Certaine godlie homelies or sermons vpon the prophets Abdias and Ionas conteyning a most fruitefull exposition of the same. Made by the excellent lerned man, Rodolph Gualter of Tigure. And translated into Englishe, by Robert Norton. Minister of the worde in Suffolke.
If theeues had come vpon thee, or robbers in the night, how hadst thou ben spoiled? VVould they not haue stollen, till they had had inough? If Grape gatherers had come vpon thee, wold they not haue left thee some grapes? But howe are the things belonging to Esau searched out? Hovv are the thinges founde out that he had hidden vp?
If thieves had come upon thee, or robbers in the night, how Hadst thou been spoiled? Would they not have stolen, till they had had enough? If Grape gatherers had come upon thee, would they not have left thee Some grapes? But how Are the things belonging to Esau searched out? How Are the things found out that he had hidden up?
AFter wee haue expounded the Sermons of the thrée Prophets, Osee, Ioell, and Amos, whiche were called to the office of Preaching among the Israelites and Iewes, the elect people of God, there folow two in order to be entreated of,
After we have expounded the Sermons of the thrée prophets, Hosea, Joel, and Amos, which were called to the office of Preaching among the Israelites and Iewes, the elect people of God, there follow two in order to be entreated of,
As touching Abdias his person and time, some thinke that it is he, whiche béeing a captayne vnder King Achab, hidde an hundreth Prophettes in caues, that they mighte not be slayne of Iezabell. Whose opinion manie of the Iewes embrace, who also according to their boldnesse, tell vs a tale, that hée was an Edomite,
As touching Abdias his person and time, Some think that it is he, which being a captain under King Ahab, hid an Hundredth prophets in caves, that they might not be slain of Jezebel. Whose opinion many of the Iewes embrace, who also according to their boldness, tell us a tale, that he was an Edomite,
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for it maketh report of the Citie taken, and the people caried away into captiuitie, whiche we are sure was brought to passe afterwarde in the tyme of Iechenias, and Zedechias.
for it makes report of the city taken, and the people carried away into captivity, which we Are sure was brought to pass afterward in the time of Iechenias, and Zedechiah.
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Which same thing both many of his words takē out of Hieremie séeme to declare, and also the argument of his Prophecie, which in all poyntes accordeth with those times.
Which same thing both many of his words taken out of Jeremiah seem to declare, and also the argument of his Prophecy, which in all points accords with those times.
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They haue declared the same in tymes past by manie tokens, but moste notable of all other was, that Treason and Crueltie, whiche they practised at the tyme of the Captiuitie of Babylon.
They have declared the same in times passed by many tokens, but most notable of all other was, that Treason and Cruelty, which they practised At the time of the Captivity of Babylon.
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For although they had conspired with king Zedechias against Nabuchodonosor (as may be gathered out of Ieremie his Sermons, who maketh mention of the king of Edom his Ambassadours sente to Hierusalem) yet when as the battaile grew hotte, they ayded the enimies of their side,
For although they had conspired with King Zedechiah against Nebuchadnezzar (as may be gathered out of Ieremie his Sermons, who makes mention of the King of Edom his ambassadors sent to Jerusalem) yet when as the battle grew hot, they aided the enemies of their side,
and the adoption of the Iewes, when as the posteritie of Iacob, hauing lost both their kingdome and temple, were also caried away captiue, they in the meane season being in good estate, whiche fette their originall from Esau, and hadde neuer ceased to persequute the iniurie of stealing the birthrighte and blessing away:
and the adoption of the Iewes, when as the posterity of Iacob, having lost both their Kingdom and temple, were also carried away captive, they in the mean season being in good estate, which fette their original from Esau, and had never ceased to persequute the injury of stealing the birthright and blessing away:
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In the first he threatneth their destructiō, and taketh away from them all those things, wherein before they did put any confidence, shewing also causes, why they deserued suche subuersion.
In the First he threatens their destruction, and Takes away from them all those things, wherein before they did put any confidence, showing also Causes, why they deserved such subversion.
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and from thence should be spred among al nations, thoroughout the whole world. So then this prophecie serueth to great and very necessarie vse, euen at these dayes,
and from thence should be spread among all Nations, throughout the Whole world. So then this prophecy serveth to great and very necessary use, even At these days,
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whilest the wicked become insolente by meanes of their happie successe, and the godly thorough their aduersities and continuall afflictions do in a manner giue ouer.
whilst the wicked become insolent by means of their happy success, and the godly through their adversities and continual afflictions do in a manner give over.
Yea, euen in this worlde also dothe God oftentymes shew forth examples of his Iustice, wherby we are taught to the full, that neyther he himselfe sléepeth continually,
Yea, even in this world also doth God oftentimes show forth Examples of his justice, whereby we Are taught to the full, that neither he himself Sleepeth continually,
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Hauing made this Preface, let vs come now to the wordes of this Prophet, (who as it is the maner also of the reste) prefireth a title before his worke in this sorte:
Having made this Preface, let us come now to the words of this Prophet, (who as it is the manner also of the rest) prefireth a title before his work in this sort:
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And sufficiently are we taught by the historie of Samuell, that the Prophetes were in tymes paste called by the name of Seers, namely for God reuealed vnto them his will, by Dreames and Visions, whiche in spirite they did sée.
And sufficiently Are we taught by the history of Samuel, that the prophets were in times past called by the name of Seers, namely for God revealed unto them his will, by Dreams and Visions, which in Spirit they did see.
It is their maner to be delited with rumoures of warre, for that, occasion of warre béing once offred, eyther with hostilitie they runne vpon their next borderers,
It is their manner to be delighted with rumours of war, for that, occasion of war béing once offered, either with hostility they run upon their next borderers,
therby to make answer to their reasons, wherwithall they were deceiued, supposing that it could neuer come to passe, that any nation shoulde set vpon them in warre:
thereby to make answer to their Reasons, wherewithal they were deceived, supposing that it could never come to pass, that any Nation should Set upon them in war:
He declareth therfore that this shall be the worke of God, euen that the Gentiles shall (besyde all the expectation of the Edomites) become their enimyes, and sodeynly sette vppon them.
He Declareth Therefore that this shall be the work of God, even that the Gentiles shall (beside all the expectation of the Edomites) become their enemies, and suddenly Set upon them.
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For notwithstanding that warlike stirres are for the most parte raysed vp by menne delyghted in bloud, whose desire is to waxe ryche, thy care not whether by right or wrong:
For notwithstanding that warlike stirs Are for the most part raised up by men delighted in blood, whose desire is to wax rich, thy care not whither by right or wrong:
God vseth to play quittance with them, and this in a manner is broughte aboute, that euen their deathes also hée maketh eyther a ioyfull occasion of rumour,
God uses to play quittance with them, and this in a manner is brought about, that even their deaths also he makes either a joyful occasion of rumour,
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Math. 7. Agayne, He that killeth vvith the svvord, shall be killed vvith the svvorde, and hee that leadeth into captiuitie, shall be ledde captiue himselfe.
Math. 7. Again, He that kills with the sword, shall be killed with the sword, and he that leads into captivity, shall be led captive himself.
and some proffers of Goddes dealing thys way, Germanie a fruteful mother of mercenarie Souldiours, hath felte now these certaine yeares, whereby woulde to God with other nations it might be brought to amendment,
and Some proffers of God's dealing this Way, Germany a fruitful mother of mercenary Soldiers, hath felt now these certain Years, whereby would to God with other Nations it might be brought to amendment,
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Amongst which the situation of their Countreye was not the least, whiche being on euery syde besette with mountaines and rockes, men coulde haue no accesse vnto,
among which the situation of their Country was not the least, which being on every side beset with Mountains and Rocks, men could have no access unto,
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and it is credidible, that these men béeing exercised in warfare and skirmishes, were thoroughly fraighted also with deceytfull guyles and deuises, hable inough to deceyue any.
and it is credidible, that these men being exercised in warfare and Skirmishes, were thoroughly freighted also with deceitful guiles and devises, able enough to deceive any.
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And euen at this presente, he beateth downe the confidence, that they reposed in the situation and wealth of the countrey, playnely in the meane season, taunting their insolencie, whereby euen without deserte, they preferred themselues before other people.
And even At this present, he beats down the confidence, that they reposed in the situation and wealth of the country, plainly in the mean season, taunting their insolency, whereby even without desert, they preferred themselves before other people.
What occasion haue you (in good soothe) to pleasure in arrogancie and pride, séeing I haue giuen you no cause so to do? For although thorough my bountifulnesse ye haue suche things as mighte be sufficiente for you:
What occasion have you (in good sooth) to pleasure in arrogancy and pride, seeing I have given you no cause so to do? For although through my bountifulness you have such things as might be sufficient for you:
If theeues had come vpon thee (saith he) if robbers had rushed vpon thee in the night (that is to say, vnwares) hovv hadst thou bin spoyled? By a comparison he amplifieth their destruction and spoyling. As though he shoulde saye:
If thieves had come upon thee (Says he) if robbers had rushed upon thee in the night (that is to say, unwares) how Hadst thou been spoiled? By a comparison he amplifieth their destruction and spoiling. As though he should say:
Let vs rather learne to folow righteousnes, & iudge lowly of oure selues, placing all oure hope in Christ alone, who by ye merite of his death hath purchased for vs those true & permanent treasures, which in time to come we shall haue giuen vs to enioye.
Let us rather Learn to follow righteousness, & judge lowly of our selves, placing all our hope in christ alone, who by you merit of his death hath purchased for us those true & permanent treasures, which in time to come we shall have given us to enjoy.
Then passeth he ouer to speake of their boasting in wysedome, and warlike strength, and proueth, that all these things shall nothing auayle them, séeing that contrarie to the lawes of nature, they leaue not of to persecute their brethren.
Then passes he over to speak of their boasting in Wisdom, and warlike strength, and Proves, that all these things shall nothing avail them, seeing that contrary to the laws of nature, they leave not of to persecute their brothers.
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First of all, after the Prophet hath takē away the confidence in strong holdes, and abundance in wealth, he talketh now of their leagues or confederacies:
First of all, After the Prophet hath taken away the confidence in strong holds, and abundance in wealth, he talketh now of their leagues or confederacies:
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But bycause in this first parte he intreateth of the guiles and euill subtilties of their confederates, wherwithall they should deceiue the Edomites, I had rather sticke to the more simple and vsuall meaning of the Hebrew worde.
But Because in this First part he intreateth of the guiles and evil subtleties of their confederates, wherewithal they should deceive the Edomites, I had rather stick to the more simple and usual meaning of the Hebrew word.
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as thoughe they were already done, whiche manner the Prophetes in denouncing of plagues are well acquainted with, therby the rather to expresse the infallible truthe of God his threates.
as though they were already done, which manner the prophets in denouncing of plagues Are well acquainted with, thereby the rather to express the infallible truth of God his Treats.
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thus shal they deceiue thée, for yt thou leaning vpō their promises, darest by doing wrong prouoke thine enemies to battaile, by whō at lēgth thou shalt be oppressed thy self, in as much as thy felowes can giue thée no aide, who now are ye causers of thyne arrogancie & pryde.
thus shall they deceive thee, for that thou leaning upon their promises, Darest by doing wrong provoke thine enemies to battle, by whom At length thou shalt be oppressed thy self, in as much as thy Fellows can give thee no aid, who now Are you causers of thine arrogancy & pride.
And this doth cōmonly happē to such, as enter in league with their betters, that being perswaded with their counsailes, they wrap themselues in excéeding great daunger.
And this does commonly happen to such, as enter in league with their betters, that being persuaded with their Counsels, they wrap themselves in exceeding great danger.
The men of thy bread shall lay a vvound vnder thee. By these whome he calleth men of bread, he meaneth either their domesticals & familiars, or else their waged souldiours:
The men of thy bred shall lay a wound under thee. By these whom he calls men of bred, he means either their domesticals & familiars, or Else their waged Soldiers:
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Namely, for that with like breach of trust they also had oftentimes deceyued others, hauing no conscience at al for the true keping of their confederacies.
Namely, for that with like breach of trust they also had oftentimes deceived Others, having no conscience At all for the true keeping of their confederacies.
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For, first and foremost, as concerning the duetie of brotherly league, which by right of consanguinitie was betwene them and the Iewes, they had violated the same with deadly and continual hatred.
For, First and foremost, as Concerning the duty of brotherly league, which by right of consanguinity was between them and the Iewes, they had violated the same with deadly and continual hatred.
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By the iuste iudgemente of God therefore came it to passe, that they also found them vntrustie, of whō by meanes of leagues they hoped for aide and succour.
By the just judgement of God Therefore Come it to pass, that they also found them untrusty, of whom by means of leagues they hoped for aid and succour.
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But bicause it is our happe here to speake of leagues or couenauntes, in making or breaking wherof great offence is committed now a dayes, it shall not be from the purpose,
But Because it is our happen Here to speak of leagues or Covenants, in making or breaking whereof great offence is committed now a days, it shall not be from the purpose,
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This word Foedus (signifying a league or couenaunt) some deriue of Fides (faith) other some of Ferio (to strike or beate) for that in old time, in confirming of leagues, it was the manner to haue a sowe, which at that verie season shuld with a solemne kind of cursing be beaten, these words being added:
This word Foedus (signifying a league or Covenant) Some derive of Fides (faith) other Some of Ferio (to strike or beat) for that in old time, in confirming of leagues, it was the manner to have a sow, which At that very season should with a solemn kind of cursing be beaten, these words being added:
So like this sowe moughte he filthely fall, that shall breake couenantes. Whereby some suppose that it is called Foedus, à foedè cadendo, of filthelie falling.
So like this sow mought he filthily fallen, that shall break Covenants. Whereby Some suppose that it is called Foedus, à foedè cadendo, of filthily falling.
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For a couenaunt or league (to make proper definitiō thereof) is a mutuall cōpact, whereby two or thrée, by reason of some common peace or commoditie, bind themselues one to another with certaine conditions, whiche (with a solemne inuocating of the name of God they testifie (the will kéepe inuiolably.
For a Covenant or league (to make proper definition thereof) is a mutual compact, whereby two or thrée, by reason of Some Common peace or commodity, bind themselves one to Another with certain conditions, which (with a solemn invocating of the name of God they testify (the will keep inviolably.
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Now, that suche kind of compactes are lawfull inough (no other blemish comming betwene) may manifestly appeare by the example of the holy fathers, who (we reade) both made couenaunts, and also religiously kept them.
Now, that such kind of compacts Are lawful enough (no other blemish coming between) may manifestly appear by the Exampl of the holy Father's, who (we read) both made Covenants, and also religiously kept them.
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For with Abraham were confederated Escol and Aner, and in like manner Abimelech, who afterward renued the couenaunte with Isaac. Dauid also was in confederacie with Hiram the king of Tyre, which, that God was not displeased withall, is euident by the building of the temple, whervnto Hiram did not a little help.
For with Abraham were confederated Escol and Aner, and in like manner Abimelech, who afterwards renewed the Covenant with Isaac. David also was in confederacy with Hiram the King of Tyre, which, that God was not displeased withal, is evident by the building of the temple, whereunto Hiram did not a little help.
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Yea and the Apostle Paule, amongst the plagues that should happen about the end of the world, reckneth vp thē also that traiterously breake couenaunts and bargaines.
Yea and the Apostle Paul, among the plagues that should happen about the end of the world, Reckoneth up them also that traitorously break Covenants and bargains.
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Wherevnto certainly, our forefathers being men very religious, had great regard, when as in their couenants and publique lawes for a common welth, they alwais made exceptiō of the Church,
Whereunto Certainly, our Forefathers being men very religious, had great regard, when as in their Covenants and public laws for a Common wealth, they always made exception of the Church,
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Thirdly, when as they are religiously and lawfully ordayned, héede must be taken, that the confidence of mind, which oughte to depend vppon God alone, be not bestowed vpon our partners or confederates.
Thirdly, when as they Are religiously and lawfully ordained, heed must be taken, that the confidence of mind, which ought to depend upon God alone, be not bestowed upon our partners or confederates.
For they that so do, committe idolatrie no lesse than do the couetous men, whome, for the trust that they put in their riches, the Apostle accuseth of idolatrie.
For they that so do, commit idolatry no less than do the covetous men, whom, for the trust that they put in their riches, the Apostle Accuseth of idolatry.
But let vs retourne to the Prophete, who after he hath beatē downe the vaine confidence in leagues, taketh also away from these Edomites the glorying in theyr wisedome, wherewith they thought them selues so well appointed, that they supposed it an impossible thing to haue any mā found, whiche mighte go beyonde them in skilfulnesse of warre, and subtill deuises.
But let us return to the Prophet, who After he hath beaten down the vain confidence in leagues, Takes also away from these Edomites the glorying in their Wisdom, wherewith they Thought them selves so well appointed, that they supposed it an impossible thing to have any man found, which might go beyond them in skilfulness of war, and subtle devises.
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What vauntes make ye to me of their wisedome, whiche in very déede is none? And though there remaine any as yet, shal not I be hable in the day when I bring my iudgementes vppon them, to roote out all the wise men out of Edom, and take away all vnderstāding from the mount of Esau? He calleth that the mount of Esau, which by another name is called Seir, and belongeth to the stony Arabia. And this is the meaning, that he will so infatuate them, that when they shall haue most nede of counsaile,
What vaunts make you to me of their Wisdom, which in very deed is none? And though there remain any as yet, shall not I be able in the day when I bring my Judgments upon them, to root out all the wise men out of Edom, and take away all understanding from the mount of Esau? He calls that the mount of Esau, which by Another name is called Seir, and belongeth to the stony Arabia. And this is the meaning, that he will so infatuate them, that when they shall have most need of counsel,
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That these were not vaine threts, may euen hereby appeare, for that, when as for the space of certaine hundred yeares they had by their owne fighting egged on all their nexte borderers to raise vp warre against them,
That these were not vain Treats, may even hereby appear, for that, when as for the Molle of certain hundred Years they had by their own fighting egged on all their Next borderers to raise up war against them,
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than did the Citie of Athens? Yet how often hath it through more than doting deuises, brought mischiefe vpon it self? The like report may be made of many other:
than did the city of Athens? Yet how often hath it through more than doting devises, brought mischief upon it self? The like report may be made of many other:
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and euen at this day, not without some reason, is it vsed in a common prouerbe, that the greatest tokens of folie are shewed in a manner of those that are wisest.
and even At this day, not without Some reason, is it used in a Common proverb, that the greatest tokens of folly Are showed in a manner of those that Are Wisest.
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By these things we are admonished, not to abuse the gifte of wisedome, neither yet so to truste to the ripenesse of our owne witte, that we arrogantly contemne others in respecte of our selues.
By these things we Are admonished, not to abuse the gift of Wisdom, neither yet so to trust to the ripeness of our own wit, that we arrogantly contemn Others in respect of our selves.
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This whosoeuer haue they both iudge lowly of themselues, and also referre all their endeuours to the glory of God, seking for no wisedome without his word:
This whosoever have they both judge lowly of themselves, and also refer all their endeavours to the glory of God, seeking for no Wisdom without his word:
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These Edomites put not the least parte of their confidence in their Souldiours which they had being very valiaunt, and throughly exercised by long vse of wars. This the prophete confuteth, saying:
These Edomites put not the least part of their confidence in their Soldiers which they had being very valiant, and thoroughly exercised by long use of wars. This the Prophet confuteth, saying:
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Thy Capitaines O Theman shall faile, that a man (or euerie man, for in this sense also is the name of a man vsed amongst the Hebrewes) maye be cutte off from the mounte of Esau to be destroyed.
Thy Captains Oh Theman shall fail, that a man (or every man, for in this sense also is the name of a man used among the Hebrews) may be Cut off from the mount of Esau to be destroyed.
He nameth here Theman, who (Moyses wryteth) came of Eliphas, and was Nephewe to Esau Gene. 36. And he threatneth, that euen the greatest of courage, by meanes of terrour and feare, shall be fainte harted:
He names Here Theman, who (Moses writes) Come of Eliphaz, and was Nephew to Esau Gene. 36. And he threatens, that even the greatest of courage, by means of terror and Fear, shall be faint hearted:
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so that for verye anguishe they shal be hable to succour neyther themselues, nor others. Whiche thing in Ieremie God painteth oute with a parable saying:
so that for very anguish they shall be able to succour neither themselves, nor Others. Which thing in Ieremie God painteth out with a parable saying:
Neyther dothe he onely threaten terroure and feare, but also suche destruction, as whereby all shoulde be plucked vp by the rootes, whyle there remained any one.
Neither doth he only threaten terror and Fear, but also such destruction, as whereby all should be plucked up by the roots, while there remained any one.
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whose doing also it is, that they sometime become swifter than a Doe in flying away, whose māhoode before hath bene to their great commendatiō assai•, euen in extreame daungers.
whose doing also it is, that they sometime become swifter than a Doe in flying away, whose manhood before hath be to their great commendation assai•, even in extreme dangers.
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namely that the Iewes, who were afflicted, mighte take consolation therby, vnderstanding that God woulde be the reuenger and punisher of suche Iniuries as they suffered.
namely that the Iewes, who were afflicted, might take consolation thereby, understanding that God would be the revenger and punisher of such Injuries as they suffered.
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And these plagues he declareth shall not bée after the common sorte: but hée threatneth them perpetuall confusion and bannishemente, whereout they shall neuer bee restored agayne.
And these plagues he Declareth shall not been After the Common sort: but he threatens them perpetual confusion and bannishemente, whereout they shall never be restored again.
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By this example let vs learne, howe detestable an offence it is to oppresse oure neighbours and afflicte those whom God hathe ioyned vnto vs by a brotherlye league.
By this Exampl let us Learn, how detestable an offence it is to oppress our neighbours and afflict those whom God hath joined unto us by a brotherly league.
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and for tryfling iniuries to forgette so néere a knitting together, as is betwene Christ and vs. Wherefore laying aparte oure owne affections, let vs loue one another, that Christe Iesus acknowledging vs for his owne, maye in tyme to come receyue vs to be partakers of his Kyngdome.
and for trifling injuries to forget so near a knitting together, as is between christ and us Wherefore laying apart our own affections, let us love one Another, that Christ Iesus acknowledging us for his own, may in time to come receive us to be partakers of his Kingdom.
