The lectures or daily sermons, of that reuerend diuine, D. Iohn Caluine, pastor of the Church of God in Geneua, vpon the prophet Ionas, by N.B. student in Diuinitie. Whereunto is annexed an excellent exposition of the two last epistles of S. Iohn, done in Latin by that worthy doctor, August. Marlorate, and englished by the same N.B.

The prayer that Maister Caluine vsed at the beginning of his Lectures.

❧ The Lorde graunt vnto vs to be occupied in the Mysteries of his heauenlie wisedome, with true increase of Religion vnto his glorie; and our edi∣fying. Amen.

WHat tyme Ionas exerci∣sed the office of a teacher, maye af∣ter a sorte be gathered out of the 14. Chapter of the seconde Booke of the Kings. For certaine it is that this was hee, whome the holye scripture in that place doth name: because expressie hée is called the sonne of Amittai. For there it is sayd that Ieroboam the sonne of Ioas enlarged the boundes of the kingdome, from the entrance into Hemath, vnto y^e Sea of the wildernesse, according to the worde of Ionas the seruaunt of God, the sonne of Amittai, which was borne in Geth. It foloweth therefore, that then or a lytle before, this Ionas prophecied. And certaine it is, that not onely was he sent vnto the Nineuites, but among the people of Israel also he helde the roome of a Prophete or Teacher. And the same thing which I saye, seemeth he to graunt at the beginning of this Booke, euen that he was an ordinarie Prophete in Is∣rael, because he beginneth with a Coniunction copulatiue. &c. saying: And the worde of the Lorde came to Ionas. So also sometyme speaketh the holie Chosse: But I do not doubte

but Ionas signifieth that he was called from his accustomed office, and a new prophecie enioyned him. viz: that he might deuounce vnto the Nineuites their destruction euen at hande, as hereafter we shall perceyue. Nowe therefore it is to be holden that Ionas taught among the Israelits, and this to be commaunded him by the Lorde, that he shoulde goe downe to the Nineuites. But of this commaundement in due order we shall sée more: it is sufficient to holde this that he was not at that onely time created a Prophete, when he was appoin∣ted a Teacher to the Nineuites. But that he was then sent to the Nineuites, when as long tyme he had bestowed his la∣bour in the seruice of God and his Church. This booke is partlie Historicall, and partlie instruction, or didascalye••. For he declareth what came to passe vnto him after that he woulde flye from the calling of God: and afterwarde, also what was the effect or ende of his Prophecie: and all this is one parte. But in the meane tyme he sheweth what kinde of doctrine he was commaunded to delyuer, or carie to the Ni∣neuites: In the ende he wryteth a song of thanksgeuing. Therefore this later parte containeth the doctrine, and is not a simple narration onely, Nowe I come to the wordes.

Chap. 1.

[The text.] ¶And the worde of the Lorde came to Ionas the sonne of Amittai, saying: Aryse, goe to Nineueh to that great Citie, and crye against it, because the wicked∣nesse of them is come vp before my face.

[Caluin.] IOnas séemeth here (as I haue touched already) couertly to note that hée was before this tyme called to the office of teaching: for that, after that sort he speaketh, as if he com∣piled this Historie together with his ordinarie function. The worde of God therefore beganne not onely to come to Ionas

when he was sent to Nineueh, but when he was an ordina∣rie Prophet, the Lorde woulde also transferre his labour to other Nations. But that he was sēt vnto Nineueh: it might be that the Lord, werie of the obstinacie of his owne people, woulde shewe an example of godlie docilitie, in a prophane and incircumcised Nation, whereby he might make the Is∣raelites the more inexcusable. They outwardlie gaue ho∣nor to true pietie: they bosted that they were a holy people. Circumcision was vnto them a token and pledge of the co∣uenaunt of God: yet despised they all the Prophetes, that teaching with them might be vnprofitable. It is therfore propable, that the Prophete was taken awaye from them, that the Nineuites with their example might augment the crime of the people of Israel, for that in thrée dayes they were conuerted vnto God, after that Ionas preached there. But with the Israelites and their Gentiles, nothing long tyme he profited, when as yet sufficientlie was his autho∣ritie established, and that vnto their profite as we haue sayd of late. For Ionas prophecied that the kingdome of Israel as yet shoulde continue: although they were worthy to pe∣rishe, the Lorde yet performed that which he had spoken by the mouth of his seruaunt. They ought therefore to haue embraced his doctrine, not onely because it was of God, but also because the Lorde woulde haue it to be amiable vnto them. And I truelie doo not doubte but that the ingrati∣tude of the people by this meanes was increased, séeing that the Nineuits repented at the voyce of Ionas, and that in short tyme: but the Israelites alwayes continued hardened in their stubbornnesse. And therefore certaine men more sub∣tilly then wyselie, doo expounde this place of Math. 12. This peruerse generation séeketh a signe, and there shall no sygne be geuen vnto it, but the signe of the Prophete Ionas: thus they saye, that the Gospel shoulde be transported vnto the Gentiles, euen as Ionas was ledde awaye from his owne Nation, and geuen a Teacher vnto forraine and prophane

