THE CALLING OF IONAH.

Ionah 1.1.2

1 The word of the Lord came to
Ionah the sonne of Amistai saying,
2 Arise, and go to the Niniuie that
great Citie, and crie against it, for their
wickednesse is come vp before me.
YOu haue heard the
sweet song of old father
Simeon, like the
pleasaunt song of a
sweet bird before her
death, setting foorth
the ioy of the righteous
which embrace
Christ Iesus. Before Christ Iesus vouchsafed
to come vnto vs, we would not come vnto
him, but in all our doings we wrought our
condemnation, & through the innumerable
heapes of our iniquities, laboured to driue
him without all hope of mercie from vs. So
we continued like flies which flutter about
the candle till they haue consumed them
selues. When we had done as much as in vs
lay to driue him away from vs, then he saued,
and recompenced good for euill vnto
vs. So that if God had loued vs no better the~
we loued our selues, we might haue perished
in our sinne, and our bloud should be vpon
our owne heads. If Christ be the light of the
Gentiles, let vs embrace him; and let euerie
one walke as becommeth the children of
light, but many do shut their eyes against it,
least they should see, and many do not onely
smoother their owne light, but the
Sunne sayth vnto the Moone, shine not,
and the Moone sayth vnto the Stars, be not
bright. And many haue smothered their
light so long, that the dampe hath put out
the candle, and thus they labor to bring the
darkenesse of Egypt vpon Goshen: so that
their eyes haue forgotten to see, and so manie
goe out of the way, because they
would not looke vpon the candle, and the
deuill giueth to euerie one that which he
wisheth, so it may be for his hurt: to the
bramble fire, and who can but pittie that the
same Manna which commeth from heauen
should be poysoned with it?
The Iewes had no cause to enuie our
light, for he gaue the~ glorie: he was poore,
and yet he gaue them riches: he was counted
base, and yet he made them honourable,
he was contemned, and yet he made them
beloued: they were full of darknesse, and he
brought them light, but they contemned
this light, and so procured their owne condemnation.
And therefore now it is come
to passe that they are become vagabonds
vpon the earth, and most contemned of all
other nations, & euerie people haue a dwelling:
but since they prophesied euill vnto
themselues, saying his blood be vpon vs and
our children, goodnesse hath put on the face
of bashfulnesse amongst them.
If thou embrace Christ as Simeon did, then
Christ is thy glorie, but if thy glorie consist
in beautie which fadeth, in gay clothing
which weareth, in wealth which wasteth, or
in gold which rusteth, then Christ is not
thy glorie.
We haue gone long with an olde man,
and now we haue lost him, but we are loth
to part with him he is such a good companion,
neuerthelesse we hope to finde him againe
in Ionah.
We haue gone but slowly with him as
with an olde man which is not verie swift
on foote, but now we must runne with Ionah
as with a poste, least Niniuie be destroied.

The word of the Lord came vnto Ionah.

