth more evidently how the works of the godly are acceptable unto God, although though they be mingled with many impurities. 
Note.  The Papists as often as they read that any work did please God, they imagine chief perfection and cleanness: and yet there is no work which is not infected with some spot, except it be purified by free pardon. 
How all works are purified  And this is evident unto us in this prayer, which was not so rejected of God, but it obtained the name of a prayer. And yet certain it is that jonas was not so minded as he aught, when he prayed troublesomelie, as it were chiding & brawling with God, and still retaining some part of his former contumacy: because he began to like well of his running away from God. And we have said that this was a manifest sign of rebellion, when as, shaking off the the yoke, he contemned the calling of God. It is necessary therefore, that we acknowledge in this prayer of jonas some part of godliness, and also many corruptions. This proceeded from piety, even that, all this notwithstanding, he yet directed his complaints unto God. For the hypocrites although they come unto God, and name him, yet are they altogether contrary to him, and willingly would they spew out their choler against God. But jonas here while he complaineth, although he keepeth not a mean, but be carried away with a blind and corrupt violence and force, yet is he ready to submit himself unto God, as we shall see at length. And this is the reason why he saith that he prayed. For he had not been ashamed to have confessed any more grievous fault, if he had been guilty thereof. For he would not extenuate or lessen his fault, by the word of Praying, as the Hypocrites do always pretend some colours or cloaks, when as they would cover their filthiness.  
But such was not the mind of jonas: therefore when that jonas saith that he prayed, generally he testifieth that he was not so murmuring and disobedient unto God, but that he retained some seed of godliness & obedience in his mind. Well: jonas prayed, and hereby it followeth (as I have already said) that many prayers of holy men are corrupt, which if they be stretched to the lawful reach, they shallbe worthily refused But the Lord for his mercy sake forgiveth those sins, so that these unquiet and troublesome prayers, retain and hold still their title and estimation.  
Now he saith: I beseech thee O Lord, was not this my speech. Here jonas declareth evidently why he took it grievously, that Nineveh should be delivered from subversion: even because by this means he should be taken for a false and lying Prophet. But this may seem absurd, that the Prophet set more by, or made more account of his own fame, then of the glory of God. For in this doth the glory of God chiefly shine, that he is appeased, so soon as men repent: and also in that he offereth himself to be a father unto them. Aught jonas to have preferred his estimation before the glory of God? I answer that the Prophet so was not addicted to himself, but that always the study of the glory of God obtained the highest degree in his mind: this is certain. But he joined his ministery with the glory of God, and worthily: because it depended upon his authority. jonas when he entered into Nineveh, he cried not as a private man, but professed that he was sent from God.  
Now if the preaching of jonas be found false, the reproach redoundeth upon the very author of his calling, that is upon God. There is no doubt therefore but that jonas took it grievously that the name of God should be laid open to the reproaches of the gentiles, as though he should make them afraid of nothing and again, speaking dissemblingly, should by and by open hell and by and by heaven. And there is nothing more against the glory of God, than such dissimulation We see then why jonas was carried away with so great sorrow: he respected not himself, but because he saw an occasion given or a door laid open to wicked blasphemies, if God should altar his determination, or if he should not be constant in his word: here hence I say came that so great sorrow. But although this be a very good reason, 
We must not do evil that good may come of it. Ro. 3.  yet we gather of what force our good intents are with God. If any good intent may be imagined, certainly this might deserve some praise, that jonas had rather an hundred times to die then to here those wicked blasphemies, that the word of God should be a mere laughing stock, that the threatenings of God were fables, that God did but dissemble this or that as it he should transfigure himself into diverse forms.  
This was an excellent intent, if we may be judges, or if the matter be esteemed according to our senses, but by and by we shall see that it was condemned by the mouth of God. Let us learn therefore not to arrogate unto ourselves judgement in those things which pass our capacity, but to submit our minds unto God, and to desire of him the spirit of discretion and judgement. How came it to pass that jonas so should fret against God, but that he was inflamed with the study of his glory? but this was an inconsiderate zeal, because he himself would be arbiter and judge: he aught rather to have submitted himself unto God: and this same rule is to be kept of us all. If at any time we see many things come to pass from above, that is by the secret providence of God, which do even lay open the name of God to the blasphemies of wicked and ungodly men, this truly is to be lamented: but in the mean time let us desire of the Lord, that he will at the length convert those reproaches unto his own glory, but let not us murmur & grudge: as many do, which by and by begin to chide against God, as often as a thing is otherwise governed and directed, than they themselves list, or do think convenient. Let us learn by the example of jonas not to measure the judgements of God by our own capacity, but let us patiently weight till he convert the darkness into light. In the mean time also let us learn to obey his commandments, to follow his call without controversy: although heaven and earth should set themselves against us, although many things do come in our way, which might turn us away from the right course, yet let us continued in this sure determination, that nothing can be better for us, then that we being obedient, may go forward in the same way which he setteth before us. But where as he saith, that, He made haste to come to Tharsis, he doth not altogether excuse his flight, but now he declareth more evidently, that he had not refused any trouble or labour, nor yet had refused any controversy or danger: but only because he was careful for the glory of God, therefore he was drawn away from his vocation. To this end therefore tend the words of jonas, as though he would appoint God to be a witness and a judge, that not for fear of danger, nor for slothfulness, nor for rebellion, nor for any other respect, he withdrew gim self from the obedience of God: but only for that he would not have his sacred name violated and defiled, for that he would not willingly be a Minister of that preaching, which might open the mouth of ungodly & profane men to laugh God himself to scorn. When as (sayeth he) I hoped for none other profit of my preaching, but even that the gentiles might laugh God to scorn, yea, might tear in pieces amongst them his holy name, as if he were deceitful and vain, therefore had I rather fly unto Tharsis. Therefore here jonas doth not altogether excuse himself: for then to no purpose had his chastisement lighted upon him, whereby he aught to have been thoroughly tamed. He was called of late from the very hell: shall we say that he durst so lift up his horns against God, that he would altogether be free from all fault? This certainly is to to absurd: but as I have said, he objecteth to God, that at the beginning he fled not for any other cause, but for that he hoped not for any plausible fruit or success of his preaching, but rather he feared that which he saw imminent, even that the name of God should be a laughing stock. Immediately he addeth: Because I knew that thou art a God full of favour, and merciful, slow to anger, etc. This is surely marvelous that jonas was called away from his vocation, because he knew that God was merciful, seeing that no sharper goad aught to prick us forward, when as God will use our labour or diligence. For we know that no man can perform his obedience chéerefullye unto God, but he which is even alured with his fatherly goodness. So then no man shallbe a willing Prophet or Teacher, but he which is persuaded that God is merciful. jonas therefore seemeth to to foolishly to reason, when he saith, that he was therefore withdrawn from his office, because he knew that God was merciful. Again, how knew jonas this? even out of the law of God. For this place is taken out of the 33. of Exod. where that notable and memorial vision is described unto us, 
Exod. 33  where God set out himself to be seen of Moses, there was exhibited unto the holy Prophet a lively Image of God. And this is no place in the law, which better and more lively expresseth the nature of God. For there God would familiarly manifest himself unto his servant. For when as therefore jonas was so instructed and endued with this doctrine of the law, how could he exercise the office of a Prophet amongst his own people & countrymen? why did not this thought also vex his heart, when he was called to the office of a Teacher? Certain it is therefore, that this aught to be restrained unto his preaching, such as before was declared unto us. jonas had never despised the commandment of God, if he had been sent to the Ninevites, even as before he was commanded to teach the elect people the jews. If therefore this office had been enjoined to jonas, that he should have set forth God merciful and gentle unto the Ninevites, he had not doubted to have offered his obedient service. But seeing this precise threatening was enjoygned him: Nineveh shall perish: therefore is he drawn away, and coveteth rather to run away, then to execute such a commandment. And why so? Forsooth he reasoneth thus with himself: I denounce imminent destruction to the Ninevites: To what end doth God command, but even that he might invite and call these wretched men to repentance? Now if they shall repent, will not God by & by be ready to forgive them? for otherwise he should deny his own nature. God can not be unlike himself, or contrary to himself, he can not put off that affection, whereof he testified once unto Moses. When as therefore the Lord shall be appeased and pacified, if the Ninevites repent, and flee to him for succour, he will by and by embrace them: and so shall I befound false in my preaching. Now therefore we know how this place of jonas aught to be understanded, when he saith that he fled over the sea, (or at the lest, that was his determination) because he knew that God was merciful. For he had never dissobayed God, but that this contrariety did trouble him and fear his mind: what? I shall go thither as the messenger of God: shortly after I shallbe found a liar: shall not this reproach redound to the name of God himself? it is better therefore that I hold my peace, then that God, which is the author of my vocation, be counted a jesting stock. We see therefore that jonas had an eye unto that manner of preaching which he should use in Nineveh, whereof we have spoken before. And hereby it appeareth that jonas gave more to the Ninevites than he had. For he thought that he was sent from God, only that the Ninevites might understand that they must perish: but he brought salvation unto them. This he in some part either suspected in himself, or knew it. For be retained that prnciple: that God could not put off from him his mercy, because he remaineth always one. But he came abroad to execute the office injoygned him, 
God useth our office to divers ends unknown to our selves.  certainly he had nothing else before his eyes, but the utter destruction of the City of Nineveh. But in the mean time, God used his labour and ministry to a better end and success. But there is no doubt but that jonas himself exhorted the Ninevites to repentance: but his heart was as it were shut up that it should not admit them the mercy of God. We see that jonas was in his afflictions prevented, so that he could not offer salvation to the Ninevites, and yet was it offered from God by his hand. Now than we understand how the Lord oftentimes worketh by is servants: with his hand he leadeth them as blind men, whether they little think. So when the Lord stirreth up any of us, we shallbe sometime of small faith, we shall think that either our labour shallbe unprofitable, and without fruit, or at the lest, that small shallbe our success. But the Lord will declare that success which we could never look for. And such was the example of jonas, for when he came to Nineveh, he had none other purpose, but to testify the destruction of the City: but the Lord would have him to be the Minister of salvation, unknown to himself. Well the Lord then adorned the doctrine of jonas with this excellent success, when as yet he was unworthy of so great honour, because after a sort he had shut up the passage to the blessing of God, as we have already said.  
Now therefore we know the meaning of this place, when jonas said that he fled from the calling of God, because he knew that he was a God prove unto favour, & again merciful. etc. Now I come to these speeches of God. The Hebrew word Chanun, signifieth properly, Benign, Gracious, and Debonair: and God ascribeth this title unto himself Then he addeth: Merciful, signifying that he always is set before us, if at any time we come unto him, as unto the fountain both of all goodness and mercy. But the words that follow, do better express this mercy of God, or do define how God is merciful, even because he is of much clemency, next again, slow unto anger. God therefore is prove unto gentleness: again, although men be unworthy whom he should respect, he is yet notwithstanding merciful: and this he expresseth by the Hebrew word, Pachum. 
To love entyrelie.  In the mean time it is necessary to add these two words together, That, he is of much mercy, and slow to anger. And why? For we seek always in ourselves the cause of the grace of God: when as we covet that God should favour us, we inquire in ourselves, why he should favour us.  
Now when we find nothing, by and by all faith which we first conceived of the grace of God, vanisheth away. And here then the Lord himself revoketh & calleth us back unto him, and testifieth that he is therefore favourable & merciful unto us, 
No cause in us of our salvation.  because he is of great mercy. As if he should say: I in myself have sufficient cause why I am exorable unto you and why I also do embrace you and take you into my favour. The only goodness of God is therefore to be respected, when we desire to have him merciful unto us, or when we have any need of pardon, as if he should say that he is not induced or moved with any respect of our worthiness, nor yet doth seek any of our merits, that therefore he should be prove unto mercy, when we have offended, or should take us into his favour: but that therefore he doth yet, because his goodness is immensurable & infinite. Now there is also added, Slow to anger. This slowness to anger declareth that God provideth for the saveguard of mankind, yea even when they are oppressed with sin, although therefore every day, miserable men do provoke upon themselves the wrath of God, yet ceaseth he not to provide for their safeguard: therefore is he slow to anger, that is, the Lord doth not straight way, lay upon men such punishment as they deserve which so provoke him. Well: now we see what is the sum of the words. Now let us return to that saying, that jonas was withdrawn from his office because he knew that God was slow to anger and merciful, and full of favour: For he brought in this reason, either God will change his nature, or else he will spare the Ninevites if they repent: but it may be that they will repent, and then it followeth that my preaching shallbe vain. And surely God will not be contrary to himself, but will show forth an example of his goodness and mercy when he shall forgive this people. Again, let us note that we do wickedly, when as without judgement we follow our zeal. For there is some blind fury, which then carrieth us away. Therefore although a thousand absurdities do come in our head, when God commandeth any thing, yet are our eyes to be closed, as it were, and always we aught to follow on in the course of our vocation: because he will so moderate all events, that they all shall tend to his glory. It is not our part here to be to curious: but this is our best mean, that we let the event of things alone unto God. It is our part indeed to fear and to be careful, but with all, this our care aught to submit itself unto God, so that it aught to suffice us, even to pray. This is the sum.  
Now that he saith again, that, God doth repent him of evil. We have expounded it a little before: even that although he hath stretched out his hand, yet he plucketh it in again as soon as he findeth any repentance in men. For, evil, here is taken for punishments: God therefore although he might, and that worthily lay upon men extreme pains and punishment, he yet suspendeth his judgement, and if they run unto him with true repentance, by and by he is pacified and appeased. And this is the repentance of God, even that: what ever punishment and evil, men have deserved, he doth of his own accord remit so soon as men are displeased with themselves and repent. Now it followeth.  vers. 3 
The text. ¶ Therefore thou O Lord, take I beseech thee my life from me, for it is better for me to die then to live.  
Caluin. HEre we see how greatly jonas chafed and waxed hot in his zeal. For certainly this prayer cannot be attributed to faith: as certain men think, that jonas mounted up even into heaven in the mind, when so he prayed, as if he feared not death, but having put of all fear, free and at liberty, might offer himself unto God. But I do not think that the affection of jonas was not so lofty. There is no verse. 2 doubt in deed, as we have already said, that he yet retained some spark of godliness in him: and I say that this thing was sufficiently proved but o●s by the word of praying. For if jonas had burst out into the voice of a desperate man, this surely had been no prayer. When as therefore he prayed, notwithstanding he so spoke, it followeth that this was not the voice of desperation, but of to much anger or indignation wherein jonas doth not moderate himself▪ Finally, this prayer proceeded of a godly & holy zeal: but jonas in the manner itself, or in going forward doth offend: for he was even passed himself▪ when he preferred death before life, saying: Thou Lord take me away. first, it can not be without fault, that he is so headlong carried to the desire of death. 
We aught not hastily to desire death.  For it is not in us to pass out of this world, but as long as God retaineth, and keepeth us in this stay, wherein he hath placed us, with quiet minds we aught to abide. Who so therefore he be that with so great ardoncie maketh haste to death, 
Phi. 1.25  without do able he offendeth God. Paul saw that death were to be wished to himself: but again, when he perceived that his labour was profitable to the Church, he was ●ntent with his lot, and preferred the good pleasure of God before his desire: and so was he ready both to live & die unto God. 
2. Faults in jonas.  But jonas cantrarie, Now (saith he) take away my soul: this is one fault: another is, when as he desired to die, because God would spare the Ninevites. Although he was touched with some sorrow, yet aught he not to ●a●e gone, or rather to have burst out thus far, that in the loathing of his life, he should wish after death. But here hence we learn, when once men let loose the rain to unadvised zeal, whether they are carried. jonas the holy Prophet, which of late was tamed and subdued with so hard chastisement, yet is carried away headlong even unto the desire of death, & why because he thought that it fell out ill, that he had denounced destuction unto the Ninevites, and yet the City continueth safe. This example aught to restrain us, lest we give sentence rashly of the judgements of God, but rather may hold all our senses captives, lest at any time such temerity & rashness should burst out of us: because there is none of us, who condemneth not jonas, even as he condemneth himself, for he revealeth not here his own praises, but he would here declare that he rashly had judged of that work of God. Well: jonas here confesseth his foolishness: let therefore his experience be a lesson unto us, that there is nothing more preposterous, then according to our judgements to determine this or that: because this is, when all is done the true wisdom, to submit ourselves wholly to the judgement of God.  
Now if any man here will move a direction, 
whether it be lawful to wish for death.  whether it be lawful to wish for death: I answer briefly, that death is not to be wished for, in the loathing of life. That is one thing, I mean that to be loathing of life, when either poverty, or hunger, or ignominy, or any such thing doth make life hateful, or odious unto us. But if any man in the irksomeness, and in the dyslyking of his shyves, be grieved to remain on the earth, according as Paul saith. O miserable man that I am, who shall deliver me from this body of death? He for certainty shall conceive a holy and godly desire, so that, that obedience, whereof I spoke, he added, even that his affection burst not out as it were in despite of God. But who so is so affected, let him suffer himself to be stayed by the hand of God, as long as it pleaseth him. Again, if any man wish for death, because he scapeth himself in time to come, or dreadeth to undertake any office or charge, he verily striveth with God. And such was the fault of jonas: he saith that death was more welcome than life: but why? because the Lord spared the Ninevites. We see then how blind he is, and is carried away with a mad motion & violence to wish for death. Let us therefore learn so to love this life, that we be ready to leave the fame, as often as it shall seem good unto the Lord. Let us learn also to wish for death, but so that we may live unto the Lord, and may proceed in our course, until he himself bring us unto our end. Now here followeth the rebuke of God.  vers. 4 
The text. ¶ And the Lord said, dost thou well in being angry in thyself?  
Caluin. THere is no doubt, but God so chiding jonas, condemneth his fault and corrupt zeal. For seeing that God only is a fit judge of man's life, there is no cause why we should boast that we are carried away with a good intent, because there is nothing more deceitful than is our judgement. When as therefore we weigh the deeds, sayings, or thoughts of ourselves, in our own judgement, we deceive ourselves. If any man will Rhetoricallie defend the fact of jonas, certainly he may find at hand many notable shows. If a man would for his mind sake, bring forth the excuses of jonas, jonas might seem unto us altogether, innocent. But although all the whole world should acquytte him, what should that avail him, seeing that he is condemned by the mouth of God himself, who only is judge? as I have already said. Let us therefore hold for certainty that jonas dealt preposterously, although no reason thereof appeareth unto us, because enough and more then enough might the authority of the chief judge God suffice us.  
Now plainly the Lord reprehendeth his anger. If jonas had modestly debated the mattar, and had only cast from himself his sorrows into the bosom of God, this had been excusable: 
The effects of anger.  although this zeal had not been without fault, yet had it been tollorable. But now when he is angry, this is not to be borne: because Ira per se est furor brevis, anger itself is a short madness or fury: as one said: then afterward it blindeth the senses of men, it perturbeth all the parts of the mind. God therefore not in one manner here accuseth jonas, but he declareth also how grievouselye he fell, because he suffered himself after this sort to be angry. In the mean time this is to be marked, that jonas did not therefore only offend because he was angry, for he had sinned also without anger as we have said: but God exaggerateth the crime by this circumstance, even that he so Murmured. And certainly this was a wicked example, when as a wretched man riseth up against God, and with a troublesome spirit brawleth with him: This is a monstrous thing, yet was jonas brought unto this. We see therefore why there is here any express mention made of the Anger of jonas, even because God will by this mean hold jonas convicted, lest he should slide back any more. If he had said simply: what? why dost thou not permit me, all sovereign judgement? why dost thou not willingly confess that it is well done what so I do, if it please me? is it thy part to take upon thee such wisdom, that thou wilt prescribe me a law, or wilt correct my judgements? if the Lord had spoken after this sort, there might have rested some excuse, as thus: Lord, I cannot moderate myself from sorrow, when I see thy name so torn in pieces with heinous reproaches, may I behold this with a quiet mind? jonas might then I say have yet found out some cloaks or excuse: But when the Lord layeth open and toucheth evidently the anger of jonas, he must needs of necessity keep silence. For what thing shallbe found that will excuse jonas, when as he so rebelliousely riseth up against God being his judge and maker, as I have already said. Well: now than we know why the Lord plainly expresseth, that jonas did evil, in that he was thus angry. And truly I marvel what came in hierom's mind, to say that jonas here is not reprehended of the Lord, but that there was set down a certain mean. Surely the man was both a Caviler, and again he played the fool notably in corrupting the scriptures: he had no fear to wrist the places of scripture every way: even as when he disputeth about Matrimony, he sayeth, 
Note.  that they which do marry, do not evil, but yet they do not well: what manner of Cavil is this, and how filthy: And even so in this place he saith: God doth not accuse jonas, neither yet reprehend his sin, for jonas here rather setteth out unto us the person of Christ, who desired death, that the whole world might be saved: Because being a live he could not win his own Nation, neither could hold his own people: therefore had he rather bestow and give himself and his life for the redemption of the world. These are altogether trifling toys, and do utterly deprave the whole sense of this place. For this interrogation of God is of more vehemency, then if he had said simply Thou hast offended in being so angry. This affirmative kind of speech had not had so great vehemency, as this interrogation: For God not only in the power of a judge, pronounced that jonas doth evil: but also wresteth from him his own confession, as if he should say: Although thou thyself be judge in thine own cause, yet canst thou find no excuse for thine intemperancy: for thou art angry without any mean. For when he saith, Lecha apud te, In thyself, he calleth jonas back to the examination of his own soul, as if he should say: Look into thyself as in a glass: thou shalt see, even what a troublesome sea; thy mind is, now thou art carried away with such a raging fury. Well, now we know not only the natural sense, but also the vehemency which lieth hidden in this interrogation, although Hierom leaneth to the contrary part altogether. But I will proceed at this time no farther, because that which remaineth shall suffice for a Lecture to morrow.   