Nations. And vnder that they wyll haue to lye hidden the calling of the Gentiles many yéeres to come: as if Christe sayde that he woulde after come to the Gentiles, when he had proued the desperate wickednesse of his elected people. But because Christe plainelie applyeth the simylitude: it is not our parte this way or that way, to drawe his wordes. And he restraineth the figure to this one sence, that is: euen as Ionas, was thrée dayes in the bellye of the Whale: so must hee be three dayes in the bowels of the earth, as if he should saye, that in this he wyll be lyke vnto Ionas, because he shalbe a reuiued Prophete. And this thing sayde Iesus aduisedlie, because he perceyued both him selfe to be con∣tempned of the Iewes, and his labour vnto them to be vn∣profitable. Seeing that at this time nowe you geue no eare vnto mée, neither get I among you any estimation, here∣after wyll I be a newe Prophete, that is: after the resur∣rection, so then wyl I beginne to speake more effectuously, aswell with the Iewes, as with the Gentyles, euen as Io∣nas conuerted Nineueh, when he was returned to lyfe. This is therefore the plaine meaning of this place: Therefore was not Ionas a figure of Christ for that he was sent away vnto the Gentiles, but because after thrée dayes he was re∣uiued, when he was in a maner a dead man. Whatso∣euer it be we see that Ionas is appointed a Teacher to the Nineuits, after that some whyle he had exercised the office of a Prophete among the people of Israel. They which saye that then was made a shewe of the calling of the Gentiles, yet to come, they bring some thing plausible, or to be borne with: but they seeme not to vse sounde reason, for this was an extraordinarye thinge. Therefore not as yet did God manifestly shewe, what thing hee woulde doo by the com∣ming of Christe: Euen as when Naaman the Syrian was conuerted vnto the faith, and a fewe others, God then alte∣red nothing in the accustomed order. For alwayes there was a speciall calling of the generation of Abraham, and

alwayes Religion was shut vp within his auncient boūds: and alwayes this was certaine that God dealt not so with other Nations, as with the Iewes, because he reuealed not vnto them his iudgements. God therefore vntyll the com∣ming of Christe would haue the adoption of the generation of Abraham continew fyrme and sure, so that the Iewes might excell, aboue all other people, and might differ in this frée priueledge or prerogatiue, that they might be a people holie and elect. But the Authors contrarie opinion, doo saye, that the Nineuits were turned vnto the Lorde with∣out cyrcumcision: that is true, but I knowe not whether their conuersion were true and right, of the which mention shal be made hereafter: and then of that matter I wyl, God-wylling, more at large entreate. But this séemeth rather probable, that the Nineuits were so touched with the re∣bukes and threatninges of the Prophete, that humbly they besought God to auerte his indignation. God then once forgaue them: what after came to passe it euidently appea∣reth not. Truely, it is not lykelie that all the whole Citie was conuerted vnto God. For immediatlie after, that Cttie was verie hurtful, aswel to the Israelites, as to the Iewes, and with continuall destructions, was the Church of God afflicted by the Nineuits: and séeing it is so certainely, it wanteth all likelyhood or coulor of trueth, that they truelie repented from the harte. But the full discourse of this mat∣ter I leaue to another place.

