A fruitfull commentarie vpon the twelue small prophets briefe, plaine, and easie, going ouer the same verse by verse, and shewing every where the method, points of doctrine, and figures of rhetoricke, to the no small profit of all godly and well disposed readers, with very necessarie fore-notes for the vnderstanding of both of these, and also all other the prophets. The text of these prophets together with that of the quotations omitted by the author, faithfully supplied by the translatour, and purged of faults in the Latine coppie almost innumerable, with a table of all the chiefe matters herein handled, and marginall notes very plentifull and profitable; so that it may in manner be counted a new booke in regard of these additions. VVritten in Latin by Lambertus Danæus, and newly turned into English by Iohn Stockwood minister and preacher at Tunbridge.

CAP. 2.

Now the Lord had prepared a great fish to swallow vp l••∣nas: and Ionas was in the bellie of the fish three dayes and three nights.

* 1.1ALthough some referre this verse vnto the chap∣ter going before, yet in my Hebrew booke it i•• the beginning of the second chapter, and th•••• in my iudgement, most fitly. For the ende a•••• drift of this second chapter is, after the des•••••• bing of the iust iudgement of God against ••o∣nas for his contempt of the calling of Go•• made concerning him (the which hath bin declared in the chap∣ter before going) to shew how great notwithstanding the mer•••• of the same true God was towards this same Ionas, * 1.2 both that 〈◊〉〈◊〉 his example, we should trust in God, euen in the very midst of 〈◊〉〈◊〉 afflictions or troubles, be they neuer so great, as it is said Iob •••• 13. ver. 15. Lo, though he slay me, yet will I trust in him, and 〈◊〉〈◊〉 reprooue my waies in his sight: and also that we should vnderst•••••• this to be true in the elect and true faithfull, namely that the ••••∣cie of God doth triumph aboue iudgement, Iam. 2. ver. 13. 〈◊〉〈◊〉 there shall be iudgement mercylesse to him that sheweth no mercie, 〈◊〉〈◊〉 mercie reioyceth against iudgement. And Psal. 30. ver. 5. For ••••••∣dureth but a while in his anger, but in his fauour is life: weeping 〈◊〉〈◊〉 abide at euening, but ioy commeth in the morning. And Ionas 〈◊〉〈◊〉 here briefely in this chapter set downe, an especiall effect of 〈◊〉〈◊〉 mercie of God towards him, to wit, his deliuerance from 〈◊〉〈◊〉 wracke, and his repentance. So then he was afterwards thro•••• the great bounteousnes of God deliuered by the selfe same Go•• by whom he was adiudged before vnto death, and the same 〈◊〉〈◊〉 lamentable and reprochfull.

* 1.3This verse containeth three things, first a briefe setting for 〈◊〉〈◊〉 of that wonderfull and miraculous deliuerance, and that al••••∣gether by God. Secondly, the meanes and maner of the sa•••• God prepared at the selfe same instant or minute of time (in•••• which according to his pleasure and will Ionas was cast into 〈◊〉〈◊〉 sea) a fish, * 1.4 and that a very great one, the which swallowed vp ••••∣nas beeing cast into the sea, but yet did not strangle him, or 〈◊〉〈◊〉

