Newes from Niniue to Englande, brought by the prophete Ionas vvhich newes in plainlye published in the godly and learned exposition of Maister Iohn Brentius folovving, translated out of Latine into Englishe by Thomas Tymme minister.

The second Chapter.

BVT the LORDE prepared a great Fishe to swallowe vppe IONAS.

THis sentence comprehendeth few wor∣des, but if we cōsider, and marke them well, they bring vnto vs great comfort,

and consolation in al aduersities and trou∣bles. For wheras the Text sayth, not sim∣plie, that IONAS was cast into the sea, and deuoured of the fish, but that the Lord prepared a fishe, which swalowed vp IO∣NAS: it manifestlye declareth, that the clemencie and prouidence of the Lorde is so great, in preseruing his people, and de∣fending his Church, that he will suffer no hurt, or harme to happen vnto them, vn∣lesse he haue appoynted, and prouided a meane and waye before, by the which hée may preserue and deliuer them: the which thing both the examples and promises of scripture doe testifie. Among examples, let this which we haue here of IONAS, be the first. For although the Lorde was angrye with IONAS for his disobedi∣ence: yet notwithstanding, bicause he ac∣knowledgeth him, not onely for a member of his Church, but also for a Prophete be∣loued of him, he prepareth for him a lod∣ging, or guest Chamber in the sea, before he was cast into the same. For he woulde neuer haue suffered the Mariners to cast IONAS into the sea, vnlesse he had fore∣séene,

and prouided first a meane, by the which hée might preserue him in the sea, and deliuer him againe. Another example we haue in the Israelites, who were op∣pressed many yeares, vnder the cruell ty∣rannie of Pharao in Aegypt: and yet not∣withstanding, they were the people or Church of God. But vnlesse God had foresene and prouided a way, by the which he might deliuer them, from so cruell ty∣ranny, he would neuer haue suffred them to haue come into Aegypt, and to haue béene there afflicted. For that he had pro∣uided such a meane before his people went into Aegypt and were there afflicted, it is euident by the fiftene of Genesis, where it is fayde vnto Abraham. Thy séede shall be a straunger in a lande that appertey∣neth not vnto them. And shall serue them, and they shall intreate them euill foure hundred yeares. But afterward they shall come out with great substaunce. Here we may sée that God had appoynted a meane to deliuer them out of affliction before they were afflicted.

An other example we haue in the Ci∣tizens

of Hierusalem. For it was appoin∣ted, that within a hundred yeares or there aboutes after the death of Ezechias, Hie∣rusalem should be destroyed of the Babi∣lonians, & the Citizens caried into capti∣uity. But before this thing came to passe, y^e lord prepared Cyrus to be their deliuerer, of whom Esay prophecied, the said Cyrus being yet vnborne, and promised deliue∣rance to his church, before affliction came.

For of so great prise is the Church or Congregation of the Lorde vnto him, that he winketh not at the aduersaries, but pu∣nisheth them in the ende, and deliuereth his Church from all trouble and vexation. And therefore also the Prophete Ieremie prophecied the certaine time of the deliue∣rance of the people out of Babilon, saying that they shoulde be set frée the seuenth hundreth yeare.

But the speciall example is of Christ Iesus the sonne of God, for he suffered the most shamefull death of the Crosse. But before he tooke vpon him our humaine na∣ture, and was borne of the virgin, the pro∣phets preached of his death, resurrection,

and kingdome. As wée maye reade in the thrée and fiftie Chapter of Esay, and in many other places. For God so loued his onely begotten sonne, that he woulde not haue suffered the Iewes so cruelly to haue put him to death, vnlesse he had before ap∣poynted and determined how to saue and deliuer him.

But some man will say: I graunt in déede that this hapned to Christ the sonne of God, to IONAS likewise, and to other Prophetes, and holy men. [Obiect.] But I am so abiect, base, and contemned, that he hath no care, respect, or regard vnto me. Again, my sinnes and offences are so heynous, that God careth not what euill happeneth vnto mée, his wrath is so kindled against me. We are truely contemned, if we con∣sider our corporall estate, and our sinnes no doubt doe prouoke the wrath of God a∣gainst vs. But he which reiecteth sinners for their sinne, he also receyueth sinners through repentaunce. And although as touching our corporall estate, we are ab∣iect, and subiect to death: yet notwithstan∣ding, if we be of the Church of Christ,

then are we in the sight of God an excel∣lent treasure. Wherefore, we must séeke by all meanes to come to repentance, and to be members of the Church of Christ, The which thing we shall bring to passe, when we acknowledging our sinnes, em∣brace Iesus Christ, by a true fayth, and walke by this fayth, in inuocation and cal∣ling vpon God, and in good workes, which God hath commaunded. In so doing, all the promises of the care and prouidence of God mentioned in holy scripture pertaine vnto vs. I liue sayth the Lorde, and will not the death of a sinner, but rather that hée turne from his wickednesse, and liue. The Lorde is nigh vnto all those that are of a contrite heart, and an humble spirite. Moreouer, the Lorde is nigh vnto all those that call vpon him. And our sauiour Christ sayth. All the heares of your heade are numbred.

