The lectures or daily sermons, of that reuerend diuine, D. Iohn Caluine, pastor of the Church of God in Geneua, vpon the prophet Ionas, by N.B. student in Diuinitie. Whereunto is annexed an excellent exposition of the two last epistles of S. Iohn, done in Latin by that worthy doctor, August. Marlorate, and englished by the same N.B.

vers. 8

[The text.] ¶They that wayte vpon lying vanities, forsake their owne mercie.

vers. 9

But I wyll sacrifice vnto thee, in the voyce of prayse, I wyll paye that which I haue vowed: Saluation is of the Lorde.

[Caluin.] HEre first Ionas sayth, that men doo miserablie erre, when they decline vnto their superstiti∣ons, because they depriue themselues of the chiefest felicitie. For he calleth the Mercie of men, whatsoeuer ayde or helpe to attaine sal∣uation is to be wished. The sense therefore is, that as soone as men turne backe from the true God, they are immediat∣lie enstraunged also both from lyfe and saluation, neyther remayneth there with them any hope, because of their own accorde they cast from them whatsoeuer good thing may be hoped or wished for. Some gather here a contrary sense, that superstitious men, when they returne vnto goodnesse, leaue their shame behinde them. For the Hebrew worde sometime is taken for Reproche. These therefore thinke that here is described the manner of true repentaunce, euen that: when God calleth men backe from their error into the waye of saluation, and geueth vnto them a sounde minde, that then they throwe from them all their vices. This tru∣lie is true: but the sense is to much wrested. Others re∣straine it vnto the shypmen, which vowed Sacrifice vnto God, as if Ionas shoulde saye: that they fell backe againe by and by into their former doting toyes, and let God goe, who with his mercie had deliuered them from shypwracke, and so doo these expositors interprete their Mercie, to be taken for God: and this is also to much restrained. I doubt not but Ionas here setteth his pitie against y^e wicked inuatiōs of mē, because a lytle after it followeth: But I will sacrifice vnto thee, in the voice of praise. Therefore before Ionas professeth that

he shalbe acceptable to God, he triumpheth ouer all faigned inuentions, which men haue wickedlie deuised for them sel∣ues, and with the which they are drawne awaye from the true God and his sincere Religion. For, lying vanities, he calleth all the deuises of men, wherewith men deceyue them selues: for certaine it is that they be meere falacies and de∣cepts, that men frame vnto them selues without the worde of God: because there is one onely and simple trueth, which the Lorde hath reuealed vnto vs by his worde. Whosoeuer therefore declyneth from it hyther or thether, yea but one iote, he vpon purpose bringeth vpon him a kinde of deceypt, euen whereby he destroyeth him selfe. They, therefore, which follow such vanities, sayth Ionas, they forsake their owne mercie, that is, do cutte of them selues from al felicitie. For there is no ayde or helpe else where to be hoped for, but from God a∣lone: but this place is diligentlie to be noted. For from hence we gather what accoumpt all superstitions, that is, al opinions or imaginations of men are to be made of, whē as they wyll at their pleasures institute a Religion, for Io∣nas calleth them lying, or deceyptfull vanities. Therefore there is one onelie true Religion, which the Lorde hath de∣lyuered vnto vs in his worde.

Againe, this is to be noted that in vaine do men busie them selues whyle they follow their owne inuentions. For looke how much the more couragiouslie they runne, so much the farther depart they backe from the waye: as sayth Au∣gustin. But Ionas here taketh a more highe principle, euen y^e God onely conteyneth in himselfe all fulnesse of good things. Whosoeuer therfore séeketh after God, godlie & with a sin∣cere Religion, he shal in God al whatsoeuer is to be wished for vnto saluation. But God is not trulie sought, but in obe∣dience and faith: whosoeuer therefore dare so lose the reyne vnto them selues, that they doo followe this or that without the worde of God, they, because they depart from God, do also withall, depriue them selues of all good thinges.

But superstitious men doo thinke that they profite much whyle they labour in their inuentions: but we sée what the holie ghost by the mouth of Ionas here pronounceth: euen as the Lorde him selfe also sayde by Ieremy: They haue for∣saken me the fountaine of liuing water, and haue digged them sel∣ues pittes, yea broken pittes that can holde no water. &c. God there complayneth of the elect people, which turned vnto wicked superstitions. When as therefore men wander out of the worde of God, they doo after a sort driue awaye God him selfe from them, or byd him adew. And so it commeth to passe, that they are depriued of all good thinges, because, beside God, there is no hope or saluation founde. Very notablie therefore Ionas addeth immediatlie: But I in the voice of praise will sacrifice vnto thee. As if he shoulde saye: sith that men doo cast forth them selues into exyle, at what tyme they addict them selues to their errors, therefore vnto thée onelie O Lorde wyll I sacrifice. All this is dilygentlie to be marked of vs: for as our wittes or dispositions are prone vnto lyes and vanities, easilie at the first euerie superstiti∣on wyll carie vs awaye, vnlesse we be kept in with this hande, euen that we be surelie perswaded, that perfect sal∣uation and whatsoeuer helpe or ayde is to be looked for, doth rest in God alone. And when this is wel & throughlie prin∣ted in our hartes, then shall not true Religion easily depart from vs: although Sathan on euerie side laye his deceypt∣full snares for vs, yet shall we continue in the true & ryght Religion of God. And so much the more dilygentlie is this place to be marked, for that Ionas here woulde confirme him selfe in the right course of pietie. For he perceyued that he was, as all mortal men are, prone to lyke of lying vanities, vnlesse he shoulde animate him selfe vnto constancie. And he confirmeth him selfe, when he pronounceth whatsoeuer superstition men do inuēt to be the depriuation from chiefe felicitie, from lyfe and saluation. And hereby it commeth to passe that we doo abhorre all error, if we be perswaded that