❧ The Prayer against intemprance.  
Grant O almighty God, when as thou seest us to be enwrapped in so many errors, that we sside and fall many times by the means of inconsideration: & again, when as thou seest the immoderate violence of our flesh, to blind whatsoever reason or judgement is in us: Grant I say, that we may deliver over ourselves wholly to obey thee, and to give so much honour and reverence unto thy wisdom, that we brawl not at any time, although all things fall out contrary to our desires, but that we may patiently wait what end thou wilt give unto us: and again, may so proceed in the race of our office, that we may always hope for a happy issue and end: and that we may not be troubled with whatsoever lets Satan shall object, but that alway we may send and lean to that scope which thou settest out unto us, and not at any time deflect or decline from the same, until we having finished all dangers, and all impediments being overcome, at the length may come unto that blessed rest, which is purchased unto us by the blood of thy Son. Amen.    

vers. 5 
The text. ¶ And jonas went out of the City, and sat on the East side against the City, & made himself there a both and fate under it in the shadow, until he might set what should become of the City.  
Caluin. HEre it may be doubted whether jonas waited till the forty days were expired, or whether he prevented the ●●uie. For if we say that he went out of the City before the fortieth day, there will spring another question: how could he know what should come afterward unto the City? For as yet we see that he was not instructed thereof by an Oracle: yea rather the words that we see here, do sound otherwise: even that by the event and falling out of the matter, it was manifested unto him, that God had delivered the City from destruction. For he said in the last Lecture that God repented of the word which he had spoken, and did it not. It appeareth therefore that jonas went out of the City, until the forty days were full paste. But now there ariseth a contrary question, what needed he to sit near the City, seeing it was evident that either the determination of God was changed, or at the lest the sentence which he had uttered was altered. He aught not therefore as yet, as though he doubted still, to sit by the City.  
But I do willingly admit this conjecture, that jonas after the fortyth day departed, and went out of the City. And the words do seem to bring us thereto. As touching that question, why he doubted what would be the event of the City, seeing he saw the time already expired & passed, the answer is easy. For although the forty days were passed, jonas notwithstanding stood hard lase, because he could not fully persuade himself, that the same saying which he uttered at the commandment of God, should want effect and take no place. I do not therefore doubt, but that this thought made him perplexed, when he thought thus of himself.  
Thou hast pronounced nothing rashly. Now how can it be that, the thing which God would have to be published in his name and commandment, should now be to no purpose or frustrate, and that the event should not be according? When as jonas therefore respected the commandment of God, if he could not by and by rid himself of all perplexity. This therefore was the cause why as yet he stayed, even for that although the vengeance of God was not as yet suspended, he notwithstanding thought that his preaching had not been in vain, and therefore that the destruction of Nineveh was at hand. Well: this was the reason why he still waited after the time prefixed, as though the matter had still been doubtful.  
But now that the thing may be more plain, we must note, that the counsel of God was more secret, then that jonas might understand, yea even in the very parts of his calling. For God when he threatened destruction to the Ninevites, would speak conditionally. For what were the fruit of the word, unless that condition were adjoined thereto, even that if the Ninevits repented, they should be safe? There needed no Prophet: but that God would thereby provide for their safeguard, for God could without him, have executed that condemnation, which the Ninevites had deserved. If any man will reply, that a Preacher was sent unto them, that they might be the more inexcusable, this were a very could reason. For God had exercised all his other punishments, without any such damnation: I mean against profane Nations. For this was the peculiar gift of the Church, that the Prophets denounced the punishments that were at hand. But as concerning other people, God by the thing itself declared himself to be their judge: but sent them no Prophets that might warn them.  
Therefore as touching the counsel of God, when he commanded the Ninevites to be terrified by that so precise Preaching, a condition sure was included. But jonas was to literal a Doctor, that I may so speak: because he comprehended not that which he aught, even that as yet there was place of Repentance, and that the City should be safe, if the Ninevits repented from their wickedness. Then when as jonas snatched up but the half part, it is no marvel though as yet he be of a doubtful mind, and dare not yet determine what should come to pass: God had not revealed unto him what he would do, for jonas had nothing before his eyes, but the end or event of his preaching. Now let us proceed.  vers. 6 
The text. ¶ And the Lord God prepared a 
* Or an * ivy.  Gourd, and made it come up over jonas, that it might be a shadow over his head and deliver him from his grief, and jonas was exceeding glad of the Gourd.  vers. 7 
But God prepared a worm when the morning rose the next day, and it smote the 
* Or Gourd  ivy that it withered.  vers. 8 
And it came to pass when the Sune did arise, that God prepared a vehement (or servant) wind, and the Sun beaten upon the head of jonas, that he fainted, and wished in his heart that he might die: and said, it is better for me to die, then to live, or my death is better than my life.  
Caluin. BEfore I come to touch the matters themselves, I will in a few words speak that which is to be said of the Hebrew word, Kikijon. For there was in time passed not a ●ytle controversy about this word▪ Some read it A Gourd, where had rather to read it, A C●cummet: 〈◊〉 as gessings and conjectures are free in matters obscure and unknown. But yet the first Translation was received. Augustine saith, that there arose a tumult in a certain Church, when the Bishop read that hew interpretation of Hierom, where he turned the word, An ivy. But certain it is that those men were rash and foolish, which for so light a matter were so offended, for they aught more diligently to have searched which interpretation had been the better, and the truer. Augustine also behaved himself not very wisely in this thing, for such a superstition took hold upon him, that he would not have the common translation of the old Testament to be changed. He took it well, that Hierom had translated the new Testament out of the Greek, but he would not have that old Testament to be meddled withal: because there was a suspicion of the jews, that, as they were alway deadly enemies to the faith, they had gone adout to corrupt the whole Law and the Prophets: when as therefore there was a secret suspicion of the false packing of the jews, Augustine had rat●er for that cause keep still the common translation. Hierom also declareth that he himself was brought to Rome, because he had turned. An ivy▪ for A Gourd. But too sharply & almost enemylike, answered be Augustine. And very ●●olorike he ●●ueyghed, he against one Cornelius, I know not whom, and another Asinius polio, who had at Rome accursed him of sacrilege as it were, because he had changed this place, but here I do not excuse them, if they way wardlie refused, the thing which was probable. But as touching the matter itself. I had rather in this place to leave it either a Gourd, or a Cucummer, then to move any trouble about a thing of nothing. Hierom saith, that it is not an ivy, he saith it is a kind of small Tree: and sayeth that it groweth every where in Syria. He saith that this small Tree is held up by his stalk, and this cannot agree to an ivy. For the ivy, unless it cleave to a wall or a tree, it creepeth only on the ground: it could not therefore be an ivy. Wherefore he aught not to translate it an ivy.  
He excuseth the matter thus, that if he had put down the Hebrew name, many would have imagined it either to he a Beast or a Serpent. He would therefore set down some known name. But he might also have cast many doubts, as thus: what? An ivy is said to have ascended over the head of jonas, and to have given shadow unto him: how could this be? Now I marvel why Hierom in one place saith that, that kind of Tree was called in his time Cicijon, in the Syrian tongue: and in another place, even in his Commentaries, he saith that it is called in the same tongue Elkeroa, & we see that the same word is quite contrary to the word Cicijon. But now when he answereth Augustine, I doubt not but that he mocked him. For he knew that Augustine knew not the Hebrew tongue. And therefore jesteth he with him as with a child, because of his ignorance in the Hebrew tongue. He seemeth ex tempore for his own commodity to have imagined some new word, and I doubt not but that he feigned it upon a sudden. That there might be some affinity between the word Kikijon and Cicijon. But how so ever the matter is, whether it were a Gourd, or else some small Tree, it is not convenient greatly to contend how it might so soon grow up to that bigness. Hierom saith that it is of large leaves, and that it increaseth to the greatness of a Vine branch. be it so: but that is not sprung up, neither in one day nor in two, not nor yet in three. Therefore it must needs be some extraordinary thing For neither an ivy, nor a Gourd, nor yet any small sprought or any other ●ree could so soon grow up, that it could cover the head of jonas: neither did this only herb shadow the head of jonas: but it is rather credible that this was added to the Booth which he had mad for himself. jonas then, shrouded not himself only under that herb, but when he could not sufficiently defend himself from the heat of the sun, than had he this help. God therefore unto the shadow of the Boothe addeth also this small free: that by this means jonas might be refeshed. For we know that in those regions the sun is burning hot And again it was an extraordinary heat, as we shall see. This is that which I was minded to speak of the word, ivy and I have been longer, than I thought to be: but because in time paste they brabled about that word, I thought to run over those things which might satisfy even the curious readers.  
Now I come to the matter itself. jonas declareth that a Gourd or cucumber or an ivy was prepared of the Lord. There is no doubt but contrary to the accustomed manner this herb suddenly sprung up, that it might cover the Boothe of jonas. And this is my judgement. But we know that as often as God dealeth contrary to the order of Nature, yet he cometh unto Nature itself. This is not perpetual: but we shall find for the most part, that God so worketh that he both exceedeth the course of Nature, and yet goeth not quite from nature. Even as when he in the desert would gather together quails on a heap, and give flesh to his people, he raised up the east wind. How often have the winds blowed, and yet never brought together such a multitude of birds? This was therefore a miracle, 
Num. 11.31.  but yet God would not reject altogether the helps of Nature. For than he used the wind, but yet that wind could not naturally bring those birds with it. So in this place I doubt not but that God chose an herb which quickly might mount to such an height and yet he went beyond the accustomed course of nature. In this fence therefore it is said that God prepared Kikijon, and made it to come up over the head of jonas, whereby it might be a shadow for his head and might deliver him from his grief. But that afterward there is said, that A worm was prepared, 
Note well.  here also we see even that those things which seem to happen by fortune or chance, are not withstanding governed by the secret providence of God. If any man say that here is showed not what commonly cometh to pass, but what was once done: I answer that although God at that time would set out an example notable and worthy to be remembered, yet is this perpetually true, that even the very bitings of worms are governed by the will and determination of God. So that neither herb nor tree without his will can wither, even as Christ saith. That two sparrows light not on the ground without the decree of the Father. And thus much as touching the worm.  
Now where as there is afterward added, that: When the Sun arose the next day, a wind was prepared: hereby also we gather that the winds do not arise of their own accord, or by chance, but are raised up by God. There are in deed causes in Nature found out, why sometime the air is calm and sometime is troubled with winds: but all these middle causes doth the counsel and wisdom of God govern, so that, that is always true, that Nature is not some certain blind motion and yet there is always a law prefixed thereto by the will of God. God therefore governeth by his wisdom and hand whatsoever cometh to pass. This only is the difference: 