I neede not shew the authoritie of Prophets,
but concerning their sorts and difference:
there are three sorts of Prophets. The
first were such as called vpon the name of
the Lord in prayer for the people, and receiued
an answer from the Lord in the peoples
behalfe, of which sort was Samuell, & these
were called Seers. A second sort of Prophets
were such as God raysed to expou~d the law,
and declare the will of God vnto the people,
when the Priests and such as should do
so, were slacke in their callings: of which
sort was Esay, Ieremie, Ezechiell, Daniell,
Hose, Ioell, Amos, Obadiah, Ionah, and the
rest of the holy Prophets. A third sort were
such as haue beene since Christ, woorking
such like effectes, of which sort was the
Prophet Agabus, of whome mention is
made in the eleuenth of the Acts and the
28. verse.
Now in the second sort of these was Ionah,
whom God sent to declare his wil vnto
his people, vnto whom also the Lord did
reueale the subuersion of kingdomes, the
ouerthrow of Tribes, the captiuitie of Nations,
and calamities that were to come vnto
the sonnes of men for iniquitie and rebellion
against God.
As all wise men were not borne at once,
nor liued togither: so these holy Prophets
haue not beene at once, but were raised vp
by the Lord God, some here, some there, according
to his pleasure, and as he sawe the
people stand in need of them by reason of
the corruption of the times.
And furthermore, the Lord hath not
at any time reuealed vnto one of these, all
things that might be reuealed, but as much
as was sufficient for them euerie one in their
times and places. Neither hath any of them
told as much of the will of God as might
be, nor the expounding of his lawes. But the
Patriarkes haue left some to the Prophets,
and the Prophets haue left some to the
Apostles, but they haue left none for
vs, but they haue all left open the whole
will of GOD vnto vs, and euerie one
bringeth Golde, and Myrrhe, and Frankensense,
like the wise men which came to
see our Lord.
There are three things which moued me to
take this storie in hand aboue al others. First
because you know the storie, and therefore
can the better conceiue of the matter as I go
forward with it. Secondly, because it is brief
and doth containe a great deale in a little.
Thirdly, because it is most agreeable for the
time and state of this sinfull age wherein we
liue, and therefore most conuenient for vs.
It is manifest that Ionah liued in a very troublesome
time, namely in the time of Ieroboam
a wicked king, of whom it was said, that
he not only sinned himself against the Lord,
but it is he which is called the Ieroboa~ that
made Israell to sinne. Also this comme~deth
the constancie of Ionah, that he in the midst
of all the corruptions wherwith all the people
were ouerflowne, kept him selfe vncorrupted
and vnspotted amongst them all.
And furthermore it layeth open and magnifieth
the great loue of God, in that he sent
a Prophet to admonish his vngodly people,
when as he should haue sent a thunderbolt
to terrifie them, or rather vtterly to destroy
them: so that there mercy stept before iudgment.
His name was Ionah, which signifieth a
doue, which admonisheth vs, that as we labour
to be as wise as serpents, so we should
also desire that we might be as simple as
doues. His fathers name was Amittai, which
signifieth truth. I would that truth were euerie
preachers father.
There are three speciall things contained
in this historie. First, the great mercie of
God, expressed in this, that he sent a Prophet
to Niniuie a Citie of the Ge~tils, which
were strangers from the couenant, from the
promise, and straungers from the common
wealth of Israell.
The second thing was Ionah, who being
no Gentile but an Israelite, which knew his
maisters will what it was, did yet presumptuously
neglect the same, not of a sudden
desire, for he had time inough to consider
what he did, and yet see what mercie did:
the Lord prepared a great whale in the bottome
of the sea, where there was no hope of
life for him: afterwards the Lord hauing deliuered
him out of the whales bellie, he went
and preached at Niniuie so zealously, as
though he had neuer bene the man which
was so disobedient before. And when he had
done, he murmured against God worse the~
euer he did, and all because he spared the
citie.
The third thing was, the mariners which
had bene idolaters all their liues, yet now by
the great power of God mouing them, called
vpon the true God, of whom they had
heard by Ionah, & by whose mightie power

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they were saued.
But in the meane while, Niniuie set on
the score, and had no ho with them in working
wickednesse: but still filling the cup
of all abhominations, and running downe
to hel with as much speed and force as they
could, and no stay but the perill of death.
And Ionah, he rebelleth against God, for
being sent to Niniuie, he went to Tarshish.
There are foure speciall things to be noted
in Ionah. First, the daunger of Ionah
by his disobedience. Secondlie, the behauiour
of Ionah in the whales bellie.
Thirdlie, the grudging and murmuring of
Ionah against the Lord God. And fourthlie,
the rebuking of Ionah by God for his
impietie.
He that receiueth a Prophet in the name
of a Prophet, shall receyue a Prophets reward.
Therefore let vs prepare our eares to
heare and receiue the worde of God preached
by his ministers, & let vs think that Ionah
is come againe to our houses to preach,
whether it be fortie dayes, or fortie weekes,
or fortie yeares, they that liue like Sodome,
shall be punished like Sodome.