him: but did keepe him for the space of three daies, beeing by God left as it were vnto his custodie, and in the ende when God calleth for him, deliuereth him againe. This preparation sheweth the great prouidence and care of God for those that are his, and so consequently the absolute and most mightie power and rule of God ouer all the works of this world, be they neuer so excel∣lent and great, who hath at his becke all liuing creatures and beasts, as he will, and vseth them according as best pleaseth him, for his glorie, and good of those that are his. This fish is not said to be a new created, but onely prepared, * 1.5 and standing and set as it were, to receiue him, whom God would leaue with him to keepe. It is manifest that this fish was of the kinde of Whales, who are of so huge a greatnes, and so wide bellied, that they can swallow downe whole men. Some will haue this fish to be called a La∣mia, or Sea dog: others a fish called Brechinechis, others the fish called a whirle-poole, of the which the Psal. 104. ver, 26. spea∣keth and some do translate him Leviathan, as it is in the Hebrue. Plin. lib. 32. nat. hist. cap. 1. writeth of a Whale that was found the which was 600. foote long, and 360. foote broad. read him lib. 9. cap. 5. Thirdly, * 1.6 he doth amplifie the manner of his deliuerance by the circumstance of time. For he was in the belly of that fish, by the space of three daies and three nights, and yet all this not∣withstanding neither did the fish nor Ionas die. The which is an other plaine miracle. For who can be and remaine aliue so long, hauing his breath stopt? For the fish did not by and by cast forth Ionas againe, but after three daies. Christ our Lord Mat. 12. cap. ver. 40. compareth the time of his buriall, by the which his bodie ••ay in the sepulchre, with the time that Ionas was shut vp in the ••ellie of the whale, as it were in a sepulchre or graue. For as Ionas (saith he) was three daies and three nights in the whales bellie: so shall the sonne of man he three daies and three nights in the heart of the earth: whereof it commeth to passe, that I suppose in this place, part of a day to be taken for an whole day, as it was in the three daies of Christ, and not three whole naturall daies.

[Question] But here Ierome mooueth a question, how Ionas liued there? [Answer.] I answer, either by water, . the which came into the bellie of the fish; or else that he was there sustained by God without meate. Therefore let vs know that this in Ionas was a figure and signe of the buriall of Christ: so the Lord vseth euen the sinnes of his vn∣to his glorie, and the opening of his secrets. And this Ionas in deed

is that same Christian Arion.

Vers. 2.

Then Ionas prayed vnto the Lord his God out of the fi∣shes bellie.

* 1.7 ORder. For here Ionas telleth in order, what followed after∣ward, that is to say, what he did lying in the fishes bellie by that whole three daies space. And he saith that he praied, and that vnto that same true God, whome before he called the Lorde of heauen and earth, as vnto him that peculiarly was his God also. He therefore teacheth three things. * 1.8 First that he praied both in minde, and also in voice it selfe. Wherein the excellent faith and patience of Ionas appeareth, who goeth euē vnto the same God, whome notwithstanding he did within him selfe feele to be an∣grie with him, to wit, by a wonderfull faith, and feeling of his mercie the which towards his can neuer be drawne drie, he prai∣eth vnto him. He doth not therefore as infidels, vtterly cast away all hope: he doth not as Atheists, or godlesse persons, murmur, or curse God: not as hypocrites fret and whet, or repine against God: but by faith praieth vnto him, euen at that time when as he is sorest vexed or troubled: the which things these wordes, out of the bowels or bellie of the fish, doe declare, that is to say, out of the midst of the graue, wherein he lay in a manner deade, as Iob confesseth of himselfe, That he will trust in God, though he slay him,* 1.9 and reprooue his waies in his sight. Iob 13. ver. 15. Secondly, he praieth vnto God the Lord, and not vnto idols. Thirdly, he cal∣leth him his God: wherein he sheweth that he praieth of true faith, who doth not onely acknowledge God to be the true God and Lord ouer all: but doth finde and feele him to be peculiarly his God, that is, the God of euery true faithfull person. Hereby appeareth how that the repentance of Ionas was true repentance springing from a true faith, whereunto notwithstanding he was called backe of God, by a most hard and grieuous punishment.

Vers. 3.

And said, I haue cried in mine affliction vnto the Lord, and he heard me: out of the bellie of hell cried I, and thou hea∣rest my voice.