¶And IONAS was in the belly of the Whale, three daies, and three nights.

This is that myracle which the god∣lye

and faithfull do woonder at, and wher∣at the vngodly and infidels, doe scoffe and iest. Neyther is their any doubt but that Lucian tooke occasion by this place to write and indyte his booke of true Narra∣tions, to the ende he might therby set forth the doctrine and miracles of holy scripture to y^e whole world, to be derided, and iested at. But that scoffing Lucian, and wicked Ethnicke, receyued a iust rewarde of hys impietie. But let vs vnderstande, and knowe, that although this myracle of IO∣NAS (being thrée dayes, and thrée nights in the belly of the Whale) séemeth to hu∣maine reason, not onely ridiculous, but al∣so impossible: yet notwithstanding, wée ought in no wise to doubt, as concerning the veritie and truth of this matter. For first of all, this hystorie of IONAS, is con∣teyned in the Canonicall bookes of holye scripture, neyther ought we to doubt in a∣ny poynt of the authoritie of the same, for as yet it was neuer vncertaine. Looke howe great therefore the certaintie and truth of the whole summe of sacred scrip∣ture is, so great also is the certaintie and

truth of this myracle.

Furthermore, Christ himselfe the sonne of God our Lorde, commendeth vnto vs this myracle by name saying: As IONAS was in the Whales belly thrée dayes, and thrée nightes, so must the sonne of man be. &c. Euen as therefore the aucthoritie of Christ was confirmed by heauenly pro∣phecies, and myracles, as by clensing the Lepers, by restoring the Lame to lymme, by raysing the deade, and such like: euen so also the truth of this myracle of IONAS is cōfirmed by the same myracles. Wher∣fore, although the heathnish Ethnicks de∣ride our credulitie, and beliefe: yet not∣withstanding, there is nothing more cer∣taine, sure, and firme, than these myracles. Our dayly and common myracles, doe confirme somewhat the truth of this my∣racle of IONAS. As for example. Doth not the infant, or rather that which the Greekes call Embryon, lye many wéekes aliue in the mothers wombe: and yet not∣withstanding, is neyther choked nor kil∣led, but rather, receyueth more perfite strength? These and such like are dayly

séene: and yet notwithstanding, bicause they are common, they are rather counted naturall, than myraculous. But in déede they are no lesse myracles than this which concerneth IONAS. Wherfore the same God which preserueth and quickneth, by his omnipotent power the vnperfit childe, in the mothers wombe, preserued also IO∣NAS in the Whales belly.

But this myracle hath his vse. First, as God exercised and tryed the fayth of IONAS, being as yet in the belly of the Whale, so he confirmed the same, by ma∣king the Whale to cast him a lande safe and sounde. Furthermore, it certefieth vs that in all our affliction we shall receyue the helpe of God, if we call vpon God, as IONAS did, as hereafter foloweth.

Last of all, this myracle prefigured the death, buriall, and resurrection of Christ, as Christ himselfe expoundeth the same. Wherefore by this myracle we are admo∣nished, as well of the clemency of God in aduersitie, as of the death, and the resur∣rection of Christ, that we also might con∣ceyue a hope of deliueraunce, and be cer∣tified

and surelye perswaded of our re∣surrection.

¶ And IONAS prayed vnto the Lord his God, out of the fishes bel∣lie, and sayde: In my trouble I called vnto the Lord, and he heard me, out of the bellie of hell I cried and thou heardest my voice.

Here followeth the Psalme which IO∣NAS made to giue thankes vnto God for his benifits. But we must not thinke that he had so much leysure, that hée myght walke vp and downe in the Whales belly securely, and sing this Psalme, to passe away the time: for he was ouerwhelmed with infinite dolors and griefes of death, and hell, hauing no hope almost of deliue∣raunce.

