THat which Hierome said to Paulinus concerning the seuen Catholike or Generall Epistles ( for so they are called ) of Iames , Hieron . ad Paulinum . Breues pariter & longas : breues in verbis , longas in sententijs . and Peter , and Iohn and Iude , that they are long and they are short , short in words , long in substance ; may I thinke be wel spoken of this Prophecy of Ionas , that it is long , & it is short : short if we respect the smalnesse of the volume , but long if we regard the copious varietie of excellent obseruations , which are therein to be found . As , the horriblenesse of sin , which was able within fortie dayes to plucke downe an vtter desolation , on so famous a citie as Niniue was . Gods loue in forewarning them who dwelt in that place , that they might be spared : the Prophets foule fall , and his strange punishment for it : his of-wardnesse from God , and Gods fauourable inclination euermore to him : the regard which the King of Niniue and his people did beare to Gods iudgements when they were denounced : the free pardon of the Lord , and his remitting of their sinne vpon their earnest repentance . The subordinate circumstances do yeeld as good doctrine as the maine storie it selfe , and from them both , this thing of note is collected , that our Sauiour Christ in two seueral matters , doth take occasion to draw his similitudes or comparisons from this Prophecie ; which is not obserued of farre greater bookes . Luk. 11.32 . The one of them is in the 11. of Luke , The men of Niniuy shall rise in iudgement with this generation , & shall condemne it , for they repented at the preaching of Ionas , and behold a greater then Ionas is here . The other is in the twelfth of Mathew , As Ionas was three dayes and three nights in the whales belly , Math. 12.40 . so shall the sonne of man be three dayes and three nights in the heart of the earth . Here our Prophet was a figure of the Redeemer of the world , and in that did liuely expresse him . And some thinke that another thing in him , did as liuely paint out a second matter in our Sauiour Christ , that as Ionas preaching long to the people of Israel , and doing litle good there , by reason of the stubburnnesse of that nation , was sent vnto Niniue a citie in Assyria , to men strangers from the couenant ; so Christ by himselfe and by his Apostles , laying open to the Iewes the will of his father , and finding nothing but vnthankfulnesse to be the frute of his paines , should turne away his loue and affection from them , and bestow it on the Gentiles . Now as this may agree with the analogie of faith , & may be deduced not vnfitly out of the text , so to thinke that all the prophecie may allegorically be applied vnto Christ , ( wherein some of the old fathers were too too much credulous ) were to straine the storie too farre , and indeed it may not be , as Hierome hath well noted on the third verse of this Chapter . Hieron . in Ion. 1.3 . Ionas propheta non absque periculo interpretantis , totus referri ad Dominum poterit . And therefore in that proceeding which God shall send vnto me in the opening of this Prophecie , my purpose is to follow the letter of the text , and to lay downe the doctrine of it with conuenient application , but without allegories Origenicall or wrestings at all .

2 The time wherein our Prophet did liue , should seeme to be soone after the death of Elizeus , in as much as he did prophecie of Ieroboam the later , the sonne of Ioas , that he should restore , or recouer againe the coasts of Israel which were lost . Ieroboam restored the coast of Israel , 2. Reg. 14.25 . from the entring of Hamath to the sea of the wildernesse , according to the word of the Lord God of Israel which he spake by his seruant Ionah the sonne of Amittai , the Prophet which was of Gath Hepher . From which words , a foolish tradition that is among the Iewes , may wel be refuted : for the Rabbins of that people , who with their Talmudicall vanities , and Cabalisticall subtilties haue peruerted much of the Scriptures , do teach , and haue long so taught , that this Ionas was the sonne of the widow of Sareptha , 1. Reg. 17.17 . whom Elias did raise vp from death to life . Which opinion hath gone so currant , that among our Christians also , some of the new writers haue accepted it for a truth ,

Lyra in Ion. 1.

Isidor . in 7. Etimolog . Epiphan. de vitis Prophe . Hieron . in Praefat. in lib. Ion.