APlaine declaring of the matter. For he sheweth what hee praied. For this is here a rehearfall of Ionas his prayer, as

he wrote it after his comming forth of the fish, but yet in such sort as he conceiued it before in the fishes bellie. * 1.10 And first of all he doth briefely here set downe the summe or effect of the same. Afterwardes by the figure Commoration, or staying vpon the recitall of the particulars, he doth more at large declare the same by parts, that the infinite or endlesse mercie of God may of vs be better vnderstoode; and of vs be hoped for in our troubles. Fur∣ther, here is liuely painted out as it were in colours, the greatnes of the daunger, wherein Ionas was. * 1.11 The summe of Ionas his prayer is this, Ionas prayed in that his most lamentable afflicti∣on or miserie, nay being in the midst of the sepulchre or graue of death, making request vnto God, and that with most earnest af∣fection, and was also heard of God: So God commandeth vs in our troubles for to doe, and promiseth that he will heare vs, Psal. 50. ver. 15. Call vpon me (saith God) in the day of trouble: so will I deliuer thee, and thou shalt glorifie me. And Dauid to encourage vs hereunto, sheweth in his owne example that he so did, and was deliuered, Psal 116. ver. 3, 4, 6. When the snares of death compassed me (saith he) and the griefes of the graue caught me: when I found trouble and sorow: Then I called vpon the name of the Lord, saying, I beseech thee, O Lord, deliuer my soule: I was in miserie, and he saued me: So then that most sharpe feeling of death, in the which Ionas was, letted not, but that he readily had recourse vnto God, that afflicted or troubled him: and with great and daily praier and af∣fection turned him selfe vnto him, and with indeauour. For this doth the wordes of calling and crying signifie: whereupon he saith, that he was heard. Such is the sense or feeling of the godly touching immutable or vnchangeable mercie of God towardes them through Christ, as Paul teacheth, when he saith: For I am perswaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shal be able to separate vs from the loue of God, which is in Christ Iesus our Lord. Rom. 8. cap. ver. 38, 39. Com∣pare this prayer of Ionas with these Psalmes 142.136.69. and 40.

Vers. 4.

For thou hadst cast me into the bottome in the middes of the sea, and the flouds compassed me about: all thy surges, and all thy waues passed ouer me.

THe figure Cōmoratio, or staying in recitall of particulars.* 1.12 For

Ionas doth shew by parts, what things came into his mind when he praied. * 1.13 The first part therefore telleth the greatnes of the dan∣ger, wherein the Prophet was. The second, the benefite of God in his deliuerance ver. 7. in part, and ver. 8. The third, containeth his thanksgiuing ver. 9. and 10. The greatnes of the daunger was to be declared, that the goodnes of God, and also his power in de∣liuering of Ionas might more euidently or clearely appeare vnto vs. For the greatnes of a disease causeth the benefite of health and healing to appeare the greater. And the benefits of God are not lightly or sleightly to be set forth of vs, but earnestly and with the consideration of the circumstances, the which may lift vs or o∣thers vp vnto God, * 1.14 and confirme or strengthen our faith. Here therefore the greatnes of the danger is described by the circum∣stance of the place, but after this manner, that the same beeing expressed by three wordes, hath so many amplifications of th•• daunger. Ionas was cast into the sea. But he sheweth that th•• part of the sea, whereinto he was throwne, was most deepe, an•• therefore most daungerous, so that according vnto the iudge∣ment of man, there was no hope left vnto him of his deliueranc•• For he calleth it the bottome of the sea that is to say, * 1.15 a whil•• poole couered with waters, and an huge gulfe in respect of othe•• parts of the sea. For there are some places in the sea not so v••••∣deepe, and therefore not so daungerous. Nowe that this part•••• the sea whereinto Ionas was throwne, was such a one, that is 〈◊〉〈◊〉 such a depth, appeareth euen by this, if there were nothing el•••• that in it the same mightie whale, which tooke in, and swallo••∣ed vp Ionas, could swimme. Secondly, he calleth it the heart of 〈◊〉〈◊〉 of the waters,* 1.16 as if it were the midst of the sea, and the matrice an•• boyling vp of the waters themselues, where the flouds, that is, 〈◊〉〈◊〉 waters are more plentifull then in the other parts of the same•••••••• For in this place I doe take the word floud for waters (to wit, 〈◊〉〈◊〉 speciall being put for the generall) or else because that out of th•••• gulfe of the sea (which of Plato is called Tartarus, that is, he•••• the waters doe flowe into the passages of the earth, as it is Eccle•••• 1. ver. 7. All the riuers goe into the sea, yet the sea is not full: for 〈◊〉〈◊〉 riuers goe into the place whence they returne, and goe. But those w••∣ters of the sea, as it were by fining and straining doe becom•• sweete by running along the veines and passages of the eart•• Further, * 1.17 thirdly he saith, all thy surges and waues of waters were 〈◊〉〈◊〉 the same place of the sea, that we should vnderstand that Iona••