Let vs goe forwarde nowe in the texte. Arise, goe to Ni∣neueh into that great Citie. Nineueh is called a great Citie, and not vnworthily, which was, as prophane wryters te∣stifie, in compasse about, 400. furlongs, and we shall sée that Ionas walked thrée whole dayes through the stréetes of the Citie, whereby it foloweth that it was a most spatious Ci∣tie: and so it is agreed vpon with all wryters. Prophane wryters call it Ninus, and saye that this name was geuen it by the founder thereof, because Ninus the sonne of Betus

buylded it. But more truely iudge they, which thinke it to be an Hebrew name. Then those thinges which Herodotus and Diodorus, and the lyke doo wryte, aswell of originall of the Citie, as of the whole progresse of the kingdom, are cer∣tainely ••aygned, and those fables may with 〈◊〉〈◊〉 all labour be refelled by the testimonies of the sacred Scripture. And yet was this set foorth by the g••••er all consent of all men, that Nineueh was an ample and well defenced Citie. Babilon was after buylded by Semyramis, which was the wyfe of Betus: Shée after the death of hir husbande, woulde declare that shée also dyd excell in corage and industrie, and that shée was not of a womans disposition.

But asmuch as concerneth the buylder of Nineueh, it is certaine that Citie was first buylded by Assur: I know not whether it were augmented by Ninus. I leaue this there∣fore in the playne fielde, because I wyll not contende about a doubtfull matter, but certaine it is the fyrst beginner of this Citie by the testimony of Moyses was Assur. Asmuch as toucheth the greatnesse of the Citie: although prophane wryters had neuer spoken worde therof, yet this testimony of Ionas ought to satisfie vs. But when he is commaunded to aryse and goe to Nineueh: the Lorde geueth nowe some hope of profite, euen as also effectuouslie he wrought by the hande of his seruaunt Nahum: when he remayned at home, he prophecied against Nineueh: but by another ad∣uise, and to another ende. For because the people then were myserablie afflicted, and sawe the Empyre or Monarchie to florishe in Assyria, they might haue dispayred, had they not bene comforted. Nahum therefore sheweth that God wyl be Iudge against the Nineuits: and although for a tyme he doo nourishe them and comfort them: yet the horrible venge∣aunce of the which he preached, he declared to be euen readie to fall vpon them. Nahum therefore was not geuen as a Teacher to the Nineuits, but onely a foreshewer of Gods vengeaunce to fall vpon them: that the Iewes by this com∣fort

might fortifie their fayth, when they perceyued that the Lorde had not altogether reiected them, but that hee once woulde reuenge their iniuries. The care of Ionas was otherwise. For he was sent into y^e very Citie, that he might moue the Nineuites to repentaunce. Nowe, whereas the Lorde spake plainely of the greatnesse of the Citie, by this meane•• hee woulde arme his seruaunt with constancie, least hée might be terrifyed with the gorgeousnesse, ritches, and force of that Citie.

For we know howe harde a thing it is to vndertake great and waighty charges, cheefely when we perceiue our 〈◊〉〈◊〉 destitute of Abilytie. If we haue to do•• with many and mightye aduersaries, we are not onely discoraged but euen our very spirits fayle vs. Therefore least the greatnesse of Nineueh might stryke a terror into Ionas, he is in good time h••••re made redy and armed with constancy heare saith God: Go•• therefore to Nineueh, neyther let the strength of that Monarchie staye thée, 〈◊〉〈◊〉 fulfilling my commaunde∣ment, that is: that tho••••he we•••• Nineueh their ••••••••••∣nesse, and denounce vnto them their 〈…〉〈…〉 except theyr•• pe••l••. Now therefore 〈…〉〈…〉 to what ende it was called Nineueh that great Citie: neither ye•• for any other cause ought this to be spoken to Ionas▪ For I doubt not but at that time the Israelites vnderstande that the Citie was 〈◊〉〈◊〉, and also that it was 〈◊〉〈◊〉 with strength, and a great mul∣titude of men. But the Lorde would set before his seruaunts eyes the thing that might staye him from doing his dutye▪ Go•• therefore (saith God) into that great Citie: In fine, God woulde by this maner trye the minde of Ionas, whether hée preferred his commaundement, before all the impediments of this worlde. And this is a true triall of our obedience: when as we simplye obaye God, howsoeuer diuers impedi∣ments doo sette them selues againste vs and doo stoppe vs, and no waye to escape doo appeare, but yet with shut eyes as it were we followe on whether God sendeth vs, and doo

