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 fourth Chapter.

THerefore IONAS was sore discontent, and an∣gry. And he prayed vn∣to the Lorde, and sayd: O Lord, was not this my saying (I pray thee) when I was yet in my countrie? Therefore I hasted rather to flie vnto Tharsis. For I knowe well ynough that thou art a

mercifull God, full of compassion, long suffering, and of great kindnesse, and repentest when thou shouldest take punishment. And nowe, O Lorde I beseeche thee, take my life from me, for I had rather die than liue. Then sayde the Lorde: art thou so angrye? And IONAS gat him out of the City, and sate downe on the east side therof: and there made him a booth, and sate vnder it, in the shadowe, till he might see what should chaunce vnto the city.

HItherto we haue spoken of the repen∣tance of the Niniuets: and nowe wée must say somwhat of the indignation and displeasure which IONAS tooke at the repentance and conseruation of the Nini∣uets. For after that IONAS sawe that the Niniuets at his preaching, were con∣uerted vnto the Lorde, and had obteyned not only remission of their sinnes, but also the safegarde of the Citie, he should great∣ly haue reioyced, euen as the Aungels re∣ioyce more, ouer one sinner that repen∣teth, than ouer ninetie and nine that are

righteous: but he is so farre from reioy∣cing, that he rather taketh indignation and displeasure with him selfe, and inuey∣eth with his complaint agaynst the Lorde our God, for sparing them. For he sayth, O Lorde was not this my saying I praye thée when I was yet in my countrie? By the which expostulation and complaint, he casteth God in the téeth with his excéeding mercie, and long sufferance, and accuseth him of iniustice, and vnrighteousnesse. And also he sorroweth so much for the re∣pentaunce and preseruation of the Nini∣uets, that he wisheth death vnto himselfe.

Although many men were woont to ex∣cuse the faultes of holy men, and to inter∣prete them to the best: yet notwithstan∣ding, bicause this déede and this indigna∣tion of IONAS is reprehended of God himselfe (as hereafter shall appeare) ther∣fore it is not lawfull for vs, vainelye to ex∣cuse this sinne of the Prophete. Charitie truly bindeth vs to couer the sinnes of our neyghbours so much as we may. But yet we may not make righteousnesse of sinne, neyther must we say that sinne is equitie,

and equitie, sinne.

IONAS therefore in this, sinneth once againe, bicause he is offended at the repen∣tance and preseruation of the Niniuets.

He séemeth trulye to himselfe to haue iust cause of indignation. For first of all, when God spared the Niniuets: IONAS thought that the worde of God which he preached, was in daunger of discredit. For he had sayd it would come to passe within fortie dayes that Niniue shoulde bée ouer∣throwne. The which thing, when it came not to passe according to his prophecie, who would afterward beléeue the worde of the Lorde? who would beléeue the pro∣mises of God, if God fulfill not the threat∣nings of his worde? who woulde not con∣demne the Prophetes of vanitie and lea∣sing? IONAS therefore thought that it woulde be to the glorie of Gods name to haue the Citie of Niniue destroyed. The which, whē it came not to passe, he thought that the glorye of Gods name was in ha∣zarde and perill. Furthermore, when he saw the Niniuets which were Ethnickes and vncircumcised, to obtayne remission

of sinnes, and to be receyued into gods fa∣uour, he thought that the lawe of Moses, and Circumcision, was in great perill, bi∣cause y^e other Ethnicks when they should heare that god without respect of persons, receiueth those that truly repent (although they were vncircumcised) woulde saye by and by, what auayleth Circumcision? what profite shall the law of Moses bring vnto vs, when these being Ethnickes, are receyued without Circumcision, and the lawe of Moses into Gods fauour? IO∣NAS iudged these things to be most vn∣iust. Fearing therefore least by the suffe∣raunce of God, the truth of his worde, the glorie of Circumcision, and the lawe of Moses, shoulde be in daunger of discredit, he taketh such indignation at the matter, that he wisheth death vnto himselfe.