was cast not onely into the deepest sea, but also into the whirle∣poolish and wrastling sea with it selfe, the waues in that place vi∣olently foming and beating one against an other, and therefore consequently it was most dangerous. After this manner Dauid also describeth his great troubles, Psal. 42. ver. 7. saying: One deepe calleth another deepe by the noise of thy water-spouts: all thy waues and thy flouds are gone ouer me.

* 1.18Moreouer it is to be noted, that albeit he were cast into the sea by the Marriners, yet he saith that he was cast in by God, be∣cause it was done God so commanding. Of which thing it selfe appeareth, in howe great anguish and trouble of minde Ionas then was, who did not onely sustaine those same terrours or feare of death in so filthie a place, and such as he could not tuggle out of laide before him: but did moreouer see and feele them as most assured testimonies or witnesses of the wrath of God against him. It appeareth also how great the faith and repentance or turning from sinne vnto God, of the same Ionas was, who al this notwith∣standing doth flee vnto God him selfe as his father.

Vers. 5.

Then I said, I am cast away out of thy sight: yet will I looke againe towards thine holy Temple.

* 1.19THe second amplification of the danger wherein Ionas was by the adiuncts, that is, by his thoughts and most hard wrast∣lings the which Ionas then felt in his minde. And these did let him, that he could not without great difficultie or hardnes assure him selfe to hope for helpe from God. Nowe this cogitation or thought was in a manner greater and more bitter then the daun∣ger it selfe: because that he did thinke with him selfe that he was banished from the presence of God, as if that now there were no way open for him vnto God, when as he was euidently punished by God him selfe, and the same most apparantly angrie with him for his most grieous offence committed against God him∣selfe. For so doth the flesh iudge of the will of God towards it by the feeling of externall or outward things. * 1.20 This feeling therefore did no doubt enstrange him from God. But yet faith, and the same a true faith, withstoode this most dangerous cogitation or thought. For faith wrastled and stroue against this cogitation, sustaining or vpholding it selfe vpon the couenant of God, the promises vnto the seede of Abraham, and the Sacraments and

signes of those promises, as the Tempie. For Ionas did hope that it would come to passe, that neuerthelesse at the handes of the same God before beeing angrie with him, he should nowe ob∣taine mercie, and be deliuered, nay that he should be brought a∣gaine vnto the holy Temple, in the which God was worship∣ped, and should yet againe be reckoned to be in the Church and in the number of the sonnes of God. Therefore I doe take the Hebre we particle (Ac) by the way of contrarietie vnto tha•• which he said in the former part of this verse, for (but) as name∣ly expressing a sentence contrarie vnto the former. Hereby ap∣peareth that same wrastling of faith with diffidencie, or distrust also the fight of Satan enstranging vs from God by the feeling 〈◊〉〈◊〉 our sinnes, with the spirit of God calling vs backe againe vn•••••• God by the feeling of his vneuitable grace and fauour toward his, wherein faith in God his elect or chosen ouercommeth 〈◊〉〈◊〉 the ende, as in Ionas it did ouercome. Such a like thing may 〈◊〉〈◊〉 obserued in the Psalmes 73. and 116. ver. 4, 10, 11.

* 1.21Moreouer, whereas by the figure Synecdoche, Ionas make•• mention of the Temple of Ierusalem aboue all other Sacramen•• of that time, vnto the which he hopeth that he shall yet goe a¦gaine, this appertaineth hereunto, that he may shew that he d•• earnestly, set before him selfe the Sacraments and signes of Go•• his couenant with Israel, and called them as it were to helpe him against that importunate or vnreasonable and strong assault•••• distrust, so that by this place, if there were no more, they may b•• vnderstoode to be vngodly and wicked persons, the which d•••• despise and reiect or refuse of contempt the Sacraments appoin••¦ted by God for the confirmation or strengthening of our faith.