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so doth hée for the moste part, reueale vnto men, by his worde, the causes of his plagues, partly, that they which be punished, may vnderstande that they are worthyly punished:
so does he for the most part, reveal unto men, by his word, the Causes of his plagues, partly, that they which be punished, may understand that they Are worthily punished:
who after he hath threatned the Edomites with the destruction of their whole nation, and spoyle of all their goodes, hauyng therewithall confuted the whole confidence in outward aydes, incontinently declareth also the principall cause of all ••ese euils,
who After he hath threatened the Edomites with the destruction of their Whole Nation, and spoil of all their goods, having therewithal confuted the Whole confidence in outward aids, incontinently Declareth also the principal cause of all ••ese evils,
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namely the deadlye and vnreconciliable hatred, wherwithal contrarie to the commen lawes of Nature, they had persecuted the Nation of the Iewes, béeing their brethren, from the fyrste beginning thereof till nowe, a thousand, an hundred, and threescore yeares:
namely the deadly and unreconcilable hatred, wherewithal contrary to the come laws of Nature, they had persecuted the nation of the Iewes, being their brothers, from the First beginning thereof till now, a thousand, an hundred, and threescore Years:
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& in such sorte maketh rehersall what they haue done, & what punishment they haue deserued, yt any mā may easily gather hereby, what all suche may loke for,
& in such sort makes rehearsal what they have done, & what punishment they have deserved, that any man may Easily gather hereby, what all such may look for,
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What auaileth it to denie that whiche I saw with mine owne eyes, & for yt which there may be broughte forth so many witnesses? For, put the case, that thou wast no partie in the destructiō of the Citie & temple,
What avails it to deny that which I saw with mine own eyes, & for that which there may be brought forth so many Witnesses? For, put the case, that thou wast no party in the destruction of the city & temple,
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or at the least, to haue vsed compassion, and by some signification of a redie mynde to haue assuaged their sorow) haue contrarywyse with no lesse crueltie than the other, runne vpon them béeing in miserie:
or At the least, to have used compassion, and by Some signification of a ready mind to have assuaged their sorrow) have contrariwise with no less cruelty than the other, run upon them being in misery:
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In which preceptes is included a manifest kinde of taunting, wherby he both vpbraydeth them for the dueties of mutuall Charitie on their partes omitted,
In which Precepts is included a manifest kind of taunting, whereby he both upbraideth them for the duties of mutual Charity on their parts omitted,
and also excuseth the rigour of his owne iudgemente, that they should not thinke themselues ouer hardly dealt withall, séeing they had with no lesse crueltie oppressed their owne brethren.
and also excuseth the rigour of his own judgement, that they should not think themselves over hardly dealt withal, seeing they had with no less cruelty oppressed their own brothers.
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For both these expositions fall to one sense, which is (as he himselfe afterward expoundeth it) that they shuld take no pleasure or delight in the calamities of their brethren the Iewes.
For both these expositions fallen to one sense, which is (as he himself afterwards expoundeth it) that they should take no pleasure or delight in the calamities of their brothers the Iewes.
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And this they do, both for that they wish them euill, and also for that they thinke, they haue iust cause thereby to glory in their owne superstitions.
And this they do, both for that they wish them evil, and also for that they think, they have just cause thereby to glory in their own superstitions.
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And this is a detestable abhomination, which Ieremy also and Daniell found faulte withall in the Babylonians, with the which it is very cōuenient, that christian men haue no acquaintance.
And this is a detestable abomination, which Ieremy also and Daniell found fault withal in the Babylonians, with the which it is very convenient, that christian men have no acquaintance.
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And so by thys so honorable a title, he confuteth the malicious detractions of the vngodly, who for that they sawe the Iewes caried away captiue, condemned the faythe and religion comprehended in theyr lawe.
And so by this so honourable a title, he confuteth the malicious detractions of the ungodly, who for that they saw the Iewes carried away captive, condemned the faith and Religion comprehended in their law.
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And straightway hée repeateth it, that before he has spoken of the wicked mens reioycing, that they toke by the affliction of his people, Beholde them not in their affliction, in the day of their destruction.
And straightway he repeateth it, that before he has spoken of the wicked men's rejoicing, that they took by the affliction of his people, Behold them not in their affliction, in the day of their destruction.
Neyther is thys repetition in vayne, seing it is a matter of very great difficultie so to bridle in the affections of the fleshe, that wée hunte not after some delectation, in the calamities of our enimies.
Neither is this repetition in vain, sing it is a matter of very great difficulty so to bridle in the affections of the Flesh, that we hunt not After Some delectation, in the calamities of our enemies.
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namely, for that they being men acquainted with warre and raueny, were set on fire with gréedinesse of the pray, whiche they sawe layd open before them, both rich and very precious.
namely, for that they being men acquainted with war and raueny, were Set on fire with greediness of the prey, which they saw laid open before them, both rich and very precious.
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By these words therfore are confuted their reasons, who if they espie any mens substance laide forth to the spoyle, immediatly they also are snatching at the same.
By these words Therefore Are confuted their Reasons, who if they espy any men's substance laid forth to the spoil, immediately they also Are snatching At the same.
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whē as, although I withold my handes, yet some other will fall to catching of the same, who peraduenture hathe not so muche right therevnto, as we haue.
when as, although I withhold my hands, yet Some other will fallen to catching of the same, who Peradventure hath not so much right thereunto, as we have.
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And this is it, that God layeth to the charge of those Edomites. For althoughe it be his pleasure to punishe the offences of some by warre and spoyling,
And this is it, that God Layeth to the charge of those Edomites. For although it be his pleasure to Punish the offences of Some by war and spoiling,
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In which place he reprehendeth the crueltie more than barbarous of the Edomites, who not béeing satisfied with the destruction of the Citie and nation of the Iewes, did yet carefully take héed that none should escape the hands of their enimies:
In which place he reprehendeth the cruelty more than barbarous of the Edomites, who not being satisfied with the destruction of the city and Nation of the Iewes, did yet carefully take heed that none should escape the hands of their enemies:
And what shal wée say of those kinde of men, that compell suche as an escaped from the tyrannie of Antichrist, to returne to wicked superstitions, not suffering them to enioy Christian libertie? These are plain shewes of the Edomitish crueltie, which the Lorde will not suffer vnreuenged:
And what shall we say of those kind of men, that compel such as an escaped from the tyranny of Antichrist, to return to wicked superstitions, not suffering them to enjoy Christian liberty? These Are plain shows of the Edomitish cruelty, which the Lord will not suffer unrevenged:
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VVho so toucheth you, toucheth the apple of myne eye And agayn, Saule, Saule, vvhy persecutest thou me? Looke Zacha. 2. and 12. and Act. 9. Heerevnto nowe serue those thynges whiche nowe he addeth of Plagues that should surely follow:
Who so touches you, touches the apple of mine eye And again, Saule, Saule, why Persecutest thou me? Look Zacchaeus 2. and 12. and Act. 9. Hereunto now serve those things which now he adds of Plagues that should surely follow:
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neyther that God is ignorant of the insolent dealings of the vngodly, but that he hath alreadie a time appointed, wherin both in this worlde, he will punishe the sinnes of euery nation and sorte of men,
neither that God is ignorant of the insolent dealings of the ungodly, but that he hath already a time appointed, wherein both in this world, he will Punish the Sins of every Nation and sort of men,
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For as of all other, the lawe of like for like is most equal, so is God wont chiefly to obserue the same, in reuenging the iniuries doone to his people.
For as of all other, the law of like for like is most equal, so is God wont chiefly to observe the same, in revenging the injuries done to his people.
And that this threat mighte the better be beleued, he confirmeth it wt an other argumēt, fet ab exēplo, whereas he addeth, For likevvyse as yee haue drunke vpon my holie hill,
And that this threat might the better be believed, he confirmeth it with an other argument, fetched ab exēplo, whereas he adds, For likewise as ye have drunk upon my holy hill,
In whiche place by the word Drinke, many Interpreters suppose, that there is noted the immoderate reioycing and wantonnesse of the Edomites, who bicause Hierusalem was takē,
In which place by the word Drink, many Interpreters suppose, that there is noted the immoderate rejoicing and wantonness of the Edomites, who Because Jerusalem was taken,
But bycause this sense, if it shoulde be examined word by word, hath many things to farre fet, I am of the mind, that this place might more simply and plainely be expounded,
But Because this sense, if it should be examined word by word, hath many things to Far fetched, I am of the mind, that this place might more simply and plainly be expounded,
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if we say, that there is vsed in this place, a turning of task from the Edomites to the Iewes, whom the Prophet in this whole Sermon is about to giue consolation vnto:
if we say, that there is used in this place, a turning of task from the Edomites to the Iewes, whom the Prophet in this Whole Sermon is about to give consolation unto:
if also by this word drinke, we say, ther are signified the affliction and punishements, which God will lay vpon the vngodly Heathen. As though he might say:
if also by this word drink, we say, there Are signified the affliction and punishments, which God will lay upon the ungodly Heathen. As though he might say:
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for other your offences haue drunke of the cuppe of mine iudignation, that I reached out vnto you by the Babylonians: so shall also the rest of the Heathen be constreyned to drinke of the same cuppe,
for other your offences have drunk of the cup of mine iudignation, that I reached out unto you by the Babylonians: so shall also the rest of the Heathen be constrained to drink of the same cup,
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Hereto therefore had Abdias also respecte in saying these wordes, namely, that the Iewes should take no offence at the wanton felicitie of the Edomites ▪ sith that within short space they should suffer the gréeuouser punishment.
Hereto Therefore had Abdias also respect in saying these words, namely, that the Iewes should take no offence At the wanton felicity of the Edomites ▪ sith that within short Molle they should suffer the gréeuouser punishment.
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If this be done on the grene tree, vvhat shal become of the drye? And surely, greate difference is there betwéene the Iudgementes of God ouer the godly, and the vngodly.
If this be done on the green tree, what shall become of the dry? And surely, great difference is there between the Judgments of God over the godly, and the ungodly.
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For the godly drinke the cuppe of affliction from the Lordes hande, but béeing drunken therewith, God rayseth them vp againe (as before vpon Esaye wée haue declared) least they should vtterly perishe.
For the godly drink the cup of affliction from the lords hand, but being drunken therewith, God raises them up again (as before upon Isaiah we have declared) lest they should utterly perish.
Contrarywise, the vngodly, for that they acknowledge not the iudgementes of God, but become worse and worse thereby, are vtterly lost both in bodie and soule.
Contrariwise, the ungodly, for that they acknowledge not the Judgments of God, but become Worse and Worse thereby, Are utterly lost both in body and soul.
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and vse the same to the amendement of oure lyues, that in tyme to come wée may in Heauen drink of that abundaunt cuppe of Eternall felicitie, whiche Christe Iesus oure Lorde hath promysed to them that remaine with him:
and use the same to the amendment of our lives, that in time to come we may in Heaven drink of that abundant cup of Eternal felicity, which Christ Iesus our Lord hath promised to them that remain with him:
HItherto Abdias in the firste part of his Sermon hath threatned to the Edomites ye horrible iudgement of God, thereby to salue that offence, which was obiected to Captiues in Babylon, when the Babylonians sawe them caste out of their natiue countrey,
HItherto Abdias in the First part of his Sermon hath threatened to the Edomites you horrible judgement of God, thereby to salve that offence, which was objected to Captives in Babylon, when the Babylonians saw them cast out of their native country,
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namely, that those things which the Prophets speake of the restoring againe of Israell, haue their full perfection none otherwise but in Christ, who alone hath reedified that eternal and blessed kingdome of God amōgst mē.
namely, that those things which the prophets speak of the restoring again of Israel, have their full perfection none otherwise but in christ, who alone hath reedified that Eternal and blessed Kingdom of God amongst men.
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In the mount Sion shal be (saith he) a safegard, and it shall be holy. &c. He séemeth to set these words against all the other that he had spoken before, of the cruel layings in waite of the Edomites,
In the mount Sion shall be (Says he) a safeguard, and it shall be holy. etc. He Seemeth to Set these words against all the other that he had spoken before, of the cruel layings in wait of the Edomites,
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and euen of all the ennemies of the Churche: as if thys were the sense: Although now ye are caried away into Babylon, and there susteine all kind of miseries:
and even of all the enemies of the Church: as if this were the sense: Although now you Are carried away into Babylon, and there sustain all kind of misery's:
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againe, althogh the Edomites busie themselues aboute intercepting of suche as do yet remaine, and hauing intercepted them, either send them ouer to the Babylonians, or else by force take them away to become theyr slaues:
again, although the Edomites busy themselves about intercepting of such as do yet remain, and having intercepted them, either send them over to the Babylonians, or Else by force take them away to become their slaves:
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yet shall they neuer bring it to passe, but that vpon mount Sion God wil set vp his Church, which may be a sanctuarie of safetie for al that flye therevnto:
yet shall they never bring it to pass, but that upon mount Sion God will Set up his Church, which may be a sanctuary of safety for all that fly thereunto:
These thinges were partely fulfilled, when as the Iewes retourned out of Babylon, inhabited their owne land again, buylded vp the Citie and the Temple,
These things were partly fulfilled, when as the Iewes returned out of Babylon, inhabited their own land again, builded up the city and the Temple,
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Howe bee it, bycause they were afterwardes sundrye wayes afflicted, and lasie of all by the war lyke force of the Romaines, sette beside theyr owne land,
Howe be it, Because they were afterwards sundry ways afflicted, and lazy of all by the war like force of the Romans, Set beside their own land,
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and also manfully stande among the myd sourges of this world, sith it can not be, that Christ should forsake his churche, which to this end hath he consecrate to himselfe, that therin the pure worship of his Name may here be continued,
and also manfully stand among the mid sourges of this world, sith it can not be, that christ should forsake his Church, which to this end hath he consecrate to himself, that therein the pure worship of his Name may Here be continued,
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Howbeit it séemed an impossible thing that the Iews shuld at any time recouer again their possessions, séeing that while they kepte in Babylon, the Edomites florished verie greatly,
Howbeit it seemed an impossible thing that the Iews should At any time recover again their possessions, seeing that while they kept in Babylon, the Edomites flourished very greatly,
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and the Israelites the house of Ioseph, amōgst whom yt Ephraimits fetching their originall from Ioseph, did in a maner obteyne the chiefe soueraigntie.
and the Israelites the house of Ioseph, amongst whom that Ephraimits fetching their original from Ioseph, did in a manner obtain the chief sovereignty.
For they shall boyle in heate agaynst the Edomites, and being armed with power from God, shal so cōsume them, that that arrogant and insolent house of Esau shal not haue so muche as a small remnant, wherby to be hable to ryse vp againe.
For they shall boil in heat against the Edomites, and being armed with power from God, shall so consume them, that that arrogant and insolent house of Esau shall not have so much as a small remnant, whereby to be able to rise up again.
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This was fulfilled as touching the historie, when as the nation of the Edomites, for the iniuries doone against the people of God, was vtterly destroyed, and others enioyed their lande.
This was fulfilled as touching the history, when as the Nation of the Edomites, for the injuries done against the people of God, was utterly destroyed, and Others enjoyed their land.
Notwithstanding, the Prophet truely affirmeth the same, for that beeing moued with his peoples miserie, (the chiefe causers whereof, the Edomites were) was himself kindled against them,
Notwithstanding, the Prophet truly Affirmeth the same, for that being moved with his peoples misery, (the chief causers whereof, the Edomites were) was himself kindled against them,
And in this respect is it compared to a stone, whom no man, that is mynded therby to assay the strengthe of his arme, can take vp withoute harme. Zach. 12. And in the meane season this may by a mysticall sense be referred to the worde of God, whiche soundeth in his Churche,
And in this respect is it compared to a stone, whom no man, that is minded thereby to assay the strength of his arm, can take up without harm. Zach 12. And in the mean season this may by a mystical sense be referred to the word of God, which soundeth in his Church,
Is not my vvord lyke fyre (sayth the Lorde) and as a hammer beating the rocke in sunder? And againe, Beholde, I vvill make my vvords a fyre in thy mouth,
Is not my word like fire (say the Lord) and as a hammer beating the rock in sunder? And again, Behold, I will make my words a fire in thy Mouth,
I am come to send fyre vpon the earth, and vvhat is my desire, but that it vvere kindled? Luc. 12. And surely if a man liste to make comparison of the nature of fire wyth the worde of God, hée shall soone espie a maruelous resemblāce between them both.
I am come to send fire upon the earth, and what is my desire, but that it were kindled? Luke 12. And surely if a man list to make comparison of the nature of fire with the word of God, he shall soon espy a marvelous resemblance between them both.
So by the word of God ar the elect wonte to be purged from the corruption of the fleshe, the vngodly in the meane season growing therby worse and worse, for that they being impaciēt of discipline, conceyue thereby an anger and an hatred, whiche at length bringeth them to desperation and destruction.
So by the word of God Are the elect wont to be purged from the corruption of the Flesh, the ungodly in the mean season growing thereby Worse and Worse, for that they being impatient of discipline, conceive thereby an anger and an hatred, which At length brings them to desperation and destruction.
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And hereto serueth it, which in the Apocalipse the .2. chap. is mentioned of the two witnesses, oute of whose mouth there came a fyre, whereby they auenged them of their enimies.
And hereto serveth it, which in the Apocalypse the.2. chap. is mentioned of the two Witnesses, out of whose Mouth there Come a fire, whereby they avenged them of their enemies.
For whatsoeuer the godly haue in them that is earthly, and sauoureth of the nature of the worlde, that is wholly by meanes of this heauenly fire by litle and little wasted awaye, that they maye bée wholly renued in euery parte.
For whatsoever the godly have in them that is earthly, and savoureth of the nature of the world, that is wholly by means of this heavenly fire by little and little wasted away, that they may been wholly renewed in every part.
& mingling Asia & Europa together, affirme, that here in this place is mente Germanie, France and Spayn, & beside the authoritie of their Rabbines, bring foorth nothing, wherby to proue their most vnsauerie forgings.
& mingling Asia & Europa together, affirm, that Here in this place is mente Germany, France and Spain, & beside the Authority of their Rabbis, bring forth nothing, whereby to prove their most unsavoury forgings.
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Abdias speaketh to the men that liued in his tyme, and maketh report of such things as myght serue for their Instruction, describing vnto them therwithal the enlarging of Christs kingdome.
Abdias speaks to the men that lived in his time, and makes report of such things as might serve for their Instruction, describing unto them therewithal the enlarging of Christ Kingdom.
They shall possesse (sayeth he) the South, namely the mount of Esau, or Idumea, which is extended toward the south into stonie Arabia: Moreouer, The plain or fielde countrey of the Philistines: who euen vntill the tyme of Dauid, remayned vnsubdued or wylde,
They shall possess (Saith he) the South, namely the mount of Esau, or Idumea, which is extended towards the south into stony Arabia: Moreover, The plain or field country of the philistines: who even until the time of David, remained unsubdued or wild,
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Whatsoeuer dominions perteyned at any tyme, eyther to the Ephraimites, or to the kingdome of Samaria. Howbeit, Beniamin shall possesse Gilead. By whiche place he foresheweth, that the puissance of the Israelites shall bée verie greate:
Whatsoever Dominions pertained At any time, either to the Ephraimites, or to the Kingdom of Samaria. Howbeit, Benjamin shall possess Gilead. By which place he foreshoweth, that the puissance of the Israelites shall been very great:
yea euen in suche sorte, that the leaste Tribe shall haue that Lande in possession, whyche in tymes paste, all the Tribes bending theyr force together, could not be subdued with out muche laboure.
yea even in such sort, that the jest Tribe shall have that Land in possession, which in times past, all the Tribes bending their force together, could not be subdued with out much labour.
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Moreouer, The armie of the children of Israell that shall retourne, that is to witte, the Ievves, whiche out of Babylon shall come agayne to theyr owne Countrey, shal possesse vvhatsoeuer belongeth to the Chananites,
Moreover, The army of the children of Israel that shall return, that is to wit, the Jewish, which out of Babylon shall come again to their own Country, shall possess whatsoever belongeth to the Canaanites,
But the Apostles according as they were commaunded of Christ, began to preache in Sion, or Hierusalem, where as when persecution didde aryse, they as it were, deuided their armies,
But the Apostles according as they were commanded of christ, began to preach in Sion, or Jerusalem, where as when persecution did arise, they as it were, divided their armies,
After that inuaded they the parties of Sidon, and so greate was the force of the preaching of the Gospell, that it coulde not be kept in, no not with the sea,
After that invaded they the parties of Sidon, and so great was the force of the preaching of the Gospel, that it could not be kept in, no not with the sea,
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And Paule béeing of the tribe of Beniamin, within the space of a few yeares, from Hierusalem, euen vnto Jllyricum, filled all places with the preaching of the Gospell.
And Paul being of the tribe of Benjamin, within the Molle of a few Years, from Jerusalem, even unto Jllyricum, filled all places with the preaching of the Gospel.
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and therwithal also is reproued the miserable blockishenesse of this world, which when as it dayly beholdeth playne tokens of this mightie puissance, doth neuerthelesse not acknowledge the hand of God,
and therewithal also is reproved the miserable blockishenesse of this world, which when as it daily beholdeth plain tokens of this mighty puissance, does nevertheless not acknowledge the hand of God,
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and defende them against the deceytfull entrappings of their enimies. These were (as touching the historie of the Iewishe people) Zorobabel, Ezras, Nehemias,
and defend them against the deceitful entrappings of their enemies. These were (as touching the history of the Jewish people) Zerubbabel, Ezras, Nehemiah,
who as elsewhere they are called the light of the worlde, for that they preached Christe (which is the true and only lighte of soules) so here they are adorned with the title of Sauiours, bicause they haue declared that Saluatiō, which thorough Christe lay holde of.
who as elsewhere they Are called the Light of the world, for that they preached Christ (which is the true and only Light of Souls) so Here they Are adorned with the title of Saviour's, Because they have declared that Salvation, which through Christ lay hold of.
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In whiche respecte the man of Macedonia that appeared to Paule in a vision, sayd, Come and helpe vs. Act. 16. And truly went the Apostles vp into the mounte Sion,
In which respect the man of Macedonia that appeared to Paul in a vision, said, Come and help us Act. 16. And truly went the Apostles up into the mount Sion,
And the kingdome shal be the Lords, or shal belong to Iehouah. And thus doth he place them in the order of ministers, whō euen now he had called Sauiors: and constituteth God himself the head of this kingdome.
And the Kingdom shall be the lords, or shall belong to Jehovah. And thus does he place them in the order of Ministers, whom even now he had called Saviors: and constituteth God himself the head of this Kingdom.
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For they themselues can confesse, yt this whole place must of necessitie be expounded of the kingdome of Messias: & yet like blinde bussards, can not marke, that that king is renoumed with the title of Iehouah. Now,
For they themselves can confess, that this Whole place must of necessity be expounded of the Kingdom of Messias: & yet like blind bussards, can not mark, that that King is renowned with the title of Jehovah. Now,
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Whiche thing is then done, when as vnto Christe alone, are attributed all such things as concerne our saluation, in such sort as that he may be acknowledged the only teacher & master of the Churche, the only authoure of mannes saluatiō, the onely mediator and aduocate,
Which thing is then done, when as unto Christ alone, Are attributed all such things as concern our salvation, in such sort as that he may be acknowledged the only teacher & master of the Church, the only author of Man's salvation, the only Mediator and advocate,
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agayn that all men maye submitte themselues vnto him, through the obedience of faith, which (as Paule in manie places dothe declare) is the ende of the preaching of the gospel.
again that all men may submit themselves unto him, through the Obedience of faith, which (as Paul in many places doth declare) is the end of the preaching of the gospel.