But IONAS (I saye) greatly erred. For as touching the preseruation of the truth of Gods worde, God in sparing the Niniuets, truly fulfilled the truth of his worde. For although it were sayd: There are yet fortie dayes, and then shall Ni∣niue be ouerthrowne: yet notwithstan∣ding

(as it is sayde before) this is so to be vnderstoode, that Niniue shall be ouer∣throwne, if the Citizens of the same did not repent. But and if they repent, then shall the Citie abide in safetie. For, that this is the meaning of Gods threatnings, those wordes and Epithytes, which IO∣NAS himselfe in this place rehearseth, declare. For if God be gentle, mercifull, and long suffering, he will willinglye, no doubt, forgiue the sinnes of those that turn vnto him, as appeareth by the mouth of Ezechiell, I will not the death of a sin∣ner, but rather that hée turne from his wickednesse, and liue. Wherefore IONAS feared in vaine, that God in sparing the Niniuets, shoulde lose the credit and au∣thoritie of his worde.

And as touching the Circumcision, and lawe of Moses, which séeme to be aduen∣tured, bicause God receiued the Niniuets into his fauour without those: IONAS declareth agayne his ignorance. For Cir∣cumcision, and the lawe of Moses (so farre as it conteyneth the ceremoniall and iu∣diciall rightes) pertayne not to the Gen∣tiles,

but onely to the externe posteritie of Abraham. And God is not onely the God of the Iewes, but also the God of the Gen∣tiles. For although the Iewes only, had a promise that Christ shoulde spring out of their nation: yet notwithstanding the pro∣mise was not so made vnto them, that they alone shoulde obteyne saluation by Christ, but as Saint Peter sayeth: amonge all people whoso calleth vpon the name of the Lord, is acceptable vnto him. And againe: Euery one which calleth vppon the name of the Lorde shall be saued. Wherefore, IONAS once againe falleth into a foule errour.

Here therefore beholde and sée, with how great feare of God euery man ought to walke in his vocation, and neuer to turne awaye his eyes from Gods holye worde. This IONAS was a great Pro∣phet, which by inspiration of the holye ghost prophecied of many thinges, and by his prophecie restored the kingdome of Is∣raell, with whome also it pleased God to talk. And yet when he was left to his own strength, and turned away his eyes from

the worde of the Lord, he greatly erred in the vnderstanding of the law and the gos∣pell. He vnderstandeth not the true sense and meaning of the law, namely, that the lawe bringeth not death but to impenitent persons onely. He vnderstandeth not the condicion of Christ, namely, that he per∣taineth to all nations, which by fayth in him, repent them of their sinnes. Therfore let vs not be prowde of our gifts, but let vs walke in the feare of the Lorde, and persist in his calling, let vs be thankefull to God for his benifits, least by our ingratitude he take them from vs. This is also to be no∣ted, that we must not trust to our good in∣tentions (as some terme them) but wée must direct all our doings by the worde of God. IONAS in thys his indignation and displeasure, hath (as séemeth vnto him) a verye good intention and meaning, he perswadeth himselfe to haue iust causes of offence, but when they are examined by the worde of God, they shall be found ma∣nifestlye repugnaunt agaynst the same. Wherevpon it is sayde in Deuterono∣mie, that no man shall doe that which sée∣meth

right to be done in his owne eyes. let vs take héede therefore, in all our acti∣ons, that we take nothing in hande, con∣trarie to the calling of the worde of God.

But the titles and Epithytes of God which IONAS here rehearseth, are not to be pretermitted. For although he reci∣teth these, to reason and argue with God: yet notwithstanding, they are most true and taken out of y^e bookes of Exodus and Numeri, which are set forth before our eyes, to the ende we maye learne to know what affection god beareth vnto vs, and what opinion we ought to haue of him.