Note.  that those his works that keep their common course have the name of Nature: but his miracles, when as God changeth the accustomed course, do not keep still the name of nature: but yet do come from God himself being the author thereof. Therefore as concerning this wind this is to be noted that this was not an usual or common wind: and yet the common winds are no less raised daily by the providence of God, than this wind now blowed whereof jonas here speaketh: but God as then wrought otherwise then by the accustomed course of nature as they say: and yet daily he commonly keepeth a continual tenor or rule in the order of nature. Now must we see why all this discourse is set down. jonas confesseth that be greatly reiyoced, when he was covered from the extreme heat of the sun. And when the herb was dead and withered, he was stricken with so great dolour, that he desired to die. Here is nothing superfluous, for jonas both in his joy and in his sorrow showeth how tender and prove he is to either part, he confesseth his delicacy and tenderness, when he saith that he was exceedingly glad: and again, when he saith that he took such great sorrow for the dead herb, that in the loathing of his life he desired death. There is secretly here included a free confession of his infirmity: because jonas might more simply have set down and noted his joy then his sorrow. But he plainly expressed his vehemency and excess in either affection, that we might know that he was carried away with his passions, so that in the smallest matters he was to angry, or else being put up with joy, he kept in that also no measure and thus much both of his joy and sorrow.  
Now in that he saith, that he prayed, as he said a little-before, he only useth that Hebrew word, which signifieth to wish. He wished (saith he) in his heart that he might die. It is therefore credible that jonas was so overwhelmed with sorrow, that he lifted not up his mind any more unto God: and that we see that he was not forsaken and uncared for of God. Now by and by it followeth.  vers. 9 
The text. ¶ And God said unto jonas: Dost thou well to be angry in thyself for the Gourd? and he said: I do well to be angry even to the death.  
Caluin. HEre we see that thus God kept himself close for a time, and yet forsook he not his servant: even as he oftentimes looketh backward upon us, that is, while we think that he hath forgotten us, he yet marketh what is done with us to the end that he may secure us in time: And therefore oftentimes when we are falling down he withdraweth us, and setteth us up, before we think that he is near us. Such was the case when he began to speak unto jonas. For as we have said, dolour had so choked the mind of the holy Prophet, that he could not any more be lift up unto God. Now therefore with himself he desired to die: and yet God forsaketh him not. This is a rare example and show of the inestimable mercy of God, which he vouchsafeth unto his people, although they yet do cast themselves down headlong: even as jonas here rushed into desperation and was not careful for any remedy. But God waited not till he was sought unto, but he prevented that miserable jonas, yea and the destruction which he began to bring upon himself: saying: Dost thou well to be so angry for the Gourd? As if he should say, that jonas was to vehemently troubled and disquieted for so small a matter.  
And this manner of speaking is always to be noted, whereof we entreated at large yesterday: because God doth not simply chide jonas, or that he took it grievously that the Gourd was withered. For what then? forsooth even because he was angry. For in anger there is always excess, when as therefore jonas without any measure or moderation s● raged, God worthily in him chastiseth this great vice. Well: I will not now repeat that which I spoke yesterday, how that the fault was made the greater, because that jonas not only murmured for the perishing of the herb, but also because he giveth over himself, and boileth in anger without measure. Which thing the answer of jonas approveth, when he said: I do well to be angry, even to the death. Where we see how impudently the holy Prophet repelleth that admonition of God, wherewith he aught yet to have been revoked to a better mind. He is not ignorant that it is God that speaketh. Why is he not immediately strooken with fear? why is he not moved with the authority of him that speaketh? by and by to say down that cruelty of mind?  
But certainly, even thus is it wont to be, when the minds of men are once blinded with some preposterous affection: although the Lord thunder or lighten from heaven, they will not hear: at lest, they will not cease violently to run on, even as here jonas doth. When as we see therefore an example of such contumacy in so holy a man, how much more aught each of us to fear? let us therefore betimes learn to keep in and quench our affections, and at the very beginning to bridle them, lest if it shall come to pass, that they burst out any long while, we be also at the length, even to the last hour obstinate & unreformeable. I do well (saith jonas) to be angry even to the death, God objected only unto his servant jonas, the vice of anger: Now jonas so far kotchelleth himself in his madness, that he saith, that desperation is without sin: I (saith he) do not offend, although I despair, yea although with a raging fury, I give over myself unto death, yet I do not offend.  
Who would have said that this could have come to pass, or fallen out in that holy Prophet? But by this so notable an example we are admonished, what furious bruit beasts the affections of our flesh be. Nothing therefore is better than to restrain them, before they gather any more strength, than they aught. For always, when any man hath cherished his sins, this contumacy and obstinacy will follow. But to be wroth or angry even to the death, is so to loath life, that of our own accord we give over ourselves unto death. Yet it was not the purpose of jonas to kill himself, but although he abstained from such violence, he yet with settled mind wrought his own death, because he submitted not himself unto God, but with a blind motion or affection was carried away. Now it followeth.  vers. 10 
Text ¶ And the Lord said: Thou hast pitied the Gourd, for the which thou labouredst not, neither madest it to grow: it was the daughter of one night, and as the daughter of one night it passed away. That is, it sprang up in one night, and in one night also it withered away.  vers. 11 
And should not I spare Nineveh that great City, in the which are six score thousand persons, which cannot discern between their right hand and their left, and also much cattle?  
HEre God revealeth for what purpose he suddenly brought up the Gourd, and then would have it to perish and wither away by the biting of the Worm, even that jonas might learn, that he dealt to unnaturally toward the Ninevites. And although we see that the holy Prophet fell into horrible affection, yet after a sort God having scorned him, admonished of his folly. For under the figure of the Gourd, be declared how ungently he desired the destruction of so populous a City, as was Nineveh.  
But this similitude seemeth not in all points to agree to the matter. For jonas sorrowed not for the Gourd, but only had respect to himself, and therefore he took it grievously that the comfort wherewith he was delighted, was taken away from him: Therefore when it was discommodity that so compelled jonas unto anger, the similitude seemeth not well to be applied, when as God thus reasoneth: Thou wouldst have the Gourd to be pitied, and should not I spare this great City. Nay, he was not careful for the Gourd. For if all the Gourds in the world had there withered, he had never been touched with any sorrow: but because he felt extreme danger, being parched with the exceeding heat of the Sun, therefore is he angry. I answer, that although jonas, privately had regard to himself, yet very well doth this similitude agree. For God keepeth men unto the use whereto he hath appointed them. jonas sorrowed for the loss of the Gourd, even because he was deprived of his shadow.  
But God createth not men in vain, and therefore it is no marvel, though he would have them safe. We see therefore that jonas was properly taught by this figure, how unkindly he dealt toward the Ninevites. For certainly he was but one only man, therefore when as he would have so great consideration of himself and the Gourd only: how cast he of all care of so great and so populous a City? Aught not this to have come into his mind, that it is no marvel if God have a care for so many thousand men, being the Father and maker of them? For although the Ninevites were enstraunged from God, yet in as much as they were men, God, as he wholly is the father of all mankind, acknowledged them for his, thus far at the least▪ that they might live and enjoy other commodities of this earthly life. Now therefore we know the reason of this similitude or figure: Thou saith God, wilt pity the Gourd, and should not I pity this great City? By this appeareth, how frivolous that devise of Hierom, is, when he saith, that jonas was not angry for the delivery of the City, but for that he perceived his own nation (by the conversion of the Ninevites) to perish.  
For the Lord here again repeateth that the mind of jonas was otherwise: even that he took it grievously that the City should be delivered from destruction. And it is the less tolerable, that this Hierom excuseth jonas, for that jonas flatly and boldly maketh answer unto GOD, that he doth not offend, in being angry even unto the death, That fellow surely dare without any shame, notwithstanding all this, cast a colour, that he may excuse such a shameful contumacy. But let it suffice us to hold and know the natural and true sense or meaning of the Prophet. For here under the person of God, he declareth that his cruelty worthily is condemned, in that so desyrouslie he wished the the destruction of that populous City. The parts of the similitude are also to be marked, when as he saith: Thou hast pitied, there is in the pronoun Tu, Thou, an Emphata, or vehemency. For God compareth himself with jonas, as thus: Who art thou? Certainly a mortal man shall not be so prove to mercy and pity, as I am. Thou permittest to thyself this law, that thou wilt needs pity the Gourd, even thou which art framed of clay wilt do this. Now this Gourd (saith he) is not thy workmanship, Thou hast not laboured for it, that is, it came not forth by thy tillage or labour: again, Thou madest it not to grow, or, thou broughtest it not out of the earth: thirdly: It was the daughter of one night, and in one night it perished. It was but a small withered plant or herb. Therefore if thou respect the nature of the Gourd, or if thou respect thyself, and addest together all other circumstances, there is no cause for thee to be angry. And now I which am God, in whose hand are all things, should not I pity saith he? I whose continual property it is, mercifully to bear with men, and to suffer them, though they be worthy of destruction, should not I pity? again this is a great City. For here is now no dealing about a plant, but about a wonderful great people.  
lastly, In which there are (saith he) 120000 persons which cannot discern betwixt their right hand, and their left hand. Well: now we see how Emphatical every of the parts of this comparison be. But although the purpose of God was to reprehend the foolish and perverse sorrow of jonas, yet here may we gather a general doctrine, if we reason thus: we are sorry one for another and yet we are wicked persons and cruel: if therefore by a certain secret instinct mortal men be thus prove unto pity, what is not to be hoped for from the incomprehensible goodness of God, who both is our Father, and the maker of the whole world, and who is the fountain of goodness and mercy, should not he pity us? Now as touching the number. Here jonas setteth down twelve times ten thousand persons which are a hundred and twenty thousand, as we have already said. Here God showeth how fatherly he taketh care for mankind. Every one of us is nourished up of him with a singular care: but yet here he setteth before us that great number, that it may more evidently appear, that he hath so great consideration of mankind, that rashly he thundereth not out his vengeance against any one people. And where he addeth, that they could not discern between the right hand and the left, I doubt not but that it is referred to the small age of the persons, which opinion is also almost received by the consent of all men. Notwithstanding one man was afraid lest he should make the City to great if he should make all that number to be Infants: and therefore he comprehendeth in that number, one with another, as well old men, as men of middle age and Infants. He saith that they could not discern between the right hand and their left, because they were not instructed in the school of God, neither perceived they the difference between good and bad: as we know that unbelievers do wander in their own errors. But this sense is to much racked, again there is no reason for this devise: because we know that City not only to be like other great Cities, as are many at this day in Europe, but also to have surpassed even those which at this day are most principal. We know that in Paris are more than 400. thousand souls, the like is in other Cities. Therefore that Invention, that jonas here speaketh of all the Ninevites, I do refuse. For rather would God declare that although most just cause were there, why he should utterly destroy that City, yet were there other causes, which might mitigate so horrible punishment, because there were as then there many Infants, which had not yet by their own offences deserved such destruction.  
God therefore here declareth unto jonas, how cruelly he was carried away with his zeal: although that zeal, as was said, rose upon a good beginning, yet was jonas carried away with to violent a motion. This God declareth, when as yet he spared so many innocent Infants. He also addeth to the Infants, brute beasts: Certainly Oxen excelled and were better than plants. If jonas therefore worthily sorrowed for one small plant being withered: certainly it were far more hard and cruel, for so many innocent creatures to perish. Therefore we see how fitly all things agree to the similitude, that jonas may be ashamed and grieved at his foolishness, that he would seem so to run before the secret determination of God, and govern himself after a sort by his own will, not to spare the Ninevites, when as notwithstanding they endeavoured to prevent God's vengeance and judgement, by true repentance. Let h● therefore pray against this sin.   