Which cōmandement the Apostles had so great regard vnto, that they brought suche as were the auditours of their preaching to none other, but God alone, through Christe:
Which Commandment the Apostles had so great regard unto, that they brought such as were the Auditors of their preaching to none other, but God alone, through Christ:
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they also with very great diligence toke héede least any man through occasion of miracles that they wrought, should attribute vnto them more than was due:
they also with very great diligence took heed lest any man through occasion of Miracles that they wrought, should attribute unto them more than was due:
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as in the examples of Peter and Iohn, Paule and Barnabas is to be séen. So thē they offēd against the chiefe Principles of fayth, & the kingdome of Christ,
as in the Examples of Peter and John, Paul and Barnabas is to be seen. So them they offend against the chief Principles of faith, & the Kingdom of christ,
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Wherfore staying our selues vpon this hope, let vs wrestle out through all aduersities with a constant Faithe, that in tyme to come wee may haue the fruition of the eternall ioye of his heauenlye kingdome, whiche Christe Iesus oure Lord hath prepared for those that beléeue in him:
Wherefore staying our selves upon this hope, let us wrestle out through all adversities with a constant Faith, that in time to come we may have the fruition of the Eternal joy of his heavenly Kingdom, which Christ Iesus our Lord hath prepared for those that believe in him:
AND the vvoorde of the Lorde came vnto Ionas, the sonne of Amithay, saying: Aryse, and get thee to Niniue, to that greate Citie, and crye out agaynste it,
AND the word of the Lord Come unto Ionas, the son of Amithay, saying: Arise, and get thee to Nineveh, to that great city, and cry out against it,
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ALthough there be not verie manie things mencioned of Ionas in the scriptures, yet is it euidente by the sacred historie, that he was a Prophet of no small accompt,
ALthough there be not very many things mentioned of Ionas in the Scriptures, yet is it evident by the sacred history, that he was a Prophet of no small account,
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He restored the coastes of Israell from the entring of Hemath, vnto the sea in the vvyld fieldes accordyng to the vvorde of the Lorde, vvhich he spake by his seruant Ionas the sonne of Amithay; vvhiche vvas of Cath Hepher.
He restored the coasts of Israel from the entering of Hemath, unto the sea in the wild fields according to the word of the Lord, which he spoke by his servant Ionas the son of Amithay; which was of Catholic Hepher.
The reason is, for that they wer not so néedfull for the Church, séeing that the things contained in them, may easily be sette other where oute of the writing of other Prophets, whiche taught in the same tymes, or verie lyke.
The reason is, for that they were not so needful for the Church, seeing that the things contained in them, may Easily be Set other where out of the writing of other prophets, which taught in the same times, or very like.
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the authoritie wherof, how great it ought to be among the godly, partly we learne euen of Christ his owne record, who confesseth, that his Death and Resurrection were foreshadowed by Ionas, partly also also it may appeare by the matter entreated of therin,
the Authority whereof, how great it ought to be among the godly, partly we Learn even of christ his own record, who Confesses, that his Death and Resurrection were foreshadowed by Ionas, partly also also it may appear by the matter entreated of therein,
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For when among the Niniuites, Sardanapalus béeing dead, (who of the more auncient authors is called Tonosconcoleros ) there was made some alteration of the estate of the kingdome,
For when among the Niniuites, Sardanapalus being dead, (who of the more ancient Authors is called Tonosconcoleros) there was made Some alteration of the estate of the Kingdom,
but no order taken for the reformation of maners, manie (as they had accustomed while Sardanapalus reigned) running still headlōg into all kinde of vngraciousnesse, euen to their owne destruction:
but no order taken for the Reformation of manners, many (as they had accustomed while Sardanapalus reigned) running still headlong into all kind of ungraciousness, even to their own destruction:
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God of his singular grace sendeth forth Ionas, whose seruice he had before vsed among the Israelites nowe vnto Niniue, that he might denounce vnto this most corrupt citie suche punishment,
God of his singular grace sends forth Ionas, whose service he had before used among the Israelites now unto Nineveh, that he might denounce unto this most corrupt City such punishment,
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And béeing then become more obediente vnto God, he goeth through with that cōmaundement, which he was charged withal concerning ye Niniuites. They hauing once hearde the determination of God, fall to repentance,
And being then become more obedient unto God, he Goes through with that Commandment, which he was charged withal Concerning the Niniuites. They having once heard the determination of God, fallen to Repentance,
This is the summe of this whole historie, whiche if we search to the bottome, it shall well appeare, that what soeuer maye serue to the knowledge of God and of mannes saluation, is conteined therein.
This is the sum of this Whole history, which if we search to the bottom, it shall well appear, that what soever may serve to the knowledge of God and of Man's salvation, is contained therein.
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For as touchyng God, here shyneth foorthe his Fatherly goodnesse, whiche is extended euen to al nations, seing that he had a desire to haue the Niniuites called from destruction,
For as touching God, Here shineth forth his Fatherly Goodness, which is extended even to all Nations, sing that he had a desire to have the Niniuites called from destruction,
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As concerning oure saluation, how farre our whole force is from béeing any thing at all, to the deseruyng of the same, it is apparant inough by Ionas, who plunged himselfe so far, that he coulde not be haled out againe,
As Concerning our salvation, how Far our Whole force is from being any thing At all, to the deserving of the same, it is apparent enough by Ionas, who plunged himself so Far, that he could not be haled out again,
Neuerthelesse, to those also that are dismayd with the guyltinesse of their owne corruption, is Christe here offered, whose death and Resurrection (béeing suche,
Nevertheless, to those also that Are dismayed with the guiltiness of their own corruption, is Christ Here offered, whose death and Resurrection (being such,
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as wherin the Scriptures do euery where testifie al stay of our saluation to be reposed) was declared before to bée shadowed in this most euident figure.
as wherein the Scriptures do every where testify all stay of our salvation to be reposed) was declared before to been shadowed in this most evident figure.
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In lyke sort, what ways we must vse for the embracing of this saluation, wée are taught by the example of these Niniuites. They beléeue Ionas, preaching the worde of GOD:
In like sort, what ways we must use for the embracing of this salvation, we Are taught by the Exampl of these Niniuites. They believe Ionas, preaching the word of GOD:
As manie therefore as laye holde vpon Gods woorde with a true Faith, and expresse this their faith with amendement of life and conuersation, shall in like sorte as these dyd, make God at peace wyth them selues.
As many Therefore as say hold upon God's word with a true Faith, and express this their faith with amendment of life and Conversation, shall in like sort as these did, make God At peace with them selves.
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For, that it is a generall thyng whiche happened vnto these Niniuites, euē the Lord himself in the eightenth chapiter of Hieremie teacheth by these wordes:
For, that it is a general thing which happened unto these Niniuites, even the Lord himself in the eightenth chapter of Jeremiah Teaches by these words:
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And if that people, againste vvhome I haue thus deuised, turn from their vvickednesse, I vvill also repent of the plague that I had deuised to bring vpon them.
And if that people, against whom I have thus devised, turn from their wickedness, I will also Repent of the plague that I had devised to bring upon them.
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and doth not onely confirme the promyses of God with a moste pleasant example, but also in the same setteth foorthe the true way of repentance, most profitable,
and does not only confirm the promises of God with a most pleasant Exampl, but also in the same sets forth the true Way of Repentance, most profitable,
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yea and excéeding necessarie shall the knowledge therof be vnto vs at this day, when as in this last corruption of the world, being nowe in a manner past al hope of recouerie, verie manifeste tokens of Gods indignation against vs are to be séene.
yea and exceeding necessary shall the knowledge thereof be unto us At this day, when as in this last corruption of the world, being now in a manner passed all hope of recovery, very manifest tokens of God's Indignation against us Are to be seen.
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whose beginning herein differeth frō the rest of the Prophets, for that it wanteth a title, wherwithal they do as it were, marke and seale their Sermons.
whose beginning herein differeth from the rest of the prophets, for that it Wants a title, wherewithal they do as it were, mark and seal their Sermons.
And peraduenture it is not much awrye, which some do iudge, being of the opinion, that this little booke was taken out of some greater historical worke, and so placed in héere.
And Peradventure it is not much awry, which Some do judge, being of the opinion, that this little book was taken out of Some greater historical work, and so placed in Here.
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As touching the fyrst, it may not lightly be passed ouer, that althoughe he had before tyme vsed the office of teaching among the Israelites, yet now he receiueth an especiall precepte, wherby he is charged to get him to Niniue. For we are admonished by this example, that those which are laufully called to the ministerie of Gods woorde, maye not therefore at their owne pleasure gadde abrode euery whither,
As touching the fyrst, it may not lightly be passed over, that although he had before time used the office of teaching among the Israelites, yet now he receiveth an especial precept, whereby he is charged to get him to Nineveh. For we Are admonished by this Exampl, that those which Are lawfully called to the Ministry of God's word, may not Therefore At their own pleasure gad abroad every whither,
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For it is certain that among the ministers of the worde there are certaine degrées, and that all haue not receyued the dignitie to be as Apostles, preaching euery where.
For it is certain that among the Ministers of the word there Are certain Degrees, and that all have not received the dignity to be as Apostles, preaching every where.
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yea neither the Apostles themselues vnaduisedly wandred where they listed, but hauing Gods spirite for their guide, him they folowed, who somtime wold not suffer thē to go, whereas else they wer minded:
yea neither the Apostles themselves unadvisedly wandered where they listed, but having God's Spirit for their guide, him they followed, who sometime would not suffer them to go, whereas Else they were minded:
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as in the historie of Paule and Barnabas we may read. These things serue to cōfute such as violently dare rush into all cōgregations without respect,
as in the history of Paul and Barnabas we may read. These things serve to confute such as violently Dare rush into all congregations without respect,
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which when as with good right they cannot be ministers of any one Churche, neyther yet haue any lawfull calling, do neuerthelesse take vpon them to preache in al places,
which when as with good right they cannot be Ministers of any one Church, neither yet have any lawful calling, do nevertheless take upon them to preach in all places,
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And in this behalfe we can not excuse the immoderate dissolutenesse of the Romish prelates, who when as they are not so muche as teachers of the Churche of Rome, yet presumptuously title themselues Shepheardes of the whole Christian flocke:
And in this behalf we can not excuse the immoderate dissoluteness of the Romish Prelates, who when as they Are not so much as Teachers of the Church of Room, yet presumptuously title themselves Shepherds of the Whole Christian flock:
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Yet did Chrysostome long since blame Epiphanius, for that, him vnwitting, and his aduice not being demaunded, he had called a Synode at Constantinople, there to condemne the bookes of Origen: he also foreshewed vnto him ye punishmēt that he shuld vndergoe,
Yet did Chrysostom long since blame Epiphanius, for that, him unwitting, and his Advice not being demanded, he had called a Synod At Constantinople, there to condemn the books of Origen: he also foreshowed unto him you punishment that he should undergo,
and how all congregations are in maner torne asunder, by the rash headinesse of Prelates? Moreouer, by this example is reproued their vntrusty dealing, which sende oute the trustie Ministers of the Churche vnto Popishe Councels,
and how all congregations Are in manner torn asunder, by the rash headiness of Prelates? Moreover, by this Exampl is reproved their untrusty dealing, which send out the trusty Ministers of the Church unto Popish Counsels,
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and assemblies of tyrantes, vnder a pretence of defending Religion, and that they themselues may be rid of them, do as it were, lay them open to be rent in pieces of wolues,
and assemblies of Tyrants, under a pretence of defending Religion, and that they themselves may be rid of them, do as it were, lay them open to be rend in Pieces of wolves,
whyles that they enioyne them to shew a reason of their Faith and of their doctrine, in suche places, where as they know well ynough that truth can take no place.
whiles that they enjoin them to show a reason of their Faith and of their Doctrine, in such places, where as they know well enough that truth can take no place.
neyther yet by the cōmandement of the kings of Israel, but by the authoritie of Gods own mouth became Ionas a messanger vnto the Niniuites. And if it be not lauful for the minister to bidde the Congregation farewel, whyche is committed vnto his charge, much more may no man compell suche a one to departe, where as there is no vrgent cause, bothe laufull, and also from God aboue.
neither yet by the Commandment of the Kings of Israel, but by the Authority of God's own Mouth became Ionas a Messenger unto the Niniuites. And if it be not lawful for the minister to bid the Congregation farewell, which is committed unto his charge, much more may no man compel such a one to depart, where as there is no urgent cause, both lawful, and also from God above.
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It was the regall seate of the kings of Assyria, first founded of Assur (as Moyses maketh mention) in the fieldes of Aturia. For ye prophane writers are deceiued, which leaning too much to ye likenesse of the word, wold ground thervpon that it was buylded of Ninus, when as rather it is named after the Hebrewe toung Niniue, which (being expounded) signifieth as much as Beautifull or pleasant.
It was the regal seat of the Kings of Assyria, First founded of Assur (as Moses makes mention) in the fields of Aturia. For you profane writers Are deceived, which leaning too much to you likeness of the word, would ground thereupon that it was builded of Ninus, when as rather it is nam After the Hebrew tongue Nineveh, which (being expounded) signifies as much as Beautiful or pleasant.
who write, that it conteyned in circuite foure hundreth furlongs, and that it was compassed or fensed with towers, to the nūber of a thousande and fyue hundreth.
who write, that it contained in circuit foure Hundredth furlongs, and that it was compassed or fenced with towers, to the number of a thousande and fyue Hundredth.
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sithe that the whole space of more than a thousande and thrée hundreth yeares it was the seate of the kings of Assyria, whose endeuour wanted not for the beautifying thereof all that whyle, with the spoyles of the whole Easte.
sith that the Whole Molle of more than a thousande and thrée Hundredth Years it was the seat of the Kings of Assyria, whose endeavour wanted not for the beautifying thereof all that while, with the spoils of the Whole East.
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and as for the maiestie therof, suffer not thy self to be dismayd therwith &c. And surely this deuise of God deserueth not a little to be maruelled at, who ieopardeth to so notable a Citie,
and as for the majesty thereof, suffer not thy self to be dismayed therewith etc. And surely this devise of God deserves not a little to be marveled At, who ieopardeth to so notable a city,
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whose authoritie although it were of some value in Israel, yet among alients and straungers from the religion of the Israelites, coulde be of no force at all.
whose Authority although it were of Some valve in Israel, yet among aliens and Strangers from the Religion of the Israelites, could be of no force At all.
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So did he sette Moses béeing takē but frō the flocke, and now also a banished man, againste Pharao, and all the enchaunters of the Egiptians. And Hieremie, euen in his childhoode, is called to fight with the worde of God agaynst kinges, Princes, priests,
So did he Set Moses being taken but from the flock, and now also a banished man, against Pharaoh, and all the enchanters of the egyptians. And Jeremiah, even in his childhood, is called to fight with the word of God against Kings, Princes, Priests,
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Of lyke sorte was the estate of the Apostles, who béeing but obscure themselues, and vnskilfull of things before, were made able to matche not only with men of their owne nation,
Of like sort was the estate of the Apostles, who being but Obscure themselves, and unskilful of things before, were made able to match not only with men of their own Nation,
And it is the maner of God for the moste parte, to set foorth his worde to the world, by base and weake ministers, both to confound the hautynesse of the world,
And it is the manner of God for the most part, to Set forth his word to the world, by base and weak Ministers, both to confound the hautynesse of the world,
Although there was in déede an especiall cause of this ambassage, which Hierome did well espye, who writeth, that Ionas was sent to the Heathen, to the cōdemnation of the people of Israel. For when as Prophetes many in number had nothing auailed among the Israelites by the space of many yeares, God would nowe set foorth an example of easy beléefe and obedience amongest the Heathen:
Although there was in deed an especial cause of this ambassage, which Jerome did well espy, who Writeth, that Ionas was sent to the Heathen, to the condemnation of the people of Israel. For when as prophets many in number had nothing availed among the Israelites by the Molle of many Years, God would now Set forth an Exampl of easy belief and Obedience amongst the Heathen:
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and condemne the Ievves. Moreouer, as these things comprehende in them a manifeste figure of the callyng of the Gentiles, so serue they also to instructe vs, that God shall neuer want such,
and condemn the Jewish. Moreover, as these things comprehend in them a manifest figure of the calling of the Gentiles, so serve they also to instruct us, that God shall never want such,
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Yet dothe the mercyfull Lord moderate his fiercenesse, and in appoynting Ionas as an ambassadoure vnto them, giueth out this as a plain doctrine, that he was desyrous rather to correcte and amende them, than vtterly to destroye them.
Yet doth the merciful Lord moderate his fierceness, and in appointing Ionas as an ambassador unto them, gives out this as a plain Doctrine, that he was desirous rather to correct and amend them, than utterly to destroy them.
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Neyther did anye other thing moue him thervnto, (if we consider the Niniuites, ) saue his owne naturall compassion and mercie, wherwith as we reade in the hundreth and third Psalme) as a father hath pitie vpon his own chyldren,
Neither did any other thing move him thereunto, (if we Consider the Niniuites,) save his own natural compassion and mercy, wherewith as we read in the Hundredth and third Psalm) as a father hath pity upon his own children,
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for that it sufficiently appeareth, how that God layeth his rodde vpon none, whom he hath not first called vnto repentaunce, by sundry warnings going before.
for that it sufficiently appears, how that God Layeth his rod upon none, whom he hath not First called unto Repentance, by sundry Warnings going before.
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In the seconde parte of his commandemente, GOD telleth what hée will haue the Prophete to dee in Niniue, Crye oute (sayeth he) agaynste it. By thys woorde, Crye, he dothe not charge him to bestowe amongest them woordes of disturbaunce,
In the seconde part of his commandemente, GOD Telleth what he will have the Prophet to dee in Nineveh, Cry out (Saith he) against it. By this word, Cry, he doth not charge him to bestow amongst them words of disturbance,
but he commytteth vnto hym the preachyng of his woorde, whereby fréely, playnely, and without all colour of flatterie, to denoūce, what God hath determined to doe with them.
but he Committeth unto him the preaching of his word, whereby freely, plainly, and without all colour of flattery, to denounce, what God hath determined to do with them.
So is Esay in his .58. chapter commaunded to open his throate wyde, and to lifte vp his voyce lyke a trumpet, that he myght shewe the people their offences,
So is Isaiah in his.58. chapter commanded to open his throat wide, and to lift up his voice like a trumpet, that he might show the people their offences,
And that this may truly be put in bre, partely the nature of Gods worde giueth warning thervnto, which being it self the light and the truth, can awaye with no gloses of falshoode:
And that this may truly be put in bre, partly the nature of God's word gives warning thereunto, which being it self the Light and the truth, can away with no gloss of falsehood:
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Here therfore are all ministers taught their duetie, namely, that fréely, and with open mouth (as they terme it) they proclaime foorth the same word, which they haue receyued of God,
Here Therefore Are all Ministers taught their duty, namely, that freely, and with open Mouth (as they term it) they proclaim forth the same word, which they have received of God,
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and so muche the rather, for that béeing a stranger, he is sent from suche a people as was hated of all men, to those, which as they were of very great force,
and so much the rather, for that being a stranger, he is sent from such a people as was hated of all men, to those, which as they were of very great force,
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Neyther is hée charged simply to vtter the same, but as it wer an enimie or an ambassador, bringing with him tidings of warre, to crye out against Niniue, and to proclaime vnto delicate eares,
Neither is he charged simply to utter the same, but as it were an enemy or an ambassador, bringing with him tidings of war, to cry out against Nineveh, and to proclaim unto delicate ears,
For put the case, that some one of Germanie should be called of God himselfe at this day to go to Rome, and there in the audience of the Bishoppes, Cardinals, Kings ambassadours,
For put the case, that Some one of Germany should be called of God himself At this day to go to Room, and there in the audience of the Bishops, Cardinals, Kings Ambassadors,
yea and the Pope himself, to make open denouncing of the same, how much (I beséeche you) shoulde his preaching auayle? or what credite wold be giuen to his talk among those men, whiche with suche hatred as can not be pacified, haue alreadie for the space of these fortie yeares, persecuted Germanie, and as yet doe persecute it,
yea and the Pope himself, to make open denouncing of the same, how much (I beseech you) should his preaching avail? or what credit would be given to his talk among those men, which with such hatred as can not be pacified, have already for the Molle of these fortie Years, persecuted Germany, and as yet do persecute it,
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So is it sayde, that Abels bloud cried out againste Cain, to God for vengeāce: and the horrible wickednesses of the Sodomites came vp to the sight of God.
So is it said, that Abel's blood cried out against Cain, to God for vengeance: and the horrible Wickednesses of the Sodomites Come up to the sighed of God.
Deu. 24. Al which sinnes were to be found among the Niniuites. For they had enlarged the boundes of their Empire, by much bloudshed, they had oppressed innumerable natiōs and people,
Deu. 24. All which Sins were to be found among the Niniuites. For they had enlarged the bounds of their Empire, by much bloodshed, they had oppressed innumerable Nations and people,
Yea, scarcely would they acknowledge themselues polluted with any sinne at all. Hytherto God had borne wyth these their vices, not bycause he had lyking in them,
Yea, scarcely would they acknowledge themselves polluted with any sin At all. Hitherto God had born with these their vices, not Because he had liking in them,
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but for that he woulde vse their tyrannie as a meane, wherby to correct the iniquities of others (in whiche respecte, God calleth the king of Assyria, the rodde of his wrath) and bicause he was minded by them to shewe foorthe vnto the whole world a most euidēt example, both of his goodnesse, and also of his iustice.
but for that he would use their tyranny as a mean, whereby to correct the iniquities of Others (in which respect, God calls the King of Assyria, the rod of his wrath) and Because he was minded by them to show forth unto the Whole world a most evident Exampl, both of his Goodness, and also of his Justice.
and therfore commandeth Ionas to proclaime open warre against them, yea to denounce that verie destruction, which by their so great offences, they had deserued.
and Therefore commands Ionas to proclaim open war against them, yea to denounce that very destruction, which by their so great offences, they had deserved.
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The widdowes lamente for their husbandes that the Niniuites haue slain, the fatherlesse childrē mourne for their parentes that are lost, the strangers that are scattered here and there, bewayle their miserable estate, béeing now by them dryuen oute from theyr natiue countrey, and possessions:
The widow's lament for their Husbands that the Niniuites have slave, the fatherless children mourn for their Parents that Are lost, the Strangers that Are scattered Here and there, bewail their miserable estate, being now by them driven out from their native country, and possessions:
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So many also, as béeing eyther beguyled wyth the craftie wyles of the Vsurers, or béeing vndone by the wrongful sentences of the Iudges, haue loste theyr goodes, make piteous outcries of their hard chaunce.
So many also, as being either beguiled with the crafty wiles of the Usurers, or being undone by the wrongful sentences of the Judges, have lost their goods, make piteous Outcries of their hard chance.
But in the meane season, there liueth and reigneth a iust God, who (as he had often promised) had of long since heard these complaynts of the widowes, orphanes, strangers,
But in the mean season, there lives and Reigneth a just God, who (as he had often promised) had of long since herd these complaints of the Widows, orphans, Strangers,
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and wyth true faith embracing saluation, which he offreth in his sonne Christ Iesu, to whom belongeth thankesgiuing, honour, glorie, and dominion for euer. Amen. The second Homelie.
and with true faith embracing salvation, which he Offereth in his son christ Iesu, to whom belongeth thanksgiving, honour, glory, and dominion for ever. Amen. The second Homely.
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but that by threatning of plagues, they might wake them vp to repētance: whiche haue alreadie before prouoked the indignation of God, by meane of theyr sinnes.
but that by threatening of plagues, they might wake them up to Repentance: which have already before provoked the Indignation of God, by mean of their Sins.