not dispayre that hée wyll geue vs strengthe: and that he will reach forth his hand as often as ••••de shal requyre to the ouer comming of all difficulties, the Lord would therfore thus deale with Ionas, as if he should say, Caste in thy minde who I am, and he content with mine authoritie. For if any thing hinder thee. I haue remedie•• alwayes ready in my hand 〈◊〉〈◊〉 yeelde thy selfe into my power a••de••e 〈◊〉〈◊〉 the thyng which I commaunde ••hee this in the same. Therefore as ofte as God requyreth any thing of vs, and yet we thinke eyther the thing to be impossyble or harde to be accomply∣shed that the some o•• duty doth requyre, let this come into our mindes that nothing is in the world, what he ought not to yeelde to the 〈…〉〈…〉 of God▪ it sh••ll 〈…〉〈…〉 to passe, that wee shall gather 〈◊〉〈◊〉 spirites, and take 〈◊〉〈◊〉 to vs, neyther shal any thing 〈…〉〈…〉 our right 〈◊〉〈◊〉, althoughe the whole worlde should resist•• God. It followe th•• Crie against ••••, for the wickednesse then to come before 〈◊〉〈◊〉 〈…〉〈…〉 against i••••▪ This 〈◊〉〈◊〉 are lothesome 〈…〉〈…〉 For we knowe that men in their power are puffed vp with pride. And seeing at that time there▪ was 〈◊〉〈◊〉 onely Monar∣chie in the world, whose cheefe feate was Nineueh, scarse with patient cares 〈◊〉〈◊〉 any teacher bee admitted with them, although he 〈◊〉〈◊〉 in 〈…〉〈…〉 be•• with some exellency or had gotten: 〈…〉〈…〉 also bring vnto the•••• pleasaunt tidings. But Ionas 〈◊〉〈◊〉 a for rai••er a man of base degree: without authority: and beside that, euen at the first he denounceth destruction to the Nin••••¦uit••, he eryeth against them, he chideth them, he 〈◊〉〈◊〉 a∣gainst them and threa••••eth them: and 〈…〉〈…〉 sooth we see them howe harde was this commandement, which God commaundeth his Prophet to crye against the Nineuits. Moreouer there is: For their wickednesse is come vp before mee. God by this parcell confirmeth his seruaunt Io∣nas: as if he sayde. There is no reason, that as a mortal man

thou shouldest, brable with them? but I doo appoint thée my messenger, that thou mayst cyte them before my throne. And this ought to haue bene of great force to haue anima∣ted Ionas, euen for that he dealt not with the Nineuits as a man, but as the messenger of God. And this also might bende their hartes, that they might vnderstande, although no mortall man coulde punishe their wickednesse, yet that they coulde not escape the vengeaunce of God. This there∣fore is the reason, why the Lorde pronounceth him selfe to be the Iudge of Nineueh. And also it admonisheth: that al∣though the Nineuits doo flatter them selues, and doo beare nowe the plause and glorie of the whole world, by reason of their power: all this notwithstanding to be of no moment or force, because in the meane tyme their sinne and wicked∣nesse ascended into the heauens. Therefore when we are rebuked, there is no reason, why we shoulde turne our eyes vnto men hyther or thether: but immediatlie we ought to offer our selues to be examined of God: yea, we our selues ought to make of our selues a voluntarye examination, which thing God of vs requireth. So shall it come to passe, that we nourishe not our sinnes with wicked flatteries, as the Hipocrites alwayes looke about on the ryght and lefte syde, and neuer lyft vp their senses into Heauen. Let vs goe forwarde.

[The text.] Ʋers. 3.

¶And Ionas rose vp to flie, that he might flee,to Thar∣sis from the face of the Lord, and he came downe to Iapho, and he found a Shippe which passed ouer to Tharsis, and he payde the hyre, that is, the fare the price of the carriage, and he went downe into it that he might goe with them, that is, with the mar∣chaunts or shypmen, into Tharsis from the sight of the Lorde.