we leaue the true God and together with him cast awaye from vs our saluation and whatsoeuer good thing maye be wyshed, when we obay not his word. I will, therefore, sa∣crifice vnto thee with the voice of praise, sayth Ionas. And, here againe is to be noted that the true worship of God chiefly consisteth in prayse and thankesgeuing, as is sayde in the 50. Psalme. For there God sheweth that he maketh none account of any sacrifices, except they tende to this ende and skope, euen that his name may be celebrated and praysed. He would haue in the lawe, sacrifices to be offered vnto him indéede but vnto another ende. For God neuer stayed as contented with y^e sacrifice of Calues, Oxen Gtoes and Lambes, but he woulde also be acknowledged to be the author of all good things, and therefore in that Psame he sayth. Sacri••¦fice vnto mee the sacrifice of praise. So againe Ionas here when he might haue sayde more simply: I O Lord will acknowledge that thou hast saued my life, he sayth yet: I will offer to thee the sacrifice of praise. But if this was of force in the shadowes of the Lawe, the same of vs also much more is to be mar∣ked, euen that we goe not a bout after a grosse manner to worship God, but spiritually, when we confesse that our lyfe dependeth vpon him and procéedeth from him alone, that we are in his hand, that we are indebt vnto him for al good things, finally that he is the aucthor▪ and fountaine of saluation, and not of saluation onely, but also of wisdome righteousnesse and vertue. Then afterwarde he addeth his Vowes: I, sayth he, VVill paie my Vowes. In what sort we ought to take the name of Vowes, we haue spoken in ano∣ther place. For the holie Fathers dyd not make a bargaine with God, as the Papistes are accustomed at this daye. Which endeuor to please God with theyr toyes, when as one abstayneth certaine dayes from the eating of flesh, a∣nother clotheth him selfe with haire, one taketh vpon him a Pilgremage, & another obtrudeth some one deuise or other vnto God. Nothing was there lyke this in the Vowes

of the holy fathers: but their Vowes were mere thanksge∣uing, for a testimony of gratitude or thankfulnesse. And therefore Ionas here adioygneth his Vowes with the Sa∣crifice of prayse, whereby we gather that they be not things contrarie eyther to other, for he repeateth one thing twyse. Therefore Ionas not to any other intent dyd nominate his Vowes to God, but that he might make testimony of his thankfulnesse, & therefore he addeth: Saluation is of the Lord. That is: it is proper to God alone to saue. For here Iehoua the Lorde, is put in the datiue case: because the letter 〈☐〉〈☐〉 La∣med is put betwéene Well, Saluation is of the Lorde, that is: not vnto any other belongeth the office of saluation, then vnto the most high God. Séeing it is so, howe mad they be we sée, which transferre praise and thanksgeuing to any o∣ther, as it is when euerie man frameth him selfe an Idoll. When as therefore there is one God who alone saueth, it is méete to referre all our prayses vnto him alone, that we defraude him not of his ryght, this is the summe. Nowe it followeth.

vers. 10

[The text.] ¶And the Lorde spake vnto the Fysh, and it cast Io∣nas out vpon the drie Lande.

HEre is the delyuerie of Ionas described vnto vs in fewe words, but very necessarie it is with diligence to weygh the matter. This was a wonderful miracle: Ionas alyue, & safe to ••ye in the bowelles of the Fyshe, by the space of thrée dayes. Howe came it to passe, that he was not a thousande tymes styfled or chooked with the waters? As we knowe daylie the Fyshes doo gulpe in water. Certainelie Ionas could not breathe there, and the lyfe of man without breath can scarce endure a moment of tyme: therefore contrary to nature was Ionas there preserued. Againe, howe coulde it be that the Fysh should vomet vp Ionas vpon the shore, but that God with a wonderfull power had drawne the Fyshe

thyther? and againe, against nature had opened both his en∣trayles and mouth? This comming out of the Fyshes bel∣lie, is full of admiration, yea of many myracles. But Ionas whereby the more he myght extoll the immeasurable power of God, vseth the worde, spake: whereby we gather that there is not any thing laborious vnto God, because with his onelie becke he coulde bring to passe so great a mat∣ter, as might farre passe all our vnderstanding. If Ionas had sayde that he was delyuered by the benefite and grace of God, it had bene lesse effectuall, then nowe when he vseth the worde of Commaunding, as, God spake.

But séeing that this delyuerie of Ionas is an image of our resurrection, this place is most worthy the noting, because the holie▪ ghoste lyfteth vp our mindes vnto that commaun∣dement, whereby the worlde was created, and as yet at this daye is marueylouslie preserued. Therefore that without any let or diffycultie, that restitution which God hath pro∣mised, maye florish and be of force with vs, let vs remem∣ber that by his worde and becke, the worlde was created of nothing, and styll is susteyned. But if that generall doc∣trine suffice not, let this Historie of Ionas also come into our minde, that God commaunded the Fysh that it shoulde cast out Ionas. Whence then was it that Ionas escaped safe and sounde? euen because so it pleased the Lorde, because the Lorde commaunded. And that worde at this daye retay∣neth the same efficacie, therefore according to the power whereby it worketh all thinges, we in tyme to come shall be raysed vp also from death. Nowe it followeth.

Notes

• What the mercye of men is.
• Opprobrius.
• Note.
• The princi∣ple of Io∣nas.
• How God is sought.
• Iere. 2.13
• The true worship of God chiefly consisteth in thanksge∣uing and prayse.
• Vowes.
• That is commaun∣ded. Caluin.