Epistle Dedicatory

TO THE RIGHT HONOURABLE Sir Francis Walsingham, Knight, Chief Secretary to the Queen’s Most Excellent Majesty, and of Her Highness’ Most Honourable Privy Council; and to the Right Worshipful Sir John Broket, of Broket Hall, and Sir Henry Cocke, Knights

N. B., Minister of the Word of God in the town of Ridborne, wisheth grace and peace from God the Father, through Jesus Christ.

The first view of this small book may move you, right honourable Sir, to deem the same of small price, if you measure — as the common sort of men do — the inward excellency by the outward appearance. Which thing I confess, at the first, did somewhat stay me from either the publishing or the exhibiting thereof unto any man; much less durst I presume to present the same unto the sight of any honourable personage. But when I more deeply considered the wisdom of godly men in our age, which judge not the conscience altogether by the coat, nor the book by the binding, I then endeavoured, without casting any more doubts, to make that common to others which first I privately read for mine own benefit.

And truly, if there be anything that first moved me thereto, the ignorance together with the vanity of many of our own people was one — who, being utterly unskilful of God and godliness, do yet apply their minds to the vain delights of this flattering world, quite forgetting both the justice of God which daily hangs over them, and death which continually follows and suddenly strikes them, yea, and eternal destruction which gapes wide for them, and hopes in the end to swallow them. It grieved me to see what baits are laid for them by the world, death, and hell (as pride of life, and contempt of God’s word) of purpose to entangle both their souls and bodies.

As touching pride of life, I need not speak much thereof; it is too manifest. What man sees it not? Who is he, almost, that is not infected with it? What nation is void of it? Do not heaven and earth and all creatures groan and grieve at it? Do not all good men bewail it, preachers cry out of it, and God stand ready to punish it? Yes, verily.

As for contempt of God’s word — is it not found in most places? Are not the ministers contemned, their preachings discredited, and their ministry scorned by papists and ruffians, and old cutters (called lusty and tall fellows) who can swear out a matter at a pinch, and blaspheme the sacred name of God most horribly? Are not profane comedies and tragedies (most of them being monstrous lies) with great pomp celebrated, when the holy word of God, the food of our souls, being preached, ought with reverence to be heard? It is certainly true.

We have, right honourable, in many places, the tables and tennis in place of the Testament, the cards in place of the Catechism, the bowls in place of the Bible; yea, and — what is more — men think they have made a very good exchange. We see some men bestow their time in writing, some in printing, and more men in reading, of vile and blasphemous, or at least of profane and frivolous books — such as that infamous legend of King Arthur (which, with shame enough, I hear is newly reprinted), with the horrible acts of those whoremasters Lancelot du Lac, Tristram de Lyonesse, Gareth of Orkney, Merlin, the Lady of the Lake, with the vile and stinking story of the Sangreal, of King Pelleas, and so forth. Some again study the lives of Huon of Bordeaux and King Oberon the king of the fairies, of Valentine and Orson and the Lady Clermond, with the juggler Pacolet and King Trumpart, and the giant Ferragus; and the lives of the four sons of Aymon, with the worthy acts of Oliver and Roland, Guichard and Richard. Some are expert in Bevis of Hampton, that notable man, with the death of Boniface, Arundel, and Trenchefis. Some in the Court of Venus; some in the jests of Scoggin, the king’s fool; some in the subtleties of Howleglass and Gargantua; some again — and too many — in the pestilent policies of that Mahound Machiavelli; in the Palace of Pleasure and the Forest of Histories, and suchlike — which do manifestly show that God’s word is either shamefully neglected or despitefully condemned.

For if any good book be written, it lies in the printer’s hands, little regarded, seldom enquired after — so that the printer is scarcely paid for the paper that goes into the book. And this makes many printers, who seek after gain, take in hand rather those things that are profitable to the purse (though they be ridiculous), and so satisfy men’s humours, rather than print, without profit, those books that be godly — which, being once printed, serve for nothing else but waste paper, acceptable to very few.

It could not therefore but grieve me to see those enemies of mankind —the World, Death, and Hell — so prevail by their flattering illusions that they have drawn after them the most part of the people at this day; yea, and sought, in time past, even in my youngest years, to have taken me in those their nets, together, for company. Whereupon I determined, amongst others, to give them one blow more with the sword of the Spirit, the word of God, according to my duty, calling, and profession, and to ring the alarum bell, together with all godly preachers, unto our sleepy countrymen —advertising them of the approaching of our deadly foes, long ago described by the sermons and writings of the martyrs.