Therefore he prayed vnto the Lorde in the Whales bellye, both with a sorowfull minde, and wyth an vndoubted fayth al∣so. But after he was deliuered, and had es∣caped daunger, hée made this Psalme, by the whiche hée did not onelye declare the

thankfulnesse of hys minde towards god, but also commended this myracle to his posteritie, that all men being in daunger, by his example should call vpon God, and looke for vndoubted helpe at his hande.

It was a common custome among the auncient fathers in olde time to commit the diuine miracles into publik verses and psalmes, which is an acceptable kynde of seruice of God, as testifieth the Psalmist, I wil praise the name of God with a song, and will magnifie him, and it shall please God more than a Bullock that hath horns and hoofes. For first of all by this worship∣ping of God, his goodnesse, clemency, mer∣cy, and omnipotencie is set forth.

Furthermore, men are stirred vppe to fayth and inuocation of God in all aduer∣sities. These are the holy and acceptable thinges which please God, and by the which wée ought to declare a thankefull minde for those benifites that wée haue re∣ceyued. And if any man require examples of this matter, we haue Moses, Debora, Anna the mother of Samuell, Dauid, E∣zechias, Zacharias the father of Iohn

the Baptist, Symeon, and Marie the mo∣ther of Christ for examples. Wherefore it is our partes and duties to knowe, and learne such Psalmes, and by these wée be∣ing admonished of the diuine miracles, maye conceyue a firme and vndoubted hope in aduersitie, and may stirre vp the holy ghost, by the which we are made apt to call vppon God, and so wée shall be in déede deliuered in aduersitie. For euerye man which calleth vpon the name of God shall be saued.

But to returne to our Psalme, which IONAS made, and committed to the Church to be song, wée must know that it comprehendeth seauen verses. The first verse is: I cryed in my trouble vnto the Lorde, and he hearde mée. This verse comprehendeth in it selfe the argument and summe of the whole Psalme, namely, that IONAS was ouerwhelmed with great sorrowes and griefe of the mynde. But when he called vppon the Lorde by fayth, hée was wonderfully and miracu∣lously deliuered.

1 First of all therefore, when he turneth

himselfe aright, vnto the Lord, not to any of the Patriarches which were deade, he teacheth vs y^t wée ought not in our trou∣bles, to turne vs eyther by vowes or pray∣ers vnto deade Saincts, but onely to God the father of our Lorde Iesus Christ, and that in the name of Christ, and for Christ his sake, séeing that we haue a manifest promise: Whatsoeuer ye aske of the father in my name, he will giue it you.

2 Furthermore, it teacheth vs, what time is most apt to offer our prayers and supplications vnto God. Ignoraunt and vnlearned men iudge, and estéeme, that that time is fitte and méete to praye vnto God, when eyther they rise in the mor∣ning, or go to bedde at night, or else when they leade a happie and prosperous lyfe: and truly we ought not to pretermit pray∣er at these times and seasons. But when as great and grieuous afflictions do arise, and daungerous perilles approche, men thinke then that it is hye time, and more fitte to blaspheme, to curse, and to rage a∣gaynst God and men, than to praye vnto God. But the Prophet when he sayth, in

my trouble I cryed vnto the Lorde, and from the bellie of hell I cried, he plainelye declareth that then, the time is most cōue∣nient to praye vnto God, when great pe∣rils are at hand, and we compassed round about with present death, as testifieth the Prophet Dauid, saying: The Lorde is nigh vnto them that are of a broken hart, and he will saue such as are of an humble spirit. And agayne: Call vpon me in the daye of trouble, and I will deliuer thée, and thou shalt glorifie me. Also it is writ∣ten: I am with him in trouble, I will de∣liuer him and glorifie him.

3 Thirdly, the Prophete teacheth vs by his owne example in all our trouble, to looke for certaine helpe and deliuerance, if we repent and cal vpon God by true faith. For the Prophete fell into this daunger, not for his owne righteousnesse & obedi∣ence of Gods calling, but for vnrighteous∣nesse, and disobedience, by the which hée fled the calling of God: yet neuerthelesse when in the middest of daungers hée ac∣knowledged his sinne, and conuerted him selfe by fayth and prayer vnto the Lorde,

he was hearde, saued, and miraculouslye deliuered. Externall saluation, and deli∣uerance is not alwaies wont to happen to euery one in extréeme perils and daunger. Yet notwithstanding it is most certaine and sure, that if a sinner euen in the midst of his trouble and aduersitie, repent and conuert vnto the Lorde, he shall alwayes obtayne true, and eternall saluation, al∣though he shoulde perishe with corporall death. Wherevpon the Psalmist sayth, Approche vnto the Lorde, and be lightned, and ye shall not be ashamed. This poore man IONAS cried, and the Lorde heard him. And Christ himselfe sayth, I am the resurrection and the lyfe, he that beléeueth in me though he were deade, yet shall he liue. Wherefore let not our sinnes dismay or discourage vs from calling vppon God in our trouble and aduersitie, but rather let them be a meane to stirre vs vp to re∣pentance, that we may call vpon God by fayth, and looke certainly at his hands for the promised saluation.

