News from Ninive to England, brought by the Prophet jonas: Which news is plainly published in the Godly and learned exposition of Master john Brentius following, translated out of Latin into English by Thomas Tymme Minister. The silent tongue, the listening ear, which hearkeneth after news: With staring eye, and gaping mouth this title makes me use. ¶ Imprinted at London by Henry Denham, dwelling in Pater noster row, at the sign of the star. 1570. To the right honourable Lord William Cobham, lord Warden of the cinque Portes: Thomas Tymme wisheth Nestor's years, increase of honour, with preservation of desired health. THE CURTEOUS Behaviour, the noble virtue, but specially the godly zeal (Right honourable) which fame and report certefieth me to be in you, hath kindled such an earnest affection in me, that my rudeness, and base state stayeth me nothing at all, to dedicated this simple work unto you. For I know that Nobility, gratefully accepteth at others hands slender gifts, and of small reputation, according to their ability that offer the same. Artaxerxes, his good acceptation of a handful of running water, made me thus bold, to offer this Pamphlet to your honour as a token of my good will: hoping that as he thought no disdains of the one, so you will not take scorn of the other. Let me crave therefore this one thing, at your honour's hands, that the baseness of my translation of the learned Brentius procure not you, to refuse the patronage and defence of my slender work. Which as I know undoubtedly shall never countervail your worthiness: so do I assuredly hope that it may be a proof of my good will, and meaning. The worthy Prophet Jonas, deserveth a worthy parsonage to be his defence and guard, against scoffing Lucian, and fretting Momus. Wherefore, if your honour refuse not, but vouchsafe, to take the same upon you (as I persuade myself you will, weighing the givers intent, and seeing that these are partly the first fruits of his travail) you shall not only purchase immortal praise of others: but I also shall be encouraged, and animated to greater, and waightyer attempts: which I shall no sooner achieve, but you shall be a witness of my endeavours, and a rampire to my exploits. Thus having boldly required your honours assistance, and tediously molested your ears with circumstances, leaving now at length to abuse your friendly patience, I end: wishing to your honour the increase of Nobility, with a most happy estate, and after this life, the gladsome joys of the everlasting life to come. Beneficium dando accepit, qui digno dedit. Your humble Orator Thomas Tymme. The translator to the Reader. THe Merchant man that often sails upon the rocky seas, Hath oftentimes for recompense the gain that doth him please. The Fisher man that casts his net, and lays his baited gin, Doth trust at length by happy hap, his prey of fish to win. The Ploughman eke that sows his seed on soil, with toil, for gain, The Winter's travail being past, doth reap the riped grain. If Ploughman then, and Fisher too, have steadfast hope for gains, As recompense for their sore toil, and daily pinching pains: Why should not I as well as they, by pain some profit have, Since that my Muse as recompense most justly doth it crave? The which good reader thou shalt grant, if that thou take in worth: This simple Pamphlet at her hand which she hath now set forth. And help to mosel Momus mouth and bridle Zoilus chaps, Which like a Cur each willing Wight with currish fangs he snaps. This done, well quighted is her pain, her recompense is had, And if thereby she do the good, she is exceeding glad. Thomas Tymme. ¶ The Preface of john Brentius upon the Prophecy of jonas. THe Apostle Paul writing to the Corinthians, of the meeting and coming together of the Church, commandeth all things to be done in the same congregation, to edifying. When ye come together (saith he) every one of you hath a song, 1. Cor. 14. hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done to edifying. Seeing therefore it is determined that we must come together certain days in the week: I will take in hand (by the assistance of God's holy spirit) for our exercise at that time the explication of the Prophet jonas, to the end we may be godly occupied and exercised in this our meeting. For we come not together in the Church to trifle and play, but we come to the end we might be instructed in the word of the Lord. Neither are we created by God, and redeemed by the precious death and bloodshedding of Christ, to the end we should riot, live in excess, and give ourselves to all kind of filthy pleasure, but we are created and redeemed to the end we might glorify God by our life and conversation. We have taken in hand therefore to expound the prophecy of jonas, that by this prophecy we may be admonished, of our office, duty and calling. And although the book of this prophecy be very small, yet notwithstanding, it containeth an excellent and famous history. First of all therefore, we will declare, who was this Prophet jonas: Then what, and how great authority his prophesy hath: And last of all, we will show the argument, and what the sum of the doctrine contained in this book, is. First, there are many, which think, and judge the prophet jonas to be the son of the widow of Sarepta, which received and fed Elias in the time of famine: but their judgement is neither likely nor probable. For, of this Prophet jonas, we have mention made in the fourteenth Chapter of the fourth book of Kings, 4. Reg. 14. how that jeroboam king of Israel, re-edified his decayed Kingdom, according to the word of the Lord which he spoke by the prophet jonas, the son of Amithay, which was of Gathhepher. By the which it appeareth, that he made not only the sermon contained in this book, but many other notable and famous sermons, which are not written. For he preserved by his sermons, two of the most excellent kingdoms that were. Excellent was the kingdom of Israel: but in the time of jonas it was a decayed and ruinous kingdom, by impiety and invasion of enemies. jonas therefore, being stirred up by the holy ghost, exhorteth the people to repentance, and encourageth king jeroboam valiantly to govern his common wealth: promising, that God will send a time of mercy, wherein he will restore his kingdom. And so in deed it came to pass, that the coast of Israel, from the entering of Hemath, unto the sea of the wilderness, was restored by the goodness of the Lord. Famous also was the City of Ninive, for in it, was the greatest Monarchy of the whole world. But the Lord had determined to destroy the City of Ninive, from the face of the earth. Yet notwithstanding, jonas saved the same by his sermon. Wherefore, seeing jonas by his sermons saved such two excellent kingdoms, he is not to be counted among the common sort of men, but even among the chiefest Prophets that have been, either before his time, or since. Secondly, we must consider the certainty, and authority of this book. The Church as yet, never rejected or refused this book: but have accounted the same among those, which we call Canonical books of holy scripture, and which have Ecclesiastical, and heavenly testimonies. Furthermore, we have our saviour Christ (as concerning this matter) a sufficient testimony and witness, as may appear by the twelve Math. 12. Chapter of Matthew, where he allegeth the example of jonas for his resurrection, affirming, that the coming of jonas out of the Whale's belly, was a type of the same. Furthermore, Christ preferreth the Ninivets, before the Israelites, because the Ninivets repented at the one only sermon of jonas, and the Israelites would not be converted unto the Lord by many sermons. Wherefore, if ever any man did, or shall hereafter doubt of the authority, truth, and certainty of this book, Christ by his testimony, hath so confirmed the same, that though an Angel came from heaven teaching the contrary, he aught not to be believed. Last of all, we must know the argument or sum of this prophecy, in the which certain particular places are noted. 1 The first place containeth the severity of the wrath of God towards all such as walk disobediently in their calling. jonas was a Prophet which was most acceptable unto god, and which before, had done notable things in Israel, and by his sermons had preserved the kingdom of the same: notwithstanding, when he fled and was disobedient to his calling, he was cast by the ordinance of God, into the Sea. An example of God's severe punishment worthy to be noted. The like we have of Saul, 1. King. 15. who, disobeying the commandment of God, reserved part of the pray of Amelecke, for the which disobedience he was rend from his kingdom. Another example we have of the prophet, 3. King. 13. whom the Lion slew by God's appointment for his disobedience. Whereupon it is said, to obey, is better than sacrifice, and to harken is better than the fat of Rams. 1. King. 15. 2 The second place containeth the wondered, and inspeakable mercy of God, by the which, he commonly delivereth all those which call upon him in truth. jonas was cast into the sea, and devoured of the Whale. And although he could not be saved and delivered naturally: yet notwithstanding, by the divine power and clemency of God, he is supernaturally, and miraculously delivered. This miracle, to certain worldly wise men, and contemners of the word of God, seemeth ridiculous, and like unto old wives tales. And amongst all others, scoffing Lucian being stirred up of Satan the Devil, the father of lies, to obscure, discredit, and deride this miracle, hath written a book entitled, De veris narrationibus, that is, a book of true narrations: in the which, he maketh mention of certain men, which being in a ship, were swallowed up ship and all, of a Whale, in the which Whale (saith he) there were Mountains, woods, and Cities, to the which the men arrived with their ship, and had great delectation there. This fond fable seemeth to be invented by Lucian, to deride the Christians, which believe the story of jonas to be true. But this and many other such are devised by the Devil and his ministers, to deride, and deface, true, and godly miracles. But let us understand, that this miracle was done in deed, and that it hath heavenly testimonies to prove and ratify the same, as we have already declared. God which created heaven, and earth of nothing, and which raised, and will raise the dead to life, could also for a time, save and preserve jonas in the whales belly. Let us acknowledge therefore this miracle to be a declaration of the power and clemency of God, and an example also of the resurrection of Christ, and of all the godly also to everlasting life, as hereafter GOD willing shall be declared. 