The word of the Lord came to Ionah the sonne of Amittai saying, Arise. &c.

We haue seene Ionah a farre off, if we
would we might see him nearer.
As our Sauiour said to his disciples, Pray
that your flight be not in the winter, nor on
the Sabboth
: so say I vnto you, pray that
the Lordes comming be not on the weeke
dayes therefore: if he did come then, howe
should he find you? Therefore I pray you
learne now, and giue good eare that ye may
heare sufficient for all the weeke.

The word of the Lord came, &c.

Wherein I obserue that Ionah went not
before he was sent: for he going to preach
vnto the Gentiles, it was needfull that he
should haue a speciall calling and commission
from the Lord himselfe: for it was vnmeet
to cast the childrens bread vnto dogs,
vnlesse he had a speciall commaundement
from God so to do.
None ought to take vpon him the function
of preaching in the church, vnles they
haue their warrant of authoritie from God,
as Aaron had. And although they haue not
their authoritie in that forme and maner
as Ionah had his, namely as it were by
word of mouth, euen from God himselfe,
Arise and go to Niniuie. Yet they must haue
their warrant from him else their calling
is vnlawfull.
But now there is another authoritie crept

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into the Church that makes so many idols,
which haue eyes and see not, tongues and
speake not, eares and heare not, and that is
this. When one stalleth vp another into
Moses chaire, not hauing Moses rod, nor
Moses spirit. And this gall will not holde
spurring. Further I obserue, that as the
worde of the Lord came to Ionah: so the
word of the Pope came to his priests, Iesuits
and Seminaries, but so and in such sort manie
times, that they are drawne to Tiburne
while Masses are said for them at Rome.

The word of the Lord came vnto Ionah. &c.

Wherein also I obserue, that which came
vnto him was not alwayes with him, but so
it was, that when the worde of the Lord
came vnto anie of the Prophets, then they
were well furnished with abilitie, to teach,
to preach, to reproue, or to command whosoeuer
the Lord would haue so handled, as
by example: Nathan the Prophet bad Dauid
the king that he should build a temple.
2. Sam. 1. and 1. Chron. 11. And a little after
he came and bad him that he should not
build it. Where wee see that when he bad
him build it, then the spirite of the Lord
came not vnto him to bid him so to do. And
therefore the spirit of God came vpon him
the verie same night, and bad him that he
should go to Dauid, and bid him that he
should not build it. For this is euident, that
as God himselfe is constant, so his spirit and
his word are constant, and therefore neuer
saith and vnsaith one thing.
Againe the Prophet Elisha said, 2. Kin. 4.
that the Sunamites heart was grieued, but
the Lord had hid it from him, and had not
as then declared the same vnto him: which
doth note vnto vs, that the same worde
whereby the Lord hath, and doth reueale
maruellous things vnto his Prophets, was
not now vpon him, neither is alwayes vpon
any Prophet, but according to the will of
God it comes vnto them, to reueale vnto
them what he would haue them to do, and
when it pleaseth him.
Also Daniel said, that the Lord did not
reueale the kings dreame vnto him, for any
wisdome that he had more then any liuing,
but only for the kings sake, & and for the poore
people of Gods sake, and so you must think
of vs that are the ministers of the Gospell,
that the Lord doth not reueale his will vnto
vs, for any wisdome or worthinesse that
is in vs more then other men, but for your
sakes, & that we might reueale it vnto you,
therefore heare vs euen for that cause, because
the Lord hath reuealed vnto vs these

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things for your sakes, and good. From the
calling we come to the charge.

Arise and go to Niniuie that great. &c.