[Caluine.] NOwe declareth Ionas that he sought lurking hooles, that he might conueigh him selfe from the obedience of God:

not that he deceyued him selfe with so manifest madnesse, as though he shoulde not be subiect vnto God, if he were on the other syde the Sea: but he woulde as it were flée the lyght of this present lyfe, when he went into a straunge Region. Neyther is it any doubte, but that he was not onely of a troubled minde, but plainelie astonied, when he vndertooke such a deuise.

The question is, why Ionas so fled from the commaunde∣ment of God. The Iewes, as they couldlie tryfle in matters Diuine, saye that he feared, if he shoulde come to Nineueh, that he shoulde be destitute of the spirite of prophecie: as though the lyke daunger were not, if he passed the Seas: this is to friuolous and chyldishe. And againe they fayne a matter of no weyght or importaunce, séeing other rea∣sons waighty inough, doo yéelde them selues of their owne accorde vnto vs. For this was straunge and vnaccustomed, the Prophete to be taken awaye from the elect people, and sent to prophane Nations. When Peter was sent to Cor∣nelius, although he had bene admonished before of the fu∣ture calling of the Gentiles, yet he doubteth, and stayeth vntyll by a vision, as it were with violence, he were con∣strained. What therefore might come in minde to Ionas? if onelie for one man, the minde of Peter was so quayled, that be thought it to be a phantasie, where he was sent to be a teacher to Cornelius: when Ionas was sent to Nineueh, to a Citie so populous, what might he thinke with him self? Therefore the noueltie of the matter without doubt might greatlie shake the minde of the holye Prophete, and make him, that voyde of counsayle, he might flée or conueigh him selfe else whether. This thing also distrust might cause. For what hope had he, that that people coulde be conuerted, which dyd euen triumphe in the lycenciousnesse thereof. For he had fyrst tryed the hardnesse of the elected people: he was faithfully occupied in doing of his duetie: he had pre∣termitted nothing whereby he might establish the worship

of God and true pietie in the people of Israel: but profited lytle: and yet the Iewes were called euen from the wombe. What then might he looke for, when the Lorde tooke him a∣waye to the Nineuits? For there raigned vnbrydled lasciui∣ousnesse, and then was there extreame blindnesse: they had not at any tyme any taste of the worshipping of God. Last∣lie, they were drowned in profounde darknesse, and the Di∣uell raigned by all meanes, there. This distrust therefore might vexe or breake the minde of Ionas, that he obeyed not the commaundement of God. The imbecilitie or weak∣nesse of the fleshe might also hinder him, whereby he fol∣lowed not his lawful calling. He might reason thus? what? truelie I shall come into the principall seate of that Monar∣chie, which this daye treadeth all the earth vnder féete: I being a contemned and obscure: and moreouer shall bring a message full of hatred, which immediatlie shall styrre vp the mindes of men vnto furie. What shall I saye to the Ni∣neuits? you are wicked men: God can no longer suffer your impietie: therefore horrible vengeaunce is at hande vnto you. Howe shall I be entertayned? Therefore Ionas might, being as yet enuironed with the infirmities of the fleshe, conceyue feare in his minde, which might cast awaye, or shake off from him the affection of obedience. And I doubt not for my parte, but Ionas pondered all these thinges with him selfe: for he was not lyke a blocke. And this is not su∣perfluous as I sayde before, that he declared that Citie to be greate. God truely was wylling to remoue the offence: but Ionas argueth on the contrarie part; I see sharpe warre shall come vppon mée, yea an heape of troubles to inuade mee, which an hundred tymes myght ouerwhelme mée: when the Lorde not in vayne foretolde him of the great∣nesse of the Citie. And although he might conceyue hope, if they were rebuked that they woulde yéelde due honour vnto God, yet he confesseth that this commeth as a let into his minde, that he shoulde not goe forewarde in the course of