3 The third place containeth the doctrine of repentance. There have been many which have denied to sinners after their fall any hope of god's grace. And there are many, which when they have sinned, persuade themselves that there is no way of salvation left unto them. Here therefore there are two examples of repentance propounded unto us: The one in the Prophet jonas, who although he fell into disobedience: yet notwithstanding, repenting he is received into God's favour again. The other, in the Ninivets, who although they had greatly sinned, insomuch, that they deserved eternal destruction and damnation: yet notwithstanding, repenting, they are received into God's favour, and preserved with their City. Let us therefore turn to the Lord by repentance, being persuaded that the Lord will receive us, and that the Angels in heaven shall rejoice over our repentance. Thus (gentle Reader) I have declared, who this Prophet jonas was, what authority this book hath, and which are the special places of this book. The which, if thou well observe and note, they will profit, to the nourishing of the fear of God, to the increase of faith, and to the bringing forth of true obedience, which are the most acceptable service of God. ¶ A godly exposition of the Prophet jonas. The first Chapter. THE Word of the Lord came unto Jonas the son of Amithai, saying: The text. Arise, and get thee to Ninive that great city, and preach unto them how that ●heir wickedness is come up before me. THe Scripture of the old Testament, doth often and very much testify, ●hat God in times past, hath spoken with ●he patriarchs, and Prophets: As saith the Apostle Paul in his Epistle to the hebrews. Cap. 1. God in times passed diversly and many ways spoke unto the fathers, by Prophets. Let us therefore understand and know, how and after what manner God hath revealed his will to the patriarchs and Prophets. 1 Sometimes he spoke with them, by sending Angels visibly unto them: Gene. 18. example we have in the book of Genesis, where we read that Angels came unto Abraham, in the likeness and shape of men. Gene. 19 Also there came Angels unto ●oth, which brought him out of Sodom before it was destroyed. And so an Angel appeared visibly unto Zacharias the father of john: Luke. 1. Math. 1. to the virgin Marie likewise, and to many other. 2 Sometimes, God spoke unto the fathers by the voice of an Angel invisibly. And so he talked with Moses out of the bush, Exod. 3. where Moses heard the voice of an Angel speaking in the person of God, but saw no Angel. So the Angel in the person of God recited the law, in the Mount Sinai, Exod. 19 and .20. the which voice was heard of more than six hundredth thousand men, but they saw no man: as appeareth by the words of Moses, saying. You heard the voice of his words, Deuter. 4. but you saw no form or shape at all. So God spoke by an invisible Angel unto Samuel. 1. Reg. 3. So (I think) also that the Lord spoke to Moses, from the mercy seat as appeareth ●y this text. Exod. 25. And from thence I will testify unto thee, and will common with thee, from of the mercy seat. 3 Oftentimes he spoke unto the father's ●y dreams: Daniel. 7. Genesi. 37. as may appear by the examples of Nabuchadnezar, joseph, and such like. 4 Oftentimes by the Ephod of the Priest which shone with precious stones, the which stones (as josephus sayeth) when God answered the demand of the Priest by his Ephod, josephus lib. 3. de antiquita. cap. 12. excelled and surmounted their accustomed shine and brightness: but when God refused to answer, the precious stones remained in their wonted glory, nothing altered or changed. That the Lord did sometimes answer by Ephod, it is apparent by the scriptures, as by the three and twenty and eight and twenty Chapters of the first book of Kings. 5 Oftentimes he spoke to the fathers by visions, Ezech. 1. the which visions the holy ghost by secret inspiration revealed and interpreted. 6 And oftentimes he spoke unto them without visions, only by the secret inspiration of the spirit. But howsoever it pleased God to speak, and talk with this our Prophet Jonas there is no mention made, neither is it greatly necessary to be known. For it is sufficient to us to know, that God in deed spoke with Jonas, and that the calling of the Prophet to preach the word of the Lord, was done in deed by the will of God. And although there be many curious persons which think those times to be most happy, in the which God by so many ways spoke unto the fathers, and do affirm that they would more willingly believe the word of God, if so be it would please him to talk with them after that fashion. Notwithstanding, if we well consider of the matter, now that Christ is come, and hath published his Gospel throughout the whole world, we must needs confess, that the times are much more happy, than they were in times past. For God hath spoken with us, not by Angel, not by dreams, or visions, but by his own son our Lord, and Saviour jesus Christ, who by his divine majesty excelleth all Angels. Whereupon in the Epistle to the hebrews it is written. Cap. 1. In these last days God hath spoken unto us by his son, whom he hath appointed heir of all things. And Christ himself saith: Math. 13. Blessed are the eyes which see those things that ye see. And straight after he addeth saying: many have desired to see those things that ye see, and have not seen them. And the Apostle Paul saith: Now salvation is nearer unto us than it was then. For seeing that the son of God is commended unto us by the voice of God from heaven, saying: This is my beloved son, hear him. Math. 17. He is most happy which so heareth him by his Gospel, that by faith he comprehendeth the same, & obeyeth his calling. For whosoever he be that believeth not this son of God, he will not believe, though all the Angels in heaven, all the patriarchs, all the Prophets and fathers stood before him to testify of the word of God. Wherefore, let us not neglect the felicity and happiness of our time, but let us attend and give ear to the voice of the son of God, whereby we may obtain everlasting salvation. Now it followeth to show to what thing the word of the Lord called Jonas. Arise (saith he) go to that great City of Ninive and preach in it how that their wickedness is come up before me. As concerning the City of Ninive, and who was the first builder of the same, we may read in the tenth Chapter of Genesis. This city was so enlarged that in bigness it was comparable to Babylon, which was fifteen miles compass, according to the miles of Germany. Whereupon it followeth in the text: Ninive was a great City and of three days journey. Cap. 3. And in the end of this prophesy, Cap. 4. it is said, that in that city there were an. Cxx. thousand children. How great then was the number of men, women, servants, maidens, and strangers? Wherefore Ninive was one of the greatest Cities in the whole world. And at that time when Jonas was sent unto it, the mightiest Monarchy of the whole earth was in the same. Moreover, circumcised jews dwelled not in it, but uncircumcised Gentiles had their habitation there. When as therefore it pleased God to send the Prophet Jonas unto it, he doth plainly declare himself to be no respecter of persons, which should favour one nation and abhor another, and which should be only the God of the jews, and not the God of the Gentiles also. Wherefore God would not have one nation or people, but all men to be saved. There is no difference (saith Paul) between the jew & the Gentle, for there is one Lord of all. etc. But this is not so to be understood as though God saveth all the Gentiles without difference, although they abide in their impiety, and be not converted unto the Lord: but that he desireth to have all men saved, and rejecteth none that repent & acknowledge the true god. Whereupon the Apostle Paul saith not simply, there is one Lord of all, rich towards all. But he addeth: to such as call upon him. For all simply shall not be saved, but all such as call upon the Lord. Every one (sayeth he) which calleth upon the name of the Lord, shall be saved. But how shall they call upon him in whom they believe not? therefore they which desire to be saved, must of necessity hear the word of God, believe the same, and call upon God, through jesus Christ. For there is salvation in no other. Whereupon, we may gather that the Ninivets are not simply saved. But a Prophet is sent unto them to declare the word of God, that they might believe and repent. Furthermore, when the Lord saith, preach unto them, because their wickedness is come up before me, and so forth: he plainly declared what affection he beareth towards those that are sinners. For although he hateth sin and iniquity: yet notwithstanding, he desireth to have all men saved, if so be they repent. Before the flood came, the Lord called men to repentance by Noe. Before the burning of Sodom, the Lord called the Sodomites to repentance, by Loth. When the destruction of Jerusalem was at hand, the Lord called the jews to repentance by the Prophets, and afterward by Christ and the Apostles. So in this place before Ninive should be destroyed, the Citizens are called to repentance by Jonas. And because they repented, they escaped punishment, as hereafter shall be declared. These things therefore are diligently to be considered of us, because in these days God hath revealed himself unto us by his word, and therefore calleth this Realm of England to repentance. Wherefore, first of all let us consider and know that the wickedness of England is ascended and come before the presence of God, and that his just wrath and punishment is at hand for the same. For it is not at this time or of late that England hath begun to sin, or to commit abomination. But it hath sinned and continued in the same many years, as in Idolatry, in abusing the name of God, in adultery, in usury, yea in all kind of wickedness. The which are so grown, so increased, and so ripe, that they ascend into heaven before the majesty seat of God. Wherefore there is nothing more certain than that England hath deserved extreme punishment and perdition. A manifest token of God's love towards us. Furthermore, let us understand and know, that seeing the word of God is revealed and preached so freely unto us, there is some hope left unto us of salvation. For except the Lord sought to save this Realm of England, he would not have sent Jonas (I mean the preachers of his word) unto the same. Seeing therefore he hath revealed his will by Jonas, and his whole intent, we have a manifest argument of his clemency and love towards us. Wherefore, if we will escape the punishment threatened, we must fall to repentance: the use whereof hereafter (God willing) more plainly shall be declared. But, and if we be contemners of the word of God, and impenitent, let us look undoubtedly for destruction, and everlasting perdition. Whereupon our saviour Christ saith: This is condemnation, that light came into the world, and men loved darkness more than light. ¶ And jonas made him ready to fly unto Tharsis from the face of the Lord: The text Jonas flieth to Tharsis from the presence of the Lord, which some interpret to be the sea, other think it to be the proper name of a City, which men call now Tunetum, sometime Carthage. Here therefore two things are to be considered, the one, Two things here to be considered. is the disobedience of Jonas, and his flight from the presence of the Lord. The other, is the cause why he fled and was disobedient to the calling of God. First, let me here demand a question. Of flying from the Lord. What meaneth the Scripture when it saith that Jonas fled from the presence of the Lord? How could Jonas fly from the presence of God, when as his majesty fulfilleth both heaven and earth and all places else? Wither shall I go (saith the Psalmist) from thy spirit, or where shall I hide me from thy presence: if I climb up into heaven, thou art there, & if I go down to hell, thou art there also, and so forth. And the Prophet Amos saith: Cap. 9 They shall not fly away: there shall not one of them escape, nor be delivered. Though they were buried in the hell, my hand shall fetch them from thence: though they climb up to heaven, yet shall I cast them down: though they hide themselves upon the top of Carmell, yet shall I seek them out: though they creep down from my sight into the deep of the sea, I shall command the serpent even there to bite them. Let us therefore note, that if mention be made here of the eternal and omnipotent majesty of God, then there is none that can fly from his hand or presence. The which thing the example of Jonas proveth very well. For here he flieth from the hand and presence of the Lord, taketh ship, and goeth about to pass into a strange country: yet notwithstanding, he could not escape from the presence of the Lord. God saw his flight, yea, God saw his secret council, purpose, and intent. And he so stayeth him with his mighty arm in the sea, that the more he seeketh to escape, the more straightly he is held with the hand and power of God, and is cast into extreme peril and danger which he sought to avoid. Wherefore, mere foolish and vain is their purpose, which think by their devise and policy to escape from the power and presence of God. But where as the scripture sayeth that Jonas fled from the presence of the Lord, it signifieth that he fled out of the land of Israel, in the which, God is said above all other nations to devil. First, because in that land was the chief place of the Church of God, and the Ark of the testament, Exodus. 