Nowe althoughe this example chéefly appertayneth to the minysters of Gods worde, yet doth it therwithall instruct all men, of whatsoeuer place or degrée, to learne,
Now although this Exampl chiefly appertaineth to the Ministers of God's word, yet does it therewithal instruct all men, of whatsoever place or degree, to Learn,
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The fyrst parte conteyneth in it a description of the déede of Ionas, who hauing heard the commaundement of God, ariseth immediatly to flee vnto Tharsis from the presence of the Lorde.
The fyrst part Containeth in it a description of the deed of Ionas, who having herd the Commandment of God, arises immediately to flee unto Tharsis from the presence of the Lord.
lith that to the ende he might be altogether ridde of his Propheticall office, hée prepareth to departe out of the boundes of the lande of Israell, which God had appointed to be the place, whereas he would be worshipped.
Light that to the end he might be altogether rid of his Prophetical office, he Prepareth to depart out of the bounds of the land of Israel, which God had appointed to be the place, whereas he would be worshipped.
Some take it to be Carthage or Tunise. some other Cilicia, with whom I also agrée, both by reason of the often méetings betwéen the Jewes and the Cilicians, by meanes of their néere neighborhood,
some take it to be Carthage or Tunise. Some other Cilicia, with whom I also agree, both by reason of the often meetings between the Jews and the Cilicians, by means of their near neighbourhood,
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For fyrste of all, he denyeth obedience vnto God, and so offendeth agaynst the chiefe principle of true godlinesse, which straightlye commaundeth all the senses of the fleshe,
For First of all, he denyeth Obedience unto God, and so offends against the chief principle of true godliness, which straightly commandeth all the Senses of the Flesh,
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28. Moreouer, least he shoulde be enforced to get him to Niniue, he shamefully shaketh of his function, whiche he before had exercised in ye land of Israel.
28. Moreover, lest he should be Enforced to get him to Nineveh, he shamefully shakes of his function, which he before had exercised in you land of Israel.
He doth also sin agaynste charitie, sith he mindeth not to call them backe from destruction, whome God by meane of his preaching, was desirous to bring to repentaunce.
He does also sin against charity, sith he minds not to call them back from destruction, whom God by mean of his preaching, was desirous to bring to Repentance.
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hauing the truste, and hope of our Saluation, reposed in the grace of God only, who hathe appointed Christe Iesus, to be our satisfaction and righteousnesse. 1. Cor. 1. As concerning the causes that droue Ionas to this attempt, there is no doubte but they were bothe many and dyuers:
having the trust, and hope of our Salvation, reposed in the grace of God only, who hath appointed Christ Iesus, to be our satisfaction and righteousness. 1. Cor. 1. As Concerning the Causes that drove Ionas to this attempt, there is no doubt but they were both many and Diverse:
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syth that, in suche commaundements as God giueth, whiche are more subiecte to danger, many things méete togither that plucke vs away from the dutie of obedidience.
sith that, in such Commandments as God gives, which Are more Subject to danger, many things meet together that pluck us away from the duty of Obedience.
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First of all, it séemeth a new and vnwonted thing, that a Prophet shoulde be sent foorth out of the land of Israel, to go to the Gentiles, yea it séemed altogether disagréeing from that prerogatiue wherby God had graunted the plentyfuller knowledge of the lawe,
First of all, it Seemeth a new and unwonted thing, that a Prophet should be sent forth out of the land of Israel, to go to the Gentiles, yea it seemed altogether disagreeing from that prerogative whereby God had granted the plentyfuller knowledge of the law,
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Wée knowe moreouer, that the Ievves greately aduauncing themselues vpon this their prerogatiue, did so muche disdayne all other nations, that euen after they had receiued the holy Ghost, the very Apostles stode in doubt,
We know moreover, that the Jewish greatly advancing themselves upon this their prerogative, did so much disdain all other Nations, that even After they had received the holy Ghost, the very Apostles stood in doubt,
Act. 10.11. No maruel was it then, if it séemed straunge vnto Ionas hearing himself alone to be sent in message to the Gentiles. Furthermore it is certain, that feare and mistrust were stops vnto him:
Act. 10.11. No marvel was it then, if it seemed strange unto Ionas hearing himself alone to be sent in message to the Gentiles. Furthermore it is certain, that Fear and mistrust were stops unto him:
For if the Niniuites beléeue not his preching, vndoubtedly he must eyther be slayne, or else with ignominie and reproche, vniuersally of them all, be driuen out of the countrie:
For if the Niniuites believe not his preaching, undoubtedly he must either be slain, or Else with ignominy and reproach, universally of them all, be driven out of the country:
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so shoulde Ionas be accounted a lying Prophet, and perhaps, lose muche of his authoritie among the Israelites. And truly, that this thought came into his mynde, his owne testimonie will afterward declare.
so should Ionas be accounted a lying Prophet, and perhaps, loose much of his Authority among the Israelites. And truly, that this Thought Come into his mind, his own testimony will afterwards declare.
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and also mightie Princes vnmindfull of their office, and negligente in executing thereof, for that they measure the commandements of God, by their owne reason, hauing respect, rather how the world is enclined, than how god hath willed.
and also mighty Princes unmindful of their office, and negligent in executing thereof, for that they measure the Commandments of God, by their own reason, having respect, rather how the world is inclined, than how god hath willed.
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But more fitly doe the Scriptures put all these thinges vnder the dominion of one God, who gouerneth all thinges, without any petie gods to come and ayde him.
But more fitly do the Scriptures put all these things under the dominion of one God, who Governs all things, without any petie God's to come and aid him.
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neyther is there any thing more common, than that they are in greate ieopardie for their sinnes, whiche would faine shake of all laboures and perils, that of right they shuld vndergoe for the name of God.
neither is there any thing more Common, than that they Are in great jeopardy for their Sins, which would feign shake of all labours and perils, that of right they should undergo for the name of God.
This nowe is worthie especially to be noted, that for Ionas sake beeing but one, God wrappeth in so greate a danger the rest also of the passingers & mariners,
This now is worthy especially to be noted, that for Ionas sake being but one, God wrappeth in so great a danger the rest also of the passengers & Mariners,
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and had receiued him into their companie for nothing else, but eyther for humanities sake or else to make their gain greater (which gaine also swarued not from the listes of honestie.
and had received him into their company for nothing Else, but either for humanities sake or Else to make their gain greater (which gain also swerved not from the lists of honesty.
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Nowe although at this present, in causing of this tempeste, God had regarde especially to this ende, therby to punishe the disobedience of Ionas, & by a meane of calling backe, to hinder this fugitiue of his iorney,
Now although At this present, in causing of this tempest, God had regard especially to this end, thereby to Punish the disobedience of Ionas, & by a mean of calling back, to hinder this fugitive of his journey,
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Moreouer, the knowledge of God, which by this occasion shined vnto them more cléerely, than it dyd before, made bountifull recompence for all the losse that they suffered of their goodes and merchandise.
Moreover, the knowledge of God, which by this occasion shined unto them more clearly, than it did before, made bountiful recompense for all the loss that they suffered of their goods and merchandise.
But let vs passe ouer to the third part of this place, wherin is set out, what both Ionas and also the Mariners, together wyth the reste of the passengers dyd in this so great peril.
But let us pass over to the third part of this place, wherein is Set out, what both Ionas and also the Mariners, together with the rest of the passengers did in this so great peril.
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as yet freshe in memorie, nor the wearinesse of sayling whervnto he was not accustomed, nor yet the roughnesse of the tempest now alredy risen, could shake of his sléepe.
as yet fresh in memory, nor the weariness of sailing whereunto he was not accustomed, nor yet the roughness of the tempest now already risen, could shake of his sleep.
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The very lyke thing may wée espie in Dauid, who hearing that Bethsabe was great with chyld by meanes of his accompanying with hir, by and by is striken with a feare to runne in infamie, and deuiseth howe to cloke it:
The very like thing may we espy in David, who hearing that Bathsheba was great with child by means of his accompanying with his, by and by is stricken with a Fear to run in infamy, and devises how to cloak it:
& stretcheth out his hād by his word, or else by some secrete inspyrings of his Spirit, wherby he maye shake of this deadly sléepe from vs. It shall bée oure partes to acknowledge the same care of his,
& Stretcheth out his hand by his word, or Else by Some secret inspyrings of his Spirit, whereby he may shake of this deadly sleep from us It shall been our parts to acknowledge the same care of his,
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So then it was no cōmon and vsual tempest, but such a one, as wherein they acknowledged a certaine singular worke of God. Afterward they vnlade the ship.
So then it was no Common and usual tempest, but such a one, as wherein they acknowledged a certain singular work of God. Afterwards they unladen the ship.
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At lēgth when as, by assaying all these meanes, they coulde nothing preuaile, the gouernor of the shippe, whose chiefe care was then occupied about the ankor or topsaile rayseth vp Ionas with a checke,
At length when as, by assaying all these means, they could nothing prevail, the governor of the ship, whose chief care was then occupied about the anchor or topsail raises up Ionas with a check,
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A man maye see here all things full of tumulte and hurlie burlie, wherein thys one thyng yet deserueth some commendation, that all the sparkes of Goddes knowledge are not vtterly quenched,
A man may see Here all things full of tumult and hurly burly, wherein this one thing yet deserves Some commendation, that all the sparks of Goddess knowledge Are not utterly quenched,
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but also of lyfe and death ▪ And by thys their example we are verie well taught, what maner of religion they haue, which béeing destitute of the worde of God, are ledde by carnall reason.
but also of life and death ▪ And by this their Exampl we Are very well taught, what manner of Religion they have, which being destitute of the word of God, Are led by carnal reason.
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For euen by the lawes of nature, and by common sense, there is some knowledge of the maiestie of God graffed in the vnderstandings of men, whereby it commeth to passe, that when any extreme daunger of life happeneth,
For even by the laws of nature, and by Common sense, there is Some knowledge of the majesty of God graffed in the understandings of men, whereby it comes to pass, that when any extreme danger of life Happeneth,
But bicause that naturall man, which is directed by the onely lighte of reason ingendred in him, perceyueth not those things whiche belong to the spirite of God,
But Because that natural man, which is directed by the only Light of reason engendered in him, perceiveth not those things which belong to the Spirit of God,
and bicause it séemeth a thing impossible to the flesh, that one should be sufficient for all things which are done in the worlde, they doe (as much as in them lyeth) diuide the essence of God into a multitude of goddes, assigning euery one their proper offices,
and Because it Seemeth a thing impossible to the Flesh, that one should be sufficient for all things which Are done in the world, they do (as much as in them lies) divide the essence of God into a multitude of God's, assigning every one their proper Offices,
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Aryse (saye they) call vpon thy God, yf happily he vvill shyne vpon vs, that is, shewe himself gladsome and fortunate and mercifull vnto vs, that wée perishe not.
Arise (say they) call upon thy God, if happily he will shine upon us, that is, show himself gladsome and fortunate and merciful unto us, that we perish not.
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whilest in one and the same distresse, one calleth vpon the virgin Marie, another vpon Barbara, the thirde vpon Christopher, the fourthe vpon Nicholas:
whilst in one and the same distress, one calls upon the Virgae Marry, Another upon Barbara, the Third upon Christopher, the Fourth upon Nicholas:
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Many also, if they doe but espie a Church a farre off, make their petition to the Sainct of the same, whose name they thēselues cānot tel what it is.
Many also, if they do but espy a Church a Far off, make their petition to the Saint of the same, whose name they themselves cannot tell what it is.
for as muche as we sée, howe that men are neuer at rest (although they make inuocatiō to infinite Goddes or Sainctes,) tyll they haue layde holde vpon that onely God, who hathe reuealed himselfe vnto vs in his sonne Iesus Christe.
for as much as we see, how that men Are never At rest (although they make invocation to infinite God's or Saints,) till they have laid hold upon that only God, who hath revealed himself unto us in his son Iesus Christ.
Yet if at any tyme it so happeneth, let vs at the least take warning, by the inconueniences and perilles to retourne vnto hym, calling vpon hym alone, thoroughe Iesus Christe oure Sauiour:
Yet if At any time it so Happeneth, let us At the least take warning, by the inconveniences and perils to return unto him, calling upon him alone, thorough Iesus Christ our Saviour:
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Tel vs, how come vve by this trouble? what is thine occupatiō? from whence cōmest thou? what coūtrymā art thou? and of vvhat nation? He ansvvered them:
Tell us, how come we by this trouble? what is thine occupation? from whence Comest thou? what countryman art thou? and of what Nation? He answered them:
AS God shewed forth a singular token of hys goodnesse in sending Ionas to the Niniuites, that by his preaching they might be called backe from destruction,
AS God showed forth a singular token of his Goodness in sending Ionas to the Niniuites, that by his preaching they might be called back from destruction,
Euen so also many, bicause they would prouide for their owne priuate cōmoditie and estimation, carelesly neglect both the calling of God, and the saluation of others.
Even so also many, Because they would provide for their own private commodity and estimation, carelessly neglect both the calling of God, and the salvation of Others.
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but beside all expectation of man, perceyuing also, that they coulde nothing preuayle by calling vpon any God, they easily gather, that God is offēded, and therfore causeth the same:
but beside all expectation of man, perceiving also, that they could nothing prevail by calling upon any God, they Easily gather, that God is offended, and Therefore Causes the same:
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Wherby it commeth to passe, that whylest they fall to inquiring after the causes of these euils, in the lyfe and maners of other men, they neglect their owne euill doings, supposing themselues altogither without faulte.
Whereby it comes to pass, that whilst they fallen to inquiring After the Causes of these evils, in the life and manners of other men, they neglect their own evil doings, supposing themselves altogether without fault.
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Homere sheweth, that he was chosen by a lotte, whiche shoulde kéepe the conflicte with Hector. Among the Romaines it was a custome, to haue the gouernement of the prouinces graunted out by lottes.
Homer shows, that he was chosen by a lot, which should keep the conflict with Hector. Among the Romans it was a custom, to have the government of the Provinces granted out by lots.
The kyndes and wayes are sundrie, of the whiche, thys place serueth not to intreate. This rather let vs marke, that of lots some are lauful, other some are vnlaufull.
The Kinds and ways Are sundry, of the which, this place serveth not to entreat. This rather let us mark, that of lots Some Are lawful, other Some Are unlawful.
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Neither deserue they to bée cōdemned, which at this day in ye diuision of inheritances, and election of magistrates, or ministers, practise this kind of lots.
Neither deserve they to been condemned, which At this day in you division of inheritances, and election of Magistrates, or Ministers, practise this kind of lots.
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As touching this historie that we haue in hand, it is credible, that these Heathen men, who a little before called vpon sundrie goddes, did nowe also interlace some Superstition in the vsing of their lottes, which notwithstanding, God did neuerthelesse direct,
As touching this history that we have in hand, it is credible, that these Heathen men, who a little before called upon sundry God's, did now also interlace Some Superstition in the using of their lots, which notwithstanding, God did nevertheless Direct,
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partly, that as it were with a bayte, they may be fedde with strong illusion, which haue already determined in their myndes, rather to giue credite to wicked spirites, than to his owne worde.
partly, that as it were with a bait, they may be fed with strong illusion, which have already determined in their minds, rather to give credit to wicked spirits, than to his own word.
and also by authoritie of this punishment executed vpon him to ridde the other of Superstition, who nowe alreadie tasted of some principles of godlynesse.
and also by Authority of this punishment executed upon him to rid the other of Superstition, who now already tasted of Some principles of godliness.
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For as God is iust, and a seuere reuenger of vagracious déeds, so hath he infinite means, wherby, besides all expectation, to pull oute into the open sunne light, suche as are gyltie.
For as God is just, and a severe revenger of vagracious Deeds, so hath he infinite means, whereby, beside all expectation, to pull out into the open sun Light, such as Are guilty.
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Some haue ben bewrayed by the songs and flyings of birdes, amongst whom the Cranes of Jb•a nowe growne famous by the vsuall prouerbe, must néedes be placed.
some have been bewrayed by the songs and flyings of Birds, among whom the Cranes of Jb•a now grown famous by the usual proverb, must needs be placed.
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lest béeing deceyued with hope to escape vnpunished, we prouoke Gods wrath, with the outragiousnesse of oure sinnes, who can at his pleasure bothe reproue them,
lest being deceived with hope to escape unpunished, we provoke God's wrath, with the outrageousness of our Sins, who can At his pleasure both reprove them,
But lette vs go on, and take a further view of these mariners, who when they perceiue, that Ionas is the occasion of all this tempest, entreate him with maruellous humanitie, leauing off that rigoure, whiche they myght iustely haue vsed toward him.
But let us go on, and take a further view of these Mariners, who when they perceive, that Ionas is the occasion of all this tempest, entreat him with marvelous humanity, leaving off that rigour, which they might justly have used towards him.
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yet thinke they not good to attribute 〈 ◊ 〉 muce credite vnto them, as withoute more diligente inquisition to deale any thing the more extremely, or cruelly against him.
yet think they not good to attribute 〈 ◊ 〉 muce credit unto them, as without more diligent inquisition to deal any thing the more extremely, or cruelly against him.
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Tell vs in good soothe, for vvhose cause are vvee thus troubled? vvhat is thine occupation? that is to say, what is thy estate of lyfe? from vvhence comest thou? vvhat countreyman art thou? or of vvhat nation? What could haue ben done (I praye you) more gently and louingly towardes him, whom they were assured to be the onely worker of their so great daunger,
Tell us in good sooth, for whose cause Are we thus troubled? what is thine occupation? that is to say, what is thy estate of life? from whence Comest thou? what countryman art thou? or of what Nation? What could have been done (I pray you) more gently and lovingly towards him, whom they were assured to be the only worker of their so great danger,
and losse of all their substance, being of so great value as it was? Compare with these mariners, who wer mere alientes from true religion, the mē of this our age, which although there goe no iust cause before, whereby they might be prouoked,
and loss of all their substance, being of so great valve as it was? Compare with these Mariners, who were mere alientes from true Religion, the men of this our age, which although there go no just cause before, whereby they might be provoked,
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yet fall to hating of straungers, and if they susteyne but the leaste damage in the world, streightway think, that they may do what they lust to them, of whom they haue receyued their small hurte:
yet fallen to hating of Strangers, and if they sustain but the jest damage in the world, straightway think, that they may do what they lust to them, of whom they have received their small hurt:
lest perhappes they might determine any thing not sounding with right and equitie. How much lesse credite thē ought there to be attributed to coniectures, suspitions, or witnesses,
lest perhaps they might determine any thing not sounding with right and equity. How much less credit them ought there to be attributed to Conjectures, suspicions, or Witnesses,
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Again, that nothing is lesse indifferent, and more deceytfull than suspition, the Germaines can tell by a common prouerbe, whiche is tossed in euery mans mouthe.
Again, that nothing is less indifferent, and more deceitful than suspicion, the Germans can tell by a Common proverb, which is tossed in every men Mouth.
NONLATINALPHABET. As concerning witnesses, what néedeth any speaking, sith that we are assured, howe many men eyther are caried away by frowarde affections,
. As Concerning Witnesses, what needeth any speaking, sith that we Are assured, how many men either Are carried away by forward affections,
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And if no other reason wil serue, yet at the lest let the example of God admonish the Magistrates, who knowing euen at his fingers endes the impietie of the Sodomites, yet sayth vnto Abraham:
And if not other reason will serve, yet At the lest let the Exampl of God admonish the Magistrates, who knowing even At his fingers ends the impiety of the Sodomites, yet say unto Abraham:
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I vvill goe dovvne novv, and see, vvhether it be so, as by the reporte of the countrey it is come vp to myne eares. &c. God woulde thus speake of himselfe after the maner of men, that wée might ponder thereby,
I will go down now, and see, whether it be so, as by the report of the country it is come up to mine ears. etc. God would thus speak of himself After the manner of men, that we might ponder thereby,
Neither doth the scripture without great cōsideration, giue commendation of those kings, in whose sightes the bloud of their subiectes was esteemed of muche price. Psalme. 72.
Neither does the scripture without great consideration, give commendation of those Kings, in whose sights the blood of their Subjects was esteemed of much price. Psalm. 72.
But it is tyme, that we returne to Ionas, who now at the length béeing called backe againe into the right waye, by the manifest iudgement of God, doth stoutly and couragiously accomplish such things,
But it is time, that we return to Ionas, who now At the length being called back again into the right Way, by the manifest judgement of God, does stoutly and courageously accomplish such things,
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vnlesse wée be touched with an vncorrupte and earnest reuerence of the maiestie of God. This confession that Ionas maketh, he layeth against the rest, in maner of a confutation: as though he should say:
unless we be touched with an uncorrupt and earnest Reverence of the majesty of God. This Confessi that Ionas makes, he Layeth against the rest, in manner of a confutation: as though he should say:
which same also hath chosen to his owne possession, the nation of the Hebrues, to whome in lyke sort he hath prescribed a true maner and order, how he will be worshipped.
which same also hath chosen to his own possession, the Nation of the Hebrews, to whom in like sort he hath prescribed a true manner and order, how he will be worshipped.
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and aduaunce his owne godly zeale, but in reporting thus much, hée fyrste aggrauateth his horrible facte committed, in makyng him his enimie by vnshamefull disodedience and backslyding, who was a God well knowne vnto him from his chyldhoode,
and advance his own godly zeal, but in reporting thus much, he First Aggravateth his horrible fact committed, in making him his enemy by Shameful disodedience and backsliding, who was a God well known unto him from his chyldhoode,
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And here doth shewe foorth it selfe an excellente frute of Gods correction. Before this, Ionas had professed God with his mouthe, and preached his word:
And Here does show forth it self an excellent fruit of God's correction. Before this, Ionas had professed God with his Mouth, and preached his word:
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And hauing now had experience of Gods chastising hande, he returneth home againe to hym, he setteth his minde on a fyre with the true feare of him, he professeth him euen among the Gentiles,
And having now had experience of God's chastising hand, he returns home again to him, he sets his mind on a fire with the true Fear of him, he Professes him even among the Gentiles,
And what cause coulde there come so sodenly, of so great feare? Euen this, that there shyned nowe to their myndes, a knowledge more sincere of the true God whose mightie power they perceiued, by this vnaccustomed tempest.
And what cause could there come so suddenly, of so great Fear? Eve this, that there shined now to their minds, a knowledge more sincere of the true God whose mighty power they perceived, by this unaccustomed tempest.
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And this also is the very matter, why they frette not nowe with Ionas, but rather pitying his case, whome alone they saw punishment wayted for, they demaunde of him frendly, what is best to be done, wherby they might auoyde the rage of the seaswelling euery moment more than other?
And this also is the very matter, why they fret not now with Ionas, but rather pitying his case, whom alone they saw punishment waited for, they demand of him friendly, what is best to be done, whereby they might avoid the rage of the seaswelling every moment more than other?
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These men are put in feare with the beholding of an other mans offence, and so learne bothe to giue iudgement arighte of their owne outragious déedes and also to feare God.
These men Are put in Fear with the beholding of an other men offence, and so Learn both to give judgement aright of their own outrageous Deeds and also to Fear God.
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And although to our owne knowledge we are not guiltie of any heynous offence, yet ought we so to be affected in a common miserie, that hauing quenched all desire of reuengement, wee make diligent enquirie, what wayes safetie may againe be restored. &c.
And although to our own knowledge we Are not guilty of any heinous offence, yet ought we so to be affected in a Common misery, that having quenched all desire of revengement, we make diligent enquiry, what ways safety may again be restored. etc.