❧ The Prayer.  
Grant O Almighty God, seeing thou so many ways hast testified & declared, and daily dost evidently manifest to us how dear and precious mankind is unto thee, & seeing that daily we do enjoy so many & so notable experiments, documents and both of thy goodness and mercy: Grant I say that we may learn wholly to repose ourselves upon that thy goodness whereof thou declarest unto us so many shows and examples, and which thou vouchsafest continually to be thoroughly known unto us, so that we may not only pass through this terrene and earthly course, but also with fear may aspire unto the hope of that blessed and Celestial life which is reposed and said up for us in heaven, through jesus Christ our Lord. Amen.    
FINJS.   

A CATHOLIC and Ecclesiastical Exposition upon the two last Epistles of john. Collected out of the works of the best writers, by Augustine Marlorat, that most excellent Divine.   

❧ To the right worshipful and godly Lady, the Lady Ursula Walsingham, Wife to the right honourable Sir Frances Walsingham Knight, chief Secretary to the Queen's excellent Majesty, and of her Grace's most honourable privy Counsel, N. B. Minister of Christ's Gospel in the Town of Ridborne, wisheth blessed life, with increase of true Godliness in Christ jesus.  
Having finished these collections of Augustin Marlorat, that reverend Divine upon the two last Epistles of S. john, I have attempted right Venerable Lady, (according to my purpose, when I first took them in hand, though not greatly known unto you) to publish them in your name: being persuaded that they will so much the sooner of the godly be read and well liked, as they shallbe accepted of you, whose virtuous life deserveth no less commendations in this your country, than did that Lady's life to whom the Apostle directed these Epistles. The volume I confess is not great, but the matter therein contained is delectable, 
Eras. lib. 4 Aroth. Aelian lib var. Hist.  and not disagreeable to your Ladishippes' state and profession. Lisander king of Sparta took in good part the silly writings of the poor Poet Antilochus, having no better present to give: Augustus Caesar gratfullie received the Greek verses which a poor scholar of Greece gave him. Artaxerxes thankfully, and with great courtesy took a handful of water which a poor subject of his, Sinaetes by name, gave unto him having none ability to give any greater gift. Alfonsus' king of Arragon, lovingly embraced as a great jewel, a small book of the Decades of Livy, given to him by Cosmus the Physician. Ludovicus the Emperor joyfully embraced the books of Dionysius the Areopagit, which he wrote de Hierarchia: May it please you therefore right virtuous Lady to accept also, these two Epistles of S. john, being expounded by Caluin and others, and brought into one book by Marlorat: 
Sigeber.  and given unto you by me, not being such a gift as I would, but as presently I could present unto your Ladyship: & to defend the same from the venomous darts of slanderoous tongues which are more ready to carp then to correct, more prove to found fault with other men's works, then either to amend them, or to publish any thing of theirs. Wherein (Madam) you shall imitate the best sort of men in humanity, and nothing degenerate from Gentility. And as it seeketh to be shrouded under your name, so vouchsafe to harbour, and shield it. Consider that, a simple sparrow sometime, to avoid the griping talents of a tyrannous Sparhauke, pursuing her, fled for secure unto the bosom of Artaxerxes king of Persia, being in camp, where she lay panting for fear of death, and weariness of flight, unto whom the King said: As I will defend thee, thou little sparrow from death, because thou fliest to me for succour, so will I do to those that repose themselves upon me. The like favour, good Lady, if this my book may find at your hands, I have the thing in this case that I desire: And I assure your Ladyship that, Cum meliores nanciscantur Aves: When more precious birds be hatched, as said Zenod: I will not (God willing) forget that you disdained not to grace so small a Pamphlet as this. God the fountain of all goodness, grant unto your Ladyship continual love to the Gospel, with perfect faith in Christ jesus. From Ridborne this .26. of March. 1578.  
¶ Your Ladyships in the Lord Christ. Nath. Baxterus.   

¶ A Catholic and Ecclesiastical exposition upon the two last Epistles of john. Collected out of the works of the best Writers by Augustin Marlorat, that excellent Divine.  
The Argument.  
ALthough this second Epistle be called the Epistle of john, 
Marlorat,  although of the Author thereof, 
Imlerus  there were no doubt (for that it doth immediately follow that Epistle which no man doubteth to be the Epistle of john the Evangelist.) Many of the Interpreters notwithstanding make a doubt thereof, some also flatly deny that they came both from one, & the self same author: but say that this Epistle is a sacred monument of some one godly man, a faithful dispenser of the word, which would not that the Talet committed unto him from Christ that chief King, being wrapped in a clout, should be committed to the earth or hidden in the ground, but rather transferred to the money changers: which opinion truly seemeth probable enough. 
Marlorat.   
Others would have one john a certain Elder to be the author of this Epistle, because in the title or inscription of the Epistle, he calleth himself not an Apostle, but a signior or elder. Othersome again have affirmed not this alone, but also that following, which is entitled the third Epistle of john, to be written by john the Evangelist, that beloved disciple of Christ and Apostle, and not without probable conjecture. For they seem like to the first, 
Pelicanus  which is the Epistle of john the Evangelist, both in words, and assertion of faith and charity against the heretics, 
Marlorat. Imlerus.  although we dare not avouch any certainty of this matter. Truly the words of the Epistle plentifully declare, that to this man, who so he was, not one talon, but rather ten talents by God almighty were committed. For after such a sort setteth he forth faith unto us, and commendeth charity, as with greater study and profit he could not have done.  
He wrote unto a certain Lady, who by her proper name, as many think, 
Oecumenius.  was called Electa. Oecu. For when he saw her sons rightly walk in the faith, and also many deceivers to wander about, and deny Christ to be come in the flesh, he would writ this Epistle: wherein first he commendeth her sons, because they walk in the truth of the Gospel: 
Pelicanus Oecumi.  secondly (teaching that the mystery which we have, is not new) he exhorteth unto love, Pel. affirming perfect faith not to be without Charity. Oecu. And that they may continued in the doctrine delivered unto them, he consequently affirmeth, him to be antichrist which denieth Christ to become in the flesh, 
Vitus Theod.  V and with a very notable sentence also, he admonisheth them that sin is to be flied, lest a man be deprived of the offered reward. Lastly he exhorteth them to beware of the false Prophets, Oe. and commandeth that no man take such to house, 
Bullingerus. Vitus Th. Marlorat. Oecum.  neither bid them, God speed, but rather shun them as the most pernicious enemies of Christ. In the end he rendereth a reason, why in this Epistle he studied to be brief, even because he hopeth shortly to speak the rest, face to face, Oe. and so with a Christian salutation interlaced, he concludeth or finisheth his Epistle.  
Verse. 1 ¶ The Elder to the Elect Lady and her Children, whom I love in the truth: and not I alone, but also all that have known the truth. 

Imlerus.  THe Elder to the Elect Lady. This is the inscription or title of the Epistle which showeth first, the office of the writer, and secondly, containeth the name or dignity of her, to whom the Epistle was written. The word Elder in this place is not referred to age, but rather, first to integrity of mind, secondly, honesty of manners, and thirdly, excellency of erudition. 
Bul. Peli. The Pope disdaineth to be a Bishop or a minister, but he will be a monarch a Pope, a God in earth. etc. Luk. 22.25.  For all these things that Name Presbyteros, Senior, Elder, doth comprehend. Of the which read more, Acts. 20.17. and .1. Tim. 5.17. They which think this Epistle to be written by the Apostle john, affirm that he used this name for modesty sake, against the heartiness of our Elders, in expressing their titles, whom the name of a Minister and Bishop doth so displease, that they must be called Popes high Priests, & chief monarchs of Christian piety. When as yet Christ the Lord of all said to his Disciples. The kings of the Gentiles reign over them, and they that bear rule over them, are called bountiful. But ye shall not be so: but let the greatest among you be as the lest, and he which is chief, as he which ministereth.  
john also might be called Elder by a figure called Antonomasia, among the Apostles. Of wome (as some think) none remained alive, beside this Elect & beloved disciple of Christ. And then also the Seniors or Elders governed the Congregation, being famous men of an approved faith, & honourable perfection, full of the holy ghost, which by word & examples ruled the Church. But this is the opinion of those men, 
Marlorat.  which affirm john the Evangelist to be the writer of this present Epistle. They which think otherwise, refer the name Elder to the office of teaching, as it is already said. He calleth her also to whom he writeth Elect. Oec. 
Imlerus. Oecum.  Either by reason of her name, or of her great emulation, or study about virtue. To this also he seemeth to add the title of Lady, that he might show the profit of this Woman, 
Note the study of some Ladies in those days, not to overcome modesty, but to follow virtue & the word of God. 1 Cor. 15.17 Marlorat  in the word of God, who now through the victory of our Lord jesus Christ, began to be a Lady over death, sin, the Devil and hell, and might say with Saint Paul: Death is swallowed up in the victory. O death where is thy sting? O hell where is thy victory? The sting of death is sin, the strength of sin is the law: but thanks be to God, which hath given us victory, through our Lord jesus Christ. 1. Cor. 15. & .57. The beginning of this victory doth that word, which he useth, even the Elect Lady, also declared unto us, if the word Elect be taken in the proper signification thereof, to the intent to admonish us of that eternal election of the sons of God: 
Imlerus  as if the writers of the Epistle should say: God almighty would have thee received into the number of his predestinated and Elected children. Of the which thing, Paul very notably preacheth, saying: But we aught to give thanks to God always for you brethren beloved of the Lord, 
2. Thes. 2 13.  because that God hath chosen you to salvation from the beginning, through the sanctification of the spirit, and the faith of truth, whereunto he called you by our Gospel, to obtain the glory of our Lord jesus Christ.  