¶ Thou haddest cast me down in the

middest of the sea, and the floude compassed me about: yea, all thy waues and rowles of water went o∣uer me. I thought that I had bene cast awaye out of thy sight. But I will yet agayne looke towarde thy holy temple. The waters compas∣sed mee, euen to the verie soule: the deepe laye about mee, and the weedes were wrapt about my head. I went downe to the bottome of the hilles, and was barred in wyth earth for euer.

In the first verse of this Psalme, the whole state, and summe of the Psalme is conteined, as we haue shewed before. And now the other seauen verses followe: in y^e which, that which was briefly comprised in the first verse, is plentifully expounded.

And first of all the Prophet rehearseth and expoundeth the tribulations, afflicti∣ons, and sorrowes which he suffered, the which no man can sufficiētly vnderstand, vnles he himself at some time féele in dede the lyke. Thou hadst cast me (sayth hée)

down in the middest of the sea. We know that the Prophete was caste of the Mari∣ners into the sea, and receyued of the Whale. Beholde therfore and sée how co∣piouslye he doth expounde and dilate thys thing. Thou hast cast me not simply in the sea, but in the déepe of the sea, in the hart of the sea, in the middest of the sea, that the water might compasse me about on euery side, yea, that all thy waues and rowles of water might go ouer me. For I did not only swimme vpon the superficiall part of the sea, but also when I was receyued in∣to the Whales bellie, the waters did so compasse me, that they entred euen into my soule, that is, I was euen ready to bée choked. For I was in the déepe of the sea, and when the heade of the Whale, in the which I laye, was wrapped about with wéedes and sedge, I séemed also to be tan∣gled and tyed in the same, insomuch that I looked for no waye to escape. Neyther was I caried simplye by the sea shore, but of necessitie I was constreyned to beare the Whale companie euen to the stéepe and déepe valleyes of the mountaynes in

the sea, where I thought my selfe to bée barred in for euer. To be short, bicause I was in the Whales bellie, I was so sub∣iect to the sea, that I had no hope to be de∣liuered. In so great therefore, and horrible daunger, I was so affected and perswa∣ded, that I thought my selfe as touching my corporall health and lyfe, to be reiected and cast out of Gods fauour, for I neuer looked to escape alyue out of the Whales bellie, and to sée and visite the holy temple at Hierusalem, & to be conuersant among men agayne. Thus we haue the Para∣phrasticall exposition of these verses, in the which the Prophete sheweth the daunger that he was in, and the affection of his minde. And now let vs sée what thinges ought specially in these wordes to be con∣sidered and obserued.

First of all the Prophete speaketh vnto God, and affirmeth that he was cast by him into the sea. But it is manifest that the Mariners cast him into the sea. And yet notwithstanding we sée that IONAS pretermitting the Mariners sayth vnto God: Thou haddest cast me downe. Ney∣ther

doth he say, the rowles and waues of the sea, but he sayth, thy waues, and thy rowles went ouer mée. By the which wordes the Prophete teacheth vs, that in aduersitie & trouble, we ought not to haue respect to the instrumentall causes of ad∣uersitie, but rather to looke & haue regarde vnto God the author of the same. For we are so corrupt and affected by nature, that we attribute, and referre the causes of our afflictions, eyther to men, or to Sathan. And as it is commonly sayd of the Beare, that when shée is hurt, shée reuengeth hir selfe on that which is next vnto hir: euen so man being offended, inueyeth agaynst the next or seconde cause, by which hée sée∣meth to bée offended and hurte. But if wée consider well, wée shall finde it our parts in all aduersitie and trouble, to lifte vp our eyes vnto heauen to God the Fa∣ther, the true and first cause of aduersitie, and the author thereof. For neyther Sa∣than nor man, nor any other creature can hurt vs, no they can not moue one heare of our heade, vnlesse before, power be giuen & graunted of God from aboue. One heare

(sayth our sauiour Christ) falleth not to the grounde without the will of your heauen∣ly father. And the Prophet Ieremie in his lamentations, sayth: What is he which sayde that neyther good nor euill shall pro∣céede out of the mouth of the most highest? The which thing, when good and godlye men considered, they turned not them∣selues to contumelious sayinges, to blas∣phemous othes, to execrable and bitter cursinges, in aduersitie and affliction, as though men or anye other creatures, had bene the authors of the same: But they rather turned themselues by godly obedi∣ence and prayer, vnto God, which is the speciall author of affliction and trouble.