15. by the which it pleased God oftentimes to answer. Secondly, because God had appointed in that land the public ministery of the preaching of his word, and was wont to reveal himself to the Prophets, and to work miracles to confirm his promises as concerning Christ. Last of all because in that land the stock of Christ dwelled, which is the true face and lively presence of God, because whosoever seeth Christ, seeth the true and everlasting God. By this we may learn, that then a man is said to fly from the presence of God, or to hide him from his sight when he flieth those places, in the which the word of God is preached, or when he shunneth those men which preach the word of God. So Cain is said to go forth, and to fly from the presence of God, because he fled from his father Adam, and dwelled far from him, lest he should be reprehended of his father by the word of God. So disobedient servants and sons fly from the face of God, when they fly from their parents and masters, lest for their disobedience they should be reprehended by the word of the Lord and punished. So the wicked and ungodly fly from the face of God, when they despise the preaching of the word of God, fearing lest by the same they should be reprehended from their sin & wickedness. Wherefore although no man as touching the omnipotency of God, can fly from his majesty, power, and presence: yet notwithstanding, as touching the external preaching of the word of God, those fly his presence, which do despise his word, neglect his sacraments, continued in disobedience towards him, and go forward in a wicked life. What shall we say then? Can such as fly the presence of God, escape God himself, and his punishment which they so fear? Not undoubtedly. For the more they fly the word and sacraments of God, the more they fall into his hand, and incur his wrath, provoking just vengeance upon themselves. Cain fled from the presence of the Lord, but the more he fled the more he was tormented with horror of mind. Jonas fled from the presence of the Lord, but the farther he fled, the more subject he was to peril and danger. Wherefore, we must not fly from God in sin, and in the fear of punishment, but rather we must approach unto God by repentance and invocation, by the which means alone, we escape the wrath of God, and the deserved punishment for sin. But of this we will speak more plentifully anon. secondly, it is demanded for what purpose and intent Jonas fled out of the land of Israel, and would not obey the calling of God sending him to Ninive. Of sundry men sundry and divers causes are declared and alleged. Some say that Jonas was afeard of the danger that might come unto him at Ninive for his embassage sake. For to preach, that a city should suddenly be overthrown and destroyed, in the City itself, is enough to stir up against a man all the Citizens & inhabitants of the same, and to make himself to be accused of sedition. Other some think, that Jonas feared lest that the Ninivets which were Ethnics should receive the word of God, and repent, and be received of the Lord to be his people, and so the Israelites to be rejected. Therefore lest his countrymen the Israelites should be rejected, he rather sought to fly, than to obey the calling of God. And it may be that Jonas had such cogitations in his mind. Cap. 4. But Jonas himself in the fourth chapter following rehearseth the true and certain cause of his flight. For when God did spare the Ninivets, and destroyed them not, according to the preaching of Jonas, Jonas reasoned with God, and saith: O Lord was not this my saying (I pray thee) when I was yet in my country? therefore I hasted rather to fly unto Tharsis. By these words we may plainly gather, that Jonas hearing the commandment of the Lord, by the which he was commanded to preach the subversion of the Ninivets, thought within himself of the unspeakable clemency and mercy of God: by the which, God is wont to forgive those that repent, and seek for the same. He feared therefore, lest he preaching the overthrow of the Ninivets, they in repenting should be preserved, and so he counted and esteemed as a vain and false Prophet. For Jonas was not of the common sort of men, neither was he only famous in Israel. But he was a singular and excellent Prophet, and so he was esteemed and accounted of, not only among the jews his countrymen, but also among other nations. Which fame he got by this, that according to his prophesy the whole kingdom of Israel was restored, 4. Reg. 14. as it is written in the book of Kings. Wherefore, Jonas feared to impair his fame and glory, by preaching that to the Ninivets which afterward should not come to pass, whereby he might be counted a liar, the which thing to the virtuous Jonas was more grievous than death. But what? Could Jonas by his determined flight escape dangers, and preserve the fame and glory of his name? Not truly: but rather he casteth himself into extreme peril, and doth not only by his disobedience bring infamy to himself, but also putteth his life in venture, and suffereth even the pains of hell, while he is constrained three days to lie in the belly of the Whale, always looking for present destruction. Here therefore we may see that the common proverb is oftentimes verified: namely, that the wise man sometimes proveth himself a fool. Jonas was the wisest and the holiest Prophet in Israel. And yet notwithstanding in this point he is so overwhelmed with foolishness, that he thinketh by disobedience and sin to preserve his name and fame: not considering that by this way he should rather lose all his goods, both corporal and spiritual, than preserve and keep them from shipwreck and hazard. He knew no doubt, that Solomon saith: that the thing which the ungodly feareth, falleth always on him. But this saying came not now into his mind. For so it was wont to come to pass, that if God do stay his hand, than not one Prophet abideth in true obedience. First of all therefore let us learn by this example of Jonas the fear of God. Not man aught to trust to his wisdom, holiness, power, or other gifts, but only to the clemency and mercy of God, & in all his actions to call upon God by Christ his son, that he will vouchsafe to preserve and keep us in the true obedience of his word. We may not by the example of Jonas take any thing rashly or disobediently in hand, and say: if God preserved Jonas in his disobedience, he will also preserve me: wherefore, I also will be disobedient unto God. This is detestable rashness and temptation of God. For God preserved Jonas not that we should learn to be rash, and disobedient, but because we should learn to fear God and to obey him, because truly we may fall with Jonas: but peradventure we cannot rise with him again, specially if we rashly tempt God. But and if we fall unadvisedly, than the example of Jonas teacheth us to repent, and to trust to the mercy of god, and so we shall be delivered. Furthermore, the example of Jonas verifieth and confirmeth the saying of Solomon, namely, that the thing which the ungodly man feareth, falleth on him. For it is commonly seen that men seek to escape danger by impiety and sin, as Jonas did: who went about to put away infamy by disobeying the will of God. So Pilate would avoid exile and banishment from his dominion and office, by shedding the innocent blood of Christ. So artificers, merchant men, and other occupiers, go about to avoid poverty and need, by craft, fraud, and deceit in bargaining, and selling. But that which they so greatly fear falleth upon them. Let us therefore abide in our calling and obedience towards god, so shall we in deed escape all danger and peril. ¶ And got him down to joppa: The Text. where he found a ship ready to go unto Tharsis. So he paid his fare and went aboard, that he might go with them unto Tharsis, from the presence of the Lord. The disobedience of Jonas is already described, and now his security is set forth. For after he had determined to fly out of the land of Israel, not to Ninive whereunto he was called, but by sea unto Tharsis, that is to Aphrica, in Carthage, or as men now call it, to Tunetum, he taketh his journey, void of all care. He feareth no danger in fleeing, he thinketh not that God is angry with him for his disobedience, he thinketh and persuadeth himself that he is not seen, but that he lieth hidden from the eyes of the almighty. And therefore he goeth to the ship, and payeth his fare that he might seem to be a just and honest man. And afterward when the tempest arose, he getteth himself under the hatches void of all care and sleepeth, thinking that this tempest peradventure came either by chance, or else because of those wicked Idolaters, and uncircumcised, which were also in the ship. In this place of Jonas an example of humane security after sin committed, is described. For this is the nature of man, namely, when he hath newly sinned or committed any kind of wickedness, he carelesselye contemneth the judgement of god. He thinketh then that the wrath of God is not so grievous as it was said to be, and that hell fire flameth not so much as men paint it out. So Adam after the eating of the Apple become careless. He thought himself to be sufficiently hidden with his apron of fig leaves. So Cain after he had killed his brother, carelessly saith, am I the keeper of my brother? So David when he had newly committed adultery and homicide, carelessly he married the adulteress, 2. King. 11. saying: divers is the chance of war, which some while killeth one, some while another. So judas after his treason walked careless for a while, not weighing the heinous offence that he had committed. So Peter when he had denied Christ before the damsel, Luke. 22. stood warming himself at the fire void of care, as though he had done no evil. To be short, there are infinite examples, by the which we may note that sin is of that quality and nature, that in the beginning, it hideth