1 A mercifull God. This title, God attributeth to himselfe in all places of the scripture, to the ende we might knowe his nature, that although he be sometimes an∣gry, yet notwithstanding he is not angry to destroy, but to saue all those that hope and call vppon him. He is angry (sayth the Prophet Esay) to the ende he might be mercifull, he maketh deade to the ende he might reuiue. This tytle (if we well con∣sider of the same) confirmeth our fayth in all aduersitie. And fayth is the obseruati∣on

of the first commaundement. Where∣fore, this title being well knowne, ma∣keth vs to obey the first and speciall com∣maundement of God.

2 Full of compassion. This title pro∣perly pertayneth to naturall beneuolence, such as we sée commonly in parentes to∣wardes their children. The mother so lo∣ueth hir children, that for their payne she sorroweth euen at the very heart, and de∣sireth (if it might be possible) for the ease of hir childe, to féele the same hir selfe. Such, and farre greater, is the mercy of god towardes his afflicted Church. He is not simplye sorye for it, but hée is sorie in heart and minde: yea (if I may so speake) he yerneth in the bowels of his mercye. This tytle of God being well knowne, worketh in our hearts by the holy ghost, pacience in trouble, and affliction.

For if God be sorye for our euill and harme, euen as the mother is sorye for hir childe, it cannot be that euils (whatso∣euer they be) shall oppresse vs. For God will not suffer vs to perishe in them, but will make a way euen in the verie midst

for vs to escape.

3 Long suffering. Thys title teach∣eth vs the feare of God, that we flatter not our selues in our sinnes. For God wynketh at sinners, not that he doth alow their sinnes, but bicause he looketh for re∣pentaunce. Wherfore if they repent, they are saued. If they be impenitent, they re∣ceyue a iust reward for the same. Knowest thou not, (sayth saint Paule) that the long sufferaunce of the Lorde leadeth thée to re∣pentaunce. This place also teacheth vs pa∣cience in aduersitie. For whereas it doth not at the first punish those which doe mo∣lest or trouble vs, it commeth so to passe, bicause he is long suffering, the which ver∣tue we ought to imitate, and paciently to looke for helpe at hys handes.

4 Of great kindenesse. That is, ex∣céeding benificiall, and liberall. For God is not onely mercifull, louing, and kinde in heart, but also he testifieth the same, by many benifites bestowed vpon vs. And he bestoweth in déede more, and greater be∣nifits vpon vs, than eyther we can or dare aske at his handes. Wherefore let vs not

dispaire in aduersitie.

¶ And the Lorde God prepared a wilde Vine: which sprang vp ouer IONAS, that he might haue shadow ouer his head, to delyuer him out of his paine. And IONAS was exce∣ding glad of the wilde Vine.

IONAS being gone out of the citie, after his sermon, waited that he might sée wyth his eyes, what happened to the Citie. But when he perceiued in déede his expectation to be frustrate, and that it came farre o∣therwise to passe than he looked for, and that all thinges prooued contrarye to his preaching, he was greatly vexed & tormē∣ted in minde, as we haue shewed before.

But in the meane season, whyle IO∣NAS behelde what shoulde happen, he is greatly troubled in the fielde with the heat of the Sunne, in so much that he desireth to die in so great affliction, rather than to lyue any longer. For although IONAS had made him a Boothe, (peraduenture of such boughes and shrubs as came next to

hande) yet notwithstanding this Boothe, could not so shadow him from the beames of the sunne, but that he might be parched with the same. Wherefore, the Lorde pre∣pared for him a wylde Vine, with the sha∣dowe wherof, IONAS was so refreshed, that he greatly reioyced. First of all ther∣fore here note, that where as the Boothe, which IONAS builte, holpe him nothing at al, neyther defended him from the heate of the Sunne, it is plainely set forth vnto vs, that humane studies, pollicies and de∣uises, doe helpe vs nothing at all in our great temptations and afflictions.