3 For if there were no more but that God himself hath concealed it , not naming any such matter in the Scripture , ( where notwithstanding is oftentimes speech of Ionas ) it were a probable argument against that their assertion . For when the maister is silent , why should the seruant speake ? When God saith no such matter , why should any man affirme it ? especially since to vtter it , had bene for a solemne remembrance of Gods glorie , and it might haue procured to Ionas , farre greater obseruance among the people , to whom he was to preach , that he should be knowne to be sonne to that woman , who was picked out by the Lord himselfe , to be a nurce to that reuerend man Elias , in the time of bitter famine , and that this preacher should be the selfe same person , who was raised from death to life . But in my iudgement the point is fully answered , when he is said to be of Gath Hepher , and not of Sareptha . For Gath Hepher , or as it is in the Hebrew , In vulgata editione . Iosuah . 19.13 . Gittah Hepher , which to S. Hierome are both one , was a citie in the land of Israel , in the tribe of Zabulon , as we may read in Iosuah . But Sareptha was not in Israel , as Christ himselfe verie euidently doth signifie in S. Luke , Luk. 4.25.27 . Many widowes were in Israel in the dayes of Elias , but vnto none of them was Elias sent , saue into Sareptha a citie of Sidon , vnto a certaine widow . Also many leapers were in Israel in the time of Elizeus the Prophet , yet none of them was made cleane , sauing Naaman the Syrian . As if he should say , that in those places strangers were preferred before the children . Nay he addeth more , to Sareptha of Sidon , 1. Reg. 17 9. Ioseph . Anti. lib. 8.9 . or a citie of Sidon . And Iosephus also telleth vs , in the 8. of his Antiquities , that Sareptha is a citie betweene Tyre and Sidon : where speaking of Elias , of the widow , and her son , he hath not a word of Ionas . And left it may be thought that Gath Hepher did stand neare to this city of Sareptha , and so that our Prophet for the nearenesse of the places , may be sayd to be of both , it was the tribe of Asser , and not the tribe of Zabulon which was nearest vnto Sidon . Iosua . 19 28. Then our Ionas being taken from the tribe of Zabulon , and therefore being an Israelite , he was fit to preach to the Israelites , as to his owne countrimen . Which course the Lord did take commonly in sending of his owne to those which were his owne , as Iewes to the tribe of Iuda , and Israelites to the other ten tribes ; which he had not here obserued , if Ionas had bene sonne to the widow of Sareptha .

4 I haue opened this error , as principally occasioned by the person of our Prophet , with whom I am here to deale ; so secondly to shew the boldnesse of the Iewes , who dare on naked coniectures grounded on weake foundations , ( as is this , that because his mother who was raised vp by Elias , 1. Reg. 17.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Hieron . in Proaemio commentarij in Ionam . vsed a word in Hebrew like to the name of Amittai , therefore Ionas the sonne of Amittai must of necessitie be her sonne ) giue out assertions boldly ; boldly I say , but falsly , and that in their owne Prophets , and that in their owne Scriptures . Verie endlesse is their follie which they vse in this behalf , & it is not to be wondred at by vs , who know their malice in denying of Christ Iesus to be the true Messias ; in peruerting of such scriptures as in their owne bookes are written of him ; Epiphanius Haeresi. 29. in cursing of the Christians daily in their assemblies , vnder the name of Nazarites ; in vilefying the new Testament , but in magnifying their Talmud that irreligious booke , with such celestiall praises , Lodou . Viues de Veritate fidei . lib. 3. that as Viues writeth of it , they hold this for an opinion , that God himselfe bestoweth the first foure houres of euery day , in reading of that booke , like a scholer at his task . Nay more , that when the Temple at Ierusalem was destroyed by Titus the Romane , that then the Lord did sit reading vpon that booke within three or foure cubits of the place ; belike so busie at that , that he could not haue any leisure to thinke on the ouerthrow of the Temple , which you know was but a trifle . Let all men take heed of their errours ; and let vs that be Preachers of the word , especially take heed , how we credulously reach any thing , that vnaduisedly commeth from them .