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As for Ionas hee sheweth himselfe no lesse studious of godlinesse, so that a man would thinke, that he and the maryners kept a cōflict among themselues,
As for Ionas he shows himself no less studious of godliness, so that a man would think, that he and the Mariners kept a conflict among themselves,
And here lette vs gather in a bréefe summe, those things that hytherto haue bene spoken of Ionas, and we shal behold a notable president of true repentance.
And Here let us gather in a brief sum, those things that hitherto have be spoken of Ionas, and we shall behold a notable president of true Repentance.
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And the menne feared the Lorde exceedingly, dooing Sacrifices, and makyng vovves vnto the Lorde. But the Lorde prepared a greate Fishe to svvalovv vp Ionas.
And the men feared the Lord exceedingly, doing Sacrifices, and making vows unto the Lord. But the Lord prepared a great Fish to svvalovv up Ionas.
AS Ionas when hee fledde from the presence of God, least hée shoulde be enforced to preache to the Niniuites, was an example of the corruption and disobedience of Man:
AS Ionas when he fled from the presence of God, lest he should be Enforced to preach to the Niniuites, was an Exampl of the corruption and disobedience of Man:
The chiefe thing herein is, that both hée freely confesseth his offence, and also submittingly yeldeth himself vnto Gods will, that withoute any grudgyng, he is contente to vndergoe the punishement, whiche he sawe was prepared for him.
The chief thing herein is, that both he freely Confesses his offence, and also submittingly yieldeth himself unto God's will, that without any grudging, he is content to undergo the punishment, which he saw was prepared for him.
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yet deale they as yet nothing the more rigorously with him, but directe all their doings to this ende that they may sette him againe on lande safe and sounde.
yet deal they as yet nothing the more rigorously with him, but Direct all their doings to this end that they may Set him again on land safe and sound.
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Maruellous humanitie was this, and such as would not haue ben looked for of this kinde of men, séeing that it bothe made them forgetfull of the damage, whiche they had alreadie susteyned,
Marvelous humanity was this, and such as would not have been looked for of this kind of men, seeing that it both made them forgetful of the damage, which they had already sustained,
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and also moued them (theyr owne daunger whiche presentlye they were in, béeing little estéemed) to employ their care about the preseruation of an other.
and also moved them (their own danger which presently they were in, being little esteemed) to employ their care about the preservation of an other.
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For the same God made Ioseph in fauour with the keeper of the prison, and so aduaunced him also afterwarde in the sight of Pharao, that he was content to commit vnto him the charge of his whole realme.
For the same God made Ioseph in favour with the keeper of the prison, and so advanced him also afterward in the sighed of Pharaoh, that he was content to commit unto him the charge of his Whole realm.
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Neyther shall they bée able to alledge any excuse, who for feare of men striue against God, whose force is sufficient for the defence of his, euerywhere, and agaynste whomesoeuer.
Neither shall they been able to allege any excuse, who for Fear of men strive against God, whose force is sufficient for the defence of his, everywhere, and against whomsoever.
For it is a double wrong to forsake, or (whyche is more) lyke enimies to sette oure selues agaynst hym, who warranteth hymselfe to fynde a salfe hauen and Sanctuarie among vs, whome also eyther by reason of some Couenaunte made,
For it is a double wrong to forsake, or (which is more) like enemies to Set our selves against him, who warrants himself to find a salfe Haven and Sanctuary among us, whom also either by reason of Some Covenant made,
or else by common ryght of hospitalitie, we were bounde to defende. &c. Now, when these Mariners perceiue all theyr endeuours bestowed in vaine, and that euen by the myghtie hande of GOD, they are enforced to hurle Ionas into the Sea, they tourne themselues to moste feruente prayer, crauing that no offence maye bee taken wyth theyr dooings.
or Else by Common right of hospitality, we were bound to defend. etc. Now, when these Mariners perceive all their endeavours bestowed in vain, and that even by the mighty hand of GOD, they Are Enforced to hurl Ionas into the Sea, they turn themselves to most fervent prayer, craving that no offence may be taken with their doings.
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And if wée tourne ouer the histories, it will manyfestly appeare, that the abhomination of manquelling, hath ben iudged a moste horrible thing among all nations,
And if we turn over the histories, it will manifestly appear, that the abomination of manquelling, hath been judged a most horrible thing among all Nations,
Héervnto also deserueth the same to be referred, which Luke in the 28. of the Acts mencioneth of the men of Miletum: who when they saw the hand of Paule, whiche had but lately escaped shipwracke, sodeinly assayled with a viper, incontinently they iudged him to be a murtherer, whome thoughe he had escaped the sea,
Hereunto also deserves the same to be referred, which Lycia in the 28. of the Acts mentioneth of the men of Miletus: who when they saw the hand of Paul, which had but lately escaped shipwreck, suddenly assailed with a viper, incontinently they judged him to be a murderer, whom though he had escaped the sea,
And surely, if wée will déepely weigh the matter it selfe, it shall soone be séene, that God did not without greate skill imprinte this sense of Nature in men, so greatly to detest murthers.
And surely, if we will deeply weigh the matter it self, it shall soon be seen, that God did not without great skill imprinte this sense of Nature in men, so greatly to detest murders.
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For, firste of all, by Murther men offend against the verie lawes of Nature, whiche as by a common bond of necessitie, it hath bound vs to the mutuall ayding one of an other,
For, First of all, by Murder men offend against the very laws of Nature, which as by a Common bound of necessity, it hath bound us to the mutual aiding one of an other,
Secondly, he sinneth against the misteries of christian Religion that slayeth his neyghbour; with whom he is a member of the same bodie, vnder Christe the head:
Secondly, he Sinneth against the Mysteres of christian Religion that slays his neighbour; with whom he is a member of the same body, under Christ the head:
whose mynde is to haue vs ioyned together in the vnitie of spirite: and by this means do manquellers exclude them selues from the felowshippe of the congregation.
whose mind is to have us joined together in the unity of Spirit: and by this means do manquellers exclude them selves from the fellowship of the congregation.
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Besydes that, this mischiefe redoundeth euen to God, who framed mā after his owne likenesse, and therefore will not suffer it to be violated withoute punishment.
Besides that, this mischief redoundeth even to God, who framed man After his own likeness, and Therefore will not suffer it to be violated without punishment.
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Not without good cause was it therfore, that euen from the verie beginning of Gods creatures, God appointed lawes, wherein he forbad bloudsheading and murthers, with wonderful seueritie.
Not without good cause was it Therefore, that even from the very beginning of God's creatures, God appointed laws, wherein he forbade bloodshedding and murders, with wondered severity.
Adde heere vnto the woordes whyche Chryste vseth in the Gospell, All that take the svvorde, shall perishe vvith the svvoorde. Math. 26. And those also:
Add Here unto the words which Christ uses in the Gospel, All that take the sword, shall perish with the swood. Math. 26. And those also:
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He that killeth vvith the svvorde, muste himselfe be killed vvith the svvorde. &c. Apoc. 13. And least God shoulde omitte any thing in this matter, he appoynted cities of refuge,
He that kills with the sword, must himself be killed with the sword. etc. Apocalypse 13. And lest God should omit any thing in this matter, he appointed cities of refuge,
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whether they might flée, whiche had done a murther, but not of set purpose, least otherwyse, vnder a coloure of reuengemente, they myght be slayne themselues by his kinsefolkes, that was alreadie killed.
whither they might flee, which had done a murder, but not of Set purpose, lest otherwise, under a colour of reuengemente, they might be slain themselves by his kinsfolks, that was already killed.
And as for that murther that was happened, the authour whereof was not knowne, he also ordeyned a kinde of pacifying of God, whiche must haue bene doone openly and solemnely, leaste the guiltynesse thereof, shoulde be imputed to that citie, within the boundes whereof it was committed.
And as for that murder that was happened, the author whereof was not known, he also ordained a kind of pacifying of God, which must have be done openly and solemnly, jest the guiltynesse thereof, should be imputed to that City, within the bounds whereof it was committed.
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Not withoute good reason therefore, doe wée bewayle the wretched crueltie of thys oure age, whyche so farre is set on fyre, that with many it is thoughte but a playe and a pastyme to cut a mans throate:
Not without good reason Therefore, do we bewail the wretched cruelty of this our age, which so Far is Set on fire, that with many it is Thought but a play and a pastime to Cut a men throat:
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And in verie déede this reason is of verie great effect, as wherby we may excuse both our sayings and doings, seing it is certain by the Scriptures, that the wil of God must be our rule for them all.
And in very deed this reason is of very great Effect, as whereby we may excuse both our sayings and doings, sing it is certain by the Scriptures, that the will of God must be our Rule for them all.
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The same dothe also kéepe magistrates blamelesse, when they pronounce sentence of deathe ouer murtherers, adulterers, incestuous persons, blasphemers, inchaunters,
The same doth also keep Magistrates blameless, when they pronounce sentence of death over murderers, Adulterers, incestuous Persons, blasphemers, enchanters,
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Achab, for yt he had let goe Benhadad, the king of Syris, & Saule, bicause he had spared Agag the Amalechite, bothe the whiche God had commaunded to be slayne.
Ahab, for that he had let go Benhadad, the King of Syriac, & Saule, Because he had spared Agag the Amalekite, both the which God had commanded to be slain.
The posteritie of Saule béeing once ridde out of the waye, the hunger ceased, which God had sent in by reason of the Gabaonites, whom Saul had afflicted.
The posterity of Saule being once rid out of the Way, the hunger ceased, which God had sent in by reason of the Gibeonites, whom Saul had afflicted.
In like maner Baals priestes & the false prophets, that liued in the tyme of Helias, beeing destroyed, bothe rayne and the blessing of God was restored to the lande of Israell.
In like manner Baal's Priests & the false Prophets, that lived in the time of Elias, being destroyed, both rain and the blessing of God was restored to the land of Israel.
so that a man may see that the word of god, which Ionas had sowen in their myndes, broughte foorth suche encrease as Christe doth attribute therevnto, in the Gospell.
so that a man may see that the word of god, which Ionas had sown in their minds, brought forth such increase as Christ does attribute thereunto, in the Gospel.
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And in that they sacrifice to the true God, whiche among the Iewes was worshipped by the name of Iehoua, with a long farewell renounce they their false gods.
And in that they sacrifice to the true God, which among the Iewes was worshipped by the name of Iehoua, with a long farewell renounce they their false God's.
Then let them testifie this religion with outwarde déedes, and offer those sacrifices cōtinually vnto him, whiche he euermore requireth at their handes,
Then let them testify this Religion with outward Deeds, and offer those Sacrifices continually unto him, which he evermore requires At their hands,
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namely Prayers, & themselues also, (whiche Paule called a quicke sacrifice, and a reasonable seruing of God, ) together with bountifulnesse towardes all,
namely Prayers, & themselves also, (which Paul called a quick sacrifice, and a reasonable serving of God,) together with bountifulness towards all,
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And bicause new vowes are not needful of them, who alreadie owe al that they haue vnto God, to whome also in Baptism they haue wholly bound them selues, herein let them shewe all careful endeuour, that the same, which ther they vowed, they may faythfully perfourme,
And Because new vows Are not needful of them, who already owe all that they have unto God, to whom also in Baptism they have wholly bound them selves, herein let them show all careful endeavour, that the same, which there they vowed, they may faithfully perform,
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So that neither this, nor any like places, can in any wise maintein the vowes of the Papists and monks, which superstitious men, without the warrant of Gods word,
So that neither this, nor any like places, can in any wise maintain the vows of the Papists and Monks, which superstitious men, without the warrant of God's word,
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For he who a little before coulde not be safe in the ship, but that both wind and water thirsted for his punishment, is now in the midst of ye sea betwene billowes & stormes kepte safe & sounde:
For he who a little before could not be safe in the ship, but that both wind and water thirsted for his punishment, is now in the midst of the sea between billows & storms kept safe & sound:
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whether ye consider the Fishe that was so obediente to God, or Ionas, who notwithstanding, the fierce rankes of téethe standing in maner of a sawe, the feareful passage through the iawes and the throte that stonke by reason of clammie filthynesse & sniuell, was yet able to go downe vnhurte into the bealy,
whither you Consider the Fish that was so obedient to God, or Ionas, who notwithstanding, the fierce ranks of tooth standing in manner of a saw, the fearful passage through the Jaws and the throat that stonke by reason of clammy filthiness & sniuell, was yet able to go down unhurt into the bealy,
And what thing more terrible coulde haue happened vnto him, if all the tirantes of the worlde shoulde haue conspired together, to robbe him of his lyfe? He was tossed with a tempest:
And what thing more terrible could have happened unto him, if all the Tyrants of the world should have conspired together, to rob him of his life? He was tossed with a tempest:
Afterwarde, he heareth the mariners taking counsaile about lots, wherby they might searche out him, who was the causer of this so great tempest that was raysed.
Afterward, he hears the Mariners taking counsel about lots, whereby they might search out him, who was the causer of this so great tempest that was raised.
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Howe fared he in mynde (think you) certainly knowing, that he alone was sought for? And shal we not say, yt he was much terrified by means of those lots,
Howe fared he in mind (think you) Certainly knowing, that he alone was sought for? And shall we not say, that he was much terrified by means of those lots,
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as giltie persons are wont to be, whē they see the executioners hatchet readie to parte their head from their shoulders? Beeing found out, he confesseth his horrible fact,
as guilty Persons Are wont to be, when they see the executioners hatchet ready to part their head from their shoulders? Being found out, he Confesses his horrible fact,
Moreouer, in this so huge a gulfe continueth he thrée days space, and all this while is he washed with the waters of the billowes, that are swalowed vp:
Moreover, in this so huge a gulf Continueth he thrée days Molle, and all this while is he washed with the waters of the billows, that Are swallowed up:
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sometime he is plunged downe into the lowe bottomlesse places, sometyme fléeteth he alofte: one whyle he is tossed to this syde, an other whyle to that:
sometime he is plunged down into the low bottomless places, sometime fleeteth he aloft: one while he is tossed to this side, an other while to that:
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What tentations (I beséeche you) shall wée thinke hee was tormented withall? perfectly knowing, that all this adoe happened vnto him thorough Gods displeasure? Surely these thinges are so outragious to be borne, that ten deathes were easier,
What tentations (I beseech you) shall we think he was tormented withal? perfectly knowing, that all this ado happened unto him through God's displeasure? Surely these things Are so outrageous to be born, that ten deaths were Easier,
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Examples are euery where to be founde, but moste amongest suche, as when persecutions assault, denie Christ, leaste they shoulde put bothe goodes and lyfe in hazarde.
Examples Are every where to be found, but most amongst such, as when persecutions assault, deny christ, jest they should put both goods and life in hazard.
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Hebr. 10. In the consyderyng hereof, this is the frute that we must gather, euen to learne obedience vnto God, who beste knoweth bothe to tourne all daungers awaye,
Hebrew 10. In the considering hereof, this is the fruit that we must gather, even to Learn Obedience unto God, who best Knoweth both to turn all dangers away,
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For that whyche at this present hapned, is such a matter, as can in no wyse bee credited among prophane men, which measure all things by carnall reason.
For that which At this present happened, is such a matter, as can in no wise be credited among profane men, which measure all things by carnal reason.
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Moreouer Christe Iesu by his testimonie, addeth credite to this historie, who affirmeth, that by Ionas was exhibited a figure, both of his death, and also of his resurrection.
Moreover Christ Iesu by his testimony, adds credit to this history, who Affirmeth, that by Ionas was exhibited a figure, both of his death, and also of his resurrection.
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We can not therefore denye the truthe of this thyng accomplished in déede, excepte we be mynded therwithall to call in doubte the mysteries of our redemption.
We can not Therefore deny the truth of this thing accomplished in deed, except we be minded therewithal to call in doubt the Mysteres of our redemption.
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For it hath great resemblance hereto, that when as the floud was redie to come, he made all the beastes so tame, that they came vnto Noe, entred into the Arke,
For it hath great resemblance hereto, that when as the flood was ready to come, he made all the beasts so tame, that they Come unto Noah, entered into the Ark,
What? did he not also leade the people of Israell thorow the bottomlesse depthes of the red sea, the waters rising on height like a wal on eyther side? What shall wée saye of Daniel, who is preserued in the middest Lions,
What? did he not also lead the people of Israel thorough the bottomless depths of the read sea, the waters rising on height like a wall on either side? What shall we say of daniel, who is preserved in the midst Lions,
and his felowes saued among the flames of an hote burning ouen, by the miraculous protection of God? Or, is it not more to be wondred at, that sodeinly there swoomme a fishe to Peters hooke, which brought the tribute money in his mouth? But if there be any that liste to skorn at al these things, acompting them for fables, what (I besech you,) are they able to answere to the miracle of the vnperfect birthe, lying hidde in the mothers wombe? Doth it not farre passe the capacitie of mannes vnderstanding, that a chylde about the space of fiue monethes shoulde in those straightes not only liue,
and his Fellows saved among the flames of an hight burning oven, by the miraculous protection of God? Or, is it not more to be wondered At, that suddenly there swoomme a Fish to Peter's hook, which brought the tribute money in his Mouth? But if there be any that list to skorn At all these things, acompting them for fables, what (I beseech you,) Are they able to answer to the miracle of the unperfect birth, lying hid in the mother's womb? Does it not Far pass the capacity of Man's understanding, that a child about the Molle of fiue months should in those straights not only live,
but also encrease in greater strength, tyll suche time as it be borne into the world? And séeing that is daily brought to passe, shall we stand in doubte,
but also increase in greater strength, till such time as it be born into the world? And seeing that is daily brought to pass, shall we stand in doubt,
but that God is hable to worke some singular thing, if the necessitie of the case shall so require? Why doe we not then acknowledge the puissaunce of GOD,
but that God is able to work Some singular thing, if the necessity of the case shall so require? Why do we not then acknowledge the puissance of GOD,
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and wyth déepe weyghing thereof arme oure selues in all daungers and perplexities, with pacience and constancie of faithe? For hée that in times past was of mighte to do these thinges, the same at this daye in sickenesse, in neede, in prisonmentes, in temptations of the conscience,
and with deep weighing thereof arm our selves in all dangers and perplexities, with patience and constancy of faith? For he that in times past was of might to do these things, the same At this day in sickness, in need, in prisonments, in temptations of the conscience,
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For as Ionas vvas in the vvhales belly three dayes and three nights, so shal the sonne of man be three days and three nightes in the heart of the earth.
For as Ionas was in the whales belly three days and three nights, so shall the son of man be three days and three nights in the heart of the earth.
Moreouer, as Ionas béeing drowned, was causer of the mariners cōuersion vnto God, so do we reade, that Christe after his resurrection conuerted manie, whiche were authoures of hys owne death.
Moreover, as Ionas being drowned, was causer of the Mariners conversion unto God, so do we read, that Christ After his resurrection converted many, which were Authors of his own death.
and by his glorious Resurrection, hath vanquished death and hel, and set vs at libertie from the iawes of Leuiathan, that he mighte make vs partakers of his kingdome.
and by his glorious Resurrection, hath vanquished death and hell, and Set us At liberty from the Jaws of Leviathan, that he might make us partakers of his Kingdom.
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FOr as much as God had appointed Ionas, by especiall priuiledge, to be a Prophet to the Gentiles by whose preaching they mighte be stirred vp to repentance:
FOr as much as God had appointed Ionas, by especial privilege, to be a Prophet to the Gentiles by whose preaching they might be stirred up to Repentance:
not without good consideration is it, that in him he setteth foorth such an absolute example of repentance, worthy to be imitated in al ages, of as many,
not without good consideration is it, that in him he sets forth such an absolute Exampl of Repentance, worthy to be imitated in all ages, of as many,
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And Ionas prayed vnto the Lorde his GOD, and sayde. &c. Which may not so be vnderstāded, as thoughe hée had composed this Hymne, lying hidde hymselfe within the bowells of the Whale.
And Ionas prayed unto the Lord his GOD, and said. etc. Which may not so be understanded, as though he had composed this Hymn, lying hid himself within the bowels of the Whale.
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And least that being deliuered from this distresse, he should seem to haue forgotten God, he addeth this Hymne, therby to aduaunce Gods benefites that he had receiued.
And lest that being Delivered from this distress, he should seem to have forgotten God, he adds this Hymn, thereby to advance God's benefits that he had received.
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Who that Lorde is, appered euidentely before by his confession, whereas he sayd, that he feared the Lord God of heauen, which made the sea and the drye lande.
Who that Lord is, appeared euidentely before by his Confessi, whereas he said, that he feared the Lord God of heaven, which made the sea and the dry land.
or to Moyses, who as he escaped himselfe miraculously out of the waters, so afterward he ledde the Israelites thorough the bottome of the redde Sea drie shod:
or to Moses, who as he escaped himself miraculously out of the waters, so afterwards he led the Israelites through the bottom of the red Sea dry shod:
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For in the couenaunt that he made with Abraham, he professeth himselfe to be El Schadai, that is to saye, a GOD of all sufficiencie, who will be vnto vs in maner of a treasure heape, and moste ample rewarde:
For in the Covenant that he made with Abraham, he Professes himself to be El Shaddai, that is to say, a GOD of all sufficiency, who will be unto us in manner of a treasure heap, and most ample reward:
Againe, God speking of the incense or perfume whiche was to be vsed aboute the holie thinges, (wherby it is most certaine, that prayers are ment) ordeined punishment of death to as many as shoulde conuert it to any other vse.
Again, God speaking of the incense or perfume which was to be used about the holy things, (whereby it is most certain, that Prayers Are meant) ordained punishment of death to as many as should convert it to any other use.
wherby a mā may most firmely conclude that to him both one and onely all prayers doe of duetie appertayne, whiche of all sacrifices are accompted the chief.
whereby a man may most firmly conclude that to him both one and only all Prayers do of duty appertain, which of all Sacrifices Are accounted the chief.
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And here vpon commeth it, that when as in the fiftieth Psalme he hadde reiected the vaine ceremonies of the hypocrites, together with their complayntes, immediately he addeth:
And Here upon comes it, that when as in the fiftieth Psalm he had rejected the vain ceremonies of the Hypocrites, together with their complaints, immediately he adds:
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and besides this, that in euerye necessitie he bothe can and will helpe vs. Nowe God onely is euery where present, he alone beholdeth all things, he only knoweth oure mindes and thoughtes, he only is Almightie,
and beside this, that in every necessity he both can and will help us Now God only is every where present, he alone beholdeth all things, he only Knoweth our minds and thoughts, he only is Almighty,
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and at this tyme hathe exhibited them moste manifestly in his sonne Iesu Christe: and openly declareth the same good mynde that he beareth towarde vs, by dayely benefites.
and At this time hath exhibited them most manifestly in his son Iesu Christ: and openly Declareth the same good mind that he bears toward us, by daily benefits.
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Moyses vvherefore cryest thou? And it appeareth euidently inough out of the Psalmes, and holie historie, that Dauid made his petitions in woods, in dennes, and vpon his couche.
Moses Wherefore Christ thou? And it appears evidently enough out of the Psalms, and holy history, that David made his petitions in woods, in dens, and upon his couch.