For although our indeuors (if so be they be godly and done with a good conscience) are not in aduersitie to be omitted, but all godlye, iuste, right, lawfull, and honest meanes are to be vsed, least God be temp∣ted: yet notwithstanding, necessitie con∣strayneth vs that when we haue done all that euer we can, not to trust vnto the same, but onely to depend vpon the Lorde our God, and to beséeche him that he will vouchsafe to prosper, and giue good suc∣cesse vnto our indeuor. We ought alwaies

to haue in minde Peters fishing, who ha∣uing labored all the night in vaine to take fishe, and letting slip againe his Nets to make a draught at the commaundement of Christ, inclosed a great multitude of fishes. The woman likewise which was diseased with an issue of bloud a long time, and spent all hir goodes vpon Phisitions to be cured, and could not: yet neuerthelesse afterwarde by the onely worde of Christ, she receyued present remedie and health. So IONAS also was nothing holpen by his Booth, which he made himselfe, but af∣ter that the Lord had caused a wilde Vine to growe ouer him, he was not onely de∣fended from the heate of the Sunne, but also he was greatly refreshed, and filled with ioy. These things are not spoken to the ende we shoulde be negligent or sloth∣full in our vocation, and carelesse in doing our duetie: (For we ought to leaue no∣thing vnassayed in perils and daungers, which maye be done godly, honestly, and lawfully.) But these things are spoken to this ende, that when by our industry we haue prouided all thinges necessarie, we

may yet know that y^e help of God is most necessarie, and that we ought to call for the same by prayer. According to the say∣ing of the Prophete Dauid. Except the Lord kéepe the Citie, the watch man wa∣keth but in vaine. Furthermore, where as God in so great trouble of heate prepared a wylde Vine for IONAS, by the shadow whereof he was recreated, we learne that God is of so great clemencie and louing kindenesse, that so many as walke in hys vocation and are afflicted in the same, shal receyue at his handes a meane to indure the same, according to the Psalmist, The Sunne shal not burne thée by day, neither the Moone by night. Also it is sayde, Who so dwelleth vnder the defence of the most highest, shall abide vnder the shadow of y^e almightie. Further it is sayd, A thousand shall fall beside thée, & ten thousand at thy right hand, but it shall not come nigh thée.

And the Prophet Esay sayth, if thou walke thorow fyre, it shall not burne thée. So, the children of Israell went out of Egypt into the desert, for although there was not corne in y^e desert: yet notwithstan∣ding

God brought to passe that they might beare it, bicause he sent them Manna, and gaue them water out of the rock. Hieremy walked in the calling of God, when he prophesied of y^e destruction of Hierusalem, for the which he was cast not onely into prison, but also into the mire, to the ende he might séeme to perishe with hunger. But God made him able to beare it, and wrought meanes by his friendes to dely∣uer him, and to set him at libertie.

The Apostles were sent out to preache the Gospell throughout the whole worlde, but wythout prouision: God therefore brought to passe, y^t they hauing nothing, possessed all things. These sayings and ex∣amples of Scripture are set downe vnto vs to this ende, that although we must suf∣fer great perils in the vocation wherevn∣to God hath called vs: yet notwithstan∣ding, we must go forward voyde of feare, hauing a certaine hope, that he will dely∣uer vs in the same.

¶But vpon the next morow, against the spring of the day, the Lord or∣dayned

a worme, which smote the wylde Vine, so that it withered a∣way. And when the Sunne was vp, God prepared a feruent east wind: and the Sunne bet ouer the heade of IONAS, that he faynted againe, and wished vnto his soule that hee might dye, and sayde: it is better for me to die than to liue.

IONAS is refreshed and recreated with the shadowe of the wylde Vine, but hys ioye lasteth not long, bicause the wylde Vine is by and by striken with a worme, that it perisheth: and IONAS againe is so greatly afflicted that he wysheth death vnto himselfe.

This is a liuely Image and spectacle, of the variety, alteration, and chaunge of hu∣mane thinges in thys worlde. And yet notwithstanding, we must consider that this alteration was not rashely brought to passe, but by the iuste and wise councell of God.