his calling. Therefore aswell distrust, as feare of the flesh, dyd delay or stay Ionas: and that noueltie or straungenesse, might euen as I haue sayde already, moue him, that he had rather as it were enter the graue, then to vndertake that office, which in a manner was voyde of all reason. For to what ende are the Prophetes sent, but that they might pro∣fite somwhat by their labour, and might reape some fruite: but Ionas hoped for no such thing. Moreouer, to the Pro∣phetes is geuen some authoritie, or at the least some lyber∣tie to teache. But Ionas thought that al wayes to enter were shut from him. And further, Ionas thought that this was contrarie to the couenaunt of the Lorde. For he had chosen one only people to him selfe: and nowe Ionas thought that he was as it were tyed to one stake, when he was or∣dayned a Teacher in his owne countrey. He coulde not therfore be taken thence to another place, but he felt in him selfe great resistaunce. I therefore thinke that Ionas obeyed not the commaundement of God, partlie because the weak∣nesse of the flesh, partlie the st••aungenesse of the case: third lie, his dispayre of fruite or successe of his doctrine were an hinderaunce vnto him. But nowe there is no doubte, but that he sinned or offended gréeuouslie. For the chiefe rule of all our actions is 〈◊〉〈◊〉 folowe God, calling vs. Al∣though any man excell in princely vertues, yet vanishing smooke shall all his vertues bee, which shyne before the eyes of men, vnlesse his intent be to obey God. The calling of God therefore as I haue sayde, holdeth the principalitie in the gouerning of mans lyfe, and except we laye that foun∣dation, we doo euen lyke as if any man woulde buylde a house in the ayre. Confused therefore shalbe the whole or∣der of our lyfe, vnlesse God helpe and gouerne vs, and as his workmanshyp to sustaine vs. Therefore when as Ionas ouerturned the chiefe & certaine foundation of good lyuing, what could remaine? There is no reason therfore why we should extenuate his fault, because he could not sinne more

heynously, then when he left God him selfe, euen because he submitted not himselfe vnto his calling, this is as it were to shake of the Lords yoke, the which thing he also confesseth. Therefore they dote to childishely, which wilbe his patrons or defendors, séeing that he twyse accuseth himselfe, as▪ Io∣nas rose vp two flee from the face of the Lord, that hee might goo to Tharsis from the sight of the Lorde. Why the second time re∣peteth he might flee frō the sight of the Lord. No doubt but that he would here more plainly expresse his faulte: and that the repitition is here full of vehemencie, or emphaticall. Moreouer, that saying plainelye sheweth that it was no small faulte that Ionas fledde to another place when hee was sent to Nineueh. For hee coulde not departe from the Lords sight for God filleth heauen and earth: and as I haue alredie said: hée was not with so grosse an errour bewitched, that hee woulde thinke that hee were out of the reache or hand of God, when hee was a fugitiue. But what is it to free from the face of the Lord, but that hée heere confesseth, that he fled from the presence of God as though hee desired, as fugitiue seruaunts are accustomed, to reiecte the rule and impery of his God? Sith therfore Ionas was carried away with suche violence: there is not nowe why with any vaine & friuolous cloke we should goe about to excuse his offence: this is one. As much as toucheth the name Tharsis or Thar∣sia: I doubt not but y^t it may be here taken for Cilicia: There be some that thinke that y^e Citie Tharsus is ment by it, but they are deceiued. The whole region therefore is noted by it. They which tourne it, the sea, are likewyse deceiued. For Ionas woulde not onely mounte vpon the sea, but woulde passeouer into Cilicia, which is right apposite to the sea of Syria. But the Iewes called that sea Tharsis, as by manye places it may appeare, because they vsed very often to sayle thither, and they seing that, that region on the other side the sea, was vnto them more known then others were: (& more∣ouer) also because they caried thither, their marchandice, and