Vers. 6.

The waters compassed me about vnto the soule: the dep•••• closed me round about, and the weedes were wrapt about ma•• heade.

* 1.22THe third amplification of the daunger, by the manner 〈◊〉〈◊〉 plight that Ionas was in, whereby appeareth no hope of e∣scaping and deliuerance, that the power and goodnes of Go•• may be acknowledged to be the greater, who notwithstanding deliuered Ionas out of that daunger. * 1.23 And here he briefely reheat∣seth three things, namely, that he was on euery side compasse•• round about with the waues, so that he could not swimme o••••

Secondly, that he was so ouerwhelmed in the deep, that he could not come vp againe. Thirdly, * 1.24 that his very head was compassed with the ooze and other weedes of the sea, the which doe hold and drowne the swimmers, be they neuer so strong otherwise. * 1.25 Whereof it is manifest, that Ionas, when be was cast out of the shippe, and before that he was swallowed vp of the whale, did in such sort fall into the sea, that he was tumbled and drenched into the very bottome of the sea, and there did see him selfe on e∣uery side ouerwhelmed and couered with waters, and to be wrapped and carried away with most horrible and dangerous whirle-pooles.

Vers. 7.

I went downe to the bottome of the mountaines: the earth with her barres was about me for euer: yet hast thou brought vp my life from the pit, O Lord my God.

* 1.26THe fourth amplification by the description of the sea it selfe, wherein Ionas was, and of the shoares thereof, by the which is shewed that this place could not be escaped out of by any mort••ll man. For Ionas was grabling in the very feete of the mountaines compassing in that sea, and in the vtmost parts and barres or bolts of the earth, the which in that part of the sea no man can breake, or ouercome by strength that from thence hee may swimme out of the waters vnto the shoare. He doth therefore liuely set foorth the situation of the sea of Ioppe, into the which Ionas was cast, and teacheth, that the same was compassed about on euery side with cliffes and high rockes, such as is the situation of the Syrian sea, * 1.27 espe∣cially at the citie Ioppa. This may easily be gathered out of the prophane or Heethen writers, where they write of Perseus and Andromeda, Plinius lib. 5. Natur. Hist. cap. 13. Ioppe (saith he) a citie of the Phoenicians, was before the o∣uerflowing of the worlde with the floud, and is seated vpon an hill, hauing a great rocke before it. And cap. 31. he faith out of Mutianus, That the sea is there 50. cubits deepe. Strabo lib. 16. speaking of Ioppa, and of the situation of that place, writeth, That it is a very high place, so that they say that from thence may be seene Ierusalem the chiefe citie of the Iewes. Therefore I thus take these words, The roots of the sea, or the bottome of the sea, & the

barres or bolts of the earth, for the mountains themselues, the which doe shut in that shoare, and doe there beate backe the sea, which mountains Ionas calleth the barres of the earth, or the rayles se•• by God himself against the sea, that it passe no further, after which like sort God speaketh vnto Iob cap. 38. ver. 4. & 10. Where wast thou, when I laid the foundations of the earth? When I stablished m•• commandement vpon the sea, and set barres and doores, and said, Hi∣therto shalt thou come, but no farther, and here shall it stay thy proud•• waues. These so high and craggie rocks, at that place especially, no mortall man is able to clime vp, and by them to saue them selues from shipwrack, because both of the roughnes & also the height of those hills and rocks. And this much hath Ionas spoken of the greatnes of his daunger, wherein consisteth the first part of thi•• praier.