For althoughe wée our selues are the principall cause of al our afflictions by rea∣son of our sinne: yet notwithstanding, we speake not of the deseruing cause of afflic∣tion, but of the inferring and bringinge cause of afflictions, the which is God, the worker and giuer of all thinges, without whose will and prouidence the little Spar∣rowe falleth not to the grounde. So Iobe sayde: The Lord giueth and the Lord ta∣keth

awaye, when the Chaldees tooke a∣waye his shéepe and oxen, when the fire burned his corne, and when the winde o∣uerthrewe the house in the which his sonnes and daughters were banquetting.

So Daniell sayeth, that the Lorde cast the Iewes out of Ierusalem into all landes, when as notwithstandinge the Babilonians did it. So IONAS in this place affirmeth that the Lorde cast him in∣to the sea, when (as it appeareth by the text) the Mariners did it. But we com∣monly in aduersitie say: The Lord gaue, and the théeues haue taken: The Lorde gaue, and the fire consumed: The Lorde gaue, and the sea hath drowned: contrary to the examples of Iob, Daniell, and IO∣NAS, who had not cause vnto the instru∣mentall cause, but vnto y^e principall cause.

Let vs learne therfore by this example, in all our trouble, to lyft vp our eyes vn∣to the Lorde God of heauen onely, and to impute the cause of all our trouble vnto him, that we thereby knowing the will of God, may conceyue pacience, and be stir∣red vp to repentaunce and inuocation, by

the which we maye obteyne the true sal∣uation, the which we cannot obteyne, if we referre the cause of our aduersitie to creatures (which are but the instrumen∣tall cause) and so fall to banning and cur∣sing them.

Secondly, we sée, that IONAS being in the Whales bellie, trembled wyth great horror and feare of death. When the waters (sayth he) compassed me, euen to the very soule. Whereby he declareth that with a fearefull minde, he looked eue∣ry moment for present death.

The Legendes of Saynctes doe declare vnto vs, that they suffered death, voyde almost of all payne, and that they went to their death with no lesse courage and ioye, than if a Mayde shoulde prepare hir selfe to the daunce. And trulye by the goodnesse of God we haue séene by experience, that one man hath gone to his death with a more stoute and valiaunt minde than ano∣ther. For we may not thinke that they are in happye state which are withdrawne by great feare of death, for God doth often∣times exercise his Saints with this feare,

that they maye haue a perfite féeling and vnderstandinge of the imbecilicie and weakenesse of their flesh, and may be stir∣red vp thereby to be the more feruent in prayer to God. Who was more stronge, more holye, and more mightie than the sonne of God? And yet notwithstanding, when he should suffer death he was vexed with so great feare that hée trembled, and bled a bloudie sweate. What shall we saye then? Did he not knowe that by this death he shoulde redéeme mankinde, and enter into the glorie of his father? Yes vndoub∣tedly he knew it. What did he feare then? He feared to declare himselfe to be a per∣fite man, and by this feare, to satisfie for man, and to haue the victory ouer the feare of death, that if we at any time shoulde be troubled with feare, shoulde not dispaire, but haue a certayne and sure hope, and call vpon God for deliueraunce.

For he doth not reiect vs for our im∣becilitie, but the more weake and fearefull wée are, the more care hée hath ouer vs. Was not Dauid a valiant man, a migh∣tie, a worthie, and a holy Prophete? And

yet notwithstanding, when hée thought vpon the deceytes, and crueltie of his eni∣mies, he sayde: Fearefulnesse, and trem∣bling are come vpon me: and an horrible dread of death hath ouerwhelmed me. By the which he was made so timerous, and so fearefull, that he sayde: O that I had winges like a Doue, for then would I flie away, and be at rest. What was therfore done to so valiant a Worthie, that so chil∣dishly he should feare death? This feare of it selfe is not impietie, but it is partly a punishment of impietie. For if man had not sinned, he had not béene subiect to the feare of death. This part therefore of pu∣nishement, is left euen in the most holye men: first, that they maye acknowledge their naturall impietie, by the which they haue deserued euerlasting punishment, if God for Christs sake had not forgiuen the same. Furthermore, that they maye be styrred to the more ardencie of prayer and faith. So IONAS also, although he were so excellent a Prophete, that by his prea∣ching he restored the decayed kingdome of Israell (as it is written in the xiiij. Chap∣ter

of the fourth booke of kings.) Yet not∣withstanding, he is nowe compassed about with so great feare of death, that in dying, he is more cowardly and effeminate, than any common or rascall Souldiour. But God would exercise him in this feare, that he might know his owne estate, and so be stirred the more earnestly to pray.