God commeth and findeth vs al a sleepe,
then he bids vs arise, for they are not fit to
conuert others, which are not yet co~uerted
themselues, according to that saying of
Christ to Peter: When thou art conuerted
sayth he strengthe~ thy brethren, teaching
them by your experience. Now a dayes men
take vpon them to reproue others for committing
such thinges as themselues haue
practised, and do practise without amendment,
notwithstanding their diligence in
teaching others their dutie, they can teach
all the doctrine of Christ, sauing three sillables,
that is: Follow me. Therefore these are
like some Tailers, which are verie busie in
decking and tricking vp of others, but go
bare & beggerly themselues. They wil not
let vs plucke out the moate that is in their
eyes vntill we haue plucked out the beame
in our owne eyes. Niniuie was the greatest
and the auncientest citie in the land of Assyria,
and the name of it signified Beautifull,
which name was giuen it rather for the
greatnesse and beautie thereof, then for the
name of Ashur, which was the builder and
first founder therof as we read in the booke
of Genesis. Some thinke it to be built by Ninus,
but I am not of that minde. It had a
faire name, but foule deeds like this citie.
The Iewes would not heare the word of
God by Ionah, and therfore the Lord sent to
Niniuie, signifying thereby that the Iewes
for their contempt and negligence should
be reiected, and the Gentiles should be receyued
into the fauour of God, that they
might be an holie & sanctified people vnto
the Lord in their stead. Their sinne is noted
in this, that they sinned euen vntill the
Prophets were gone from them. Therefore
this was as it were to shake off the dust of
their feet to witnesse against them for their
obstinacie and hardnesse of heart, and to let
them see that the wickedest Gentiles were
more righteous then they, that they repented
at the voice of one Prophet, yea & with
one sermon: whereas they refused & resisted
all the holy and worthy Prophets that God
sent vnto them.
Againe, the calling of the Gentiles is declared
in this their submission with all willingnesse,
which they did shewe vnto the
words of this prophet wheras: the Iewes reiected
all the words of God, and would not
heare the Prophets, whom God had raysed
vp amongst them, which made those Niniuits

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to proclaime a fast, to put on sackcloth
and to humble themselues before the Lord,
desiring him to turne away his wrath from
their citie? Thus they repented, and repenting
were saued with mercie: so they which
grieue the spirit, quench the spirit, for the
worde of God went from Samaria to Niniuie.
The Gospell was in Ephesus, but it went
from thence and came to England: and it
may go again from England. Let the~ which
thinke that they stand, take heede least they
fall.
Niniuie receyued the word of God, and
neuer heard it before, and this sheweth that
the foolish & simple are more diligent and
ready to heare and receiue the word of god,
than those that are wise in their owne conceit,
& also in the view of the world. What
saith Christ, the poore receiue the Gospel:
what saith Paule: not many rich, not many
wise. For if we haue knowledge, if this
knowledge be like the Pharisies, that is, in
shew of sinceritie, in counterfeit holinesse,
and hollow-hart friendship through hypocrisie,
it had beene better for vs that we had
beene ignorant, for it will but leaue vs inexcusable,
it will be found insufficient to saue
vs, but sufficient to condemne vs, because
we knowe our maisters will and doe it not:
therefore as Peter said to Simon Magus,
thy money perish with thee. So will the Lord
say vnto such: thy knowledge perish with
thee, seeing it is vnprofitable.

That great citie, &c.