* 1.28The second part followeth, where Ionas his deliuerance mad•• by God, notwithstanding this daunger, is described: Yet (sait•• Ionas) hast thou made my life to come vp from the graue, &c. An•• hereby the glorie of God in helping those that are his, appeare•• to be the greater, that is, his bounteousnes and power, by how much the daunger is greater and certaine. This part of the vers•• containeth two things. * 1.29 For God by his wonderfull power to wi•••• breaking and remoouing all the former lets which he hath reci∣ted, made him lying in the very bottome and depth of the sea, 〈◊〉〈◊〉 it were in a graue, where he was now oppressed or kept vnder, 〈◊〉〈◊〉 arise and come vp, and that aliue. It hath therefore an emphasis, 〈◊〉〈◊〉 force, when he saith, Thou hast made me to come vp, that it may b•• set against the words of the 4. ver. Thou hadst cast me into the b••∣tome, into the heart of the sea. There is also a notable antithesis, 〈◊〉〈◊〉 contrarietie, betweene life and the pit, or corruption, and that n•••• euery corruption, but an vtter corruption, the which is death. S•• thē God brought forth Ionas aliue out of the very iawes of death or out of the castle of hell. The which thing is a shape, figure, a•••• confirmation of the resurrection or rising againe of the dead•• For albeit Ionas lying in that place and bellie of the fish, ha•• not yet giuen vp the ghost: yet it came to passe beyond the natu•••• of things, that he came forth thence aliue and safe, & that he ha•••• not there beene deade, and begunne to be putrified. This is o•• point to be noted. * 1.30 The other thing is, the cause of his deliu••¦rance, the which he sheweth to haue beene the mere or one power and mercie of God: the power, Ionas noteth by this wo••••

Ichouah, that is, Eternall: the grace or mercie in these wordes, My God. For this so sweete a s••each, My God, containeth the remembrance of the couenant of God with the seede of Abra∣ham, and the witnesse of the same couenant, the which Ionas felt by faith, concerning his peculiar adoption or chosing into the number of God his elect or chosen.

Vers. 8.

When my soule sainted within me, I remembred the Lorde: and my prayer came vnto thee into thine holy Tem∣ple.

* 1.31AN amplification of the former benefite, by the circumstance of time. For then God did helpe, when as Ionas was nowe fainting, that is, God heard Ionas out of his holy Temple, at the very pinch, when he cried vnto him, and deliuered him, when as he was now vtterly void of strength, and fainted. He therefore witnesseth that this his life is a new gift of God. And whereas he saith, that he was heard of God out of his holy temple, hee hath respect vnto that promise of God, which is 1. King. cap. 1. ver. 38. where Salomon praieth that God out of heauen will heare and graunt all the petitions of those that in faith pray vn∣to him in and toward that Temple. And further, he nameth the Temple, because that place was a singular and especiall testimo∣nie or witnes of the presence and fauour of God towards the bles∣sed seede, or the seede of Abraham. And whereas Ionas saith, that he praied, & remēbred the Lord, it doth not proue that Ionas was deliuered by God for any worthines, force, and desert of the prai∣er, & of this his cogitation or thought: but that he did that, which God had commanded concerning praying vnto him in afflicti∣on and trouble, as it is Psal. 107. ver. 28. and Psal. 50. ver. 15. as hath bin recited before, the which thing all the godly, * 1.32 that are indued with true faith doe performe, that is to say, in their mise∣ries they call vpon God, and haue recourse vnto him.

Vers. 9.

They that waite vpon lying vanities, forsake their owne mercie.

THe figure epiphonema, or acclamation, with the which the third part of this praier beginneth, to wit, a thanksgiuing the which Ionas yeildeth vnto God. This place cōtaineth two things.