from man the grievousness of the wrath of God, and bringeth him to security. But this nature of sin, and the quality of the sinner are not only to be known, but also a remedy for the same aught to be sought for of us. Security after the sin committed is a grievous disease, and a great impiety, because it bringeth the contempt of god, the neglecting also of the knowledge of his wrath and punishments, which are the rewards of sin: and keepeth also man in hardness of heart and impenitency. This truly is even to bring man to extreme destruction. Wherefore, this disease is expressed and set forth, not only that it may be known, but also that we may be stirred up to seek a remedy for the same, because the neglecting thereof bringeth eternal and everlasting death. What aught then to be done, that we may have remedy against this security, a disease of all other most pernicious? First we must take heed of all sin and disobedience: because (as we said before) disobedience bringeth with it that foul disease security. Then if thou be prevented with sin, and hast committed the same, see thou defer not the time of repentance, but out of hand with all expedition bewail thy crime. For god is not wont to punish the sinner immediately or so soon as the deed is committed, but deferreth the punishment, not that he doth allow sin, but that he looketh for the repentance of the sinner. If therefore thou repent in time, thou shalt escape the punishment of God. But and if thou persist and go forward in sin, 1. Cor. 11. then shall thy punishment be the greater. If we did judge of ourselves we should not be judged of the Lord. That is, if we after we had sinned against the Lord, would by and by repent us of our sin we should not be punished at the hands of God. If Jonas had repented him of his disobedience, before he entered into the ship, than had he not been brought into such extreme peril of shipwreck as he was. jerem. 18. If that people (sayeth the Lord) against whom I have devised a plague, convert from their wickedness, I repent of the plague that I devised to bring upon them. Wherefore lest by security after sin committed, thou be cast into perpetual destruction, repent without delay, and turn with expedition to the Lord and merciful God. ¶ But the Lord hurled a great wind into the sea, The text. and there was a mighty tempest in the sea, so that the ship was in danger of going in pieces. Jonas imagined that the Lord had forgotten his disobedience, and was a sleep. But as he neither slumbereth nor sleepeth, which keepeth Israel, that is, the godly and obedient, so he sleepeth not, which punisheth Esau, that is, all impenitent sinners. The Lord therefore stirred up a great tempest in the sea, insomuch that they which were in the ship despaired and were without all hope of life. 1 First, here is to be noted, that tempests either upon the sea, or upon the land, come not by chance, but by the will of God the author of the same. For the text saith here, the Lord sent a mighty wind. Wherefore, we may not think that enchanters, sorcerers, or conjurers, can at their will and pleasure stir up tempests. For except the Lord permit & suffer, not one hear of the head shall shake or be moved. The Lord therefore is to be feared, and not enchanters. Yet notwithstanding, such pernicious and wicked persons were wont to be punished by public laws, because so much as in them lieth, they go about undoubtedly to hurt men, when as notwithstanding, they are able to do nothing without the sufferance of the Lord. 2 Here thou mayest see (Christian reader) how wicked a thing it is not to obey the calling of God. Jonas is disobedient. And he is not only punished, but also those which are with him in the ship, are cast for his sake into extreme peril of their lives. Such an example is Adam, which drew with him by his disobedience, all mankind into continual bondage and slavery of Satan. This therefore is declared unto us: first, that we may learn to acknowledge the heinous weight of sin, and to beware of the same, lest that we thereby bring ourselves, our friends, and neighbours into destruction. Then that we take heed of the fellowship and company of wicked men. Wicked and disobedient men are blasphemers, drunkards, fornicators, backbiters, and such like, whose company and fellowship we aught to avoid, knowing that there is no felicity in their familiarity. And let us join ourselves with godly and virtuous men, that with them our estate may be happy and prosperous. For godly and obedient Paul's sake all those that were in the ship were preserved. Acts. 26. 3 Consider the foolishness of disobedient persons. Jonas thought that he could escape the punishment of God in the sea, but thereby he casteth himself into great danger. For there are no greater external dangers than upon the sea. As testifieth the Psalmist, Psal. 107. saying: They that go down to the sea in ships, and occupy their business in great waters, these men see the works of the Lord, and his wonders in the deep. They are carried up to heaven and down again to the deep, their soul melteth away because of their trouble. Therefore Jonas by that means cometh into great danger, by the which he thought to escape the same. This aught diligently to be observed and noted of us, that we may learn to show unto God true obedience. For look what God commandeth unto man, the same he must do, or else perish, and not escape. It was commanded unto Jonas, that he should preach destruction unto the City of Ninive. Jonas therefore was constrained either to do the commandment of god, or else to perish. Here there is no mean. But this must be transferred to every calling of God, and to all his commandments. God hath commanded us not to abuse his holy name, not to commit adultery, and so forth. Here now we must of necessity obey, or perish. Neither can we escape destruction if we do not obey, although we fortify and arm ourselves never so much with humane power. For as Jonas by fleeing in the sea, escaped not punishment, but cast himself into the same, so blasphemers, adulterers, usurers, and such like, in this are subject to punishment, that they think and persuade themselves to be free and safe from the same. Wherefore, there is no other way left to escape danger and punishment, but the way of obedience or repentance. ¶ Then the Mariners were afraid, The Text. and cried every man to his God: and the goods that were in the ship, they cast into the sea, to lighten it of them. But Jonas got him under the hatches, where he laid him down and slumbered. So the master of the ship came to him, and said unto him: why slumberest thou? up, call upon thy God: if God happily will think upon us, that we perish not. And they said one to another: come, let us cast lots, that we may know, for whose cause we are thus troubled. And so they cast lots. The Mariners and the rest in the ship were wonderfully vexed with horror of mind, because of the extreme danger in the which they were, without all hope of recovery. They take in hand notwithstanding three things to deliver themselves from peril, if it were possible. The first is invocation: the second is, the unlading of the ship, and the third is lots. 1 The Mariners did very well and godly, Invocation. to call upon God in danger and peril. For this is a speedy way to escape perils, or at lest to mitigate the same. But they being Gentiles and heathen, called not upon the true God: Roma. 1. and therefore they held this piety and truth in a lie, as saith the Apostle Paul. They have not called upon the true God, by faith of the seed of Abraham, but every one (saith he) calleth upon his own God. Whereupon the Mariners exhorted Jonas that he would call upon his God. And truly the same was done in this Ship, which was wont to be done throughout the whole world, yea, amongst us Christians also. For there have been some, which in danger called one while upon our Lady, another while upon Saint Peter, sometime upon this Saint, and sometime on that Saint. And if one Saint help not, they run from Saint to Saint, leaving to call upon the true God. This is plain impiety and heathenish Idolatry. For the Saints in heaven are set forth unto us to declare the clemency and love of God, and for examples for us to imitate their godliness and virtue, and not for us to call upon them. But God only in all peril, trouble, and adversity aught to be called upon by his son Christ. For there are as well commandments as promises, for the true invocating upon God alone by faith in jesus Christ. Furthermore, we are here admonished what utility and profit there cometh by affliction and trouble. Men are secure and careless when all things are in peace and quiet: but when trouble ariseth, they lift up their heads, they cast up their eyes to the heaven, & they call upon God. Let us understand therefore, whensoever it pleaseth God to sand a sword, famine, or pestilence, to raise up storm, tempest, or whatsoever for to punish our sins, let us (I say) know that he doth it, to stir us up to prayer, to invocation, and repentance. By external tempests, the Lord seeketh oftentimes, to stir up internal tempests in the heart, that we may consider of the wrath of God towards sinners. We see here that men in this ship were void of care before the tempest, but the tempest and storm being up, they made haste to prayer, they inquire diligently for the cause of the tempest, they consider of the wrath of God, and they seek for a remedy. This ship therefore is a figure of this world, in the which men walk secure, before afflictions come. But God sendeth afflictions, to drive security from them, & to call them to repentance. Therefore let us use sword, famine, pestilence, storm, tempest and all kind of plagues, & punishments, to our health, that we knowing the wrath of God, may obey his william. 2 The second thing that these Mariners take in hand, The unlading of the ship. is the unlading of the ship, and the casting of the goods into the sea, that the ship might be more light, and escape drowning. A singular example of wisdom set forth unto us to follow. These Mariners were so discrete and wise, that they rather sought to loose all their merchandise and goods which were in the ship, than to forsake their life. And it is likely that this ship was fraught and laden with precious Merchandise: and yet notwithstanding, they are cast into the sea, to preserve life. This example is set forth unto us, to admonish us, that as the Mariners to save their corporal and corruptible life, cast from them all their riches: so also, we aught much more to cast from us all things whatsoever, to save, preserve, and keep our spiritual & heavenly life. And if the state and condition of things be such, and if the time so serve that we may enjoy our spiritual life, with the preservation of our temporal goods. God is well pleased therewith. But if the case so stand that we cannot keep and save our earthly substance unless we offend and disobey the will of God: then we must rather loose and forsake our momentany and rusty riches than our heavenly treasure, which being once lost, can never be recovered and gotten again. Whereupon our saviour Christ saith. Math. 18. It is better for thee to enter into life, haut, or maimed, rather than thou shouldest (having two hands, or two feet) be cast into everlasting fire. But believe me, that the greatest part of men among us Christians, are not so wise as these heathen Mariners. For, there are (not a few) which had rather not only that the word of God, but also that God himself should be forsaken and despised of them, than that they will suffer any thing of their gain to be cut off. In their occupasion they seek to deceive: in office they envy one another, and are ambitious. These, and such like unlade not their ship in perils, but rather fraught the same so full, that ship and all perisheth in the waves of this world, before it come to the prosperous haven of the heavenvly kingdom. Wherefore, these Mariners shall rise in the last day, and shall condemn the greatest part of Christians, which so esteem riches, honours, and the pleasures of this world, that they regard not true godliness, or at the lest they make small account of the same. 3 The third thing, Lots. is the casting of lots: the which they take in hand to search out and know for whose sake it was that so great a tempest arose. But although it be lawful civilly to use lots, in dividing inheritances, as josua divided the land of Canaan by lot, or in choosing of magistrates, as the Apostles choose Mathie by lot: this is the civil use of lots, and lawful, of the which Solomon speaketh saying. Proverb. 