Marlorat. The family of love will have all the scriptures interpreted by Allegories.  And her children. There be some which by this Lady will have the Church understanded, and by her Sons or Children, the little ones, or those which are weak, and which are in the Church begotten by the faith of jesus Christ: but this exposition is racked. For to what end should the Author of the Epistle say, that he would shortly speak in the presence of the Lady, to whom he writeth, unleast he meant some certain person? Now he addeth: 
Verse. 12 Which is true Christian love? that which is void of Hyppo. Oecumenius. 1. joh. 3.18 Marlorat Rom. 12.9  Whom I love in the truth, By which words he signifieth, what manner of thing true & Christian love is; even that truly which is most void of all hypocrisy. For to love with mouth faynedlie, oftentimes cometh to pass: even as it is noted in the fiirst Epistle of john: where he said, Little children let us not love in word, neither in tongue only, but in deed and truth. And Paul said: Let love be without dissimulation. Peter also speaketh of it thus: You which have purified your souls in obeying the truth through the spirit, to love brotherly without feigning: Love one another with a pure heart fervently: being borne anew, not of mortal seed, but of immortal, by the word of God, who liveth and remaineth for ever. It followeth. And not I alone. 
1. Pet. 1.22.  Great is the concord and friendship among the sons of God. For seeing they all are directed by one spirit, even of Christ, it is not possible but that they hold mutual amity between themselves, and embrace all those which according to the measure of the grace given unto them, do study to further the glory of Christ alone. The distance therefore of place, or diversity of tongues, or their divers estates nothing at all let, but that this most excellent love, among them may flourish: Christian profession and fame of name alone hath most surely joined them together, in such sort, that oftentimes one of them rejoice of another, whom yet they never saw. So Paul hearing of the faith of the Romans, desired ardently to see them. 
Rom. 1.10.11,  Unto whom also he commendeth Prisca and Aquila after this sort: Greet Priscila and Aquila, my fellow helpers in Christ jesus, which for my life have laid down their own neck: unto whom not I only give thanks, but also all the Churches of the Gentiles. It followeth. But also all that have known the truth. 
Rom. 16, 3  It is a Periphrasis, or Circumlocution of the Christians. For properly they are said to know the truth, unto whom Christ which is the truth is revealed moreover this knowledge in the faithful is not idle, but lively and occupied. 
john. 14.9  For they do not only hold that which is true, but they both love it and follow it. And for certainty, sith the knowledge of God and the knowledge of the truth is one: it cannot be, that they which are endued with the knowledge of the truth do not conform themselves to the true prescript or ordinance thereof. For they know that saying of john: Hereby are we sure that we have known him, if we keep his commandments. He that saith I know him, 
1 joh. 2.3.  and keepeth not his commandments, is a liar and the truth is not in him. Paul also speaketh thus of the knowledge of Christ: you have not so learned Christ: if so be you have heard him, and have been taught by him, as the truth is in jesus, that is: that ye cast of, 
Ephe. 4.21  concerning the conversation in time paste, that old man, which is corrupt through the deceivable lusts and be renewed in the spirit of your mind etc. Out of the which words we learn, that in vain do all they boast of the knowledge of the truth, which endeavour not themselves to newness of life.   
Verse. 2 ¶ For the truths sake which dwelleth in us, and shallbe with us for ever. 

Pelicanus.  FOr the truths sake) He meaneth the truth of the Gospel, which they by the preaching of the word had learned as if he should say. Not for any other cause do the godly and faithful which are with us love thy sons, but because they understand, that the sincerity of the profession of the gospel, pell, which we follow, doth devil in you. In this place may we observe the difference between worldly love and Christian love. 
Marlorat. The difference between Christian & worldly love. Imlerus. Who hath the truth.  Many, love other men for their riches substance honour and goods which they hope to receive at their hands. Such love is not true love, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self love, But Christian love, even as it is founded in God's verity, respecteth first, the only glory of God, and secondly, the profit of his neighbour Therefore is this truth always joined with the fear of God, so that no man can truly boast of this truth, but he which hath given over himself obedient to the will of of God. 
Bullinger. Morlorat.  It followeth: Which dwelleth in us. That is which is firm & true among us, of the which none of us can doubt. If so be that we most steadfastly hold Christ speaking to the Father, with his own mouth uttered: Thy word is truth. 
joh. 17.17 Oecum. Marlorat.  It followeth, And shallbe with us for ever. These words pertain not so much, to the confirmation of the doctrine, as unto the certainty of their perseverance. Here the Elder affirmeth, both himself and the rest of the faithful amongst whom he was conversant, to persever in the truth. Which thing aught not to bring a little comfort to all godly men. For little were it, that we are placed in the way of truth, except we had hope of persevering to the end. 
Who may say, they shall persever to the end.  But they which are endowed with the celestial spirit, and being taught of Christ, have learned the truth, do know for certainty that they are not called in vain into the flock of Christ, that is, not for this cause only, that they may hear the voice of the Pastor Christ, but that they may follow him unto the end: as he said: My sheep hear my voice, 
joh. 10.27  and I know them, and they follow me. And in another place: 
Imlerus. john. 14.23 Morlorat.  If a man love me, he will keep my word, and my father will love him, and we will come unto him, and devil with him. And when he speaketh of the holy ghost, who himself teacheth this truth, I (saith he) will pray the father, and he shall give you another comforter, that he may abide with you for ever, even the spirit of truth, 
john. 14.16.17  whom the world cannot receive, because in seethe him not, neither knoweth him: but ye know him, for he dwelleth in you, and shallbe in you. Whereunto also pertaineth that most excellent promise of Christ. Behold I am with you always, 
Mat. 28.20 Obiectio. john. 6.66 1 Tim. 14.1 2. Tim. 4.10  even to the end of the world. Behold how the truth dwelleth always with the faithful. If a man object, that there be many which departed from the flock of Christ, even as we may gather out of many places of scripture, we have a ready answer, that they never truly believed, nor acknowledged the truth. Wherefore the spirit of God thinketh them not of the number of the faithful, but rather when it seemeth him good, he abiecteth them out of the sacred flock of God, as unprofitable outcasts, and mere hypocrites: Whereupon john speaking of Antichrists, saith: They went out from us, 
1. john. 219  but they were not of us. For if they had been of us, they had remained together with us: but this cometh to pass, that they might appear that they are not all of us. For the holy Apostle knew right well, what Christ had said of the Elect sheep: I give unto them life eternal, neither shall they perish for ever, neither shall any man take them out of my hand. 
john. 10.28  My Father which gave them unto me, is greater than all: and no man can take them out of my Father's hand. They therefore which truly belong unto the flock of Christ, shall in him persever unto the end: according to that saying of Paul the Apostle, I am persuaded of this same thing, that he which hath begun this good work in you, 
Philip. 1.6  will perform it until the day of jesus Christ.   
Verse. 3 ¶ Grace mercy and peace from God the Father, and from the Lord jesus Christ, 
Some read: Grace. etc. be with you.  the son of the Father shallbe with us in truth and love. 
GRace, etc. He wisheth to the faithful, Grace, which is given to us by Christ: wherein also he declareth himself to be the faithful dispenser of the mysteries of God. 
Imlerus. Grace.  And he comforteth us when he saith, that Grace shall continued with us, whereby we are saved through faith. For by the word, Grace, he signifieth the favour of God, which he showeth towards us for his sons sake: 
Marlorat  in that he imputeth not our sins unto us, but remitteth them for our mediator jesus. Mercy. This is the cause of that Grace into the which God receiveth us: 
Mercy  concerning the which Peter writeth. Blessed be God, even the Father of our Lord jesus Christ, which according to his abundant mercy, 
1. Pet. 1.3  hath begotten us again into a lively hope, by the resurrection of jesus Christ from the dead. 
Tit. 3.5  And Paul: Not of the works of righteousness which we had done, but according to his mercy he saved us. Peace. 
Peace Imlerus. Esai. 46 10. Numb. 23 16. Ioh 14.27 Psal. 119 165. From God the Father.  This also springeth of the grace of God. That Peace, saith he, wherewith God the Father reconciled us unto himself, shall continued for ever: for the counsel of God is firm and steadfast, and is not changed as a man. This Peace, Christ wisheth and leaveth with his Disciples. They therefore that love the Law of the Lord, shall have great peace, and shall have no hurt. And blessed shall they be, because they confess Christ the true Peace, and retain him for the author of their faith. But from whom are all these things to be looked for, From God the Father. For he is the fountain and original of all goodness, as james testifieth, saying: 
Marlorat. james. 1.7 Oecumenius. Imlerus Marlorat. Imlerus Mat. 16. ●6 Bullinger.  Every good giving, and every perfect gift is from above, descending from the Father of lights, with whom is no variableness, neither shadow of turning. And only he also properly is a Father, as you may read, Math. 23.9. and Heb. 12.9. It followeth: And from the Lord jesus Christ. Here have you a manifest testimony of the divinity of Christ. For even by this place it is evident, that the Son is of like power with the father, because he is the author of those things which only God hath power to perform. He addeth moreover, The Son of the Father, That he might agreed with that confession of Peter. Thou art Christ the Son of the living God. It followeth: In truth and love. He adjoineth thereto, Truth and love, and wisheth that in these they might walk & persever, He openeth Truth, against hypocrisy, error, and lies, that nothing else might be, but the very true faith. Love comprehendeth all the offices of piety.   
Verse. 4 ¶ I rejoiced greatly, that I found of thy sons walking in the truth, even as we received a commandment of the Father. 

Bullinger  I Rejoiced greatly. He taketh his beginning now from a gratulation, rejoicing that there were found some among them, which leaving Errors, 
Imlerus.  and forsaking the deceivers have embraced the truth. Truly this holy man is unto us alyvely example of that precept which S. Paul prescribeth, saying: Rejoice with them that rejoice, 
Rom. 12.15  and weep with them that weep. The same almost he teacheth. 1. Cor. 12 vers. 26. But now is that thing turned quite contrary for many weep with those which rejoice: and rejoice when others weep: if any man be praised they enure him: if a man fall, they rejoice. 
Bul. Marlorat  But if they were of the body they would be sorry that any member should be cut of from the body. Christ our saviour sorrowed for the destruction of men, when they knew not the day of their visitation, and the things which belonged to the eternal peace, 
Luk. 19.41  after the same manner Paul declareth what great care he took in profiting the Church of Christ. 
2. Cor. 11 28. Phillip. 1 18.  For he saith. The daily care for all congregations lieth upon me. And when he perceived the Church to profit, he rejoiceth and giveth thanks to God. Rom. 16.19. Also the Virgin Marie, the mother of our saviour Christ, knowing by the Angel that her cousin Elyzabeth had found favour with God, to be in her age the mother of an excellent son, she greatly was stricken with joy, setteh little by the distance of that place, went unto her, greatly rejoiced over her, 
Luke. 1.39  saluted her, and remained certain months there to confer with her of holy things. These are the offices of true love. For love is patiented, gentle, it invyeth not, it boasteth not itself it is not puffed up, it rejoiceth not iniquity. But rejoiceth in the truth. 
Cor. 13 4. Marlorat Phil. 4.4 Imlerus.  This is the true and found joy, wherein the Apostle biddeth the faithful to rejoice, saying: Rejoice in the Lord alway, again I say Rejoice. So this true minister of Christ showeth an example unto us, rejoicing for their good and happy course in the truth, that having put their hand to the plough, they determined not to run back, 
Luke. ●. 62 Oecumenius.  in the exercise of the law are not neither hot nor could. It followeth: That I have found of thy sons. It is cercertaine a cause of exceeding great joy to find any man that without offence walketh with a straight course in the faith of Christ. There is also here described unto us in this Elect Lady, the office of a diligent and godly mother of an household which is to bring up her sons first in the fear of God and secondly honesty of conversation. Which good instruction of children in this place is a testimony that this true faith had love adjoined with it. For who so is incredulous, the same also unfaithfully doth all things. Therefore well agreeth unto this woman the praise wherein Solomon setteth forth the office of a diligent housewife. It followeth: 
Pro. 31.10 Marlorat.  Even as we have received a Commandment. Because many imagine that they hold the manifest truth, when they are altogether deceived, he signifieth that truth to be allowed, which agreeth with the commandments of God, it followeth: of the father. This he addeth whereby he might the more stir them to Reverence and obedience. For if God be our Father his commandments aught we of duty to receive. For so by his Prophet he saith: A son honoureth his Father, and a servant his master: if I therefore be a Father, where is the honour which ye yield unto me? But if I be your Lord, where is my fear saith the Lord of hosts. Furthermore, by the precept of the Lord, 
Mala. 1.6  he meaneth either the commandment of love whereof lately he spoke in the last verse: or else that which we have in the first Epistle, wherein this sort he spoke. This is his commandment, 
1. john. 3.23  that we believe in the name of his son jesus Christ, and love one another, as he hath given commandment. Except any rather think that he had respect unto that commandment, which the father gave concerning his son, 
Mat. 17.5  saying: Hear him. For under this precept all the rest are comprehended, and to knit up all: we are taught in this place the will of God to be the most just rule of all our actions, and no truth, as much as concerneth salvation, is approved of God, but that which agreeth with his word.   
Verse. 5 ¶ And now I beseech the Lady (not as writing a new commandment unto thee, but that which we had from the beginning) that we love one another. 
ANd now I beseech the Lady. 
Pelicanus Marlorat.  The modesty of the servants of Christ is wonderful, who, when executing their offices, they might (using the authority of God) command the faithful many things, yet had rather gently to desire, then severely and sharply to command.  
This godly servant of Christ, urgeing mutual love, beseecheth this Woman to persever in Christian charity. So Paul exhorteth the Romans: 
Ro. 12.1  I beseech you Brethrens by the mercifulness of God, that you yield your bodies a lively Sacrifice, holy and acceptable unto God, which is your reasonable worship of God. 
1, Pet. 2.11  And Peter saith: I beseech you beloved as strangers & pilgrims, abstain from carnal concupiscenses, which fight against the soul. Yea, and Christ himself most modestly sometime and with great meekness invited men unto heavenly things.  
This modesty would God they would imitate at this day which brag, themselves to be the Vicars of Christ and successors of the Apostles. 
It is new because it must be renewed every day and we must not content ourselves to love as we did when we were children, but we have a commandment given us of new, to love more and more or it is called new because it is given as it were a new, as if it were gone from us by our corruption, and had need to be given us a new by grace.  It followeth: Not as writing a new commandment unto thee. In what sort, the commandment of Charity is called a new commandment we have declared. 1. john. 28. Look also the .13. of john, vers. 34. It followeth: That we love one another. When he requireth mutual love, he excludeth not that love which is due unto foes and enemies. Even as when Christ said unto his Disciples: In this shall all men know that ye are my Disciples, if you love one another. john. 13.35. He did not abolish that commandment, which he had set forth of the love of all men, and so consequently of our enemies, Math. 5.44. Luke. 6.27: But he showeth, this to be the first degree of Charity, if the faithful do love one another.  
Charity therefore is extended even unto foreigners also: because we are all of one flesh, and all created unto the Image of God. But because in those that be regenerated, more bryghtlie doth shine the Image of God, meet it is that the band of love among the Christians, be much more sure and inseparable. The first degree therefore of Charity is, that we love one another: but again, we must know: Even as the goodness of God spreadeth and extendeth itself unto all the world: so of us are all men to be loved, yea, even they which hate us.   
Verse. 6 ¶ And this is that love, that we should walk after his commandments. This commandment is that as ye have heard from the beginning ye should walk in it. 
AND this is that love: This is added for interpretation. 
Bullinger.  This is saith he, the ground of Love, even that a man keep the commandments. For the Lord in the Gospel (whence these things seem to be fetched) said, he that hath my commandments, and keepeth them, the same is he which loveth me. And again, Continued in my love. 
joh. 14 21  If ye shall keep my commandments, ye shall abide in my love.  
This holy Elder therefore avoucheth, 
Ioh 15.9  that by this is declared whether we truly love God: even if we walk in his commandments, 
Imlerus.  and show obedience unto his fatherly will. And he hath commaundet that we love our neighbour. If therefore we receive his commandments, we shall in confession be found true: if we imagine mischief against our neighbour, who at our hands suspecteth no such matter, we are found liars, as it is largely spoken of .1. joh. 4.20. It followeth: This commandment is, that as you have heard. He dubleth and repeateth Charity as yet, 
Marlorat.  and not without cause. For truly no better agreeth the love of ourselves and the love of our neighbour together, then water and fire: and the love of ourselves so captivateth all our senses, that Charity altogether is banished. Wherefore we have need of daily goods; to the end that true Charity may flourish amongst us. It followeth, From the beginning you should walk in it. 
Marlorat  This place many do defer to the next exhortation, which he adhibyteth against the false Prophets: as if he should say, that it was foretold them from the beginning, that they should beware of those deceivers.  
Notwithstanding, it is better restrained to the commandment of Charity, which he confirmeth not to be judged new, seeing that immediately even in the beginning of Christian Religion, it is commanded of the Lord. For this commandment have we from him, that he which loveth God, 
1. joh. 4.21 Rom. 13 8 Galat. 5, 14  loveth also his brother. And Paul said: who so loveth his neighbour, hath fulfilled the law. For all the law is fulfilled in one word: Thou shalt love thine neighbour as thyself.  
Which things seeing they be most true, it followeth that they weary themselves in vain, which, forsaking Charity, take upon them new and feigned worship of God: which manner of vanity raineth at this day in the Popedom and Synagogue of Antichrist.   
Verse. 7 ¶ For many deceivers are entered into the world, which confess not jesus Christ to be come in the flesh. He that is such a one is a deceiver, and antichrist. 
FOR many deceivers. Now he addeth the cause, why so greatly he urgeth mutual love: which cause truly stirreth up the Church to vigilancy, 
Imlerus  and earnest study of godliness. Therefore saith he, do I so greatly urge love: therefore also aught you to be diligent, because many deceivers are come into the world, which endeavour to lead you from the way of truth into error. Of these shall you beware, and go forward in true Religion, Verity and Love. Neither shall they easily have access unto you, 
Marlorat  if you continued in the received truth, and make much of mutual love. When he saith, that many sedusers be come into the world, the more vehemently exhorteth he the godly to vigilancy, and taking heed. Even as Paul when he wrote in this manner unto Timothy: Preach the word: be instant in season, and out of season improve, rebuke, exhort with all long suffering and doctrine. For the time will come when they will not suffer wholesome doctrine, but as having ytching ears shall after their own lusts get them an heap of teachers, and shall turn their ears from the truth, and shallbe given unto fables: but watch thou. etc.  
To the same end also tend the words of Christ, 
2. Tim. 4.2 Math. 7 15.24.24 Bullinger. 1 joh. 2.10 &. 4.3  wherein he foreshoweth the coming of the false Prophets and deceivers it followeth: which confess not jesus Christ. Now with certain marks he painteth out those deceivers: and teacheth the same things which he did in his former Epistle even that this is a special note whereby you may discern the spirits, of men and false Prophets from true. For every spirit which confesseth not that jesus Christ is come in the flesh, (that is, is become man, of our substance and in all things like unto us, sin excepted) is not of God, but for certainty the same is the spirit of Antichrist. Now it followeth: He that is such a one, is a deceiver and Antichrist. 
Oecumenius.  With these we must understand for the more perfect exposition, they which confess not jesus Christ to be come in the flesh, then add this: the same is a deceiver and Antichrist. etc. The sense is therefore: many false deceivers are in the world which deny jesus to be that Christ which was to come in to the world according to the Oracles of the Prophets, 
Pelicanus  who so teacheth this is a deceiver, and that Antichrist the adversary of Christ. Of which sort in those days were many of the jews, which of the coming and estate or condition of Messiah whom they looked for many years, feigned many things and taught lies, and were superstitiousely careful about the observation of things contained in the law.   
Verse. 8 ¶ Look to yourselves, that we lose not the things which we have done, but that we may receive a full reward. 