5 The widow of Sareptha was not Ionas his mother , but himselfe doth let vs know that Amittai was his father ; where also another fable may iustly be reproued , Lyra in Ion. 1. which Lyra writing vpon this place , reporteth to be broched by the self same Iewes ; to wit , that our Prophet was sonne vnto another Prophet , because his fathers name is here mentioned , for so ( say they ) are all the Prophets , whose fathers are named in the Scripture . Marke their worthy reason for it . Amos. 7.14 . Amos saith of himself , that he was no Prophet , nor the sonne of a Prophet , and if you will looke in his book , you shal see that his father is not mentioned . A reason most inconsequent , and not worthy to be refuted . Amos was not the son of a Prophet , & his father is not named , Ergò they whose fathers are named , Hosea . 1.1 . Ioel. 1.1 . had Prophets to their fathers . Hosea was the son of Beeri , and Ioel the son of Pethuel ; but no signification is there in their writings , that their fathers were also Prophets . Zephaniah was the son of Chuzi , Zephan. 1.1 . who was the son of Gedaliah , who was the son of Amariah , who was the son of Hizkiah . If this their reason were good , there should here them be no lesse , than a whole generation of Prophets . But I rather approue of the reasons of Arias Montanus , Arias Mont. in prolegom . in minores Prophetas . Luk. 2 36. who saith that they are named , either because their fathers were men famous , & wel knowne in their times ; or else for distinctions sake , to make them differ from some other of that name . The new Testament doth yeeld vs examples of both in other persons ; as when aged Anna is sayd to be the daughter of Phanuel of the tribe of Aser , it may probably be imagined that Phanuel when he liued , was a man of reputation , well knowne to very many . But in the Epistle of Iude , the title which is there giuen vnto the Apostle , not from his father , but from his brother , Iudas the seruant of Christ , Iud. 1. and brother of Iames , was to make him differ from Iudas Iscariot , who did betray Christ . And hauing thus touched the person of our Prophet , and the time wherein he liued , let vs come a litle neare vnto the words of the text . Not forgetting notwithstanding , that this whole booke by many is diuided many wayes , but I shall vse no curious partition of it , and therefore do only note , that the foure Chapters herein do containe seuerall arguments . In the first is the fall of Ionas , and his suffering for it . In the second , his repentance , which is vttered in a prayer . In the third , the fruite of his preaching , that is , the conuersion of the Niniuites . In the fourth , his anger against the Lords proceeding , and Gods answer thereunto . Now to the first in the first place .

6 Tremelius and Iunius do expound the Coniunctiue Hebrew particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quum fuisset verbum Iehouae . which is vsed in the beginning of this booke , by the time when . The Septuagint and all other whom hitherto I can find , both Translators and Expositors , do reade and or againe or also , and therby do intend , that when Ionas before had preached in Israel , and done litle good there , the word of the Lord came a second time to him , to send him elsewhere , to the Citie of Niniue . Wherein Gods purpose was , to take away his word together with his Prophet , from those who long had it , & brought forth no fruites accordingly , and to giue it vnto other who were aliens from the couenant , and strangers from the promise . And if that these Niniuites should haue that grace , as by hearing a message , to fructifie in great abundance , they might then exprobrate ingratitude and grieuous rebellion , to the people of Israel , because these being but once preached vnto , did apparantly repent , but the other hearing often , did still increase their sinne . This is a fearfull iudgement , when God remoueth his word or ministers from a nation , & giueth them to other . For where there is no vision , Pro. 29.18 . 2. Chro. 15.3 . where prophecy ceasseth , the people decay . Azariah the man of God could tell the people of Iuda , that for a long season they had bene without the true God , without priest to teach , and without the Law , as signifying that these curses do iointly go together , that where is neither Priest nor Law , there also is not God . It is threatned as a plague to the people of Hierusalem , Ezech. 3.26 . that the Lord would make the tong of the Prophet to cleane to the roofe of his mouth , that he should not exhort them , that he should not reproue them . Apoc. 2.5 . Except thou amend saith Christ the sonne of man to the Angell of Ephesus , I will remoue thy candlesticke out of his place , I will take away thy ministerie . It is a fearefull sentence from the mouth of Christ him selfe , The kingdome of God shall be taken from you , Matth. 21.43 . and shall be giuen to a nation which shall bring forth the fruites thereof .