16. The Lots are cast into the lap, but the ordering thereof standeth all in the Lord: yet notwithstanding, the examples of Jonas, of Achan, and of jonathas, are not to be imitated and followed of us, without the special calling of God. It is not lawful for us by lot to seek out those things that are secret and hidden. If any man have rob his brother, or stolen any thing in the City, and the thief unknown, it is not lawful to try the Citizens by lot, and to apprehend him for the thief, upon whom the lot chanceth. For as it doth not follow that all dreams are true, and that the truth aught to be sought out by dreams, because that Pharaoh saw the truth by dreams, even so also it is not lawful generally to seek by lot for secret thieves, and to bring them for thieves to the gallows, upon whom the lot chanceth. This is a temptation of God. What then, doth the example of the casting of lots of the Mariners profit us? Surely in all points it serveth greatly for our commodity. For we see that the sin of Jonas which was hidden, secret, and unknown to all men, to be manifested and revealed not naturally, but miraculously by lot. Let us therefore know and well assure ourselves, that no sin, no wickedness how secret soever it be, can be hid from the presence of the Lord. Men commonly sin in secret, and thereby they hope to escape unpunished, because their sin is not manifest. But although sin be unknown and hidden from the eyes of men: yet notwithstanding it is not hid from the sight of God, who revealeth and maketh them known oftentimes to all the world, by extraordinary means. Wherefore, the Prophet David saith, whither shall I go then from thy spirit, or where shall I hide me from thy presence. etc. Also the wise man saith: Ecclesiastes. 10. Wish the king no evil in thy thought, and speak no hurt of the rich in thy privy chamber: for a bird of the air shall bewray thy voice, and with her feathers shall she bewray thy words. Beware therefore that thou sin not in secret upon hope to escape unpunished, but abstain from all sin, as well secret as open and manifest. The Text. ¶ And the lot fell upon Jonas. Then said they unto him: tell us for whose cause we are thus troubled: what is thine occupation? whence comest thou, and whither goest thou? what Countryman art thou, and of what nation? He answered them. I am an Hebrew, and I fear the Lord God of Heaven, which made both the sea and dry land. Then were the men exceedingly afraid, and said unto him: why didst thou so? (for they knew that he was fled from the presence of the Lord, because he had told them) and said moreover unto him, what shall we do unto thee, that the sea may cease from troubling us: For the sea wrought, and was troublous. He answered them: take me and cast me into the sea, so shall it let you be in rest: for I wot it is for my sake that this great tempest is come upon you. Nevertheless, the men assayed with rowing to bring the ship to land, but it would not be: because the sea wrought so sore, and was so troublous against them. Wherefore they cried unto the Lord, and said: O Lord, let us not perish for this man's death, neither lay thou innocent blood unto our charge: for thou, O Lord, hast done even as thy pleasure was. So they took Jonas, and cast him into the sea, and the sea left raging. And the men feared the Lord exceedingly, doing sacrifices, and making vows unto the Lord. Jonas is found out by lot. Hitherto hath been described the secure and disobedient fleeing and starting aside of Jonas. Now it is declared that he is brought to the acknowledging of his fault, and that his security is altered and changed into extreme trembling fear, and carefulness. For as Peter at the third time of the crowing of the Cock, remembered the words of Christ, and by and by acknowledged his sin, and wept bitterly: even so Jonas, being bewrayed by lot, straightway understood that the tempest arose for his sake, and felt the greatness of his sin. Wherefore, by his own accord he confesseth his sin, and pronounceth the deserved punishment against himself, namely, that he must be cast into the sea. Take me (saith he) and cast me into the sea, so shall it let you be at rest. Here we have in Jonas those three parts of repentance, which the hypocrites (the Papists I mean) do teach, to be the satisfactions for sin. And yet notwithstanding, he is so impotent, weak, and unable to satisfy for his sin, that unless he had been preserved by the mercy of God, he had perished everlastingly. For first he had contrition, because he bewailed his sin, and felt the wrath of God against him for the same. secondly, he confessed his sin, not in the ear of a Priest, but publicly to all those that were in the ship. Last of all, he satisfied for the sin that he had committed (say the Papists) when he had commanded the Mariners to cast him into the sea. So judas had these three Papistical parts of repentance. He had contrition, because he was sorry that he had betrayed Christ. He had confession, because he confessed his traitorous fault before the high Priests, saying, I have sinned in betraying the innocent blood. He had also satisfaction, for desperately he hanged himself. I pray God give these enemies of his son Christ, if it be his will, a more righteous and just satisfaction, than this hypocritical satisfaction. But the reason why Jonas obtained remission of his sin, and not judas, when as both of them had these three parts of repentance, shall be hereafter God willing showed: Now let us see what things are to be gathered and observed in this place. First, know we that Jonas was a Prophet, accepted and beloved of the Lord. And yet notwithstanding, when he took not his journey to Ninive at the commandment of the Lord, he was cast into grievous punishment, when as his sin might seem to be not so horrible and grievous. For Jonas had neither committed homicide, nor adultery, but only refused to preach to wicked men. Is this so great an offence? Were there not many in the land of Israel, which had committed most cruel deeds? and yet nevertheless, led a secure & quiet life. Were not the Mariners themselves which were Ethnics, and heathen, more heinous, and horrible offenders than Jonas? For they were idolaters. And yet notwithstanding, these escape danger, only Jonas is cast into the sea, and is swallowed of the Whale, when as in deed the other deserved to be swallowed, and devoured both of sea, fish, and land. But this is the same which Peter writeth, 1. Peter. 4. saying, judgement beginneth at the house of God, EZech. 9 that is, when God goeth about to punish, he beginneth first with his saints. Also the Lord himself by the mouth of the Prophet jeremy sayeth. jere. 25. In the City where my name is called upon, will I begin to punish. So Malchus the servant of the high Priest, offended more than did Peter: and yet notwithstanding, Peter is reprehended, and Malchus hath his ear restored. The almighty God doth as the master of a household or family is wont to do, which first of all reformeth his own household. Wherefore, we must learn and know this, that when we are afflicted, and see in the mean season wicked men to escape unpunished, that the almighty doth it, to signify unto us, that we are of his family and household, and that therefore he beginneth first to punish us. Wherefore, let us patiently receive his punishment, and repent us of our sins. Furthermore, although the Mariners went about to bring the ship unto land, lest they should cast him into the sea, whom they judged innocent: yet notwithstanding, the more they strived against the stream, the greater was the tempest, neither did the unlading of the ship help them any thing at all. By this example we are taught that the dangers which are sent of God, are not avoided by man's policy and wit, but only by obedience, which is due to God. It was human policy to unlade and lighten the ship: it was human policy to bring the ship to shore: but those devices profited nothing. Only obedience would have profited. For God laid the punishment upon Jonas, and appointed the Mariners to be executors of the same. This office, this obedience, was fulfilled of the Mariners. Wherefore they sought not to avoid the peril and danger, before they left their own devices, and obeyed the council and motion of god in casting Jonas into the Sea. The which council, and will of God was revealed as well by lot as by the confession of Jonas himself. This example in these difficult and dangerous times is to be considered, specially of Magistrates, parents, and Masters of households. For God hath even now begun to punish us, and to afflict us for our sins, and revealeth his wrath by divers stormy, and boisterous tempests. For at this present he afflicteth us with war, with penury, with pestilence, with civil contention, and greater plagues no doubt than these hung over our heads, and are at hand. And what do we to avoid, or eschew this just vengeance of God? Surely, according to our accustomed and natural wont, we follow our own devices, we trust unto them, we make flesh our arm. Against the foreign enemy, we fortify and arm ourselves. But what doth that profit us against the wrath of God? To avoid the plague or pestilence (so called) we take preparatives, & divers medicines, but what can they prevail against the wrath of God? (Yet notwithstanding, I say not that the use of such ordinary means are to be forsaken.) But if we will prevail, and have good success, we must clothe ourselves with repentance, we must exercise ourselves with obedience, and we must arm ourselves with faith. God commandeth the Magistrate to punish the fault, and offence of the common people, even as he required the Mariners to cast Jonas into the sea. Except therefore, this commandment be obeyed in punishing the enemies of God (I mean the Papists) the blasphemer, the drunkard, the fornicator, the usurer, and such like, the wrath, and punishment of God cannot have an end. The wrath of God fell upon the children of Israel for whoredom: Numb. 25. but after that Phinees began to punish the same, the wrath of God was appeased. judges. 