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so he also sayth vnto vs: Thou vvhen thou prayest, enter into thy chamber. &c. This is excéedingly to our consolation, that we are sure of Gods eares alwayes open to them that crie vnto him:
so he also say unto us: Thou when thou Prayest, enter into thy chamber. etc. This is exceedingly to our consolation, that we Are sure of God's ears always open to them that cry unto him:
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This hath ben an olde errour, and Christe himselfe confuteth it, when as to the woman of Samaria, mouing a question as touching this matter, he answereth:
This hath been an old error, and Christ himself confuteth it, when as to the woman of Samaria, moving a question as touching this matter, he Answers:
And Paule commaundeth men to pray in all places, and lifte vp pure hands vnto God. 1. Tim. 2. I knowe in dede, that God in times past adorned his temple with excéeding ample promises,
And Paul commandeth men to pray in all places, and lift up pure hands unto God. 1. Tim. 2. I know in deed, that God in times past adorned his temple with exceeding ample promises,
and at this day, for the continuing of holy assemblies and publike prayers it is requisite to haue some certaine place, which it is conueniente to kepe holy,
and At this day, for the Continuing of holy assemblies and public Prayers it is requisite to have Some certain place, which it is convenient to keep holy,
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Yet in the meane season, we must constantly retaine that libertie, whiche God hath granted to euery one, whereby to call vppon him priuately at home and abroade,
Yet in the mean season, we must constantly retain that liberty, which God hath granted to every one, whereby to call upon him privately At home and abroad,
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Out of the bellie of the graue, or, of hell (for the Hebrew word whiche he vseth here, signifieth both) did I crie. This setteth out the most grieuous streightes and afflictions, wherewith the Prophete was assailed at that season, whereof at this time we néede not to speake,
Out of the belly of the graven, or, of hell (for the Hebrew word which he uses Here, signifies both) did I cry. This sets out the most grievous straights and afflictions, wherewith the Prophet was assailed At that season, whereof At this time we need not to speak,
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For euen then is it laufull tyme to pray, yea then most of all is it conuenient to lifte vp our minds wholly and instantely to wearie the eares of God:
For even then is it lawful time to pray, yea then most of all is it convenient to lift up our minds wholly and instantly to weary the ears of God:
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It expresseth therfore his feruente and vncessant prayers, as wherwithall (if any suche thing mighte truly be applyed vnto God) he euen tired God himselfe.
It Expresses Therefore his fervent and uncessant Prayers, as wherewithal (if any such thing might truly be applied unto God) he even tired God himself.
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And by this example we are admonished, that in praying, before al other thinges faith is required, without the which it is vnpossible for vs to drawe néere vnto God.
And by this Exampl we Are admonished, that in praying, before all other things faith is required, without the which it is unpossible for us to draw near unto God.
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Hovv shall they call vpon him (sayth Paule) on vvhome they haue not beleeued? Rom. 10. And Iames in his first chapter testifieth, that they shall obtaine nothing which pray without faith.
How shall they call upon him (say Paul) on whom they have not believed? Rom. 10. And James in his First chapter Testifieth, that they shall obtain nothing which pray without faith.
It will therfore greatly be auaylable for vs, diligently to be conuersant in the consideration of Gods promises and benefites done of olde tyme, therby to confirme our selues in faithe.
It will Therefore greatly be available for us, diligently to be conversant in the consideration of God's promises and benefits done of old time, thereby to confirm our selves in faith.
together with this confidence in praying, there is also a constant & inuincible perseuerance required. Therof doth Christe put vs in remembrance, whereas he willeth vs not only to pray,
together with this confidence in praying, there is also a constant & invincible perseverance required. Thereof does Christ put us in remembrance, whereas he wills us not only to pray,
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Heinous therfore, and verie hurtfull is their errour, which will prescribe God certaine limites, and if they be not fauourably heard incontinently, dare call in doubt the goodnesse and power of God,
Heinous Therefore, and very hurtful is their error, which will prescribe God certain Limits, and if they be not favourably herd incontinently, Dare call in doubt the Goodness and power of God,
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Nowe passe wee ouer to the seconde parte of this Canticle, wherin he paynteth oute the greatenesse of his peryll, that the benefites of God maye appeare the more excellente.
Now pass we over to the seconde part of this Canticle, wherein he painteth out the greatness of his peril, that the benefits of God may appear the more excellent.
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By this example of the Prophet, we may learne in daungers and aduersities not to bend our eyes toward men alonely, who in some parte maye be causers vnto vs thereof,
By this Exampl of the Prophet, we may Learn in dangers and adversities not to bend our eyes towards men alonely, who in Some part may be causers unto us thereof,
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but to fire our mynds vpon the determinatiōs of God, without whose good pleasure ther can no aduersitie happen vnto vs. This béeing well weighed, moueth vs greatly to repentance,
but to fire our minds upon the determinations of God, without whose good pleasure there can no adversity happen unto us This being well weighed, moves us greatly to Repentance,
it armeth vs also with pacience, lest without cause, we shoulde rashly striue against God. Ionas is diligent also in setting foorth, whether God did caste him awaye.
it armeth us also with patience, lest without cause, we should rashly strive against God. Ionas is diligent also in setting forth, whither God did cast him away.
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And the floudde, that is, as many flouddes as runne into the sea, compassed me about: yea all thy dashing vvaues, that is to say, the brustlyng none of the waters beating one an other, And all thy rolles of vvater vvent ouer mee.
And the floudde, that is, as many floods as run into the sea, compassed me about: yea all thy dashing waves, that is to say, the brustlyng none of the waters beating one an other, And all thy rolls of water went over me.
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that whyle they couete to eschue some one perill, whyche they haue conceyued in theyr mynds, they do nothyng else but plunge themselues into manie, that bothe are more, and also gréeuouser.
that while they covet to eschew Some one peril, which they have conceived in their minds, they do nothing Else but plunge themselves into many, that both Are more, and also gréeuouser.
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neither doth God suffer those that are his to be tempted aboue their power. The Prophete furthermore maketh reporte, what he thought béeing inclosed in these straightes.
neither does God suffer those that Are his to be tempted above their power. The Prophet furthermore makes report, what he Thought being enclosed in these straights.
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My God, my God, vvhy haste thou forsaken mee? Nowe as he dothe yet acknowledge him to bée his owne God, of whome hee complayneth himselfe to be forsaken:
My God, my God, why haste thou forsaken me? Now as he doth yet acknowledge him to been his own God, of whom he Complaineth himself to be forsaken:
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but always recognyse it to be his Fatherly hande, whiche dothe correcte vs. So doth Ionas, when as by way of redressing his former thoughte, he addeth:
but always recognise it to be his Fatherly hand, which doth correct us So does Ionas, when as by Way of redressing his former Thought, he adds:
For to the Temple assembled together as many as appertayned to the couenaunt of God, as were circumcised, as professed the reuerencing of the true God:
For to the Temple assembled together as many as appertained to the Covenant of God, as were circumcised, as professed the reverencing of the true God:
yet many there be, who, when they sée that they are deliuered, become vnmindfull of Gods benefite, attributing al that they haue receiued, to their owne industrie,
yet many there be, who, when they see that they Are Delivered, become unmindful of God's benefit, attributing all that they have received, to their own industry,
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This dothe Ionas thoroughly obserue, who in the second parte of this his song setteth out with many words, the great perill which he was in, therby to make the benefite of God more notable,
This doth Ionas thoroughly observe, who in the second part of this his song sets out with many words, the great peril which he was in, thereby to make the benefit of God more notable,
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And bycause the description of his saide dāger serueth to the amplifying of Gods benefite (as we haue oftentimes admonished) he is very diligente, and plentifull therein.
And Because the description of his said danger serveth to the amplifying of God's benefit (as we have oftentimes admonished) he is very diligent, and plentiful therein.
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First, The vvaters (saith he) compassed me euen to the very soule. That whiche Dauid spake by a metaphore or figure, the same happened to Ionas indéede,
First, The waters (Says he) compassed me even to the very soul. That which David spoke by a metaphor or figure, the same happened to Ionas indeed,
And straighte wayes hée setteth opposite the benefite of GOD agaynste them all, saying: But thou haste brought vp my life againe from corruptiō, O Lord my God.
And straight ways he sets opposite the benefit of GOD against them all, saying: But thou haste brought up my life again from corruption, Oh Lord my God.
He vseth but a few words, thereby to make manifest, howe easie a thing it was for God to deliuer him out of all these calamites, whiche otherwise coulde haue bene ouercome, by no might or trauaile of mā.
He uses but a few words, thereby to make manifest, how easy a thing it was for God to deliver him out of all these calamities, which otherwise could have be overcome, by no might or travail of man.
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and also thy power, & haste made my life to come vp agayne from very corruption, that is, from out of the stomacke of the whale, where nothing else could he loked for,
and also thy power, & haste made my life to come up again from very corruption, that is, from out of the stomach of the whale, where nothing Else could he looked for,
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This did Philo that most wise Hebrew well perceiue, when as being ambassadoure to Caius the emperour and hauing not without some cruell iniurie suffred repulse at his hand, to the other Iewes stāding amased, he said, We must néeds be of a good chéere, whom Caius is angrie withal:
This did Philo that most wise Hebrew well perceive, when as being ambassador to Caius the emperor and having not without Some cruel injury suffered repulse At his hand, to the other Iewes standing amazed, he said, We must needs be of a good cheer, whom Caius is angry withal:
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Examples will meete vs euery where, wherein we are taught, that God doth of a sodeine ioyfully appere vnto them, that can sée nothing but destruction laide open before their eies.
Examples will meet us every where, wherein we Are taught, that God does of a sudden joyfully appear unto them, that can see nothing but destruction laid open before their eyes.
Ionas here compareth himselfe with the superstitious and idolatrers, by this meanes the rather to declare, what he him selfe did to his greate commoditie:
Ionas Here compareth himself with the superstitious and Idolaters, by this means the rather to declare, what he him self did to his great commodity:
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the considering whereof, dothe wonderfully encrease faith, exciting them to ardent prayers, and full of confidence, who before tyme gaue ouer in temptations. Therefore addeth hee:
the considering whereof, doth wonderfully increase faith, exciting them to Ardent Prayers, and full of confidence, who before time gave over in temptations. Therefore adds he:
but therewithall he hath respecte to the promises made, concernyng the Temple, and the outward sacrifices, whereby he confirmed his faith, as lately hath bene sayde. This then is his meaning:
but therewithal he hath respect to the promises made, Concerning the Temple, and the outward Sacrifices, whereby he confirmed his faith, as lately hath be said. This then is his meaning:
For both he had in remembraunce, God & his promises, and also beeing established in faith, he poured out his prayers vnto the Lord, wherby he craued for his aide.
For both he had in remembrance, God & his promises, and also being established in faith, he poured out his Prayers unto the Lord, whereby he craved for his aid.
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and béeing instructed of Gods good will, by his benefites doone of olde time, they vse also for euer after, to put their whole hope of saluation in him alone.
and being instructed of God's good will, by his benefits done of old time, they use also for ever After, to put their Whole hope of salvation in him alone.
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Howebeit, that Ionas mighte yet the more commende the doctrine which may be gathered by his example, in the other part of this comparison he bringeth forth the mainteiners of superstitions,
Howbeit, that Ionas might yet the more commend the Doctrine which may be gathered by his Exampl, in the other part of this comparison he brings forth the maintainers of superstitions,
Lying vanities, that is to witte, most fonde and deceiptfull vanities, he termeth all that whiche men fansie vnto themselues of their owne brayne, to putte any hope of saluation therein.
Lying vanities, that is to wit, most fond and deceitful vanities, he termeth all that which men fancy unto themselves of their own brain, to put any hope of salvation therein.
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syth that in the nature of thinges they haue not so much as a being And bicause there be no gods at all, it foloweth of necessitie, that the images which are set vp for them, be lykewise nothyng.
sith that in the nature of things they have not so much as a being And Because there be no God's At all, it Followeth of necessity, that the Images which Are Set up for them, be likewise nothing.
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This verie thing the Apostle also noted. 1. Cor. 8. As for the other, that are reared vp to represent the true God, what are they but mere lyes? seeing it is a playn case, yt God can not by any image be represented.
This very thing the Apostle also noted. 1. Cor. 8. As for the other, that Are reared up to represent the true God, what Are they but mere lies? seeing it is a plain case, that God can not by any image be represented.
and the things that they so couet, profite nothing at al. They must beare record themselues, that seing they can neither see nor vnder stand, they shalbe cōfounded.
and the things that they so covet, profit nothing At all They must bear record themselves, that sing they can neither see nor under stand, they shall confounded.
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VVho dare then make a god, or fashiō an image that can do no good? Many like places might here be brought in, whiche for shortnesse sake we omit, seing that such as reade the scriptures, may be acquainted with thē euerywhere.
Who Dare then make a god, or fashion an image that can do no good? Many like places might Here be brought in, which for shortness sake we omit, sing that such as read the Scriptures, may be acquainted with them everywhere.
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For what may they merite, who of themselues, are not able so muche, as to thinke a good thought? and whose righteousnesse, being like a filthy shroude patched of sundry ragges, can not therefore stand in the presence of Gods iudgemēt.
For what may they merit, who of themselves, Are not able so much, as to think a good Thought? and whose righteousness, being like a filthy shroud patched of sundry rags, can not Therefore stand in the presence of God's judgement.
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But I vvil sacrifice vnto thee vvyth the voyce of praise and vvil pay the things that I haue vovved. &c. By the voyce of prayse hee vnderstandeth thankesgiuing,
But I will sacrifice unto thee with the voice of praise and will pay the things that I have vowed. etc. By the voice of praise he understandeth thanksgiving,
or else foolishly aboute suche superstitious obseruations, as are of no moment at all For the same that the Prophete voweth in this place, is also to be found in the examples of others.
or Else foolishly about such superstitious observations, as Are of no moment At all For the same that the Prophet Voweth in this place, is also to be found in the Examples of Others.
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And it shal please the Lord better thā an oxe or a bullock, that hath hornes and hofes In this place also the Prophet sheweth a reason of his vow making, in that he addeth:
And it shall please the Lord better than an ox or a bullock, that hath horns and hofes In this place also the Prophet shows a reason of his Voelli making, in that he adds:
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These thinges, as in euery one of Gods benefites they oughte to be obserued, so especially in the worke of our redemption, whereof we haue Christ the only authoure:
These things, as in every one of God's benefits they ought to be observed, so especially in the work of our redemption, whereof we have christ the only author:
who, as he requireth of vs a frée and franke confession of his name, so also in the misticall supper hath he insti•uted a solemne commemoration of that his benefite,
who, as he requires of us a free and frank Confessi of his name, so also in the mystical supper hath he insti•uted a solemn commemoration of that his benefit,
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as a quicke sacrifice, and kepe them selues also vnspotted of the world. Loke Rom. 12. Ephes. 1. &c. Now foloweth, what effect ensued after Ionas prayers, and godly meditatiōs.
as a quick sacrifice, and keep them selves also unspotted of the world. Look Rom. 12. Ephesians 1. etc. Now Followeth, what Effect ensued After Ionas Prayers, and godly meditations.
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The whole reporte therfore of this matter is euē stuft with miracles, which if they should be called to ye accōpt of mās capacity, wold scarcely be worthy of any credit at al. For ye cause is god mēcioned to be y• authour of al these things:
The Whole report Therefore of this matter is even stuffed with Miracles, which if they should be called to you account of men capacity, would scarcely be worthy of any credit At all For you cause is god mentioned to be y• author of all these things:
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& as before it was said, yt he prepared this fish to swalow vp Ionas euen so doth the Lord now cōmaūd ye same fishe to restore him vnto lād safe againe.
& as before it was said, that he prepared this Fish to swallow up Ionas even so does the Lord now command you same Fish to restore him unto land safe again.
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Neither must it seeme incredible, that, at Gods commandemente, the fishe incontinently did so: séeyng hys worde hathe an effectuall working ioyned therewith, wherevnto all creatures obey.
Neither must it seem incredible, that, At God's commandemente, the Fish incontinently did so: seeing his word hath an effectual working joined therewith, whereunto all creatures obey.
An example hereof is extant euen in the creation of the world, whiche, it is certayne, by the power of God alone, through hys worde, was broughte forthe of nothing:
an Exampl hereof is extant even in the creation of the world, which, it is certain, by the power of God alone, through his word, was brought forth of nothing:
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And séeing he of long time before was able to bring vppon Egypte Frogges, locusts, and all manner of flyes, but vpon the tentes of the Israelites bread from Heauē, and quailes from the Sea:
And seeing he of long time before was able to bring upon Egypt Frogs, Locusts, and all manner of flies, but upon the tents of the Israelites bred from Heaven, and quails from the Sea:
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For it semeth an vnpossible thing to the fleshe, that those bodies shoulde arise againe, whereof some are buried in the earth and so corrupted, some by fire are resolued into ashes, some rotte in the waters:
For it Seemeth an unpossible thing to the Flesh, that those bodies should arise again, whereof Some Are buried in the earth and so corrupted, Some by fire Are resolved into Ashes, Some rotten in the waters:
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and in the springing vp of the same, an euident figure of buriall and resurrection offred vnto vs? whereof euē Christ also in the Gospell, and the Apostle in his firste epistle to the Corinthiās diligently made mention.
and in the springing up of the same, an evident figure of burial and resurrection offered unto us? whereof even christ also in the Gospel, and the Apostle in his First epistle to the Corinthians diligently made mention.
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Surely, these and such other like if we cōferre with the promises of God, we shall the lesse stande in doubte of the resurrection, wherein the chiefe ground of our saluation doth consist.
Surely, these and such other like if we confer with the promises of God, we shall the less stand in doubt of the resurrection, wherein the chief ground of our salvation does consist.
and ouercome them all by the hope of resurrectiō in Iesu Christe our Lorde: to whome belongeth thanksgiuing, honour, glory and dominion for euer. Amen.
and overcome them all by the hope of resurrection in Iesu Christ our Lord: to whom belongeth thanksgiving, honour, glory and dominion for ever. Amen.
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THe whole boke of Ionas is occupied aboute repentaunce, and making manifeste by examples, whiche is the true fourme thereof. Hitherto we haue séene two:
THe Whole book of Ionas is occupied about Repentance, and making manifest by Examples, which is the true Form thereof. Hitherto we have seen two:
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both for that the historie testifieth their repentance was effectuall, and also for that Christe propoundeth this example for vs to followe? shewing moreouer that the Niniuites shall in time to come be their iudges,
both for that the history Testifieth their Repentance was effectual, and also for that Christ propoundeth this Exampl for us to follow? showing moreover that the Niniuites shall in time to come be their judges,
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For seeing that Ionas was become disobediēt to the cōmandemēt of God, & had willingly giuē ouer his vocatiō, he deserued now to be vtterly neglected of god,
For seeing that Ionas was become disobedient to the Commandment of God, & had willingly given over his vocation, he deserved now to be utterly neglected of god,
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Which thing euē Ionas himselfe (as I suppose) did well perceiue: for being nowe set on land againe, he yet attempteth nothing after his owne pleasure, or priuate iudgemente.
Which thing even Ionas himself (as I suppose) did well perceive: for being now Set on land again, he yet attempteth nothing After his own pleasure, or private judgement.
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Neuerthelesse God doth here call him the seconde time, and so receiueth him being penitent into fauoure againe, that he casteth him in the téeth with none of those thinges, whiche not long before he had committed.
Nevertheless God does Here call him the seconde time, and so receiveth him being penitent into favour again, that he Cast him in the tooth with none of those things, which not long before he had committed.
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Arise (saith he) and get thee to Niniue, into that great citie. &c. Agayne he maketh mention of greatnesse, to shewe, that he ought not to be afraide by consideration thereof,
Arise (Says he) and get thee to Nineveh, into that great City. etc. Again he makes mention of greatness, to show, that he ought not to be afraid by consideration thereof,
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And here mighte some man meruaile, why God doth so enforce Ionas to preach vnto the Niniuites, seeing he might haue wroughte their conuersion, eyther by some other prophet,
And Here might Some man marvel, why God does so enforce Ionas to preach unto the Niniuites, seeing he might have wrought their conversion, either by Some other Prophet,
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We know in déede, that the Gentiles were often admonished by wonderous and straunge tokens, but amongst his people God would haue the preaching of his word to sound foorth:
We know in deed, that the Gentiles were often admonished by wondrous and strange tokens, but among his people God would have the preaching of his word to found forth:
for all men to beholde, wherein also was shadowed the calling of the Gētils, therefore did he also sende a Prophete vnto them, by whome they mighte be instructed.
for all men to behold, wherein also was shadowed the calling of the Gentiles, Therefore did he also send a Prophet unto them, by whom they might be instructed.
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And notwithstanding the promise be peculiarly made to the faithfull of the newe testamente, that they shall all be taught of God, who will write his lawes in their harts, yet doth he not perfourme the fame without preaching:
And notwithstanding the promise be peculiarly made to the faithful of the new Testament, that they shall all be taught of God, who will write his laws in their hearts, yet does he not perform the fame without preaching:
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which both Christe him selfe began, and by whose spirite the Apostles also were guided to publishe, by preaching the Gospell thorough out all the worlde.
which both Christ him self began, and by whose Spirit the Apostles also were guided to publish, by preaching the Gospel through out all the world.
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Here is also to be marked, that God telleth Ionas in flatte wordes, what he must preach among the Niniuites. Crye out (saith he) the preaching, vvhich I bid thee.
Here is also to be marked, that God Telleth Ionas in flat words, what he must preach among the Niniuites. Cry out (Says he) the preaching, which I bid thee.
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but bindeth him to a determinate commandemente. The same order was taken also with other Prophets, and afterwarde, euen with the Apostles, as otherwhere hath bene saide.
but binds him to a determinate commandemente. The same order was taken also with other prophets, and afterward, even with the Apostles, as otherwhere hath be said.
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but caried away by a blinde carnall affection, take vpon them to denounce vnto cities cruell and horrible destructions, prescribing also a time for the same:
but carried away by a blind carnal affection, take upon them to denounce unto cities cruel and horrible destructions, prescribing also a time for the same:
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as of this sort we haue séene Anabaptists in our age, who were not ashamed to abuse these words of Ionas, thereby to strike the more terroure into the heads of the simple people.
as of this sort we have seen Anabaptists in our age, who were not ashamed to abuse these words of Ionas, thereby to strike the more terror into the Heads of the simple people.
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This declaration is but shorte, yet suche a one as sufficiently teacheth, how much he had profited in his wrestlyng vnder the Crosse, whereby God had chastened him before.
This declaration is but short, yet such a one as sufficiently Teaches, how much he had profited in his wrestling under the Cross, whereby God had chastened him before.
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& as he was fléeing slept in securitie, now hauing hearde the commaundement of God, moueth no disputations about the matter, shaketh of al feare, thinketh neuer a whit of fléeing,
& as he was fleeing slept in security, now having heard the Commandment of God, moves no disputations about the matter, shakes of all Fear, Thinketh never a whit of fleeing,
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Which very thing the holie Ghost doth meane, when as not without an expresse signification, he sayeth, That he went to Niniue, according to the word of the Lorde.
Which very thing the holy Ghost does mean, when as not without an express signification, he Saith, That he went to Nineveh, according to the word of the Lord.
And of set purpose doth the holie Ghoste vse suche maner of speakings, to giue vs instruction, that it muste be ascribed to God alone, whatsoeuer in this world is excelling or surmounting the residue.