At the first IONAS reioyced for the sha∣dowe of the Vine, nowe he sorroweth for

the destruction of the same. Such is the course and rase of mans life. One while he reioyceth bicause of prosperitye, ano∣ther while he lamenteth bicause of aduer∣sity. And yet notwithstanding these things come not to passe by hap or by chance, but by the ordinaunce of God. For in that the wylde Vine perished, and IONAS thereby brought into great sorrowe and indignati∣on, God had a secret meaning. For he ment thereby to teache IONAS, that if he sorrowed so much for the destruction of a wylde Vine, for the which he neuer labo∣red: how much more shoulde God be sory for the destruction of so great a Citie as Niniue was, of the which he was the cre∣ator and gouernour, and how much more should he spare so great a multitude. Let vs learne therfore by this place, that God doth neuer cast vs into any sorrowe or af∣fliction, but that he meaneth to teache vs somewhat, as to prooue our faith, to stirre vs vp to repentance, or else to set forth the glorie of his name.

Furthermore, this is not to be pretermit∣ted that IONAS so often wisheth death

vnto himselfe, when as he greatly feared death, before he was swallowed vp of the Whale. Here againe, the inconstancie of man is plainely set forth vnto vs. Often∣times I wishe for death (sayth the Poet) and oftentimes I refuse it agayne. So Elias, one whyle fléeth death, and another whyle wisheth for the same. This incon∣stancie of mans nature is diligently to bée noted euen in the holyest men, not that we ought to alowe or excuse the same, but bicause it is our dueties to correct and a∣mende the like in our selues. We can not put from vs all feare of death, neyther can we let or cease to wyshe for death in great aduersitie. But we must specially beware least wée dispaire in the feare of death, whereas we ought to haue a sure trust in Christ, and to suffer death with a valyant minde. Also we must beware, least in wy∣shing for death, we bring death to oure selues, but rather we must persist in our vocation, hauing a sure hope that although we be beset with daunger, on euerie side, God will make away in the midst, where∣by we shall escape.

¶And God sayde vnto IONAS: art thou so angry for the wilde Vine? And he sayde, yea verie angry am I, euen vnto the death. And the Lorde sayde thou hast compassion vpon a wylde Vine, whereon thou bestowedst no labor, nor madest it growe, which sprang vp in one night, & perished in another: And shoulde not I then haue compassi∣on vpon Niniue that great Citie, wherein there are about an hun∣dred & twenty thousande persons, that knowe not their right hande frō their left, besids much cattell?

God prepared (as we hearde before) a wylde Vine for IONAS, that vnder the shadowe of it, he might be defended from the heate of the sunne. This wylde Vine being withered, IONAS was full of in∣dignation and wrath. The Lorde therfore reprehendeth his wrath, and declareth for what cause he brought to passe that the wylde Vine should spring vp in one night and vanish away agayne in another. For

before, when IONAS sawe that God did spare the Niniuets, he tooke it grieuouslye that the Lorde shoulde shew such clemen∣cie towardes them, and was greatly an∣gry. Now therfore the Lord teacheth IO∣NAS, howe vniust, vncharitable, and cruell his anger is, by a comparison of the wilde Vine. Thou art sorye (sayth he) for the wilde Vine, which thou hast not made to growe, and shoulde not I be sorie, and spare so great a Citie which first of all by my benediction is come to so great ma∣iestie, and by the benifites which I haue bestowed vppon them is at this time the monarchie of the whole worlde? In the which Citie also there are so manye thou∣sands of infants and yong children, which as yet are not come to the age of discreti∣on, besides thousandes of cattell which neuer did harme.