Wherefore, let vs not feare our saluati∣on in the perill of death, but rather let vs haue a sure trust, hauinge respect vnto Christ the sonne of God, who hauing suf∣fered the feare of death, hath deliuered vs from the malediction of this feare, that al∣though we be wrapped and tangled in the same: yet notwithstanding, we shall not perishe, but be saued for Christes sake.

Thirdly, IONAS is not onely vexed with grieuous feare of death, but also dis∣payreth of hys corporall lyfe: I am cast (sayth he) out of thy sight, that is, thou hast no more respect vnto me, to preserue me in this life: neyther shall I sée any more thy holy temple, that is, I am constrained in this Whale to die, that I may go no more to the flocke of thy Church, in thy temple.

What is the cause therefore, that the Prophete dispayreth of his lyfe? where is his fayth? Coulde he beléeue that GOD would saue his soule, and not beléeue also, that he would preserue and saue his body? Can not God rayse vp men from death to lyfe? how could he not than preserue those in lyfe which are yet liuing? Did he not saue the Israelites in the redde sea? howe than coulde hée not saue IONAS in the Whales belly? These and such like might be obiected to the prophet dispayring of his corporal life in the Whales belly. But the prophet by this desperation sheweth foorth no part of wicked incredulitie, or distrust, no more than Paule did, when he sayde, we were grieued out of measure passing strength, so greatly that we dispaired euen of lyfe. Also we receyued an aunswere of death in our selues. For there is two ma∣ner of deliuerance or saluation from death. The one is corporall, the other is spiritual. And euerye one truely which beleueth in Christ, hath the certaine promise of the spirituall and heauenly saluation, and de∣liueraunce from death. For Christ hath o∣uercome

death, and sayth: Euerye one which béeleueth in me, shall not die for e∣uer. Wherefore, we must in no wyse doubt or dispayre of this deliueraunce, and saluation. For whosoeuer dispayreth of the same, shall die for euer. The other is the corporall lyfe, the which although it hath béene promised, and is perfourmed by God towardes manye: yet notwithstan∣ding, wée haue not a generall promise at the handes of God, that euery one which beléeueth in Christ, shall alwayes corpo∣rally be deliuered from the perils of death. Wherfore, séeing this externe, and corpo∣rall deliueraunce hath not a certaine pro∣mise, it can not certainly be looked for, but we must committe our will to the will of God. Wherevpon we may gather, that our Prophete IONAS dispayred not of the true and eternall saluation, and deliue∣raunce, which hath a certaine promise in the séede of the woman, and in the séede of Abraham, which is Christ. As touching the corporall saluation and deliueraunce, séeing it hath not a certaine, and expresse promise, it cannot conceyue a certayne,

and vndoubted trust, but it must call vpon God, and repose, and commit the certain∣tie of the deliueraunce to his will. For so Christ taught vs by his praier, that we be∣ing compassed about with externe and cor∣porall perils (from the which to be deliue∣red, we haue no certaine promise) shoulde pray vnto God that he woulde vouchsafe corporally to defende and deliuer vs. Let this cup passe (sayth our sauiour Christ) from me: yet not as I will, but as thou wilt. This if we doe with hart and minde, then shall wée oftentimes haue a deliue∣raunce out of perill vnlooked for, when all hope is gone, euen as it happened to IO∣NAS, to the thrée yong men in the fierie Ouen in Babilon, to Daniell, Dauid, and such lyke. Yea, in all our trouble God will make a way in the midst of the same, whereby we may escape: But if this deli∣ueraunce happen not vnto vs: yet neuer∣thelesse our celestiall deliueraunce is most sure and certaine, by the which, whoso∣euer beleueth in Christ, and calleth vpon the father in his name, shall neuer be de∣stitute.

Now it foloweth in the other verses, what the Prophete did in so great feare of death, and desperation of life.