7. The like example we have of Achan, and such like. But we must take an ensample of these Mariners, and consider with how great fear of God Magistrates aught to punish the wicked. For they took not in hand to cast Jonas into the sea, before they had made their prayers unto God, saying: we beseech thee, O Lord, suffer us not to perish. This example all Magistrates aught to follow in punishing malefactors, and wicked offenders. For to punish wickedness, and to put the malefactors to death, is a work only pertaining to the divine power of God. For in the law it is said thou shalt not kill. This law is natural, pertaining generally to all men. Whereupon before the flood, when as Magistrates were not ordained, it was not lawful for any man, though he were a murderer to be put to death. Cain, and (as some think) Lamech, were murderers, yet they were not put to death. But after the flood the office of a Magistrate was ordained, to the which: God gave power and authority to put malefactors to death, according to law. All Magistrates therefore, aught to execute their office with the fear of god, lest they punish the innocent for the offender. The second Chapter. BUT the LORD prepared a great Fish to swallow up Jonas. The text. THis sentence comprehendeth few words, but if we consider, and mark them well, they bring unto us great comfort, and consolation in all adversities and troubles. For whereas the Text saith, not simply, that Jonas was cast into the sea, and devoured of the fish, but that the Lord prepared a fish, which swallowed up Jonas: it manifestly declareth, that the clemency and providence of the Lord is so great, in preserving his people, and defending his Church, that he will suffer no hurt, or harm to happen unto them, unless he have appointed, and provided a mean and way before, by the which he may preserve and deliver them: the which thing both the examples and promises of scripture do testify. Among examples, let this which we have here of Jonas, be the first. For although the Lord was angry with Jonas for his disobedience: yet notwithstanding, because he acknowledgeth him, not only for a member of his Church, but also for a Prophet beloved of him, he prepareth for him a lodging, or guest Chamber in the sea, before he was cast into the same. For he would never have suffered the Mariners to cast Jonas into the sea, unless he had foreseen, and provided first a mean, by the which he might preserve him in the sea, and deliver him again. Another example we have in the Israelites, who were oppressed many years, under the cruel tyranny of Pharaoh in Egypt: and yet notwithstanding, they were the people or Church of God. But unless God had foreseen and provided a way, by the which he might deliver them, from so cruel tyranny, he would never have suffered them to have come into Egypt, and to have been there afflicted. For that he had provided such a mean before his people went into Egypt and were there afflicted, it is evident by the fifteen of Genesis, Gene. 15. where it is said unto Abraham. Thy seed shall be a stranger in a land that appertaineth not unto them. And shall serve them, and they shall entreat them evil four hundred years. But afterward they shall come out with great substance. Here we may see that God had appointed a mean to deliver them out of affliction before they were afflicted. another example we have in the Citizens of Jerusalem. For it was appointed, that within a hundred years or there abouts after the death of Ezechias, Jerusalem should be destroyed of the babylonians, & the Citizens carried into captivity. But before this thing came to pass, the lord prepared Cyrus to be their deliverer, of whom Esay prophesied, Esay. 44. and .45. the said Cyrus being yet unborn, and promised deliverance to his church, before affliction came. For of so great prize is the Church or Congregation of the Lord unto him, that he winketh not at the adversaries, but punisheth them in the end, and delivereth his Church from all trouble and vexation. And therefore also the Prophet jeremy prophesied the certain time of the deliverance of the people out of Babylon, saying that they should be set free the seventh hundredth year. But the special example is of Christ jesus the son of God, for he suffered the most shameful death of the Cross. But before he took upon him our humane nature, and was borne of the virgin, the prophets preached of his death, resurrection, and kingdom. As we may read in the three and fifty Chapter of Esay, and in many other places. Esay. 53. For God so loved his only begotten son, that he would not have suffered the jews so cruelly to have put him to death, unless he had before appointed and determined how to save and deliver him. But some man will say: I grant in deed that this happened to Christ the son of God, to Jonas likewise, and to other Prophets, and holy men. Object. But I am so abject, base, and contemned, that he hath no care, respect, or regard unto me. Again, my sins and offences are so heinous, that God careth not what evil happeneth unto me, his wrath is so kindled against me. We are truly contemned, Respond. if we consider our corporal estate, and our sins no doubt do provoke the wrath of God against us. But he which rejecteth sinners for their sin, he also receiveth sinners through repentance. And although as touching our corporal estate, we are abject, and subject to death: yet notwithstanding, if we be of the Church of Christ, then are we in the sight of God an excellent treasure. Wherefore, we must seek by all means to come to repentance, and to be members of the Church of Christ, The which thing we shall bring to pass, when we acknowledging our sins, embrace jesus Christ, by a true faith, and walk by this faith, in invocation and calling upon God, and in good works, which God hath commanded. In so doing, all the promises of the care and providence of God mentioned in holy scripture pertain unto us. EZech. 33. I live saith the Lord, and will not the death of a sinner, but rather that he turn from his wickedness, and live. The Lord is nigh unto all those that are of a contrite heart, Psal. 33. and an humble spirit. Moreover, jer. 3. lamen the Lord is nigh unto all those that call upon him. And our saviour Christ saith. Math. 10. All the hears of your head are numbered. The text. ¶ And Jonas was in the belly of the Whale, three days, and three nights. This is that miracle which the godly and faithful do wonder at, and whereat the ungodly and infidels, do scoff and jest. Neither is their any doubt but that Lucian took occasion by this place to writ and endite his book of true Narrations, to the end he might thereby set forth the doctrine and miracles of holy scripture to the whole world, to be derided, and jested at. But that scoffing Lucian, and wicked Ethnic, received a just reward of his impiety. But let us understand, and know, that although this miracle of Jonas (being three days, and three nights in the belly of the Whale) seemeth to humane reason, not only ridiculous, but also impossible: yet notwithstanding, we aught in no wise to doubt, as concerning the verity and truth of this matter. For first of all, this history of Jonas, is contained in the Canonical books of holy scripture, neither aught we to doubt in any point of the authority of the same, for as yet it was never uncertain. Look how great therefore the certainty and truth of the whole sum of sacred scripture is, so great also is the certainty and truth of this miracle. Furthermore, Christ himself the son of God our Lord, commendeth unto us this miracle by name saying: As Jonas was in the Whale's belly three days, and three nights, so must the son of man be. etc. Even as therefore the authority of Christ was confirmed by heavenly prophecies, and miracles, as by cleansing the Lepers, by restoring the Lame to limb, by raising the dead, and such like: even so also the truth of this miracle of Jonas is confirmed by the same miracles. Wherefore, although the heathenish Ethnics deride our credulity, and belief: yet notwithstanding, there is nothing more certain, sure, and firm, than these miracles. Our daily and common miracles, do confirm somewhat the truth of this miracle of Jonas. As for example. Doth not the infant, Embryon is the unperfit shape of the child being in the mother's womb. or rather that which the greeks call Embryon, lie many weeks alive in the mother's womb: and yet notwithstanding, is neither choked nor killed, but rather, receiveth more perfit strength? These and such like are daily seen: and yet notwithstanding, because they are common, they are rather counted natural, than miraculous. But in deed they are no less miracles than this which concerneth Jonas. Wherefore the same God which preserveth and quickeneth, by his omnipotent power the unperfit child, in the mother's womb, preserved also Jonas in the Whale's belly. But this miracle hath his use. First, as God exercised and tried the faith of Jonas, being as yet in the belly of the Whale, so he confirmed the same, by making the Whale to cast him a land safe and sound. Furthermore, it certefieth us that in all our affliction we shall receive the help of God, if we call upon God, as Jonas did, as hereafter followeth. Last of all, this miracle prefigured the death, burial, and resurrection of Christ, as Christ himself expoundeth the same. Wherefore by this miracle we are admonished, as well of the clemency of God in adversity, as of the death, and the resurrection of Christ, that we also might conceive a hope of deliverance, and be certified and surely persuaded of our resurrection. The text. ¶ And Jonas prayed unto the Lord his God, out of the fishes belly, and said: In my trouble I called unto the Lord, and he heard me, out of the belly of hell I cried and thou heardest my voice. Here followeth the Psalm which Jonas made to give thanks unto God for his benefits. But we must not think that he had so much leisure, that he might walk up and down in the Whale's belly securely, and sing this Psalm, to pass away the time: for he was overwhelmed with infinite dolours and griefs of death, and hell, having no hope almost of deliverance. Therefore he prayed unto the Lord in the Whale's belly, both with a sorrowful mind, and with an undoubted faith also. But after he was delivered, and had escaped danger, he made this Psalm, by the which he did not only declare the thankfulness of his mind towards god, but also commended this miracle to his posterity, that all men being in danger, by his example should call upon God, and look for undoubted help at his hand. It was a common custom among the ancient fathers in old time to commit the divine miracles into public verses and psalms, which is an acceptable kind of service of God, as testifieth the Psalmist, I will praise the name of God with a song, and will magnify him, and it shall please God more than a Bullock that hath horns and hooves. For first of all by this worshipping of God, his goodness, clemency, mercy, and omnipotency is set forth. Furthermore, men are stirred up to faith and invocation of God in all adversities. These are the holy and acceptable things which please God, and by the which we aught to declare a thankful mind for those benefits that we have received. And if any man require examples of this matter, we have Moses, Deborah, Anna the mother of Samuel, David, Ezechias, Zacharias the father of john the Baptist, simeon, and Marie the mother of Christ for examples. Wherefore it is our parts and duties to know, and learn such Psalms, and by these we being admonished of the divine miracles, may conceive a firm and undoubted hope in adversity, and may stir up the holy ghost, by the which we are made apt to call upon God, and so we shall be in deed delivered in adversity. For every man which calleth upon the name of God shall be saved. This Psalm consisteth of seven verses. But to return to our Psalm, which Jonas made, and committed to the Church to be song, we must know that it comprehendeth seven verses. The first verse is: I cried in my trouble unto the Lord, and he heard me. This verse comprehendeth in itself the argument and sum of the whole Psalm, namely, that Jonas was overwhelmed with great sorrows and grief of the mind. But when he called upon the Lord by faith, he was wonderfully and miraculously delivered. 