As if hee had saide, Feare it not, for
though it were neuer so great I am able to
destroy it, and will destroy it if it doth offend
me. And moreouer, the greater it is, the
more vngodly. For as one man taketh sicknesse
of another: so one man is infected by
ill example of another, and so taught to
sinne the more, till the measure of sinne be
full. Niniuie had 1500. towers in it, and
120000 little children, as is noted in the end
of this storie: therefore it may well be called
a great citie.
But yet the greatnesse, the beautie, the
strength, and riches of this citie, could not
withstand the hand of God, or keep it from
destruction, but rather further it and hasten
it. For with the more excellent ornaments
that it was adorned by the Lord, the more
haynous and grieuous in his sight was the
abuse of them. Therefore the hugenesse, nor
the strength of this or any other Citie, can
saue it from the iudgement of God, being
sinfull in his sight.
Great Sodom is destroyed: Ierico is destroyed:
great Niniuie is destroyed: great
Ierusalem is destroyed, and great Rome
the roome of all vncleane spirits, stayeth
for her destruction, like a whoore that
stayeth for her punishment till she be deliuered:
and all these were punished for
vnthankefulnesse and contempt of the
worde of God. Yet Ierico, nor Sodome,
nor Niniuie, haue had halfe the preaching
that we haue: yet we are vnthankefull
too.
When Sodom was burnede, Zoar stoode
safe: when Ierusalem was destroyed, Bethlehem
stood still: so the Lord doth alwayes
prouide for his people, though he make neuer
so great a slaughter and destruction amongst
his enemies.
Great Sodome is destroyed, great Niniuie
is destroyed, great Ierusalem is destroyed,
then what haue wee to looke
for?
Ionah was cast into the sea, swallowed
of a fish, and cast vp againe, and after all
this, he must go preach at Niniuie, and he
must conuert it within fortie dayes, and
that without miracles, which wanne great
credite among the Gentiles. Within fortie
dayes hee must conuert Niniuie, in fortie
dayes the seed sowen, growen, and ripe.
Who would haue thought Ionah should
haue beene cast out of the sea to conuert
Niniuie?
They that scorned at Ionah, are conuerted
by Ionah, and they that despised the
worde, are ouercome by the worde.
Though Ionah were cast out of a shippe,
swallowed of a fish, and cast out of the
sea, yet there is hope of him.
Ioseph is in prison, and who knoweth
what shall become of him? who would haue
thought that Saule should become Paule, or
Zacheus a Christian?
God woulde not suffer anie people to
bee vntaught: therefore hee sent vnto the
olde world Noah, Lot to Sodome, Moses to
Israell. Thinke no worse of no man
though hee were cast out of the sea as Ionah,
or baselie brought vp, for the Sauiour
of Israell is brought out of the flags,
and the saluation of the whole world out
of a stall.
It is saide that GOD worketh manie
things at once. It might well be said, for the
mercie of God, the conuersion of the Gentiles,
the reiection of the Iewes were al set
forth herein, and yet a further matter was
contained in it.
And although the Iewes were a wicked &
a stiffe necked people, yet there were some
good men amo~g them whom the Prophets
call a remnant, like the gleaning after haruest,
or like a cluster of grapes on the top of
the vine after the vintage. And these must
be remembred in mercie, because of the couenant
made vnto their fathers. So among
them that went into captiuitie, there was
Shidrach, Misach, and Abednego. And so all
do not kneele to Bell, for they whom the
Lord preserueth do not.
The Lord because of his couenant doth
alwayes prouide for his chosen, although
there be neuer so great calamitie or trouble,
as we see in the booke of Genesis 45. chapt.
when there was a great time of dearth and
scarcitie to come vpon the land where Iacob
was, then the Lord sent Ioseph to prouide
for his father Iacob, least hee should want
bread, he or any of his sonnes, and folks, and
so ordered the matter, that Ioseph was treasurer
ouer all the corne in Egypt. And so among
the Turks and the Spaniards and infidels,
the Lord will find meanes to do them
good which vnfainedly loue him, and in
the dungeon, & in the prison, and in bonds,
yea and in death, the godly shall find God.

And crie against it

First God biddeth him, Arise and shake
off all impediments, and then to go and call
them to the battel, and now he bids him crie
out against them, and so terrifie them. Euery
Prophet is a crier, as appeareth where
the Lord biddeth Esaie to lift vp his
voyce like a Trumpet. Euerie Prophet
must both be plaine and bold, and this many
times maketh the poore seruants of God
to speake their minds as plaine and bold as
if they sate in iudgement. Iohn was a voice,
a voice would not serue, he was the voice
of a crier, and yet hee could not make the
crooked straight, nor the rough plaine.
If they were not deafe, they need not to
crie one to another, such is the dumbnesse
of preachers, the deafnesse of hearers, and the
slownesse of followers, that there is but litle
good done, and but a few frutes gathered. If
ye were not deafe, we neede not to crie: and
therefore we crie with mouth, with heart,
with hand, with foot, & with all the powers
of our bodies vnto you, and yet how little
do you regard it? But are not ye commanded
to heare as well as we to crie? yet the cocke
croweth when men are fastest asleepe, yea
the cocke croweth, and still Peter denieth
his maister.
Before you crie vnto the Lord, heare what
the word crieth vnto you, and let not your
woorkes crie for vengeaunce while your
tongues crie for mercie.
When men heare the preacher speake against
pride, hypocrisie, couetousnesse, or anie
other sinne, then they looke one vpon
another, as though it belonged not vnto
them: but who can say his hart is cleane? In
the second of the Actes, the holy Ghost
came downe in fire & tongs: but this fire is
quenched, and the tongues are tied vp:
though they cannot speak, they can see; they
can see if a great benefice fall though it be
an hundred miles off: yet Pharao had more
care of his sheepe, then wee haue of our
soules.