And of Set purpose does the holy Ghost use such manner of speakings, to give us instruction, that it must be ascribed to God alone, whatsoever in this world is excelling or surmounting the residue.
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But bicause this addition great, is here set to with this parcell or letter Lamed, which oftentimes is a signe of the datiue case, I consente rather vnto their iudgemente, whiche interprete that Niniue was great, not onely by the estimation of men,
But Because this addition great, is Here Set to with this parcel or Letter Lamed, which oftentimes is a Signen of the dative case, I consent rather unto their judgement, which interpret that Nineveh was great, not only by the estimation of men,
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And surely it must néedes be great vnto God, séeing that therin he had appointed the chief seate of the monarchie, which in no place else endured so many ages:
And surely it must needs be great unto God, seeing that therein he had appointed the chief seat of the monarchy, which in no place Else endured so many ages:
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As touching that, whiche is reported of thrée dayes iorney or circuite, it accordeth with the prophane writers, which tel, that it was in mesure foure hundreth furlongs, which make vp the summe of fiftie myles.
As touching that, which is reported of thrée days journey or circuit, it accords with the profane writers, which tell, that it was in measure foure Hundredth furlongs, which make up the sum of fiftie miles.
but as in describing of the sermons of Iohn the Baptist, and Christe, the Euangelists do only note the sumni• of that, whiche with many wordes they dilated:
but as in describing of the Sermons of John the Baptist, and Christ, the Evangelists do only note the sumni• of that, which with many words they dilated:
so doth Ionas here touch the chief and principall point of his owne sermon, in expressing wherof, he hath vsed a very exact declaration of all the circumstances.
so does Ionas Here touch the chief and principal point of his own sermon, in expressing whereof, he hath used a very exact declaration of all the Circumstances.
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And as much as may be gathered by the order of the historie, firste of all he fette forth his owne vocation, that the Niniuites might vnderstand how he was sente vnto them from God:
And as much as may be gathered by the order of the history, First of all he fette forth his own vocation, that the Niniuites might understand how he was sent unto them from God:
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and béeing lost, redéemed him afterward again by the bloud of his sonne, horrible of necessitie muste that guilte be, whereby hée is moued to turne vpsetdowne whole nations together.
and being lost, redeemed him afterwards again by the blood of his son, horrible of necessity must that guilt be, whereby he is moved to turn vpsetdowne Whole Nations together.
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At this day reigne the selfe same wickednesses, which (as before was sayde in the first Homelie) reigned among the Niniuites. But so much the worser plighte are wée in,
At this day Reign the self same Wickednesses, which (as before was said in the First Homely) reigned among the Niniuites. But so much the Worse plight Are we in,
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Howbeit, I am greatly afrayd, least a greate sorte of vs, beeing more soft than is méete, sowe pillowes (for so the Prophet termeth it) vnder the armes, bothe of our selues,
Howbeit, I am greatly afraid, lest a great sort of us, being more soft than is meet, sow pillows (for so the Prophet termeth it) under the arms, both of our selves,
For were it our pleasure to confesse a truthe, wée can not denie, but that this our age craueth bothe for Ionasses & Iohns, whiche mighte as it were, poynte out with the finger, the destruction nowe néere at hād,
For were it our pleasure to confess a truth, we can not deny, but that this our age craveth both for Jonah & Iohns, which might as it were, point out with the finger, the destruction now near At hand,
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And bycause the Niniuites beléeued Ionas, when he preached the worde of God, therefore not without good reason, is it sayd, that they beleued GOD himselfe.
And Because the Niniuites believed Ionas, when he preached the word of God, Therefore not without good reason, is it said, that they believed GOD himself.
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For as many as beleeue God, they both acknowledge theyr syns to be such, as they are estemed in gods iudgement, and also from them they conuerte vnto God,
For as many as believe God, they both acknowledge their Sins to be such, as they Are esteemed in God's judgement, and also from them they convert unto God,
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And certainly, of this vncurable conspiryng in wyckednesse, whiche reigneth now adayes, and wherby all men runne into ruine, there is no other cause to be alledged than this, that there are verie fewe, whyche giue vnto the worde of GOD that credite, that of righte it deserueth to haue.
And Certainly, of this uncurable conspiring in wickedness, which Reigneth now adays, and whereby all men run into ruin, there is no other cause to be alleged than this, that there Are very few, which give unto the word of GOD that credit, that of right it deserves to have.
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Secondely, these Niniuite do also testifie their faith by outward workes. For streight waye they proclaime a common fast, and araye themselues in sackcloath.
Secondly, these Nineveh do also testify their faith by outward works. For straight Way they proclaim a Common fast, and array themselves in Sackcloth.
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and were now moste conuenient for the Niniuites, who (without all doubte) sinned chiefly in superfluitie, in intemperancie, and in hautynesse of mynde.
and were now most convenient for the Niniuites, who (without all doubt) sinned chiefly in superfluity, in intemperancy, and in hautynesse of mind.
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For it maye euidently appeare, that they toke vnto them an earneste purpose to haue these faultes redressed, séeing they begynne nowe wyth them selues altogether a newe trade of lyfe.
For it may evidently appear, that they took unto them an earnest purpose to have these Faults Redressed, seeing they begin now with them selves altogether a new trade of life.
These Niniuites whether ye haue respecte vnto them, or vnto Ionas, had al things heaped togither, which mighte be any hindrance to theyr saith, and repentance.
These Niniuites whither you have respect unto them, or unto Ionas, had all things heaped together, which might be any hindrance to their Says, and Repentance.
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Neither were there wanting in this so superstitious a nation, the craftie illusions of the deuill, wherewith he had hitherto bewitched them, to perswade thē selues, that all things shuld remaine in estate good inough.
Neither were there wanting in this so superstitious a Nation, the crafty illusions of the Devil, wherewith he had hitherto bewitched them, to persuade them selves, that all things should remain in estate good enough.
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and he bringeth a message, which, as it was excéeding sowre to delicate eares, so (if we will harken to carnall iudgemēt) rather was the messanger to be pitied,
and he brings a message, which, as it was exceeding sour to delicate ears, so (if we will harken to carnal judgement) rather was the Messenger to be pitied,
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For who could possibly perswade him selfe, that this most flourishing citie, where against no ennimie at all was redy to make battaile, mighte in so shorte space be destroied,
For who could possibly persuade him self, that this most flourishing City, where against no ennimie At all was ready to make battle, might in so short Molle be destroyed,
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by the which as soone as they are stirred vp, forthwith they examin their owne liues, they loke vpō the nature of God, they call to mind the former examples of his olde iudgements:
by the which as soon as they Are stirred up, forthwith they examine their own lives, they look upon the nature of God, they call to mind the former Examples of his old Judgments:
and bycause they espie, that many other nations haue sodeinly come to ruine for the same causes, they rightly gather, that their owne end wil be after the like sorte,
and Because they espy, that many other Nations have suddenly come to ruin for the same Causes, they rightly gather, that their own end will be After the like sort,
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Let vs heare it attentiuely, examine oure manners & whole conuersation of life thereby, amēd those things which hitherto we haue don amisse, turne with our whole herts vnto God, and call for his grace:
Let us hear it attentively, examine our manners & Whole Conversation of life thereby, amend those things which hitherto we have dONE amiss, turn with our Whole herts unto God, and call for his grace:
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WHereas oure Lorde Iesus Christ maketh declaratiō vnto the Iewes of the repentance of the Niniuites, he dothe not only reproue the Iewes for their contumacie,
WHereas our Lord Iesus christ makes declaration unto the Iewes of the Repentance of the Niniuites, he doth not only reprove the Iewes for their contumacy,
namely that the Noniuite beleeued God, and turned vnto him, testifying their repentance with outwarde signes, that is to say, with publique fasting and murning.
namely that the Noniuite believed God, and turned unto him, testifying their Repentance with outward Signs, that is to say, with public fasting and murning.
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First he saith, that the tidings came to the king of Niniue, that is to witte, the report of Ionas preaching, wherwithal he had euen filled the greater parte of the citie.
First he Says, that the tidings Come to the King of Nineveh, that is to wit, the report of Ionas preaching, wherewithal he had even filled the greater part of the City.
nor suffise for the good ordering of all matters And here euen at the first is to be séene a token of a realme well gouerned, in that the counsellours and other officers of the court withoute any further delay make relaciō to ye king of this matter being of so great weighte,
nor suffice for the good ordering of all matters And Here even At the First is to be seen a token of a realm well governed, in that the counsellors and other Officers of the court without any further Delay make Relation to you King of this matter being of so great weight,
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Farre otherwise is the manner in many Princes courts at this day, when as in a manner the whole deuise of them that are to giue coūsell, is, to make kings effeminate,
far otherwise is the manner in many Princes Courts At this day, when as in a manner the Whole devise of them that Are to give counsel, is, to make Kings effeminate,
Let them also take diligente hede, least inconsiderately they listen to suche, as are wont to accuse the ministers of Gods truthe and worde, to be the authours of seditions.
Let them also take diligent heed, least inconsiderately they listen to such, as Are wont to accuse the Ministers of God's truth and word, to be the Authors of seditions.
But what doth the king? Is he full of indignation and furie, for that a man, which is but a stranger, taketh vpon him so muche authoritie in that Citie, where was appointed his owne royall seate? Doth he send forth his sergeants,
But what does the King? Is he full of Indignation and fury, for that a man, which is but a stranger, Takes upon him so much Authority in that city, where was appointed his own royal seat? Does he send forth his sergeants,
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and cōmaunde him to be caried to prison, leaste by his talke, the people be stirred to raise a commotion? No. But immediately he aryseth vp from his royall seate, he putteth off his kingly attire, he setteth him downe in the duste,
and command him to be carried to prison, jest by his talk, the people be stirred to raise a commotion? No. But immediately he ariseth up from his royal seat, he putteth off his kingly attire, he sets him down in the dust,
Wonderfull was this chaunge, and suche as scarsly deserueth to be credited, if a man behold the maners and disposition of kings, with whom nothing is more disagréeing, than the studie of humilitie:
Wonderful was this change, and such as scarcely deserves to be credited, if a man behold the manners and disposition of Kings, with whom nothing is more disagreeing, than the study of humility:
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in somuche that they themselues are not afrayde to be causers of horrible warres, rather than any thing should be diminished from their regall authoritie For seeing that they are deceiued by the pleasant lures of flatterers,
in So much that they themselves Are not afraid to be causers of horrible wars, rather than any thing should be diminished from their regal Authority For seeing that they Are deceived by the pleasant lures of Flatterers,
and so accompt themselues as halfe Goddes, exempting theyr own estate from the common sort of men, they iudge it an vnsemely thing, that euē in most extreme daungers they shoulde commit any thing at all, which might be thought to giue some resemblāce of faynt courage and feare.
and so account themselves as half God's, exempting their own estate from the Common sort of men, they judge it an unseemly thing, that even in most extreme dangers they should commit any thing At all, which might be Thought to give Some resemblance of faint courage and Fear.
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The example therfore of this king is worthie of great admiration But such is the maiestie of the worde of God, that being once admitted to take place within the heartes of men, streightway the holy Ghost working therwith, it renueth, and altreth the whole man.
The Exampl Therefore of this King is worthy of great admiration But such is the majesty of the word of God, that being once admitted to take place within the hearts of men, straightway the holy Ghost working therewith, it Reneweth, and altereth the Whole man.
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Now if any refuse to giue place vnto this worde, and wil stubburnly struggle against it, such at length by the iron scepter of Christe are brought vnder,
Now if any refuse to give place unto this word, and will stubbornly struggle against it, such At length by the iron sceptre of Christ Are brought under,
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Here therefore, lette vs diligently obserue, what plagues men of oure tyme are worthie to vndergo, who béeing from their chyldehoode trayned vp in the Christian religion,
Here Therefore, let us diligently observe, what plagues men of our time Are worthy to undergo, who being from their chyldehoode trained up in the Christian Religion,
But bicause all men do not of their owne accorde performe their dutie, neyther folowe the examples of good Princes, the thirde thing necessarie to be had, is good lawes and ordinances, wherby they may pricke forward such as are dul,
But Because all men do not of their own accord perform their duty, neither follow the Examples of good Princes, the Third thing necessary to be had, is good laws and ordinances, whereby they may prick forward such as Are dul,
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Magistrates make their greatest complaint in a maner of their disordered licentiousnesse among the people: but in the meane while very fewe doe rightely weigh the causes therof:
Magistrates make their greatest complaint in a manner of their disordered licentiousness among the people: but in the mean while very few doe rightly weigh the Causes thereof:
But we must think, that all liuing thinges are created for mans behoofe, and that therfore do appeare by thē tokens both of Gods wrath & also of his fauour.
But we must think, that all living things Are created for men behoof, and that Therefore do appear by them tokens both of God's wrath & also of his favour.
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Againe, seing the vngodly by meanes of their beastes and cattell, and vnmeasurable hunting of wyld beastes, do make as it were open bragges of their excesse and pryde:
Again, sing the ungodly by means of their beasts and cattle, and unmeasurable hunting of wild beasts, do make as it were open brags of their excess and pride:
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Moreouer, this is a matter of greate moment, to moue vs to repentaunce, if euen in brute beastes we consider the tokens of Gods wrath, which by our owne sinnes we haue prouoked.
Moreover, this is a matter of great moment, to move us to Repentance, if even in brutus beasts we Consider the tokens of God's wrath, which by our own Sins we have provoked.
except they be directed to their ende and meaning, which is, that we beeing wholly contrite in hearte, offer vp oure selues a quicke sacrifice vnto him.
except they be directed to their end and meaning, which is, that we being wholly contrite in heart, offer up our selves a quick sacrifice unto him.
So then these things do nothing help the Papistes cause, who would place repentance it selfe in these outwarde thinges, which neuerthelesse for the moste parte deceiue,
So then these things do nothing help the Papists cause, who would place Repentance it self in these outward things, which nevertheless for the most part deceive,
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and séeing that he giueth admonition of them, it may sufficiently appere, that he attributed not so muche to those external exercises, whereof lately was spoken, as to beleeue that they were able to satisfie for sinnes. Thirdly he addeth:
and seeing that he gives admonition of them, it may sufficiently appear, that he attributed not so much to those external exercises, whereof lately was spoken, as to believe that they were able to satisfy for Sins. Thirdly he adds:
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VVho can tell vvhether God vvil turne, and repent, and cease from his fierce vvrathe, that vvee perishe not? These are not the wordes of a man that standeth in doubt,
Who can tell whether God will turn, and Repent, and cease from his fierce wrath, that we perish not? These Are not the words of a man that Stands in doubt,
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Moreouer, the acknowledging of their sinne causeth them to be modest, so that as muche as appertaineth to the punishmēts in this world, they wil not arrogātly limite God what he should do,
Moreover, the acknowledging of their sin Causes them to be modest, so that as much as appertaineth to the punishments in this world, they will not arrogantly limit God what he should do,
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And that the same consisteth in repentance, we are taught out of the Scriptures: which béeing proprely a conuersion vnto God, aboue all things requireth faith:
And that the same Consisteth in Repentance, we Are taught out of the Scriptures: which being properly a conversion unto God, above all things requires faith:
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This king of Niniue although he had taken in hand so holy a purpose, yet can not be carelesse, neither dare he promise his subiects that al shal be safe:
This King of Nineveh although he had taken in hand so holy a purpose, yet can not be careless, neither Dare he promise his Subjects that all shall be safe:
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but now a days whē as by reason of idolatrie, abhominable superstitions, extortions, deceits, oppressiōs, riot, intemperancie, whoordomes, adulteries, bloudshed,
but now a days when as by reason of idolatry, abominable superstitions, extortions, Deceits, oppressions, riot, intemperancy, whoordoms, adulteries, bloodshed,
But how may repentance be ascribed vnto God? sith yt as he is eternall, so also he knoweth all things, & is alwayes the selfe same one, withoute chaunging.
But how may Repentance be ascribed unto God? sith that as he is Eternal, so also he Knoweth all things, & is always the self same one, without changing.
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WEe haue alreadye heard, how at the preaching of Ionas, the Niniuites were conuerted, and so eschued the indignation and plagues of God now béeing redie to haue fallen vpon them.
we have already herd, how At the preaching of Ionas, the Niniuites were converted, and so Eschewed the Indignation and plagues of God now being ready to have fallen upon them.
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This errour hath ben of anciēt time, ye author wherof was one Nouatus, a prieste of the Churche of Rome, about the yeare after Christs incarnation two hundreth and fiftie,
This error hath been of ancient time, you author whereof was one Nouatus, a priest of the Church of Room, about the year After Christ incarnation two Hundredth and fiftie,
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Now a daies it is renewed againe by the Anabaptists, who make in a manner the whole drifte of all theyr endeuours, to bring confusion into cōgregations,
Now a days it is renewed again by the Anabaptists, who make in a manner the Whole drift of all their endeavours, to bring confusion into congregations,
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Besides this, he iudgeth it an vnworthy thing, that the grace of God should be extended also vnto the Gentiles, whiche the Iewes thought peculiarly to belong to thēselues and none other:
Beside this, he Judgeth it an unworthy thing, that the grace of God should be extended also unto the Gentiles, which the Iewes Thought peculiarly to belong to themselves and none other:
For Ionas is not onely angry, but so muche féedeth he the humoure of his sorrowe and anger, that he frameth a gréeuous complainte against God, wherein he goeth aboute to accuse him,
For Ionas is not only angry, but so much feedeth he the humour of his sorrow and anger, that he frameth a grievous complaint against God, wherein he Goes about to accuse him,
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bycause, as he was a fleing, he had laid so sore a punishmēt vpō him. Besides this he preferreth his own wisdome before God, laying to his charge vnaduised rashnesse,
Because, as he was a fleeing, he had laid so soar a punishment upon him. Beside this he preferreth his own Wisdom before God, laying to his charge unadvised rashness,
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The same affection did God long since reproue in Helias, whē as he vpon like occasion desired to die, that he might be dispatched of those troubles, cares,
The same affection did God long since reprove in Elias, when as he upon like occasion desired to die, that he might be dispatched of those Troubles, Cares,
and daungers, that he sawe himselfe cōtinualy molested with al. And this is a great argumēt of our frowardnesse, in yt our life being ye gift of god,
and dangers, that he saw himself continually molested with all And this is a great argument of our frowardness, in that our life being the gift of god,
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but whē as god wold haue vs to die for maintenāce of his glory, straite way we redéeme the vse of this present life with filthy denyal of Christes name, & faith:
but when as god would have us to die for maintenance of his glory, strait Way we Redeem the use of this present life with filthy denial of Christ's name, & faith:
For firste of all those kinde of people, learne to acknowledge themselues, who swelling with the confidence in theyr owne strength, séeke for saluation in thēselues,
For First of all those kind of people, Learn to acknowledge themselves, who swelling with the confidence in their own strength, seek for salvation in themselves,
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when as they iudged that saying of Chilo, knowe thy selfe, worthy to be engrauen in Apollos temple, at Delphos. And truly, seeing that by naturall instincte mē are geuen to please thēselues, scarcely is there any thing of greater difficultie,
when as they judged that saying of Chilo, know thy self, worthy to be engraved in Apollos temple, At Delphos. And truly, seeing that by natural instinct men Are given to please themselves, scarcely is there any thing of greater difficulty,
thā that we should acknowledge this corruption, so nere of kinred vnto vs. And this corruption appereth most euidently, in the examples of the Saincts For when as we sée, that they haue sinned, whome God of his singuler grace chose to be vessels of his glory:
than that we should acknowledge this corruption, so never of kindred unto us And this corruption appeareth most evidently, in the Examples of the Saints For when as we see, that they have sinned, whom God of his singular grace chosen to be vessels of his glory:
who will not confesse, that Adam hath begotten his posteritie after his owne image, and that all the works of man are naught euen from hys cradle, and that we haue not power of our selues so much as to thinke any thing that good is.
who will not confess, that Adam hath begotten his posterity After his own image, and that all the works of man Are nought even from his cradle, and that we have not power of our selves so much as to think any thing that good is.
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and we shall also ascribe all the glory of oure saluation and redemption, to God alone, not vaunting our selues against him, by a vain trust in our owne merites.
and we shall also ascribe all the glory of our salvation and redemption, to God alone, not vaunting our selves against him, by a vain trust in our own merits.
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Besides all this, as we gaue warning in ye beginning, hereby is confuted that opinion full of desperation, which the Nouatians, bothe of auncienter time,
Beside all this, as we gave warning in you beginning, hereby is confuted that opinion full of desperation, which the Novatians, both of ancienter time,
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& of the povver of the vvorld to come, if they fall avvay, should be renevved againe by repētance as concerning themselues crucifying the sonne of God a freshe,
& of the power of the world to come, if they fallen away, should be renewed again by Repentance as Concerning themselves crucifying the son of God a fresh,
For the earth which drinketh in the raine that commeth ofte vpon it, and bringeth foorth herbs meete for thē that dresse it, receiueth blessing of God.
For the earth which Drinketh in the rain that comes oft upon it, and brings forth herbs meet for them that dress it, receiveth blessing of God.
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bicause they preferre the worlde and the loue thereof before eternall life. To such as these are, euen Christe himselfe denieth, that theyr sinne shall be remitted:
Because they prefer the world and the love thereof before Eternal life. To such as these Are, even Christ himself Denieth, that their sin shall be remitted:
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And that this is it, whereof the Apostle to the Hebrues doth mean, we are taughte by that diligent rehersall whiche he maketh of the enlightning, of the heauenly gifte,
And that this is it, whereof the Apostle to the Hebrews does mean, we Are taught by that diligent rehearsal which he makes of the enlightening, of the heavenly gift,
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Again, his words are not simply of repentaunce, but of renewing or regeneration: the efficiēt cause whereof is the holy Ghost, and the ende repentance:
Again, his words Are not simply of Repentance, but of renewing or regeneration: the efficient cause whereof is the holy Ghost, and the end Repentance:
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But bycause God will neuer do so, neyther stādeth it with equitie, that he shuld appointe a newe merite of saluation vnto such, as haue reiected the former:
But Because God will never do so, neither Stands it with equity, that he should appoint a new merit of salvation unto such, as have rejected the former:
As the nature of the soile is knowne by the fruites that come thereof, and most certeinly that is blessed of god, whiche being watered with shoures becommeth fruteful:
As the nature of the soil is known by the fruits that come thereof, and most Certainly that is blessed of god, which being watered with showers becomes fruitful:
So, if any be of such wilfull obstinacie, as that there can be no good done amongst thē by those meanes of the holy ghost, wherby God is wont to enlighten his children, to draw them,
So, if any be of such wilful obstinacy, as that there can be no good done among them by those means of the holy ghost, whereby God is wont to enlighten his children, to draw them,
& make them partakers of saluatiō, what further hope may be cōceiued of thē? by what meanes can they be repaired and wonne agayne? For sith the holy ghost alone hath the iurisdictiō,
& make them partakers of salvation, what further hope may be conceived of them? by what means can they be repaired and won again? For sith the holy ghost alone hath the jurisdiction,
yet, when as afterwarde they are tilled a new by the word of god, and made frutefull by the seede thereof, they brīg forth frutes worthy of their calling.
yet, when as afterward they Are tilled a new by the word of god, and made fruitful by the seed thereof, they bring forth fruits worthy of their calling.