1 First of all therefore, when he turneth himself aright, unto the Lord, not to any of the patriarchs which were dead, he teacheth us that we aught not in our troubles, to turn us either by vows or prayers unto dead Saints, but only to God the father of our Lord jesus Christ, and that in the name of Christ, and for Christ his sake, seeing that we have a manifest promise: john 16. Whatsoever ye ask of the father in my name, he will give it you. 2 Furthermore, it teacheth us, what time is most apt to offer our prayers and supplications unto God. Ignorant and unlearned men judge, and esteem, that that time is fit and meet to pray unto God, when either they rise in the morning, or go to bed at night, or else when they lead a happy and prosperous life: and truly we aught not to pretermit prayer at these times and seasons. But when as great and grievous afflictions do arise, and dangerous perils approach, men think then that it is high time, and more fit to blaspheme, to curse, and to rage against God and men, than to pray unto God. But the Prophet when he saith, in my trouble I cried unto the Lord, and from the belly of hell I cried, he plainly declareth that then, the time is most convenient to pray unto God, when great perils are at hand, and we compassed round about with present death, as testifieth the Prophet David, Psal. 34. saying: The Lord is nigh unto them that are of a broken heart, and he will save such as are of an humble spirit. Psal. 50. And again: Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me. Also it is written: I am with him in trouble, I will deliver him and glorify him. 3 Thirdly, the Prophet teacheth us by his own example in all our trouble, to look for certain help and deliverance, if we repent and call upon God by true faith. For the Prophet fell into this danger, not for his own righteousness & obedience of God's calling, but for unrighteousness, and disobedience, by the which he fled the calling of God: yet nevertheless when in the midst of dangers he acknowledged his sin, and converted himself by faith and prayer unto the Lord, he was heard, saved, and miraculously delivered. external salvation, and deliverance is not always wont to happen to every one in extreme perils and danger. Yet notwithstanding it is most certain and sure, that if a sinner even in the midst of his trouble and adversity, repent and convert unto the Lord, he shall always obtain true, and eternal salvation, although he should perish with corporal death. Whereupon the Psalmist saith, Approach unto the Lord, and be lightened, and ye shall not be ashamed. This poor man Jonas cried, and the Lord heard him. And Christ himself saith, john. 11. I am the resurrection and the life, he that believeth in me though he were dead, yet shall he live. Wherefore let not our sins dismay or discourage us from calling upon God in our trouble and adversity, but rather let them be a mean to stir us up to repentance, that we may call upon God by faith, and look certainly at his hands for the promised salvation. ¶ Thou hadst cast me down in the The text. midst of the sea, and the flood compassed me about: yea, all thy waves and rolls of water went over me. I thought that I had been cast away out of thy sight. But I will yet again look toward thy holy temple. The waters compassed me, even to the very soul: the deep lay about me, and the weeds were wrapped about my head. I went down to the bottom of the hills, and was barred in with earth for ever. In the first verse of this Psalm, the whole state, and sum of the Psalm is contained, as we have showed before. And now the other seven verses follow: in the which, that which was briefly comprised in the first verse, is plentifully expounded. And first of all the Prophet rehearseth and expoundeth the tribulations, afflictions, and sorrows which he suffered, the which no man can sufficiently understand, unless he himself at some time feel in deed the like. Thou hadst cast me (saith he) down in the midst of the sea. We know that the Prophet was cast of the Mariners into the sea, and received of the Whale. Behold therefore and see how copiously he doth expound and dilate this thing. Thou hast cast me not simply in the sea, but in the deep of the sea, in the heart of the sea, in the midst of the sea, that the water might compass me about on every side, yea, that all thy waves and rolls of water might go over me. For I did not only swim upon the superficial part of the sea, but also when I was received into the Whale's belly, the waters did so compass me, that they entered even into my soul, that is, I was even ready to be choked. For I was in the deep of the sea, and when the head of the Whale, in the which I lay, was wrapped about with weeds and sedge, I seemed also to be tangled and tied in the same, insomuch that I looked for no way to escape. Neither was I carried simply by the sea shore, but of necessity I was constrained to bear the Whale company even to the steep and deep valleys of the mountains in the sea, where I thought myself to be barred in for ever. To be short, because I was in the Whale's belly, I was so subject to the sea, that I had no hope to be delivered. In so great therefore, and horrible danger, I was so affected and persuaded, that I thought myself as touching my corporal health and life, to be rejected and cast out of God's favour, for I never looked to escape alive out of the Whale's belly, and to see and visit the holy temple at Jerusalem, & to be conversant among men again. Thus we have the Paraphrastical exposition of these verses, in the which the Prophet showeth the danger that he was in, and the affection of his mind. And now let us see what things aught specially in these words to be considered and observed. First of all the Prophet speaketh unto 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 see that Jonas pretermitting the Mariners saith unto God: Thou hadst cast me down. Neither doth he say, the rolls and waves of the sea, but he saith, thy waves, and thy rolls went over me. By the which words the Prophet teacheth us, that in adversity & trouble, we aught not to have respect to the instrumental causes of adversity, but rather to look & have regard unto God the author of the same. For we are so corrupt and affected by nature, that we attribute, and refer the causes of our afflictions, either to men, or to Satan. And as it is commonly said of the Bear, that when she is hurt, she revengeth herself on that which is next unto her: even so man being offended, inveigheth against the next or second cause, by which he seemeth to be offended and hurt. But if we consider well, we shall find it our parts in all adversity and trouble, to lift up our eyes unto heaven to God the Father, the true and first cause of adversity, and the author thereof. For neither Satan nor man, nor any other creature can hurt us, not they can not move one hear of our head, unless before, power be given & granted of God from above. One hear (saith our saviour Christ) falleth not to the ground without the will of your heavenly father. Math. 10. And the Prophet jeremy in his lamentations, saith: What is he which said that neither good nor evil shall proceed out of the mouth of the most highest? The which thing, when good and godly men considered, they turned not themselves to contumelious sayings, to blasphemous oaths, to execrable and bitter cursings, in adversity and affliction, as though men or any other creatures, had been the authors of the same: But they rather turned themselves by godly obedience and prayer, unto God, which is the special author of affliction and trouble. Two causes of afflictions. For although we ourselves are the principal cause of all our afflictions by reason of our sin: yet notwithstanding, we speak not of the deserving cause of affliction, but of the inferring and bringing cause of afflictions, the which is God, the worker and giver of all things, Math. 10. without whose will and providence the little sparrow falleth not to the ground. job. 1. So Jobe said: The Lord giveth and the Lord taketh away, when the Chaldees took away his sheep and oxen, when the fire burned his corn, and when the wind overthrew the house in the which his sons and daughters were banqueting. So Daniel sayeth, that the Lord cast the jews out of jerusalem into all lands, Cap. 9 when as notwithstanding the babylonians did it. So Jonas in this place affirmeth that the Lord cast him into the sea, when (as it appeareth by the text) the Mariners did it. But we commonly in adversity say: The Lord gave, and the thieves have taken: The Lord gave, and the fire consumed: The Lord gave, and the sea hath drowned: contrary to the examples of job, Daniel, and Jonas, who had not cause unto the instrumental cause, but unto the principal cause. Let us learn therefore by this example, in all our trouble, to life up our eyes unto the Lord God of heaven only, and to impute the cause of all our trouble unto him, that we thereby knowing the will of God, may conceive patience, and be stirred up to repentance and invocation, by the which we may obtain the true salvation, the which we cannot obtain, if we refer the cause of our adversity to creatures (which are but the instrumental cause) and so fall to banning and cursing them. Secondly, we see, that Jonas being in the Whale's belly, trembled with great horror and fear of death. When the waters (saith he) compassed me, even to the very soul. Whereby he declareth that with a fearful mind, he looked every moment for present death. The Legends of saints do declare unto us, that they suffered death, void almost of all pain, and that they went to their death with no less courage and joy, than if a Maid should prepare herself to the dance. And truly by the goodness of God we have seen by experience, that one man hath gone to his death with a more stout and valiant mind than another. For we may not think that they are in happy state which are withdrawn by great fear of death, for God doth oftentimes exercise his Saints with this fear, that they may have a perfit feeling and understanding of the imbecilicie and weakness of their flesh, and may be stirred up thereby to be the more fervent in prayer to God. Who was more strong, more holy, and more mighty than the son of God? And yet notwithstanding, when he should suffer death he was vexed with so great fear that he trembled, and bled a bloody sweat. What shall we say then? Did he not know that by this death he should redeem mankind, and enter into the glory of his father? Yes undoubtedly he knew it. What did he fear then? He feared to declare himself to be a perfit man, and by this fear, to satisfy for man, and to have the victory over the fear of death, that if we at any time should be troubled with fear, should not despair, but have a certain and sure hope, and call upon God for deliverance. For he doth not reject us for our imbecility, but the more weak and fearful we are, the more care he hath over us. Was not David a valiant man, a mighty, a worthy, and a holy Prophet? And yet notwithstanding, when he thought upon the deceits, Psal. 55. and cruelty of his enemies, he said: Fearfulness, and trembling are come upon me: and an horrible dread of death hath overwhelmed me. By the which he was made so timorous, and so fearful, that he said: O that I had wings like a Dove, for than would I fly away, and be at rest. What was therefore done to so valiant a Worthy, that so childishly he should fear death? This fear of itself is not impiety, but it is partly a punishment of impiety. For if man had not sinned, he had not been subject to the fear of death. This part therefore of punishment, is left even in the most holy men: first, that they may acknowledge their natural impiety, by the which they have deserved everlasting punishment, if God for Christ's sake had not forgiven the same. Furthermore, that they may be stirred to the more ardency of prayer and faith. So Jonas also, although he were so excellent a Prophet, that by his preaching he restored the decayed kingdom of Israel (as it is written in the xiv. Chapter of the fourth book of kings. 