Oecumenius.  Look to yourselves, that we loose not. He commandeth that they take heed of deceivers: lest by any means they might be removed from the way of truth. When he addeth: That we loose not the things which we have done: He draweth his argument from the damage or loss which they should sustain. 
Bullinger.  As if he should say: Let every man take heed to himself, 
Pelica.  lest if he leave that he hath well begun, he loose all the profit of those things which hitherto he hath done well, or which he hath suffered for Christ's sake and the truth. 
Bullinger.  But these sayings seem to be brought out of those words which are read in the Prophet.  
If the just turn away from his righteousness, 
Eze. 18.24  and shall work iniquity, shall he live? All his righteousness which he hath done, shall not be remembered. Or else this may be referred to the Ministers of the word, 
Marlorat  which had preached the Gospel unto the faithful, to whom he writeth, as if he should say: Mark dillygentlie our labour, whereby we reveal Christ unto you: If you shall this do, I hope we shall not loose our labour. We trust that you shall be our joy, and crown of rejoicing in the presence of our Lord jesus Christ at his coming. It followeth: But that we may receive a full reward. This may very aptly be referred generally to all faithful, 
1. The. 2.19  in this sense: Let us do our diligence, that, the teachers of Antichrist, being made none account of, we may receive that most ample reward, 
Mat. 10.22 &. 24.13  which Christ hath promised to none but to these which persever to the end.   
Verse. 9 ¶ Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God: He that continueth in the doctrine of Christ, he hath both the Father and the Son. 
Whosoever transgresseth. etc. Now he addeth greater things: For of all this is the greatest detriment, to be void of God. And so to have neither the Father nor the Son. But he which goeth not forward in truth and love, he neither hath the Father nor the Son. Hereby we learn, 
Marlorat.  that carefully it is to be looked unto, that no man start back from the known truth: because that after no other sort do we know God to be our God, then while we persist steadfast & immovable in the doctrine delivered unto us by the Apostles. Which thing would God they would mark, 
Human Constitutions must not make us to despise the doctrine of the Gospel.  which despising the doctrine of the Gospel, do follow human constitutions: as it is accustomed in the Popedom, not without great loss of souls. It followeth: He that continueth. He continueth in the doctrine of Christ, or of the Gospel, which meaneth and doth according to the same, and liveth in contemplating and doing together: but he that from this conveyeth himself, is Atheos', a miscreant, or without God. For even as he which applieth himself to integrity, maketh himself familiar unto God: even as Abraham, according to that he heard of God himself: 
Gene. 17.1  I am thy God: walk before me, and be upright.  
So he which liveth without the Law of the Gospel, is an Infidel, in drawing himself back that he might not have God. But when as he is an Atheist, even who enstrangeth himself from divine discipline, truly whoso remaineth in the same, He hath both the Father and the Son. 
Imlerus. joh. 14.23 Marlorat. Oecum.  For as concerning such, the son said: If any man love me, he will keep my word, and my father will love him, and we will come unto him, and dwell with him. And here by the way is to be noted that God may be two ways had, that is to say, universally: in the same sort as all creatures are said to have God, according to the saying of Paul: 
Act. 17 28. jere. 23.24 Oecum. Marlorat. 1. Cor. 3.16 &. 6.19 2. Cor. 6.16  In him we live and move, and have our being. And the Lord himself by his Prophet: Do not I fill heaven and earth? saith the Lord. But this is said according to the manner of the being of God.  
After another manner is God had and possessed, even by faith and sanctity: after which sort are the faithful called the Temples of God, because in them God dwelleth. This doctrine therefore agreeth with that of john. Let therefore abide in you that same which you have heard from the beginning. If that which ye have heard from the beginning shall remain in you, 
1. joh. 2.24  ye also shall continued in the son, and in the Father. But although in this place there be mention made but of the Father, and of the Son only, and not of the holy ghost, no man therefore aught to be offended. For of this only even of the Father and the Son: the intent of his speech constrained him and required him to speak. 
Marlorat. Ro. 8, 9.11 1. Cor. 3.16 2. Tim. 1.14 james. 4.5  But the Father and the Son are not said to devil in the hearts of the faithful, but by the holy ghost: as teacheth the Scripture. Wherefore when the persons of the Father and the Son are named, the holy ghost is not excluded.   
Verse. 10 ¶ If there come any unto you, and bring not this doctrine, receive him not to house, neither bid him God speed. 

Bullinger  IF there come any unto you. He commandeth in more plain words, to fly the company of Heretics and false teachers, and constantly to cleave to the doctrine of Christ. Heretics & false teachers be they which first bring in their own doctrine, and not the doctrine of Christ, or else secondly which deliver or follow a contrary preaching to the doctrine of Christ. But the doctrine of Christ is contained in the writings of the Prophets & Apostles: who so ever therefore shall not bring the scriptures, or shall teach any thing against the scriptures, is not to be received into the company, nor unto the speech of the faithful, for evil speeches corrupt good manners. It followeth. 
1. Cor. 15.33 Marlorat. Mat. 10.50. joh. 13, 20. Mat. 7, 15 Mat, 24.4 24  Receive him not to house. Even as Christ commandeth his to be received, because they bring unto men the pure doctrine of the Gospel: so admonisheth he that we must take heed of false Prophets and deceivers, because they can bring nothing with them but a curse. And this saying is diligently to be noted, for many there be now a days, which easily give ear to those that preach what so they list, and receive them unto their houses: whereby it cometh to pass, that they carry from them a just reward, even corruption of mind, for the most part.  
The Apostle feared lest the same should come to pass unto the Corinthians, as he himself writeth: I fear lest as the serpent beguiled Eva, through his subtlety, 
2 Cor. 11.3  so your minds should be corrupt from the simplicity that is in Christ. It followeth. Neither bid him God speed. Even as by, House, 
Bullinger  he meaneth a common dwelling together, so by, God speed, he meaneth familiar talk. As it he should say. 
Pelicanus  This is that true doctrine which from true witnesses, from the saints of our Lord jesus Christ, from the Apostles and myself ye have received from the beginning. But if any man come unto you which bringeth a doctrine contrary to this, that he may bring you from the truth of the Gospel, so little aught you to give ear unto him, that neither is he to be admitted to house, if he seek harborough, nor to be saluted with the word, God speed, if parraduenture he be met in the way. For haszard it is lest he infect the family with his familiar living together with them, and for the benefit of the house communicated to him, he repay an Injury, and lest of salutation there may grow further talk.   
Verse. 11 ❧ For he that biddeth him God speed, is partaker of his evil deeds. 
FOr he that biddeth him God speed. That is he that saluteth and keepeth company with such deceivers seemeth partaker of their evil deeds. 
Bullinger  For first he giveth courage to a wicked man (while he seeth himself to be in some estimation with those whom he endeavoureth to subvert) and secondly showeth an evil example to other as if he seemed to favour the wickedness of him, 
Imlerus  whose familiarity he doth not abhor. But these words seem not to agree with the doctrine of Paul some may say. For he thus writeth: If any man obey not this our saying in this letter, note him and have no company with him that he may be ashamed: 
2. The. 3, 14 Marlorat.  yet count him not as an enemy, but admonish him as a brother, the answer: Paul speaketh of those whereof as yet there is some hope, for it becometh us to admonish & exhort these oftentimes that they may amend their life. But mention is made in this place of those, who either openly oppugn the doctrine of Christ, or else who study every way to alienate the faithful from the same. Such when as being blind and rebellious, they do resist the truth, are to be shunned as the ministers of Satan, and the plagues of Christian Religion. This thing desired Paul, 
Tit. 3.10  when he thus writ unto Titus: Reject him which is an heretic, after once or twice admonition, knowing that he that is such is perverted, and sinneth being dampened of his own self. And in another place: Alexander the Coppersmith hath done me much evil, 
2. Tim. 4 14.  the Lord reward him according to his deeds, of whom be thou ware also, for he hath sore resisted our preachings. The old Interpreters added: Behold I have told you before, that in the day of the Lord you should not be confounded. But because in the Greek copies it is not found, we will proceed to the next verse.   
Verse. 12 ❧ Although I had many things to writ unto you, yet I would not writ with paper and Ink: but I trust to come unto you, and speak mouth to mouth that our Joy may be full. 