¶But thou, O Lorde my God, hast brought vp my life againe out of corruption, when my soule fain∣ted within me, I thought vppon the Lorde: and my prayer came in vnto thee, euen into thy holye temple. They that hold of vaine vanities will forsake his mercye. But I will doe thee sacrifice, with the voyce of thankesgiuing, and will paye that which I haue vow∣ed: for why? saluation commeth of the Lord. And the Lord spake vnto the fishe, and it cast out IO∣NAS againe vpon the drie lande.

THe Prophete hath rehearsed the trou∣bles & afflictions, yea, the flames of hell fire with the which he was tormented in the Whales bellie. Nowe followeth the o∣ther part of the Canticle or Psalme, in the which the Prophet sheweth what he did to

obteyne delyuerance from such narrowe strayts, and to slake the tormenting heate and rage of hell fire. Although (sayth hée) I went downe to the bottome of the hilles, and was barred in with earth: yet not∣withstandinge, thou, O Lorde God hast brought my lyfe againe out of corruption. But hast thou deliuered mée, I doing no∣thing, or rather dispairing? No truly: I was not ydle in the Whales bellye, but when my soule was troubled within me, I remembred thée, O Lord, that my pray∣er might come to thy holy temple.

We sée here, that the Prophet in his ex∣tréeme necessitie had no other respect and regarde than to the Lorde himselfe, to whome he came by earnest and faythfull inuocation and prayer. Whereas many of vs being set in affliction and trouble, make haste to impacience, to curssing, & to blas∣pheming y^e name of god. But by this way we obtaine not deliuerance, but our afflic∣tion & miserie is the more increased. For if we couet to be preserued and deliuered in aduersity and trouble we must make hast to pray vnto the Lorde. For inuocation is

the waye by the which we purchase vnto vs true deliuerance. Euery one, sayth the Prophet Ioell, which inuocateth, or calleth vpon the name of the Lord, shall be saued. The which saying, being once vttered by the Prophet Ioell, is also repeated by Pe∣ter and Paule: and therfore worthy to be noted. There is nothing that séemeth more easie than to call vppon the name of the Lord. For what worke can be more sleight and easie than the tongue to speake, and saye: Our father which art in heauen. &c. Yea, the children and Infantes can vtter these wordes. But childishe inuocation is one, and true and earnest inuocation is a∣nother. The one is most easie, the other is most harde. I remember a certaine Fa∣ther, sayde: there is nothing more harde than to praye and inuocate the name of God. For it is an easie matter to recite the words of prayer. But to pray and call tru∣ly vpon the name of God is a great worke and painefull labour. For no man can call truly vpon God, except he bée first of all in the fauour of God, and reconciled vnto him. For how shouldest thou call vppon or

praye vnto him, whome thou hatest and knowest to be thine enimie. For thou canst not be in Gods fauour and reconciled vn∣to him, vnlesse thou repent thée trulye of thy sinnes. And in repenting aright, we must first acknowledge our sinnes and wickednesse, and auoyde them. Then we must beleue that our sinnes are put away by Christ and forgiuen, by the which faith there followeth a true obedience towards God in euery calling. Here let vs consider how harde a thing it is, to call vppon God aright in aduersitie. For no man calleth truly vppon him, but he which repenteth him of his sinnes, flieth the same, and be∣léeueth firmely that he hath frée remission in Christ, and then giueth himselfe wholy to the obedience of god. But what séemeth more difficult vnto mē, than to hate sinne, to flie the same, and to follow the works of righteousnesse. Let no man therfore think that he is called to an easie or light worke, when hée is called to inuocation of God and prayer. These things are set before vs not that we shoulde be terrified, or discou∣raged from inuocation, but that we should

be stirred to earnest, true, and feruent prayer.

Our Prophet IONAS is set here for an ensample vnto vs. For he is cast into the sea for his sinne, bicause he fled from the presence of the Lorde, and obeyed not his calling. He sawe therfore in the bellye of the Whale the wrath of God to follow his disobedience. What doth he therefore? He beginneth to crie vnto the Lorde, and to call vpon God. But God is angrye. He is therefore constrayned first of all, to ac∣knowledge hys sinne, and to attribute vnto God the glorye of righteousnesse, namely, bicause God iustly punished him with so great and daungerous perils: nei∣ther had he done vniustly if he had suffered him to haue perished euerlastinglye. Ha∣uing acknowledged his sinne, he beléeued certainely that by the promised séede of A∣braham (which was Iesus Christ) hée shoulde haue frée remission and pardon for the same. Then in hart he promised obedi∣ence vnto God, that he would euer after∣warde serue him, and neuer runne away again as he had done before. These things

being done, hée might boldlye come vnto God, call vpon his name, and looke for de∣liuerance out of the bellie of the Whale.