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Dauid being restored after his adulterie that he had committed, yet falleth againe, & being become proud by nūbering of ye people, prouoketh gods wrath against himselfe:
David being restored After his adultery that he had committed, yet falls again, & being become proud by numbering of the people, provoketh God's wrath against himself:
all this notwithstanding, ye Lord did not cast him away, for that he was cōtēt to heare wholsom admonitians, whereby he was called into the right way again.
all this notwithstanding, you Lord did not cast him away, for that he was content to hear wholesome admonitians, whereby he was called into the right Way again.
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but to stay and hold vp weake cōsciences, whiche, being amazed with the outragious disputacions of certaine fantastical men, incline euen to desperacion.
but to stay and hold up weak Consciences, which, being amazed with the outrageous disputations of certain fantastical men, incline even to desperation.
And this our iudgemente is not a litle confirmed to be true by this present description of God, whiche Ionas here vnawares bringeth out of the lawe, against himselfe,
And this our judgement is not a little confirmed to be true by this present description of God, which Ionas Here unawares brings out of the law, against himself,
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For if he knewe God to be suche a one, what follie was it to blame him for ye, which he is accustomed to do by his own dispositiō & nature? Who being well in his wittes woulde be angry with the fire, for yt it is hote:
For if he knew God to be such a one, what folly was it to blame him for you, which he is accustomed to do by his own disposition & nature? Who being well in his wits would be angry with the fire, for that it is hight:
or with ye water, bicause it is moist? Howebeit it will not be vnprofitable for vs, to looke vpon the properties here ascribed vnto God, that the cōsidering of them may kindle a loue of him in our heartes,
or with the water, Because it is moist? Howbeit it will not be unprofitable for us, to look upon the properties Here ascribed unto God, that the considering of them may kindle a love of him in our hearts,
so that he can not but be greately moued with oure miseries, and rayse vp himselfe to come and helpe vs. For seing he is a Father, he is ledde with a fatherly affection towarde vs,
so that he can not but be greatly moved with our misery's, and raise up himself to come and help us For sing he is a Father, he is led with a fatherly affection toward us,
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Fourthly, Ionas testifieth him to be Of much kindnesse, that is to say, A most boūtiful benefactor, such a one as ouerslippeth no occasion, wherby to do vs good,
Fourthly, Ionas Testifieth him to be Of much kindness, that is to say, A most bountiful benefactor, such a one as overslippeth no occasion, whereby to do us good,
not onely the terrestriall, but also the celestiall, yea the verie angels, whom the Apostle calleth ministring spirites, sent forth to minister for their sakes, whiche shal be heires of saluation.
not only the terrestrial, but also the celestial, yea the very Angels, whom the Apostle calls ministering spirits, sent forth to minister for their sakes, which shall be Heirs of salvation.
This might be made euident by many examples, but bicause to them ye are conuersant in the scriptures, they doe euerywhere offer thēselues, there is litle néede,
This might be made evident by many Examples, but Because to them you Are conversant in the Scriptures, they do everywhere offer themselves, there is little need,
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but that we may stay our selues vpon his goodnesse, loue him, and neuer suffer our selues to be drawne awaye from the seruice of this so louing a Father.
but that we may stay our selves upon his Goodness, love him, and never suffer our selves to be drawn away from the service of this so loving a Father.
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For if I bée of suche nature, as thou haste sayd I am, wherfore shoulde the Niniuites féele mée after an other sorte? Or what is thy desert, that I shoulde haue greater respecte to thy honour,
For if I been of such nature, as thou haste said I am, Wherefore should the Niniuites feel me After an other sort? Or what is thy desert, that I should have greater respect to thy honour,
than to myne owne Nature and glorie? Shall I become cruell, least thou shouldest séeme a lyer? Or thinkest thou that I want meanes whereby to work thine indemnitie,
than to mine own Nature and glory? Shall I become cruel, lest thou Shouldst seem a liar? Or Thinkest thou that I want means whereby to work thine indemnity,
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and therwithall also here shineth forth the wonderfull goodnes of God, whereby he so paciently beareth with our complaintes and murmurings, that he thinketh no scorn to render a reason of his dooings,
and therewithal also Here shines forth the wonderful Goodness of God, whereby he so patiently bears with our complaints and murmurings, that he Thinketh no scorn to render a reason of his doings,
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as God is wonte to beare oure foolehardinesse in taunting him? Dayly doe we gaynsay his iudgementes, dayly doe we moue questions, whereby eyther his goodnesse is accused,
as God is wont to bear our foolhardiness in taunting him? Daily doe we gainsay his Judgments, daily do we move questions, whereby either his Goodness is accused,
vvhy hast thou made me on this fashion. &c. They that in this maner behaue themselues, shal eftsoones perceyue rising vp in their mindes a greater light of the diuine knowledge:
why hast thou made me on this fashion. etc. They that in this manner behave themselves, shall eftsoons perceive rising up in their minds a greater Light of the divine knowledge:
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but getteth him out of the citie, and on the Easte side thereof, maketh hym a boothe that he mighte thence see, vvhat should betide therof at ye length.
but gets him out of the City, and on the East side thereof, makes him a booth that he might thence see, what should betide thereof At you length.
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So farre doth carnall affection carie him cleane away, that he longeth to be a minister rather of death than of lyfe, to them, whom God before had appoynted him a preacher vnto.
So Far does carnal affection carry him clean away, that he Longeth to be a minister rather of death than of life, to them, whom God before had appointed him a preacher unto.
AND the Lorde God prepared a vvylde Vine, and caused it to spryng ouer Ionas, that hee mighte haue shadovv aboue his head, to delyuer him out of his payn.
AND the Lord God prepared a wild Vine, and caused it to spring over Ionas, that he might have shadow above his head, to deliver him out of his pain.
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And shoulde not I then spare Niniue that great citie, vvherein there are aboue an hundreth and tvventie thousande persones, that knovv not their right hand from the left, beside muche cattell?
And should not I then spare Nineveh that great City, wherein there Are above an Hundredth and tvventie thousande Persons, that know not their right hand from the left, beside much cattle?
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Thirdly, although he were admonished, yet dothe he not giue place, but still breathing after murther and bloudshead, he fixeth bothe his mind and eies toward the destruction of ye citie.
Thirdly, although he were admonished, yet doth he not give place, but still breathing After murder and bloodshed, he fixeth both his mind and eyes towards the destruction of the City.
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And all these things are so much the more outragious, for that so farre is he blinded with ambicion, that he setteth his owne honour before the saluation of mē,
And all these things Are so much the more outrageous, for that so Far is he blinded with ambition, that he sets his own honour before the salvation of men,
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Nowe followeth Gods apologie, whiche may in some sorte be accompted in the number of those whiche be called * Chriae, bycause it consisteth of a thing done, whiche afterwarde God him selfe expoundeth,
Now follows God's apology, which may in Some sort be accounted in the number of those which be called * Chriae, Because it Consisteth of a thing done, which afterward God him self expoundeth,
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Firste, let vs behold the very déede of God, whiche he vseth in confuting and instructing of Ionas. He bringeth forth a vvilde vine, and not without a miracle, in one nights space raiseth he it vp to so great an height, that it ouershadowed Ionas head.
First, let us behold the very deed of God, which he uses in confuting and instructing of Ionas. He brings forth a wild vine, and not without a miracle, in one nights Molle Raiseth he it up to so great an height, that it overshadowed Ionas head.
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Howebeit thence it may well appeare, that in all ages euen the most excellente and picked out ministers of congregations haue in some pointes shewed themselues to be men,
Howbeit thence it may well appear, that in all ages even the most excellent and picked out Ministers of congregations have in Some points showed themselves to be men,
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But if any thing here may be spoken according to coniectures, they séeme not to iudge muche amisse, who suppose it to be Ricinus: for as this plante doth easily grow,
But if any thing Here may be spoken according to Conjectures, they seem not to judge much amiss, who suppose it to be Ricinus: for as this plant does Easily grow,
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and by the height thereof, and broadenesse of the eaues, geueth a very large shadowe, so the Gréeke worde, soundeth verie néere to Kikaion, whyche among the Latinistes signifyeth Ricinus.
and by the height thereof, and broadenesse of the eaves, Giveth a very large shadow, so the Greek word, soundeth very near to Kikaion, which among the Latinists signifieth Ricinus.
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so that we consider the vse and end thereof, which God obserued in bringing of it forth? For sithe that Ionas boiled nowe in a melancholie chase vnsemely for him,
so that we Consider the use and end thereof, which God observed in bringing of it forth? For sith that Ionas boiled now in a melancholy chase unseemly for him,
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sithe also the bower whiche he had made for him selfe, peraduenture defended him not sufficiently from the heate of the sunne, God would chéere him vp with some comfort, whereby he mighte the easier asswage the smarting thoughts of his mind,
sith also the bower which he had made for him self, Peradventure defended him not sufficiently from the heat of the sun, God would cheer him up with Some Comfort, whereby he might the Easier assuage the smarting thoughts of his mind,
Although in the meane season he also hadde respecte to another thing, namely, that by the sodeine and vnloked for withering away of the shrubbe, he mighte drawe foorth the impaciencie of Ionas, and so hunt out an argument euen of his owne mouth, whereby to confute him.
Although in the mean season he also had respect to Another thing, namely, that by the sudden and unlooked for withering away of the shrub, he might draw forth the impaciencie of Ionas, and so hunt out an argument even of his own Mouth, whereby to confute him.
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Neither doth he only robbe Ionas of this most plesaunte shadowe, but he procureth a loude or vehement winde also, whiche mighte more encrease the heate of the sunne, suche as the East is in manner wont to be, which amongst the Hebrues (as also among the Heluetians) toke his name of burning,
Neither does he only rob Ionas of this most pleasant shadow, but he procureth a loud or vehement wind also, which might more increase the heat of the sun, such as the East is in manner wont to be, which among the Hebrews (as also among the Helvetians) took his name of burning,
Firste of all, we haue here to consider the goodnesse of God, who with so greate desire, watcheth an occasion, whereby to conuince Ionas of his erroure,
First of all, we have Here to Consider the Goodness of God, who with so great desire, watches an occasion, whereby to convince Ionas of his error,
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Likewise when as Dauid was carelesse and redy to perishe in his inordinate luste, God sente in vnto him Nathan, to stirre him vp with a very fine parable,
Likewise when as David was careless and ready to perish in his inordinate lust, God sent in unto him Nathan, to stir him up with a very fine parable,
and afterwarde cladde the earthe with all kinde of plantes and cornes, and also by the power of hys worde broughte foorthe things hauing life, some liuing on the earthe, some on the water,
and afterward clad the earth with all kind of plants and corns, and also by the power of his word brought forth things having life, Some living on the earth, Some on the water,
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This thing are we taughte by manye places of the Scripture, amongst whiche those are chiefly worthy of remembrāce, which are conteined in the Psalmes:
This thing Are we taught by many places of the Scripture, among which those Are chiefly worthy of remembrance, which Are contained in the Psalms:
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and oile to make him a cheerefull countenance, and bread to strength mans harte. Psalm. 145. Thou openest thy hand, and satisfiest the desire of all liuing creatures.
and oil to make him a cheerful countenance, and bred to strength men heart. Psalm. 145. Thou openest thy hand, and satisfiest the desire of all living creatures.
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VVhiche geueth snovv like vvool, and scattreth the hoare frost like ashes. &c. But as he alone liberally geueth all these things, & that without any laboure:
Which Giveth snow like wool, and scatters the hoar frost like Ashes. etc. But as he alone liberally Giveth all these things, & that without any labour:
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For the same which here chaunced to Ionas, namely to haue his wylde vine (than the which at this instant he estemed nothing déerer) taken away from him, by the gnawing of one little worme, wée also haue often in experience:
For the same which Here chanced to Ionas, namely to have his wild vine (than the which At this instant he esteemed nothing Dearer) taken away from him, by the gnawing of one little worm, we also have often in experience:
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and by hym commeth it to passe, that eyther to muche heate, or vnmeasurable colde, or corrupt humours bréed diseases in vs, wherwithall we are brought so lowe,
and by him comes it to pass, that either to much heat, or unmeasurable cold, or corrupt humours breed diseases in us, wherewithal we Are brought so low,
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The Lord shal strike thee in the knees, and in the thighes, vvith a mischeuous botche, vvhiche can not bee healed, from the soale of thy foote vnto the croune of thy head. &c. And in this respect are sicknesses in the scriptures called by the name of scourges,
The Lord shall strike thee in the knees, and in the thighs, with a mischievous botch, which can not be healed, from the Soale of thy foot unto the crown of thy head. etc. And in this respect Are Sicknesses in the Scriptures called by the name of scourges,
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euen for that they are not layde vpon vs at all aduentures, but by the singular determination of God, whose custome is with them to threshe out the wantonnesse of our fleshe, that he may the easilier hold vs in doing of our dutie.
even for that they Are not laid upon us At all adventures, but by the singular determination of God, whose custom is with them to thresh out the wantonness of our Flesh, that he may the easilier hold us in doing of our duty.
But as sone as he perceiueth it to be withered away, and that he himself is tormented with the intollerable broyling of the sunne, agayne he sorroweth,
But as soon as he perceives it to be withered away, and that he himself is tormented with the intolerable broiling of the sun, again he sorroweth,
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but where as he quarelleth with God, his doing is ioyned with manyfeste impietie. The selfe same things are at this day also put in practise very commonly.
but where as he quarelleth with God, his doing is joined with manifest impiety. The self same things Are At this day also put in practice very commonly.
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But if it so fal out, that God plucketh awaye the same from vs againe, forthwith we are in such sorte swalowed vp with sorow and heuinesse, that we run headlong into desperation,
But if it so fall out, that God plucketh away the same from us again, forthwith we Are in such sort swallowed up with sorrow and heaviness, that we run headlong into desperation,
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But what dothe GOD at this presente? According to his owne goodnesse, although Ionas moane were farre out of square, yet is he contente to beare therewith:
But what doth GOD At this present? According to his own Goodness, although Ionas moan were Far out of square, yet is he content to bear therewith:
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and also setteth foorth vnto him the true meaning & vse of this Chria. Thou (sayeth he) desirest that the vvylde vine shoulde be spared, vvheron thou bestovvedst no labour nor madest it grow, vvhich vvas a budde but of one night,
and also sets forth unto him the true meaning & use of this Chria. Thou (Saith he) Desirest that the wild vine should be spared, whereon thou bestovvedst no labour nor Madest it grow, which was a bud but of one night,
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Fyrste, thou whiche art a man mortall, not in thyne owne power or libertie, wouldest haue the wilde vine spared, by the shadow wherof thou enioiedst some pleasure:
First, thou which art a man Mortal, not in thine own power or liberty, Wouldst have the wild vine spared, by the shadow whereof thou enioiedst Some pleasure:
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and should I, which am an Eternall God, and Lorde of all things, not spare them whome I allow, and whose repentaunce verie greatly I delite in? Again, thou wouldest haue the wilde vine spared, whiche is but a shrub without sense:
and should I, which am an Eternal God, and Lord of all things, not spare them whom I allow, and whose Repentance very greatly I delight in? Again, thou Wouldst have the wild vine spared, which is but a shrub without sense:
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for whose sake I created not onely shrubs, but also heauen and earth together, with all things conteyned therin? Thou didst but headily loue this wylde vine, whiche grew vp without thy labour & trauayle:
for whose sake I created not only shrubs, but also heaven and earth together, with all things contained therein? Thou didst but headily love this wild vine, which grew up without thy labour & travail:
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and shall not I beare louing affection to the Citie Niniue, which through me is come vp to so great a renoume? Besides this, thou art sorie for a little plant, whiche sprong vp in one nightes space,
and shall not I bear loving affection to the city Nineveh, which through me is come up to so great a renown? Beside this, thou art sorry for a little plant, which sprung up in one nights Molle,
and an innumerable store of cattell also, which may be applied to very great vse. Finally, the wilde vine perished alone withoute the damage of any other thing:
and an innumerable store of cattle also, which may be applied to very great use. Finally, the wild vine perished alone without the damage of any other thing:
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The like goodnesse of God brightly shewed it selfe in time past towarde Dauid, whome by Nathan he broughte to that passe, that after the same sorte he confessed his owne detestable facte.
The like Goodness of God brightly showed it self in time passed toward David, whom by Nathan he brought to that pass, that After the same sort he confessed his own detestable fact.
but many times, either dissembling the matter, or else frendly and couertly blaming this our péeuishnesse, he cōtinueth stil the giuing forth of such lessons,
but many times, either dissembling the matter, or Else friendly and covertly blaming this our peevishness, he Continueth still the giving forth of such Lessons,
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sith that either outwardly by examples, or inwardly within our mindes, by the inspiratiōs of ye holy ghost, he beateth vs down, whē we murmure against him.
sith that either outwardly by Examples, or inwardly within our minds, by the inspirations of the holy ghost, he beats us down, when we murmur against him.
But suche is our owne frowardnesse and the vnhappie estate of our age, that all this notwithstāding, many will not giue place, who in time to come shall suffer seuere punishment, for such contumacie.
But such is our own frowardness and the unhappy estate of our age, that all this notwithstanding, many will not give place, who in time to come shall suffer severe punishment, for such contumacy.
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So then the madnesse of the Anabaptistes is the rather to be hissed out, who driue away childrē (as though God had nothing to deale with them) from the congregation, whiche is the outwarde kingdome of God.
So then the madness of the Anabaptists is the rather to be hissed out, who driven away children (as though God had nothing to deal with them) from the congregation, which is the outward Kingdom of God.
Let them (in Gods name) call to minde what punishmente they are worthy of, by the iudgemente of God, who is so farre from hauing vs to neglecte oure children, that he hathe ordeined especiall lawes for beasts and cattell,
Let them (in God's name) call to mind what punishment they Are worthy of, by the judgement of God, who is so Far from having us to neglect's our children, that he hath ordained especial laws for beasts and cattle,
And the same God which féedeth the birds of the aire and prouideth pasture for the cattell, will not be carelesse ouer such as depend vpon him. Math. 6. &c. Besides all this, let vs thoroughly marke the iustice of God, who dothe so moderate the rigoure of his iudgements with his mercie, that no man can iustly vtter any complainte against him.
And the same God which feedeth the Birds of the air and Provideth pasture for the cattle, will not be careless over such as depend upon him. Math. 6. etc. Beside all this, let us thoroughly mark the Justice of God, who doth so moderate the rigour of his Judgments with his mercy, that no man can justly utter any complaint against him.
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as he intendeth to cut off whole cities by the rootes, who can doubt, but that he hathe an especial respect vnto all and singuler the Godly, who for the most part haue wicked and vngodly mingled amongst them? So in times past saued he Noe frō the floud,
as he intends to Cut off Whole cities by the roots, who can doubt, but that he hath an especial respect unto all and singular the Godly, who for the most part have wicked and ungodly mingled among them? So in times past saved he Noah from the flood,
Let this be marked of them, whiche (being offended with that vniuersall licenciousnesse in sinning, that now a daies reigneth euery where) stande in dread, that them selues do in vaine study after godlinesse, seing they also of necessitie must perishe with the vngodly.
Let this be marked of them, which (being offended with that universal licentiousness in sinning, that now a days Reigneth every where) stand in dread, that them selves do in vain study After godliness, sing they also of necessity must perish with the ungodly.
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Howbeit farre otherwise is the maner of Gods dealing, who calleth those things that be not, as though they vvere, and sodenly out of darknesse can bring forth light:
Howbeit Far otherwise is the manner of God's dealing, who calls those things that be not, as though they were, and suddenly out of darkness can bring forth Light:
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For although the earth doth vnto the vpper region of the aire euerywhere make deliueraunce of vapours, whyche be the matter wherevpon the rayne is made:
For although the earth does unto the upper region of the air everywhere make deliverance of vapours, which be the matter whereupon the rain is made:
yet doth not the rayne water the earth euery where at once, but it is gouerned at Gods becke and pleasure, to rain vpon one citie, and not on an other:
yet does not the rain water the earth every where At once, but it is governed At God's beck and pleasure, to rain upon one City, and not on an other:
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so as it shoulde séeme to laye all thinges waste, bothe farre and wyde, yet is it no seldome séene thing, that in one and the selfe same coast of a countrey, some mens fieldes and vineyardes are beaten flatte with the grounde, some other mens remayning vnhurt and vntouched.
so as it should seem to say all things waste, both Far and wide, yet is it not seldom seen thing, that in one and the self same coast of a country, Some men's fields and vineyards Are beaten flat with the ground, Some other men's remaining unhurt and untouched.
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Consequently, oure owne frowardnesse doth euen craue thus muche, that God would nowe and then by suche outwarde examples testifie his wrathe against sinne,
Consequently, our own frowardness does even crave thus much, that God would now and then by such outward Examples testify his wrath against sin,
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Lette no man therfore finde fault with God in his iudgements, who as he is iust so is he also accustomed with a fatherlye good wil to embrace suche as are his,
Let no man Therefore find fault with God in his Judgments, who as he is just so is he also accustomed with a fatherly good will to embrace such as Are his,
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Thus much, according to the quantitie of the talent, wherewith I am putte in trust, haue I entreated vpon the historie of Ionas, it setteth forth repentance,
Thus much, according to the quantity of the talon, wherewith I am put in trust, have I entreated upon the history of Ionas, it sets forth Repentance,
For God streightly requireth repentance at this day, no lesse than in tymes paste he did of the Niniuits, and that it is greatly néedfull, bothe this outragious dissolutenesse in sinning,
For God streightly requires Repentance At this day, no less than in times past he did of the Ninevites, and that it is greatly needful, both this outrageous dissoluteness in sinning,
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Arion, the name of a famous harper, whome (as it is said) the mariners woulde haue caste into the sea, to haue his money: but he desiring them to let him play a song ere he died afterward leapt into the water. But a Delphine receiued him on his backe, and brought him to lande agayne alyue.
Arion, the name of a famous harper, whom (as it is said) the Mariners would have cast into the sea, to have his money: but he desiring them to let him play a song ere he died afterwards leapt into the water. But a Delphine received him on his back, and brought him to land again alive.
The latin word here is Copiae cornu: signifying (as the Poetes do feygne) the horne of a Goate, with whose milke Iupiter was nourished in Creta, of two maidens, Adrastea, and Ida, daughters of Melisleus. Whiche horne Iupiter gaue to his sayde nourses, in rewarde, hauing therewith this cōmoditie: That whatsoeuer thīg they wished for, it shoulde abundantly come out of that horne. It signifieth also an horne that Hercules plucked from Achelous: which horn the Nymphes or immortall Ladies filled with swere floures & fruites. Suche a thing dothe the authour meane here, that God will be vnto vs.
The latin word Here is Copie cornu: signifying (as the Poets do feign) the horn of a Goat, with whose milk Iupiter was nourished in Crete, of two maidens, Adrastea, and Ida, daughters of Melisleus. Which horn Iupiter gave to his said Nurse's, in reward, having therewith this commodity: That whatsoever thing they wished for, it should abundantly come out of that horn. It signifies also an horn that Hercules plucked from Achelous: which horn the Nymphs or immortal Ladies filled with swear flowers & fruits. Suche a thing doth the author mean Here, that God will be unto us