In some copies this is joined to the eleventh verse. Imlerus  ALthough I had many things. Now being about to make an end of writing, he teacheth this to be the cause of the brevity of the Epistle, even because he trusted to come unto them to whom he writ, and with his presence and fight to supply the things that wanted. It followeth. That our joy may be full. 
Bullinger  He promiseth that he will come to declare more copiously these & the like things, and that to this end not to the intent to catch them by deceits, deceive them by subtiltyes, exercise tyranny over them, or to milk away their money from them: 
Marlorat  but that Christian joy may be fulfilled. He said in the beginning that he greatly rejoiced that he found the Children walking in the truth, according to the commandment received of the Fathers, ver. 4. But now he affirmeth that, that his joy should be full, if he might behold in deed the profit in piety. 
Bullinger.  For both the joy of godly men is fulfilled, when we rightly understand what belongeth unto faith, and we exercise the same by love. Whereupon Paul said: 
Marlorat. Philip. 2.2 1. joh. 1.4 Bullinger  Fulfil my joy that ye may be like minded, having the same love, being of one accord & of one judgement. And john saith: These things writ I unto you, that your joy may be full. This saying also is full of favour, for that he had rather commit the doctrine of verity unto their minds then unto papers. And certainly nothing doth it profit us that we have seen, heard, and read the doctrine of the Apostles written in papers with ink, except also we write them in our mind, and transfer them (as guides) to our lives & conversations. 
Marlorat.  And this is done when we suffer ourselves to be governed wholly by the spirit of God.   
Verse. 13 ¶ The sons of thine Elect Sister salute thee. 
THe sons of thine Elect, etc. 
Marlorat Pelicanus  He addeth after the manner of writers, a salutation in the end. The Nephews, saith he, the sons of thine Elect Sister, bid God save thee. A doubtful kind of speech truly: but it troubleth us nothing at all. Some suspect that those sons of her Sister were with the writers of this Epistle. 
Oecume.  Some other will build upon it, that this Epistle was not written to a Woman, but to the Church, 
Bullinger  whose Sisters here (they say) he maketh other Churches, which begot Sons unto Christ, of which thing read the Argument set before this Epistle. 
Marlorat.    
FINIS.   

¶ A Catholic exposition upon the third Epistle of S. john.  

Marlorat Imlerus  EVen as many men have doubted of the author of the former Epistle: So also of the writers of this Epist, they are not thoroughly agreed, which have written Commentaries upon the same. For there are, which ascribe it all wholly to john the Evangelist, other to john a certain divine, others to john an elder. But howsoever the matter is, it must needs be some godly man; and faithful minister of Christ in the dispensation of the word, which writeth of matters very necessary unto a certain servant of God: unto whom not without great ardency of mind he commendeth certain brethren. 
Oecume.  And first he praiseth Gaius unto whom he writeth, of whose hospitality many gave testimony: and exhorteth that he continue in the same purpose, both in accompanying or bringing the brethren on their way, & in gently entertaining them: and (that the exhortation may be of the more efficacy) he affirmeth him which worketh well, to be of God. Again, secondly, he sharply toucheth Diotrephes, & accuseth him, 
Bullin. Oecum.  for that neither he himself gave any thing to the poor, and forbiddeth others so to do, and also babbleth forth many evil speeches. And by this he stirreth up Gaius to persever in well doing. 
Marlorat. Oecum. Marlorat. Oecum.  lastly he commendeth Demetrius, and giveth a faithful testimony of him, and so finally with a happy and Christian prayer, joined with friendly salutations, he concludeth his Epistle, which he testifieth to be brief for this cause, for that he trusted to come shortly, and to add those things which remained unwritten.  
Verse. 1 ¶ The Elder to the beloved Gaius, whom I love in the truth. 
THe Elder to the beloved Gaius. 
Pelicanus  We think this Gaius to be some chief man, most Christian, & also very rich, who not only harboured, the Apostles & preachers of the gospel of that time: but also provided them of all other necessaries for their way. Some think this man to be the host of Paul, of whom Paul himself writ unto the Romans: 
Ro. 16.23  Gaius mine host, and the host of the whole Church saluteth you. Not therefore unworthily doth this holy man call him, beloved: because that he was both endued with true faith toward God, 
Oecumnius.  and also wholly was inflamed with love toward the servants of Christ. It followeth. Whom I love in the truth. He loveth in the truth, which according to God loveth with a hearty and unfeigned love: as we have also often said in our former writings.   
Verse. 2 ❧ Beloved, I wish chiefly that thou prosperedst and faredst well as thy soul prospereth. 
Beloved, I wish chiefly. This salutation truly is very plain but yet something different from the common salutations of the Apostles. As if he should say. 
Bullinger Pelica.  This wish I chiefly that even as thou prosperest, and from the heart are devout toward God, persevering by all means in furthering the doctrine of the Gospel: so also in all other things thou mayst prospero, Christ blessing thee. 
Bul.  For a sound soul in a sound body, is chief felicity. It may also be referred to the household of Gaius: that the sense may be: I desire and wish that even as thy soul prospereth in all things, being happy and blessed, and adorned with celestial gifts: so also thy household, or thy familiars, may prospero and farewell.   
Verse. 3 ¶ For I rejoiced greatly when the brethren came, and testified of the truth that is in thee, how thou walkest in the truth. 

Bullinger  FOr I greatly rejoiced. He rejoiceth first that he received the truth, and next that he walketh therein with the great praise of the brethren. As if he should say: Not small pleasure have I taken by the voice of the brethren, which came unto us, and gave testimony of thine integrity, or were even as true witnesses of thine integrity, as thou truly dost follow the evangelical verity, not in profession only, but also in deed, in study, and in all thy whole life. It followeth: Even as thou walkest (or how thou walkest) in the truth. To walk in the truth, is to lead a godly life according to the rule of verity without all counterfaicy and symulation. For by Walk in this place, 
Oecume.  he meaneth not a moving of the legs (seeing that such kind of going, passing from place to place, is common to all living creatures that have feet:) but he meaneth an ordered and temperate going forward according to the earnest affect of the mind, which few men, yea even of those which are not void of understanding, do attain unto. 
Bullinger  For it is not enough to have known the truth, except we walk in the same, that is, fashion our lives, words and deeds, according unto it. This Paul calleth to walk in the spirit: 
Marlorat. Ga. 5.16  I say unto you walk in the spirit, and ye shall not fulfil the lusts of the flesh.   
Verse. 4 ❧ I have no greater joys, than these, that is, to hear that my sons walk in the verity. 

Pelicanus  I Have no greater joy than these. That is: Nothing can touch my mind with greater joy, then if it come to pass, that I may hear my sons, whom I have begotten unto Christ through the Gospel, to follow the verity by us delivered. And this truly is the joy of all Saints, 
Marlorat Mat. 13.8 Imlerus. 1. cor. 14.15 Gal. 4.19 1. Thes. 2, 7 Oecum. Luk. 15.10  but chiefly of the Ministers of the word, when they understand that the seed fell into good ground. But he calleth those here his sons, unto whom he hath preached the Gospel of Christ: which manner of speaking Paul often times useth.  
Note therefore that the chiefest joy of holy men is, when they understand their sons to walk in the truth: Even as the Angels are said, to rejoice over sinners turned to repentance, which aught not a little to encourage us, that with all diligence we may publish the truth.   
Verse. 5 ¶ Beloved, thou dost faithfully, what so thou dost toward the brerhrens and toward strangers. 
Beloved, thou dost faithfully. 
Imlerus Bullinger  Now declareth he the fruit of faith, which is love toward our neighbour. For the first thing is, that we receive the truth, and be perfect in faith: and the next is, that we be chartable. This Elder therefore signifieth his joy unto Gaius for his hospitality and beneficence, which he showed toward the brethren, after he had made mention of the receit of the truth: 
Pelica.  as if he should say. That thou art officious toward the Christians, which live there, or which come thither as strangers, thou dost a thing worthy of him which truly beléeléeveth the gospel, and loveth Christ, and immitateth the examples of hospitality in the patriarchs and Prophets. 
Esai. 58.6 Ma. 10.40  This hospitality every where the Scripture commendeth. Rom. 12.13. And the Author of the Epistle to the Hebrews saith: Be mindful of hospitality, for thereby some have received Angels into their houses unawares. 
Imlerus Ma. 25.35 Heb. 13.2 1. Pet. 4.9  But this office aught to be performed with a joyful mind, and cheerful heart: according to that exhortation of Peter. Be ye harborus one to another without grudging.  

1. Pet. 4.9.  But as we own beneficence unto all men, so chiefly unto the Ministers of the lords word: as the scripture every where commendeth them.   
Verse. 6 ¶ Which have given testimony of thy love before the Churches, whom if thou bringest on their journey as it beseemeth, according to God, thou shalt do well. 

Pelica.  WHich have given testimony. That is: the brethren whom thou gently hast entreated, have testified of thy sincerity before all the congregation of the Christians. This place teacheth thankfulness, 
Bullinger  & that no man is to be defrauded of his due praise. So Paul praiseth the Philippians, saying: I rejoice in the Lord greatly, that now at the last your care for me springeth a fresh, 
Phil. 4.20  wherein notwithstanding ye were careful, but you lacked opportunity: And a little after: I have received, saith he, all things, and abound, I was even filled after that I had received of Epaphroditus that which came from you, an Odour that smelleth sweet, a Sacrifice acceptable and pleasant unto God. And in another place: 
Phil. 4.18  As touching the ministering to the Saints, it is superfluous for me to writ unto you. For I know the promptness of your mind, 
2. Cor. 9.1  whereof I boast myself of you to them of Macedonia, that Achaia was prepared a year ago, and your example hath provoked many. And the author of the Epistle to the Hebrews: God is not unrighteous, saith he, that he should forget your work and labour of love, which ye showed towards his name, 
Heb. 6. 10  in that ye have ministered unto his Saints, and yet do minister.  

Marlorat.  It followeth: Whom if thou bringect, etc. He exhorteth to perseverance, lest Gaius should be weary of well doing. As if he should say: But thou shalt do well, if those, whom thou hast courteously entertained, 
Pelica.  coming unto thee, thou bringest with like humanity on their way, whether they will go. See therefore that by thee they be furnished of things necessary to their journey, 
Bullinger Marlorat  that nothing let them in their way.   
Verse. 7 ¶ Because that for his name sake they went forth, and took nothing of the Gentiles. 
BEcause that for his name sake. 
Marlorat.  He rendereth a reason why such men should not only be gently received, but also courteously brought on their way. They do, saith he, 
Pelicanus  the business of God, and not their own. For they go not to traffic, whereby they might increase their own goods, but to preach the name of our Lord jesus Christ. It followeth. And took nothing of the Gentiles. That is: 
Bullin.  Therefore take they no stipend of the Gentiles to whom they preached, that by so much may they bring the more fruit unto Christ, by how much the Gentiles are void of suspicion, that they preach for lucre. 
Marlorat.  For this cause Paul of his own accord would spare the Corinthians unto whom he preached, taking nothing of them, lest he should be offensive unto any of them, as he plainly testifieth, but chiefly to the Corinth's. 
1. Cor 9.19    
Verse. 8 ¶ We therefore aught to receive such, that we might be helpers to the truth. 
We therefore aught to receive such. As if he should say: 
Bullinger  we therefore which know, the labourer to be worthy of his reward aught to receive such good men, 
Mat. 10 10.  and to help them with our riches, and to take care that nothing be wanting to the sustentation of their lives. The word, 
1. Cor. 9.14 Oecum.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive, is taken for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Suscipere, to take in charge. And by this he teacheth us, that we should not wait for the poor till they come to us, 
Goe 18.2. & 19.1  but that we should meet them and follow them, as did Abraham and Lot.  

Marlorat.  It followeth: That we might be helpers to the truth. Whereby he might the more encourage him, he teacheth that they loose not their labour, which be helpful to such. As if he said: we aught not to fail them, but to our power help them: that in some part we mayebe partakers of those things which they do to the glory of God.  

Bullinger  Seeing that therefore the charge of Preaching is not enjoined to all men: other men aught to supply it with their riches, even by helping those which are called, and furnished with the charges of teaching. For the Lord in the Gospel said: Who so recyveth a Prophece in the name of a Prophet, shall receive the reward of a Prophet: and he which receiveth a righteous man, 
Ma. 10.41  in the name of a righteous man, shall receive a righteous man's reward. And he that shall give to one of these little ones a cup of could water to drink only in the name of a disciple verily I say unto you, he shall not lose his reward. Whereunto also tendeth that which we brought lately out of the hebrews. But it appeareth out of this place, 
Heb. 6.10  that at that time, there were many good men, which imitating the example of Paul, preached the gospel unto the Gentiles freely. And of the Conuertes they which were rich, striving who should be first, 
Pelicanus  maintained the Evangelists, and made their richeses to be servants to piety, and the glory of Christ, and also to the safeguard of many of the faithful: lest any man should think, that richeses should hinder Christian salvation and perfection. For every of us can not do all things.  

Bul.  So men of the Primitive Church, desired that the glory of Christ the Lord, might be promoted, in such sort, that for this cause they would do and suffer any thing: and men of the middle age, lyberallie did help the study of godliness: And we alone upon whom the ends of the worlds are come, have stood slothful. And they unto whom from God is given the grace to teach, 
1. Co. 10, 11  will not put themselves and their substance in hazard, or else will not undertake the charge of teaching, 
Neither give they unto the minister any of their substance to maintain him, nor yet suffer him to keep still that maintenance which was given him long ago by others, for they care not how miserably he liveth whereby they show that they neither regard the doctrine of the word nor the glory of Christ's name. Bullinger.  unless they be brought thereto with fat and kingly stipends. But to very few or else to none at all are such stipends given.  
For those rich men unto whom the care of the ministers of the word is committed, do suffer them myserablie to want, and so little do they give unto them of their own goods, that they envy and take from them those things which by others long ago were given unto them. But so is the doctrine of piety endangered, and also the glory of the name of Christ. But the Lord grant unto us that spirit which here we see to have dwelled in the hearts of those which in this place are commended.   
9 I wrote unto the Church, but Diotrephes which loveth to have the pre-eminence among them, receiveth us not. 
I Written to the Church. It doth not sufficiently appear of what kind of writing mention is here made. Yet is it evident that this Senior wrote an Epistle to that congregation wherein Gaius lived, wherein he exhorted the Church to go forward to do that thing, which it saw Gaius to do. 
Marlorat.  But not this Epistle alone by the ingratitude of men, and malignity of times is perished and lost. It followeth. 
Bullin. Marlorat. Mat. 11.29.  But he which loveth. etc. Diotrephes a certain man withstood these holy admonitions, whom here, this servant of Christ toucheth very narrowly, accusing in him the mallaparte wickedness of his tongue, and his study of slandering, and also his ambition, which thing in the Church is wont to be the greatest plague, and almost the mother of all dissension. 
Mat. 18.3.23.11 Luk. 22.26  Whesefore Christ would have his Disciples to be void from all ambition and pride.   
Verse. 10 ¶ Wherefore if I come, I will judge his deeds, which he doth, prattling against us with malicious words, and not therewith content, neither he himself receiveth the brethren, but forbiddeth them that would, and thrusteth them out of the Church. 