But some man will saye, many call vp∣pon God, which notwithstanding are not deliuered from their corporall trouble. Did not Christ himselfe call vppon God the father that the cup of his passion might passe awaye from him: and yet notwith∣standing, Christ was not deliuered from the externall crosse? Steuen called vpon Christ Iesus, and yet notwithstanding he was stoned. We must so thinke there∣fore of inuocation, that although externall saluation happen not alwayes: yet not∣withstanding eternall saluation shall al∣wayes happen to the true caller vppon God. So Christ was not deliuered from the externall crosse, but yet he was deli∣uered from death it selfe, and obteyned a name aboue all names. So Steuen was not deliuered from the stoning, but neuer∣thelesse he was deliuered from death and hell, and when he saw Iesus Christ at the right hande of God, he was receyued of him into the fellowship of his kingdome.

But how did IONAS behaue himselfe towardes God for the wonderfull benifite of his deliuerance? Surely he offered vn∣to God the acceptable sacrifice of thankes giuing, as appeareth by the texte: I will doe vnto thée, sacrifice, with the voyce of thankesgiuing. And before it is sayde, they that holde of vaine vanities will forsake his mercie. By the which words the Pro∣phete maketh a difference betwéene the thankfulnesse of the godly, and the than∣kesgiuinge of the wicked. The wicked, when they receyue anye benifite at the handes of God, they referre it to their I∣dolles, and to their hypocriticall worship∣pings, and seruice. The Ethnicke or hea∣then being deliuered from a Feuer, or any other disease, runneth straight way to Iu∣piter, and for his health offereth to him the offring and sacrifice of thankesgiuing. The hypocrite being deliuered from the paine of tooth ache, goeth to Saint Appo∣line, to whome for the ease receyued, he offereth the sacrifice of thankesgiuinge. The Monke being deliuered from the pe∣rill of waters, maketh haste to S. Fraun∣cis,

or to his Masse where he yéeldeth the sacrifice of thankesgiuing. But what saith the Prophete here of such. They that holde of vaine things (sayth he) will forsake the mercy of the Lorde. That is, they which followe vayne Idolles, and hypocriticall worshippinges in offering thankes vnto God, these forsake the mercy of the Lorde, which he bestowed vpon them, and make themselues vnworthie of the same.

But I (sayth the Prophete) will doe to thée sacrifice, with the voyce of thankes∣giuing, and will perfourme that which I haue vowed, for why? saluation commeth of the Lorde. That is, I in offering the sacrifice of prayse and thankesgiuing will not do as the wicked and hypocrytes doe, which worship God with abhominable I∣dols, with vaine worshippings, and fained inuentions. But I will offer vnto thée my true God, and sauiour, the voyce of praise: yea, I will prayse thy name for euer, and will set foorth the glorie of the same vnto all men. I will preach and proclayme thy clemencie, and mercie, so long as I liue. And I will pay my vowes, that is, I will

doe those thinges which I ought to doe. I will not deuise and inuent fayned sacrifi∣ces, as the hypocrites doe, but I will doe those dueties which God requireth at my handes to be done. If it please God to send me againe vnto Niniue, I will not mur∣mure, but with heart and minde, I wyll séeke the performance of his will. This ex∣ample therefore of the Prophete IONAS is set foorth vnto vs, to the ende we might learne to offer the true sacrifice of than∣kesgiuing vnto God, for those benifites which we receyue at his handes, whether they pertayne to the bodie or to the minde, that we may continually abyde in the fa∣uour of the Lorde.

Notes

• The text.
• Gene. 15.
• Esay. 44. and .45.
• Esay. 53.
• Respond.
• EZech. 33.
• Psal. 33.
• Ier. 3. lamen
• Math. 10.
• The text.
• Embryon is the vn∣perfit shape of the child being in the mo∣thers wombe.
• The text.
• This Psalme consisteth of seauen verses.
• Iohn 16.
• Psal. 34.
• Psal. 50.
• Iohn. 11.
• The text.
• Math. 10.
• Two cau∣ses of af∣flictions.
• Math. 10.
• Iob. 1.
• Cap. 9.
• Psal. 55.
• 4. Reg. 14.
• 1. Cor. 1.
• Iohn. 5. & 6
• Math. 26.
• Daniel. 3.
• The Text.
• Ioell. 2.
• Actes. 2. Rom. 10.
• Math. 26.
• Actes. 7.