againe vsed their companies: therefore called they the sea Tharsis, by reason of the neerenesse thereof, as it is well knowen. Ionas woulde f••ee into Cilicia when the Lorde sent him to Nineueh, as he sayth: That he rose vp that he might flee, moreouer, that hee came downe to Iapho, founde there a chippe, which went ouer to Tharsis, that he gaue the price of his ca∣riage ouer, that hee went downe into the shippe, that hée might goo with them into Cilicia. Séeing that Ionas setteth downe in order euery one of these things, it doth shewe that he was fully setled in his purpose, and mought not be with∣drawne but with a violent hand because in his Ior••aye hée was not, touched with repentaunce. For there may manye thinges come into our mindes when the calling of God sée∣meth too burdenous vnto vs. There is none of vs when obe∣dience is to be performed vnto God, which casteth not in his minde this or that thing: one thing or other, either: what shal the ende bée: howe wylt thou come thether as thou ho∣pest to come? Sée what daungers abyde thée. For Sathan alwayes commeth betweene, assoone as we study to o••eye God: but there we striue: Moreouer, we doo repell those thinges which we sée to be contrarie to our calling. But Ionas sheweth that he was obstinate in that his deuise of sléeing. Neyther onely woulde he goe downe into Tharsis, but in déede he came to the Citie Iapho, which truely is a néere to Iewry, and therefore certaine men thinke Tharsis to be Aphrica, but that is too much ra••••ed: Others a∣gaine gesse it to be Thunet, or Carthage, as though at that tyme those Cities were buylded. These men are to holde to blaze theyr dreames. But what néede is it against the most receyued vse of the Scripture, to geue i•• this worde a newe signification, syth it is euident inough that Tharsis is Cilicia? But nowe when Ionas came downe to Iapho▪ is asmach as if he woulde strayte waye depart out of the land of Iudea, and take him selfe to the Sea: yet when he sayth that he payde the fare, that he came downe into shyppe, that

he might goe, &c. Sith he by degrées procéedeth, as already I haue saide, he accuseth euidently his owne obstinacie: euen that he dyd not onely admytte that frowarde cogitation: to refuse the callyng of God, but also confyrmed him selfe in his contumacie: and when as many thinges which came in the waye, myght constrayne him some thing to staye, yet alwayes followed hée, whether that peruerse and blinde violence dyd carrie him. It is no doubte, but Ionas by playne wordes expresseth, not onely that he was a fugi∣tiue: but also that he was so by diuers meanes. Nowe as much toucheth the flyght, dyligently that is to be mar∣ked which I haue spoke before: that they flée from the syght of God, whosoeuer doo not wyllinglie obey his com∣maundementes: not that they can depart farre away from him, but that asmuch as in them lyeth, they wyl shut vp God in certayne strayghtes or narrowe places, and so exempt them selues from his power and hande. No man verelie confesseth thus much openly, but the matter it selfe sheweth notwithstanding, that no man departeth from the com∣maundementes of God, but is wylling to deminish & take from him his rule or imperie, that he might rule or gouerne no more. Whosoeuer therefore wyllingly submytte not them selues to God, doo euen as if they turned their backes to him, and refuse his gouernment, least any more they shoulde be subiect to his power and might. This is to be noted, that euen as Ionas here shewed him selfe guiltie be∣fore all the worlde, so by his example he would declare how heynous and detestable a cryme it is, not to receyue the commaundements of God, and to vndertake what hée com∣maundeth. Againe, euen as to eschewe the gouernment of God, augmenteth haynousnesse of his offence: by his ex∣ample he declareth that we can not be rebelles vnto God: but couertlie we would plucke him from his throne, and so shutte him vp within some straights, that he maye not con∣tayne by his gouernment, both heauen and earth.

❧The Prayer.

GRaunt O almightie God, seeing that vnto vs, which were farre from al hope of Saluation, thou hast not sent any Ionas: but thine owne Sonne hast thou geuen to be a Teacher vnto vs, which might openly shew vnto vs the waye of sal∣uation, and not only with terrors and threatnings cal vs to repentaunce, but gently might allure vs to the hope of lyfe euerlasting, & might be a pledge of thy fatherly loue: Graunt I say, that we refuse not so notable a grace offered vnto vs, but that wil∣lingly and from the harte we may obey thee. And also though harde doth seeme the condition, which thou in thy Gospel layest before vs, and though the enduring of y^e crosse be greeuous to our flesh, graūt that we may neuer turne our backs, but may obey thee, offer our selues vp in Sacrifice, and al lets of this world being ouercome, we may goe foreward in the course of thy holy calling, tyl at the length we may be gathered into that thy heauenly kingdome, the same Christe thy sonne our Lorde, being our guide. Amen.

Notes

• 2. King. 5. ver. 15.
• Psal. 147. ver. 20.
• Gene. 10. vers. 14.
• Acts. 10.17
• God Com∣maundeth things con∣trarie to our reason, but he knoweth before to what ende.