One, the singular praise of the true God (whome Ionas witnesseth that he called vpon, and by whome he was deliuered) by com∣paring him with idols, it containeth, I say, the praise of God as the fountaine of all mercie, of al good things, of all saluation, and that the onely fountaine, of the which they doe depriue or bereaue themselues, whosoeuer call vpon & worship other gods. There∣fore Ionas being now deliuered, & rauished as it were besides him selfe, doth triumph vpon the earnest consideration of so great a benefit, and as a conquerour ouer the idolatours, auoucheth the glorie of the true God, crieth out that al men may heare him, that this God alone is the father of all clemencie and mercie, that is, of all good thinges, the which benefits they through their owne fault forsake, which flee vnto idols. Wherefore in this place I take the word mercie, for the effects of mercie, the which God being mercifull, bestoweth vpon men. The second part of this verse hath a very excellent and most true description of idols, the which by the way of contrarieties is opposed or set against that most boun∣teous nature of the true God. * 1.33 For he is true: the idols are lyes: He is bounteous in deede: the idols are vaine, that is, without any ef∣fect. Those therfore which call vpon them, and in their necessities pray vnto them, and not vnto the true God, doe willingly depriue themselues of true and certaine helpe of all good things: of salua∣tion it selfe: because they forsake the true God the fountaine of all good things, as Ieremie, or rather God by Ieremie complaineth, Ierem. 2.13. My people (saith God) haue committed two euils: they haue forsaken me the fountaine of liuing waters, to digge them pittes, ouen broken pittes, that can hold no water.

Vers. 19.

But I will sacrifice vnto thee with the voyce of thanks∣giuing, and will pay that I haue vowed: saluation is of the Lorde.

* 1.34A Full thanksgiuing for the benefit receiued. This containeth three things. First, Ionas with voice praiseth the true God, with voyce confessing and acknowledging him to be the true and onely author of his deliuerance. Secondly, it containeth a sa∣crifice offered vnto God according vnto the worship at that time commaunded. For Ionas sacrificeth a sacrifice eucharisticall, or of thanksgiuing, in steade of which sacrifice we nowe haue almes towards the poore, and giuing of thanks, as we are taught, Hebr.

cap. 13. ver. 15, 16. Let vs therefore by him (that is, by Christ) offer the sacrifice of praise alwaies vnto God, that is, the fruit of the lippes, which confesse his name. To doe good and to distribute, forget not: for with such sacrifices God is pleased. And Ionas also doth more∣ouer make mention of his vowe, to teach that it was publikely and solemnly payde by him, witnessing there by that same sin∣gular goodnes and mercie of God towards him. So Paul is read to haue vowed and performed the same, Act. cap. 21. ver. 26. And Dauid, Psal. 116. ver. 28. saith, I will pay my vowes vnto the Lord, euen nowe in the presence of all his people. In like manner ought we openly and with a full mouth, to rehearse and set forth vnto others the benefits of God towards vs. Thirdly, * 1.35 he rendreth a reason of them both, namely for that he doth acknowledge that same his deliuerance, and euery mans els, to come from that same true God alone, and not from idols. So Dauid Psal 36. re∣hearsing the manifold mercies of the Lord, among the rest con∣fesseth God to be the maintainer and preseruer both of man and beast, ver. 6. Thou Lord (saith he) doest saue man and beast. And thus doth Iames teach vs to acknowledge euery good gift, and so consequently our saluation, and all other our deliuerances to come from God, when he writeth cap. 1.17. Every good giuing, and euery perfect gift is from aboue, and commeth downe from the father of lights, with whome is no variablenes, neither shadowing by turning. And when Ionas saith, I will sacrifice, &c. this word (I) hath a maruailous vehemencie or force, as if he should haue said, If all the world besides should be vnmindfull of their dueties, I, euen I, that miserable wretch, rebell, and runagate from God, thus mercifully beyond all desert deliuered, &c. will sacrifice vn∣to God, and shew my selfe thankfull. And touching these sacrifi∣ces, I take them to haue beene such as the law of God in such cases requireth, Leuit. 7. the which Ionas, after that he came forth of the bellie of the fish, sacrificed at Ierusalem according vnto the word of God. This therefore was done afterward. For first he was cast vp by the fish.

Vers. 10.

And the Lord spake vnto the fish, and it cast out Ionas vpon the dry land.