Once before this time I attempted, by mine own book lately published, to rouse this our nation from its security; the Lord grant that it hath in any way awakened them. But now, the second time, I have caused that divine doctor of the Church, John Calvin, the Lord’s vigilant watchman, even in our own tongue, to sound the trumpet — if, by this means, either he or I may give them warning before their fall, to escape these baits of wily Satan. Who knows whether the Lord, by this means, will open the eyes of some men to see their own sins and be sorry for the same? But if they be never the better, but rather the blinder, my conscience is discharged, and these few lines shall be, to their consciences, a witness that they are from henceforth without excuse before the throne of God. And I fear there will be pronounced against them the judgements of God, that it shall be more tolerable for the land of Cathay at the Last Day than for them.

For in this discourse they might see:

First, the sins of Nineveh, and in it their own sins.

Again, the mercy of God in sending Jonah unto the Ninevites, being heinous offenders, and thereby see that the Lord is also merciful unto themselves, in that he warns them of their fall by his preachers.

Then, the disobedience of Jonah and his punishment, and thereby may they see a lively image of the fall of God’s children into sin, and God’s justice even upon his servants — to the end to reclaim them, and not to condemn them.

Also they might see here the working of God’s Spirit in Jonah, being in the bottom of the sea, and his deliverance; and thereby might they learn that God, by punishing his servants, makes them stronger, and tries their faith —and when they cry unto him, he delivers them out of all their troubles.

And so again might they see how severely Jonah preached unto the Ninevites (having no commission to entreat of God’s mercy toward them), and yet that kind of preaching wrought in them repentance — being the very end for which God sent Jonah unto them, although Jonah did not consider it — and also God’s mercy in pardoning their sins. And by this might they learn that though God speak angrily unto us, yet he never speaks so but for our profit, and will surely pardon our iniquities if we from the heart repent us of the same.

Lastly, they might see how Jonah, being once forgiven, yet soon after offended more grievously, yea, and murmured against God — and yet God vanquished him with reason, and of his great mercy forgave him also that his sin. And by this might they learn how frail the children of God are, if they be not still governed by God’s Spirit, and how merciful God is unto those that are his — with many other things most necessary for all men.

If they therefore neglect or condemn these things, let them know that they neglect the very word of the Lord and their own salvation, and so purchase to themselves eternal death. The Lord, therefore, for his mercy’s sake, heal their blind eyes, and help their unbelief.

Now, right honourable, if I be asked what moved me to dedicate these my labours unto you, I must needs answer that the sweet and comfortable matter therein contained (whereof I know your Honour will be a willing partaker), and the good liking that you have always had of Master Calvin’s works, together with my dutiful remembrance of your Honour’s friendship, sometime shown to me, would have forced me — had I been of myself unwilling — humbly to have submitted this work unto your honourable protection (being the lectures of Master Calvin, most near to his sermons) upon the Prophet Jonah, by me now, at the earnest suit of some of my dear friends, turned into our English tongue.

The gift, I confess, is but small; but I desire your Honour to accept it in good part, as the gift of him who remains still, notwithstanding this, bound unto you.

And as touching you, right worshipful knights and Christian gentlemen, many causes there are why you also should be partakers of these fruitful sermons or lectures. The one is, to the end that — since most of you have heard my lectures or readings upon Joshua, Daniel, Jonah, and Malachi —you might also, by reading this book, call to remembrance, to your comfort, some of the things which then you heard from my mouth. Another cause is that excellent doctrine of the Prophet Jonah, not unfit for your callings; and again, the great care which you have to further and promote the glory of God. And further, your manifold friendships toward me, declared at sundry times — as well in defending the truth uttered by me, and in labouring to benefit me both in your words and deeds, as also your daily desire to do me good, as well openly professed to me as secretly intended — I omit now other causes, contenting myself with these few, which certainly ought to bind any Christian who knows you, and is likewise bound unto you as I am (and again is able), to dedicate his labours unto you alone. Which, though I have not done, yet am I persuaded that you will, according to your good natures, take the matter well, as it was meant by me — to this end, that since you are joined together in this work with a man of honour (whom I know both you love and honour in the Lord), you will also join together with him in following the Gospel and defending the same, at all times when it shall have need; and also account of me as always ready, when the Lord shall give me occasion, to testify, with all humility and reverence, of your worshipful goodwill shown to me — as well in other of my works as in this.

Thus, therefore, right honourable and worshipful, for this time I end, making my prayers unto God for you: that as he has, by his providence, caused your names to be mentioned by me, his servant, in the preface to this one book, so he will also vouchsafe to link you all together in perfect friendship, the bond of perfection, and increase his graces in you; maintain your estates and bless your callings; uphold your houses and advance your seats in this Israel of God, to the benefit of the Church, to the joy of the Queen’s most excellent Majesty (whom God long continue among us), to the terror of the wicked, and the encouragement of the godly; and finally, to your own eternal comfort. Amen.

From my house in Ridborne, this 22nd of January, 1577.

Your Honour’s and Worships’ most humble in the Lord Christ, Nathaniel Baxter.