We haue therefore here an example of that saying, which is in S. Paules Epistle to the Romanes, where it is sayde, the in∣uisible things of God, are knowne by vi∣sible creatures. But among all creatures, the naturall affections of men are spoken

of. For we speake not of corrupt or vicious affections, as of pride, of enuie, of coue∣tousnesse, of crueltie, of desiring other mens goods, or such like, which are sinnes, the author wherof is Sathan, and not god. But we speake of the affections of men, which God by nature hath ingraffed in vs. Of the which affections, one is, to be sorie if any thing profitable prosper not, but perishe: as in this place, IONAS is sory that the Vine, (a thing very profitable for him) should so sodenly perishe. For al∣though this affection was not in IONAS without sinne: yet notwithstanding, the af∣fection of it selfe was not sinne. So the dis∣ciple of Elizeus was sory, bicause his Axe being a thing profitable to cut woode, fell into the water. This affection is naturall, not sprong vp in our flesh by chaunce, but by the wisedome and secret councell of god created & ingraffed in vs. What then doe we learne by this? Surely by this sensible affection in vs we learne and are admoni∣shed of the insensible and inuisible affection of God towarde vs. For if we greatly so∣rowe for things lost and destroyed, which

we notwithstanding neyther created nor made, let vs vnderstande and knowe that the Lorde doth much more sorrow for men which he hath created, and for whose sal∣uation he hath sent his onely begotten sonne into the worlde to suffer death.

Wherevpon by the mouth of the Pro∣phete, he sweareth, saying, I liue, and will not the death of a sinner, but rather that he turne from his wickednesse, and liue. So in the nine and fortie Chapter of Esay, he teacheth vs to knowe the affecti∣on and loue which he beareth towards vs by the affection of a mother towardes hir childe, saying: Can the mother forget hir childe that she bare, and not pitie the sonne of hir owne fleshe? And though shée doe forget, yet will I not forget thée. So, also, he propoundeth his loue before vs to be knowne by the affection of a father to∣wards his sonne in the .xj. Chapter of saint Luke, saying: Which of you being a fa∣ther, of whom if the sonne shal aske bread, will giue him a stone? If ye then being euill can giue good thinges vnto your chil∣dren, how much more shall your father of

heauen giue the holye spirite to those that desire it of him. So lykewise in the fiftene of Luke, by the Parable of the housholder which sorowed for the losse of his sheepe, and by the Parable of the lost groate, is set forth vnto vs the excéeding loue of God towardes lost men, that is, towardes sin∣ners, that they might be brought to re∣pentance and saluation. Wherefore our affections are ordeined of God to be dome∣sticall preachers vnto vs, and to teach vs how God is affectioned towardes vs, and to make vs féele the affections of God, which otherwise are insensible, and inui∣sible.

Furthermore, when as it is sayde that God spared, and had compassion vpon the Citie of Niniue for so many thousands of men, which knewe not their right hande from their left, there are diuers expositi∣ons. Some expounde those that knewe not their right hande from their left, to be in∣fantes and children: Othersome thereby vnderstande the common and simple sort of people. But the first opinion is best allowed, namelye, that they were

children, as yet not come to age of discre∣tion. Notwithstanding we must not think that God spared those infants and children for their innocencie: (for although chil∣dren and infants be innocents before men: yet they are not innocents before god, bi∣cause they are conceyued and borne in sinne.) But he spared them for two cau∣ses. The first is, bicause he is gentle and mercifull. It is neyther (sayth S. Paule) in the willer nor in the runner, but in the mercie of god. Moses also eryed and sayd, Lorde, Lorde God, mercifull, and gra∣cious, long suffering, and abundaunt in goodnesse and truth, and kéeping mercy in store for thousandes, forgiuing wicked∣nesse, vngodlynesse, and sinne, and not leauing one innocent, visiting the wic∣kednesse of fathers vpon the children. &c.