* 1.36THe effect of Ionas his praier. God beeing called vpon was present with Ionas, and sent him forth aliue out of the bellie of the fish, of whome he had beene swallowed vp. This agree∣eth with the rule Psal 34. v. 19. Great are the troubles of the righte∣ous:

but the Lord deliuereth him out of them all. And with the which hath before beene alleadged out of other Psal. as Psalm•• 50. ver. 19. Psal. 116. ver. 4. and Psal. 107. And he saith further that God commanded the fish to cast vp Ionas, that is, that the fish should deliuer backe againe the thing which God had lef•• with him for a time to keepe. The fish obeieth, and deliuereth him: that herby we also may learne to obey God, and to acknow∣ledge all thinges to be subiect vnto his power, and to reuerence and stand in awe of him, and to worship and feare him. And th•• is furthermore a notable example and witnes, to prooue then r••∣surrection or rising againe of our bodies. * 1.37 For the land and these shall deliuer vp againe, yea all other elements shall deliuer vp ••∣gaine the bodies of men, which they haue receiued, when Go•• so commandeth them. Hereof read more at large Ezech. 37.

Notes

• * 1.1

  Here most con∣veniently is the beginning of the 2. chap.
• * 1.2

  The drift of this chapter.
• * 1.3

  1. Ionas his mi∣raculous deli∣uerance.
• * 1.4

  2. The means of the same.
• * 1.5

  The f••••h that swallow d vp Ionas was of the kinde of Whales.
• * 1.6

  3. The means of Ionas his deli∣uerance ampli∣fied by the cir∣cumstance of time.
• * 1.7

  What Ionas did in the bellie of the fish.
• * 1.8

  1. He praieth.
• * 1.9

  2. He prayeth vnto God. 3. He calleth him his God.
• * 1.10

  A rehearsal of Ionas his praier as he wrote is after his deli∣uerāce, hauing so before cōcei∣ued is in the fi∣shes bellie.
• * 1.11

  The summe of Ionas his praier
• * 1.12

  The figure Cō∣moratio.
• * 1.13

  1. The danger wherein Ionas was.
• * 1.14

  The greatnes of the danger described by three words cō∣taining so many amplifications of the same.
• * 1.15

  1. The bottome of the sea.
• * 1.16

  2. The heart of the waters.
• * 1.17

  3. All the sur∣ges and waues.
• * 1.18

  Ionas cast into the sea by the Marriners, saith that this was done by God, and in what sense.
• * 1.19

  The second amplification of Ionas his dan∣ger.
• * 1.20

  True faith in Ionas withstan∣deth his dange∣rous tentation.
• * 1.21

  The Temple taken for all o∣ther sacraments by the figure Sy∣necdoche, which is, when as the whole is put for the part, or con∣trariwise the part for the wholt.
• * 1.22

  The third am∣plification of the danger.
• * 1.23

  1. He is compas∣sed with waues on euery side.
• * 1.24

  2. He is in the depth.
• * 1.25

  3. The sea weeds compasse about his heade.
• * 1.26

  The 4. amplifi∣cation by the description of the sea, and her shoares, in the which Ionas was.
• * 1.27

  The Poets fein that this An∣d••om da for her pride was chained to a recke of the sea, neere vnto Io••pa, to be de∣voured by a sea monst••r, or whale, from whome she was deliuered by Perseus, who afterwards ma∣ried her.
• * 1.28

  2. The benefit of God in de∣liuering Jonas, consisting of two points.
• * 1.29

  1. The summe of his deliuerance.
• * 1.30

  2. The cause of Jonas his deli∣uerance.
• * 1.31

  An amplifica∣tion of the for∣mer benefit by the circumstāce of time.
• * 1.32

  The figure ac∣clamation, is the allowing or disalowing of some matter, that we haue told before, by the adding of some pithie sen∣tence thereunto for either of those respects.
• * 1.33

  A notable de∣scription of i∣dols by way of contrarieties set against God.
• * 1.34

  A thanksgiuing containing 1. praising of God by voice. 2. Offering of sacrifice.
• * 1.35

  3. A reason of the two former.
• * 1.36

  The effect of Ionas his prai∣er.
• * 1.37

  An example of the rising again of our bodies.