7 The miseries which follow this , are vnspeakable discomforts to such as are able aright to conceiue them . To be blind , and haue no guide , and yet to walke there , where treading awry is the tumbling into hell : to be hungry and to famish : to sucke , but on dry breasts : to be pined , & not perceiue it , which is an euill of all euils . For there is no truer miserie , then not to know a mans own want , or if he do know it , not to be of power to helpe it , Amos 8.12 . but to wander from sea to sea , and from the North euen to the East , to run to and fro , and not be able to amend it . But when Ionas like a Doue ( for so his name doth signifie ) must flie or must go from Samaria to Niniue , when what the Iew must lose , that the Gentile must winne , when the elder is disinherited and the yonger made the heire , no maruell then if griefe possesse the very soule . Gen. 27.34 . What maruell if Esau a naturall man , did grudge and would not ceasse , did weepe and could not hold , when he saw that what he lost his brother Iacob should gaine ; that the falling of the one was the rising of the other , the seruice of the elder was the raigning of the yonger ? The children of Abraham did contemne the whole world , in respect of their prerogatiue in the sanctified seede : they could haue bene contented , that the very crummes from the table , should not haue fallen to the Gentiles . If the Prophet had bene sent from the ten tribes to the two , or contrariwise from the two vnto the ten , from Iuda to Israel , or from Israel to Iuda , the matter had bene lesse : but must Ionas go to Niniue ? We can conceiue no otherwise , 1. Sam. 18.29 . but that it was a great griefe to Saul , that himselfe must lose the kingdome ; but that Dauid must haue it , his subiect who liued vnder him , his seruant that attended him , was a mightie vexation , euen a griefe to the death . There Gods anger was the greater , who preferred the seruant before the maister : here his displeasure was the hoter , that the Prophet must leaue his countrey , 1. Sam. 4.18 . & go to callhome other strangers . When old Eli did heare that the Arke of the Lord , the presence of his grace , was first gone from the Israelites , and then taken by the Philistins , his whole strength was gone ; his heart did faint and die .

8 The kingdomes & nations who haue tasted of the Gospell , may bethinke themselues here . The benefit is inestimable which God hath affoorded them , in giuing them the bread of life , and his stewards to breake it , his ministers to teach it . Now if in recompence thereof , Isa. 5.2 . in steed of grapes they should bring foorth wild grapes ; if for figges they should yeeld thistles ; if their iustice should be but gall , & their iudgement but wormewood ; if his word should be neglected , and his ministers be despised , let them feare least that befall them , which hath happened vnto others . Rom. 11.24 . Those which were but wilde branches and are now graffed into the Oliue , can they be dearer vnto God , then those branches which by nature appertained to that tree ? If he spared not his own , which by a peculiar calling were appropriated to him , for so the Iewes were in comparison , will he spare those which in a second place , and but onely for default of the former , were adopted by him ? Saint Paule doth let vs know , 21. that without doubt he will not . The light was great which Gods Churches once had in Asia the lesser , when Iohn the Euangelist , and Polycarpus and other scholers to the Apostles , did liue and die there . The same may be sayd of the Cities of Graecia , which did heare Saint Paule preaching , did reade Saint Paule writing . For some hundreds of yeares after him , many excellent lampes did burne in those partes , which gaue light to their neighbours . But for the sinnes of the inhabitants , is not their candlesticke since remoued into the West ? are not their lampes extinguished ? Yes , their Ionasses are dead , or sent to other nations . Their temples are now made a cage of vncleane birdes : Apoc. 18.2 . filthie spirites do possesse them . The Turke with his Curaam , and Mahomet with his Alcoran are Lords of those places . The Citie Rome was once the eye of the West , the sanctuarie of religion , the anchor of true pietie . This continued many yeares after that Paule had sayd in his time , that their faith was published throughout the whole world . Rom. 1.8 . But when Rome once proued Babylon , the holy City an harlot , when idolatry & securitie had once poisoned her heart , her light was remoued into the Northern parts , & among them vnto vs : where God graunt that it may continue , till his Sonne do come to iudgment , Exod. 10.21 . that the horrible and palpable darknesse of Egypt , may neither come on vs , nor our seed , nor our seeds seed after vs . It were a fearfull curse , if Gods glorious Gospel should be taken from vs , & giuen to the Tartarians , a wild people in the North , or vnto the Moores , profane men in the South . Our fathers in their times had experience of the like ; for after the free passage of Gods word , in the dayes of king Edward of blessed memory ( whose soule doth rest with the Lord ) for the sins of our nation , & the careles abusing of so gracious a benefit , there came such a time as that Ionas might not stay in Israelit he would : either Ionas must fly , or Ionas must dy . Then Geneua , or Basile , or Franckford , or some other parts of Germany , were thought fitter places to receiue the Lords Prophets , then our England was .