Bullinger.  WHerefore, if I come. He threateneth that he himself will take away from this knave, his hypocritical shadow. But if it be commanded not to tender evil for evil, how is it then that this man here threateneth those things? 
Oecum. Pro. 20.22 1. Thes. 5.15 Marlorat.  The answer. This sacred prohibition tendeth to this end, that we should not tender evil for evil unto him which hath offended against ourselves. For every revenge which a man taketh to himself, being stirred up with hatred against his neighbour, 
Oecum. Marlorat.  is abominable unto God. But when there is any detriment unto faith, and the glory of Christ be oppugned of wicked men: the enemies of Christian Religion are to be handled more severely. 
Oecum. Act. 13.10  For it is known how Paul behaved himself toward Elimas' the sorcerer, when he ceased not to pervert the ways of the Lord▪ It followeth: Prattling against us with malicious words. That is, slandering and speaking evil against us. 
Marlorat. That is with a malicious and detractive tongue.  So are proud men, and men covetous of vain glory accustomed, to note the good name of other men, with a black coal, as they say commonly, whereby they may bereave them of their credit and authority, with those men which coveted to persever in the doctrine of the gospel. So the false Apostles endeavoured to make the name of Paul obscure among the Corinth's, to the intent they alone might be magnified & had in great estimation. His Epistles truly (said they) are grave, 
2. Cor. 10 10.  & prevailable, but his bodily presence weak, and his speech contemptible.  
But the holy Apostle in another place terrifyeth them: Therefore (saith he) some of them are puffed up, as though I would not come to you: But I will come to you shortly: if the Lord will, & will know, not the words of them which are puffed up, but the power: for the kingdom of God is not in word, but in power. 
1. Co. 4.18  So in this place the faithful minister of Christ promiseth that he will come and depress the arrogancy of this ambitious Diotrephes. And this is the part of faithful Pastors to spare or forgive nothing unto such seducers. It followeth: And not content therewith. 
Bullinger  By these words we understand that there were in the Apostles time most grievous persecutors of the gospel, 
Pelica.  which were chiefly of the jews, which had become half gentiles and Greeks. Wherefore also they chose to themselves a Greek name, as was the custom of such: and neither received they the old Testament nor the New. But commended themselves, having brought persecution upon the other faithful jews, whereby the gospel might the less be spread among the dispersed jews, and in the Cities of the Gentiles. 
Marlorat  Of this number, Diotrephes was one, a man very impious, and a most great hypocrite, 
Pelica.  who not only received not the brethren, but letted those which were desirous to receive them. For this is the evil nature of wicked men, that not they themselves only will wax cruel against the servants of Christ, 
Marlorat.  but to their powers will stir up others thereunto. It followeth. And casteth them out of the Church. That is, excommunicateth them: 
Mat. 5 12 joh. 16.2 Bullinger.  even as our Lord foretold should come to pass unto his disciples. This Diotrephes therefore is an example of all Heretics and wicked men, who also resist the gospel. But he writeth nothing now more sharply against him, but reserveth it till his coming.  
But now what think you this godly man would say, 
Bullinger▪ grievously complaineth and most truly of the Pope's ambition and cruelty.  if he should return at this day into those Churches which would seem Apostolical, and should find, not some, one Diotrephes, greedily to covet the pre-eminence, but infinite, Cardinals, patriarchs, Bishops, Abbots, and Ecclesiastical noble men? And that we may now omit to speak of this, that many of these babble against the doctrine of verity, we know not what: that they receive not the pure doctrine of the Apostles, and that they contemn those that would receive it, and give them to Satan, having strucken them with the cruel thunderbolts of excommunication. So perilous truly are our times. God deliver our souls from the mouth of the Lyon.   
Verse. 11 ¶ Beloved, follow not that which is evil, but that which is good: He that doth well is of God: but he that doth evil hath not seen God. 

Bullinger.  Beloved, follow not, etc. He addeth these words that he might preserve Gaius from offence, as if he should say. Thou knowest what Diotrephes goeth about and doth, but I would not have thee to follow the manners of men. 
Imlerus.  Alway do thy diligence to join thyself to good men, but flee the corrupt manners and pernicious company of evil men.  

Marlorat Imlerus. Psal. 101.2  This David decreed with himself: I walked (saith he) in the innocency of my heart, in the midst of the house of my God. I set not before mine eyes, an unrighteous thing: I hate those that work wickedness. It followeth: But that which is good. 
Bullinger  This is a general sentence of the Scripture, that, that which is good is to be followed, and not that which is evil. Which sentence truly may be opponed unto those which for themselves allege long times, manners and customs of the Fathers. For always evil is to baflye●, 
Marlorat Bullinger.  at whatsoever time, and by what manner soever it be admitted. It followeth. He that doth well. He also addeth another sentence, that he might exhort him the more forcibly to do well. 
Pelica.  As if he said: They are not all the sons of God, which have received Baptism.  
He which by godly deeds declareth his faith, he is borne of God, and seemeth to be of God, for he declareth the disposition, and doctrine of his Father. It followeth. 
Marlorat  But he that doth evil hath not seen God. There be some which think this word, Seen, is to be taken for, Known. Others make the preterperfect tense, by the present tense, as if he said: He that dealeth ungodly, although in his words he profess God, yet in deed he seeth not God. For he is seen with the most purified, or clear eyes of faith, which eyes for certainty, the darkness of sin doth blind, 
Imlerus john. 8.47  that they can not see God.  
This place agreeth with the words of Christ, speaking in the Gospel thus: He that is of God, heareth the words of God. But he doth well, which continueth in the doctrine of Christ: for he obtaineth the salvation of his Soul. He doth evil that declineth from the truth: for he getteth to himself, evil, and the perdition of his Soul. For not to see God is miserable, but to see God is wholesome. We see God the Father in Christ the Son. And Christ we see in his word, that is, 
john. 14.9.  thereby know we him to be the Son of the living God, and the saviour of the whole world.  
Therefore seeing there is none agreement between light and darkness, 
Oecum.  neither hath Christ any concord with belial, let every man look whether he be of God, or else of Satan the Prince of darkness. For even as he which worketh good things is of God, and by the light of the knowledge of him frameth the eye of his mind, and when as by these things, he is altogether light, and seeth God which is the true light, and is seen of others as a light in the world sustaining the word of life: Even so he that worketh evil things, walketh in darkness, and cannot see GOD, that is, do those things which are of God, neither is he seen of others if he rebuke or correct any man, but all men hate and abhor him. 
Psa. 119 163.  According to that wise Oracle, I have hated and abhorred iniquity.   
Verse. 12 ❧ Demetrius hath good report of all men, and of the truth itself: yea, and we ourselves bear record, and ye know that our testimony is true. 
Demetrius' hath good report of all men. First, he setteth the godliness of Demetrius against the malice wherewith Diotrephes was endued, 
Imlerus  and against his wicked example, secondly, he opponeth & joineth that most godly example of that most excellent man Demetrius, 
Bullinger.  that nothing might be wanting, which might confirm the mind of Gaius. For the minds of good men are vehemently shaken by the evil examples of wicked men: whereby we see the Scriptures cure this disease very often. 
Ps. 37.1 &. 73.2 Imlerus. Pelicanus  It followeth. And of the truth itself. He affirmeth the praise to be true which was published of Demetrius. As if he said: thou shalt eschew the example of Diotrephes, and shalt set before thee the example of Demetrius, for his piety hath good report of all men, who although they would say nothing, yet the thing itself testifieth the virtue of the man. It followeth. And we ourselves bear record. That is: But even we also having experience of his virtue and sincerity, do bear witness of him, unto whom I know you do firmly give credit: because to all men I speak things that are tried, and certainly known, and I speak nothing for the favour of man, or of hatred, but as I have learned of truth and certainty. 
Deu. 17.6 joh. 8.17  Furthermore in the mouth of two or three witnesses consisteth every word. It must needs be truly that Demetrius was a man of a wonderful integrity, unto whom all good men gave good report: and finally the truth itself, together with this faithful Senior and minister of Christ, who had not learned to flatter. 
Pelica.  Of far other disposition and faith was he, then that Demetrius the Syluersmyth of Diana in Ephesus, which yielded not a little gain to the Craftsmen: but to Paul and the Saints there, most grievous sedition, and most perilous trouble. 
Act. 19.24   
That parcel (of all men) may also be understood of the Infidels, that we may know this man to be endued with such great honesty, that he lived even amongst the Infidels without offence. For Paul willeth that the Christians should study to be without offence, both to the jews, and to the Greeks, and also to the Church, 
1. Co. 10.32 Marlorat  even as I (saith he) please all men in all things. And Peter saith: have your conversation honest a 'mong the Gentiles that they that speak evil of you, as of evil doers, may by your good works which they shall see glorify God in the day of visitation. 
1. Pet. 2.12  Letting pass therefore Diotrephes, let us rather imitate Gaius and Demetrius.   
Verse. 13 ¶ I have many things to writ, but I will not with Ink and pen writ unto thee. 
I Have many things to writ▪ Even as he shut up the former Epistle, even so now also concludeth he this Epistel: 
Bullinger.  that no man should require any notable copy or exquisite study of eloquence in the Disciples of Christ, which follow a more diligent order of verity then of words. It followeth. But I will not with ink and pen writ unto thee. 
Imlerus.  Out of this place and such like, some there be which endeavour to establish many men's constitutions in the Church, being not founded in the sound Scriptures, saying that: though there be nothing written concerning them in the word, yet are they to be accounted holy, seeing that there rested many things with the Apostles, Evangelists, and godly men of that age, unwritten.  
But if you behold faith in Christ, and the chief ground of our salvation, there may nothing be added, nor any other Gospel preached: 
Against the Gospel of the family of Love. Gala. 1. 8  that although an Angel from Heaven preached any other Gospel, then that which the Apostles preached, and committed to memory, he must be accursed. But if you have respect unto the outward ordinances of the Church, or the works of Charity, the universal Church upon occasion of matters and times, may add and change some things. 
Marlorat. john. 20.30 &. 21.15 &. 2. Thes. 2.15 Act. 20.27.  Of which thing the Reader may see more.  
Certainly Paul saith, that he hath declared all the counsel of God, to those unto whom he preached the Gospel. And Christ also thus speaketh unto his Apostles: I call you not servants from henceforth, for the servant knoweth not what his Lord doth, but you have I called friends: for all things that I have heard of my Father, I have made known to you.   
Verse. 14 ¶ For I trust I shall shortly see thee, and we shall speak mouth to mouth. Peace be with thee. The friends salute thee. Greet the friends by name. 

Marlorat. Pelica.  FOr I trust I shall shortly see thee. This saying containeth the cause of the brevity of the Epistle. As if he should say: There were also many other things beside these, which I desired to write unto thee: but I had rather declare them being present, then commit them unto writing. For I trust shortly to see thee, and speak face to face: if so it seem good to him, by whose beck all things are governed. It followeth: Peace be unto thee. This peace which he wisheth unto Gaius that beloved, containeth not only health of the body, but also of the soul as it hath been often said. It followeth. 
Marlorat.  The friends salute thee. Now with a mutual and Christian salutation is the Epistle shut up: 
Bullinger  which although it be short yet containeth it a notable argument rather to be imitated then disputed of. For brevity hath also his mysteries.   
FINIS.   

❧ Faults escaped  
IN folio. 1. line. 20. for etc. read Et. In folio. 3. line. 35. for Betus read. Belus, In folio. 6, line. 31. for when read then. In folio. 7. line. 24. for, is one, read, is one thing. In eodem. 20. for but there, read, then. In fol. 8. line. 31. for, augmenteth heinousness, read, augmenteth the heinousness. In fol. 9 line. 12. for requireth, read, executeth. In fol. 10. line. 24. for gladness, read godliness. In fol. 13. line, 17. for, apprehension: but yet remain, read, apprehension of God: but yet every man. In eodem. line. 25. for, this, read, his. In fol. 14 line. 5. for, Constant, read, Inconstant. In eodem line. 23. for thus, read, that. In fol. 17. line. 28. for name, read mean. In. folio. 18. line. 22, for Offence, read, Office. In fol. 23. line. 22, for, of, read, or In fol. 25. line. 26. for, the mercy, read, the mercy of God. In fol. 26. line. 26. for, counseled read, compelled. In fol. 27. line. 7. for, them for thee, read, thence forth. In fol. 29. line. 4. for, vanished, read, vanquished. In eodem. line 21. for prosperously, read, preposterously. In fol. 32. line. 22. for, jonas by, read jonas prayed not by. In fol. 34 line. 26, for, yet I, read, yet will I In fol 35, in the notes, for, To the roots signifieth, read, To the roots the Hebrew word signifieth. In folio. 39 line. 30. for, shall in, read shall find in. In fol. 47. line, 24. for expositinally, read, expositively. In fol. 49. line. 35. for, feast, read jest. In fol. 51. line. 5. for, thief read chief. In fol. 64. line, 7. for, went out, read, went not out. In fol. 56. line. 13. for prayer to be. read prayer aught to be. In fol. 65. line. 16. for damnation, read denunciation. In foll. 70. line. 24. for Emphate, read, Emphasis.