And crie against them: For their wickednesse is come vp. &c.

Faire Niniuie, proude Niniuie Niniuie must be
destroyed: no man sits so high, but destruction
sits aboue him. Iustice would haue
come against them before it cried agaynst
them. But while they heard the crie of
God, God heard their cries, and tooke pitie
on them.
When God cries, then we should weepe,
considering wherefore he cries: for there is
nothing that can prouoke the Lord to crie,
but sinne, and that he euer crieth against.
Do what thou wilt, and say what thou wilt,
and the Lord wil not be offended with you
vnlesse you sinne. For as an angrie man euer
pursueth that which he hateth, vntill he
hath destroyed it: so the Lord euer crosseth
and hindereth vs in all our wicked actions,
vntill he hath slaine sinne in vs.
Our sinnes buffet God on euerie side, as
the Iewes buffetted Christ: first on the
right side, and then on the left side, and neuer
leaue till we haue prouoked him to crie
against vs.

And crie against it, &c.

Reproofe is the necessariest office, yet it
is least regarded, & least esteemed. For now
we thinke if one doth reproue vs, that he
hateth vs.
But the Lorde sayth Leuit. 19. Thou
shalt not hate thy brother in thy heart, but
shalt reprooue him, and suffer him not to
sinne: noting thereby, that if wee flatter
anie in their sinne, or see them sinne, and
not reprooue them for it, that it is a manifest
signe that they doe it of hatred, how
great loue and good will so euer they pretend
toward them, seeing the matter tendes
to the hurt of their soules, and the offence
of God.
If a preacher reproue sin, he is thoght to do
it of hatred, or of some particular grudge: &
others as though they were galled, will say,
let him keepe his text: or they will say, he is
beside his booke, as though no text in scripture
doth reproue sin, and so of al doctrines,
the doctrine of reproofe & reprehension of
sin is most contemned, and least esteemed.
But let a preacher preach darke misteries, or
prophane speeches, or vnprofitable fables,
or friuolous questions, or curious inuentions,
or od conceits, or brainsicke dreames, &
any of these will be more welcome vnto the~
then reprehension which is most profitable
and necessariest of all. Balaams asse neuer
spake but once, and then he reproued. Then
if Balaams asse reproued Balaa~, how much
more ought Balaam to reproue asses, or such
as will be no otherwise then beasts in their
behauiour.
When we reproue you for sins, whether
they be vsuall, or priuate, you thinke ill of
vs. If a preacher reproue a publike sin, which
is vsed and tollerated amongest many, he is
hated of many, and thought to be too busie,
or that he is too sharpe and rough. And
they say, that whereas hee, should preach
Gods loue and mercie, he tels vs of the law,
and so doth throw vs downe too low, &c.
And if he reprooue a sinne that is done priuatelie
he is thought to be enuious, and one
that preaches the law, and thereby throwes
some to despaire, & so al reproof is thought
by them intollerable. But we preach hell to
bring you to heauen, we preach the law to
lead you to the Gospel, we preach iudgement,
that you might find mercie, we threaten,
as though we should strike you, we rebuke
as though we were angrie with you,
and exclaime as though we did hate you:
but we loue you in the dearest blood
we haue. The Lord grant vs all
to loue the truth to
the end.