9 That short time of mercy which God had shewed before , had but a short time of chastisement succeeding it . Since those dayes God hath shewed longer loue , and powred it on vs more plentifully . If in steed of long lent graces , we will not pluck vpon vs long plagues , and grieuous punishments , let vs esteeme his word as a iewel of price ; let vs esteeme his messengers , as the ministers of God , Heb. 13.17 . weake men , but in great trust , who do watch for their soules to whom they do preach , and would be glad to see men prease vnto Christ with chearfulnesse . It were a thing to be lamented bitterly , if by wanting we should know , what it were to want that , Plutarch . in Demosth. which by enioying we know not . Demosthenes perceiuing the true danger of that case , could remember the Atheniens , that if the dogs were gone , by a composition with the wolues , the sheep wold soone pay for it ; the cruel wolues wold rage at pleasure . If the Orators were once yeelded , Athens wold soone to wrack . Zachar. 13.7 . If the shepheard be once striken , ye know what followeth after , the sheepe will be soone scattered . If the Preachers be remoued , mens soules will run to ruine . The walles of Hiericho could not be ouerthrowne ( as Origen saith writing on the booke of Iosua ) but by the trumpets of the Priests . Origen in Ios. Homil. 7. So the fortresses of Satan , of iniquitie and sinne , cannot be layd along , but by the teaching of the Priest , the preaching of the Minister . Therefore make much of your Ionasses , whosoeuer you be , and keepe them while you haue them .

10 But in Israel at this time it might not be so . There cometh a message to the Prophet , a commanding iniunction , & giueth him other instructions . The word of the Lord came vnto Ionah . This is it whereupon the Prophets should euermore depend , for their sitting or for their rising , for their mouing or their resting . They are not to run vpon a fantacie or humour of their owne , and speake they know not what , neither care they to whom , but for their message which they vtter , they are rather to take it then to make it . Exod 3.11 . Ier. 1.6.9 . Moses wold not go to Pharao , till he had learned his lesson perfectly . Ieremy is but a child , and knoweth not how to speake , till God stretcheth forth his hand , & putteth his word in his mouth . Ezech. 3.17 . The Lord doth tell Ezechiel , that he should heare the word at Gods mouth , and giue the people warning from him . Nay the true Prophets all in general remembred this well enough , when so often they end their sentences with these words , Thus saith the Lord . Saint Paule writing to the Corinthians doth take this course in the matter of the Sacrament , I receiued of the Lord that which I also deliuered vnto you . 1. Cor. 11.23 . Otherwise , as he is a traytour to his Prince , who taketh on him to coyne money out of base mettall , yea although in the stampe he for a shew doth put the image of the Prince ; so he that shall broch any doctrine that commeth not from the Lord , whatsoeuer he say for it , or what glosse soeuer he set vpon it he is a traitor vnto God , yea in truth a cursed traitor , although he were an Angell from heauen , Galat. 1.8 . as Saint Paule telleth the Galathians . Earthly kings are offended , if their subiects shall do from them , or in their names , such messages as they send not ; or if their Ambassadours being limited by aduertisements what they shall do and what not , should entreate of contrarie causes . Then should the Minister be carefull in a verie high degree , that he speake not but according to his commission , least he offend a Lord of more dreadfull maiestie , who is more iealous of his glorie , and more able to punish . The visions are now ceassed ; reuelations are all ended ; such dreames are past and gone , as did informe in old time : Now it is Gods written word which must be to vs , as the threed of Ariadne , to leade vs through all laberinths . The Law of the Lord is perfect , Psal. 19.7 . conuerting the soule , the testimony of the Lord is sure , and giueth wisedome to the simple , saith Dauid . Tertullian could say of the written word , I do adore the fulnesse of the Scripture .

Tertul. cont. Hermogenem Adoro Scripturae plenitudinem .

Vinc. Ly●in . contra haeres . cap. 27. Depositum custodi .

Quod tibi creditum est , non quod à te inuentum , quod accepisti non quod excogitasti , rem non ingenij sed doctrina .

Ita doce , vt cum dicas nou è non dicas noua .