The second cause why God spared the Innocents was, for that the auncient men of the Citie (though not all, yet the grea∣test part) repented at the preaching of IO∣NAS. God therefore spared the Infants, for the elders sake which repented: As ap∣peareth by that which he sayth in another

place thus: Shewing mercie vnto thou∣sandes in them that loue me, and kéepe my cōmaundements. For as God was woont to destroy children and Infantes, for the wickednesse of their forefathers (as appea∣reth in the time of the floode, in the destruc∣tion of Sodome, and in the ouerthrowing of the Amalekyts) So he was wont to spare, blesse, and preserue Infants for the godlynesse of their forefathers and elders. Wherefore if Parentes wishe well vnto their children, and woulde bestowe great benifits vpon their children, they shall not néede to scrape great aboundaunce of ry∣thes togither, for God will blesse and pro∣uide for them, if so be that Parents them∣selues liue godly, and vertuously in their vocation.

3 Last of all wheras he addeth, Beside much cattell: We may not thinke that it is spoken, as though God spared such a Citie for the brute beastes sake, and that he so much regarded them. It cannot bée denyed, but that God after a certaine ma∣ner hath a care ouer beastes and cattell: As we may reade in the lawe where it is

sayde. In the Saboth day thou shalt doe no maner of worke, neyther thou, nor thy sonne, nor thy daughter (and in the ende he addeth) neyther thy cattell that is within thy gates. And in the hundred and fourth Psalme, it is said, he bringeth forth grasse for the cattell. Yet notwithstanding, God spareth not men for the cattles sake, but he spareth the cattell for the mens sake. As we may read, that the beasts of the earth are destroyed for the sinnes of men, as in the floode, in Sodome, in Amelecke: So also we may reade that beastes were and are preserued for the godlinesse of men, as in the .xxviij. Chapter of Deutronomy. If thou shalt harken vnto the voyce of the Lorde thy God. Blessed shalt thou be in the towne, and blessed in the fieldes: bles∣sed shall be the fruite of thy body, and the fruite of thy ground, and the fruite of thy cattell, the increase of thine oxen, and the flockes of thy shéepe. &c. Wherefore who∣soeuer thou be, that wilt haue thy cattell, thy goodes, and substance preserued, bles∣sed, and increased, thou shalt not néede to vse sorceries, nor Witchcraftes, but sée

that thou thy selfe be godly, and that thou perseuer in thy calling, so shalt thou bée sure and safe in the lande: so shall God blesse thée and thy posteritie for euer.

This we haue passed ouer the Historie of IONAS, in the which there are many things to be obserued and noted, but speci∣ally these. First in IONAS, we haue an example of the infirmitie and weakenesse of all men, and euen of those which are the holyest, and the saintes of God, for we sée the disobedience of IONAS, his terrors, and feares in the Whales belly, his indig∣nation also and griefe at the repentaunce of the Niniuets. But notwithstanding, bicause he obeyed the calling of the Lorde, and perseuered in the same, he is miracu∣lously saued, and preserued.

Last of all, we haue an example of re∣pentaunce in the Niniuets: by the which we are admonished that although we grie∣uously offend the diuine maiestie of God, whereby we deserue euerlasting destructi∣on. Yet notwithstanding, we ought not to dispaire of our saluation, but rather repent vs truely, and vnfaynedly of our sinnes.

For the gate of heauen alwayes standeth open to receyue penitent sinners. And Christ himselfe standeth in the same, con∣tynually inuiting, and calling suche vnto him, saying. Come vnto me all ye that la∣bour, and are heauie laden, and I will ease you. Wherefore, to him with the father and the holy ghost, thrée persons, and omnipotent, immortall, wise, and inuisible God, be all honor, praise, glory, and domi∣nion, nowe and for euer. A∣men.

Notes

• The text.
• Math. 18.
• 1. Peter. 4.
• Ioel. 2:
• Esay. 28.
• The Text.
• Luke. 5.
• Luke. 8.
• Psal. 127.
• Psal. 121.
• Psal. 91.
• Esay. 43.
• The Text.
• The ende of affliction
• 3. Kings. 19.
• The text.
• Rom. 1.
• 4. Kings. 6.
• Esay. 49.
• Luke. 11.
• Luke. 15.
• Exod. 34.
• Exo. 20.
• 1. Kings. 15.
• Psal. 104.145.147.
• Deutr. 28.
• Math. 11.