4. Reg. 14. ) Yet notwithstanding, he is now compassed about with so great fear of death, that in dying, he is more cowardly and effeminate, than any common or rascal Soldier. But God would exercise him in this fear, that he might know his own estate, and so be stirred the more earnestly to pray. Wherefore, let us not fear our salvation in the peril of death, but rather let us have a sure trust, having respect unto Christ the son of God, who having suffered the fear of death, hath delivered us from the malediction of this fear, that although we be wrapped and tangled in the same: yet notwithstanding, we shall not perish, but be saved for Christ's sake. Thirdly, Jonas is not only vexed with grievous fear of death, but also despaireth of his corporal life: I am cast (saith he) out of thy sight, that is, thou hast no more respect unto me, to preserve me in this life: neither shall I see any more thy holy temple, that is, I am constrained in this Whale to die, that I may go no more to the flock of thy Church, in thy temple. What is the cause therefore, that the Prophet despaireth of his life? where is his faith? Could he believe that GOD would save his soul, and not believe also, that he would preserve and save his body? Can not God raise up men from death to life? how could he not than preserve those in life which are yet living? Did he not save the Israelites in the red sea? how than could he not save Jonas in the Whale's belly? These and such like might be objected to the prophet despairing of his corporal life in the Whale's belly. But the prophet by this desperation showeth forth no part of wicked incredulity, or distrust, no more than Paul did, when he said, we were grieved out of measure passing strength, 1. Cor. 1. so greatly that we despaired even of life. Also we received an answer of death in ourselves. For there is two manner of deliverance or salvation from death. The one is corporal, the other is spiritual. And every one truly which believeth in Christ, hath the certain promise of the spiritual and heavenly salvation, and deliverance from death. For Christ hath overcome death, and saith: Every one which believeth in me, john. 5. & 6 shall not die for ever. Wherefore, we must in no wise doubt or despair of this deliverance, and salvation. For whosoever despaireth of the same, shall die for ever. The other is the corporal life, the which although it hath been promised, and is performed by God towards many: yet notwithstanding, we have not a general promise at the hands of God, that every one which believeth in Christ, shall always corporally be delivered from the perils of death. Wherefore, seeing this extern, and corporal deliverance hath not a certain promise, it can not certainly be looked for, but we must commit our will to the will of God. Whereupon we may gather, that our Prophet Jonas despaired not of the true and eternal salvation, and deliverance, which hath a certain promise in the seed of the woman, and in the seed of Abraham, which is Christ. As touching the corporal salvation and deliverance, seeing it hath not a certain, and express promise, it cannot conceive a certain, and undoubted trust, but it must call upon God, and repose, and commit the certainty of the deliverance to his william. For so Christ taught us by his prayer, that we being compassed about with extern and corporal perils (from the which to be delivered, we have no certain promise) should pray unto God that he would vouchsafe corporally to defend and deliver us. Let this cup pass (saith our saviour Christ) from me: Math. 26. yet not as I will, but as thou wilt. This if we do with heart and mind, then shall we oftentimes have a deliverance out of peril unlooked for, when all hope is gone, even as it happened to Jonas, to the three young men in the fiery Oven in Babylon, Daniel. 3. to Daniel, David, and such like. Yea, in all our trouble God will make a way in the midst of the same, whereby we may escape: But if this deliverance happen not unto us: yet nevertheless our celestial deliverance is most sure and certain, by the which, whosoever believeth in Christ, and calleth upon the father in his name, shall never be destitute. Now it followeth in the other verses, what the Prophet did in so great fear of death, and desperation of life. ¶ But thou, O Lord my God, The Text. hast brought up my life again out of corruption, when my soul fainted within me, I thought upon the Lord: and my prayer came in unto thee, even into thy holy temple. They that hold of vain vanities will forsake his mercy. But I will do thee sacrifice, with the voice of thanksgiving, and will pay that which I have vowed: for why? salvation cometh of the Lord. And the Lord spoke unto the fish, and it cast out Jonas again upon the dry land. THe Prophet hath rehearsed the troubles & afflictions, yea, the flames of hell fire with the which he was tormented in the Whale's belly. Now followeth the other part of the Canticle or Psalm, in the which the Prophet showeth what he did to obtain deliverance from such narrow straits, and to slake the tormenting heat and rage of hell fire. Although (saith he) I went down to the bottom of the hills, and was barred in with earth: yet notwithstanding, thou, O Lord God hast brought my life again out of corruption. But hast thou delivered me, I doing nothing, or rather despairing? Not truly: I was not idle in the Whale's belly, but when my soul was troubled within me, I remembered thee, O Lord, that my prayer might come to thy holy temple. We see here, that the Prophet in his extreme necessity had no other respect and regard than to the Lord himself, to whom he came by earnest and faithful invocation and prayer. Whereas many of us being set in affliction and trouble, make haste to impatience, to cursing, & to blaspheming the name of god. But by this way we obtain not deliverance, but our affliction & misery is the more increased. For if we covet to be preserved and delivered in adversity and trouble we must make haste to pray unto the Lord. For invocation is the way by the which we purchase unto us true deliverance. Every one, saith the Prophet joel, which invocateth, joel. 2. or calleth upon the name of the Lord, shall be saved. The which saying, being once uttered by the Prophet joel, Acts. 2. Rom. 10. is also repeated by Peter and Paul: and therefore worthy to be noted. There is nothing that seemeth more easy than to call upon the name of the Lord. For what work can be more sleight and easy than the tongue to speak, and say: Our father which art in heaven. etc. Yea, the children and Infants can utter these words. But childish invocation is one, and true and earnest invocation is another. The one is most easy, the other is most hard. I remember a certain Father, said: there is nothing more hard than to pray and invocate the name of God. For it is an easy matter to recite the words of prayer. But to pray and call truly upon the name of God is a great work and painful labour. For no man can call truly upon God, except he be first of all in the favour of God, and reconciled unto him. For how shouldest thou call upon or pray unto him, whom thou hatest and knowest to be thine enemy. For thou canst not be in God's favour and reconciled unto him, unless thou repent thee truly of thy sins. And in repenting aright, we must first acknowledge our sins and wickedness, and avoid them. Then we must believe that our sins are put away by Christ and forgiven, by the which faith there followeth a true obedience towards God in every calling. Here let us consider how hard a thing it is, to call upon God aright in adversity. For no man calleth truly upon him, but he which repenteth him of his sins, flieth the same, and believeth firmly that he hath free remission in Christ, and then giveth himself wholly to the obedience of god. But what seemeth more difficult unto men, than to hate sin, to fly the same, and to follow the works of righteousness. Let no man therefore think that he is called to an easy or light work, when he is called to invocation of God and prayer. These things are set before us not that we should be terrified, or discouraged from invocation, but that we should be stirred to earnest, true, and fervent prayer. Our Prophet Jonas is set here for an ensample unto us. For he is cast into the sea for his sin, because he fled from the presence of the Lord, and obeyed not his calling. He saw therefore in the belly of the Whale the wrath of God to follow his disobedience. What doth he therefore? He beginneth to cry unto the Lord, and to call upon God. But God is angry. He is therefore constrained first of all, to acknowledge his sin, and to attribute unto God the glory of righteousness, namely, because God justly punished him with so great and dangerous perils: neither had he done unjustly if he had suffered him to have perished everlastingly. Having acknowledged his sin, he believed certainly that by the promised seed of Abraham (which was jesus Christ) he should have free remission and pardon for the same. Then in heart he promised obedience unto God, that he would ever afterward serve him, and never run away again as he had done before. These things being done, he might boldly come unto God, call upon his name, and look for deliverance out of the belly of the Whale. But some man will say, many call upon God, which notwithstanding are not delivered from their corporal trouble. Did not Christ himself call upon God the father that the cup of his passion might pass away from him: Math. 26. and yet notwithstanding, Christ was not delivered from the external cross? Steven called upon Christ jesus, Acts. 7. and yet notwithstanding he was stoned. We must so think therefore of invocation, that although external salvation happen not always: yet notwithstanding eternal salvation shall always happen to the true caller upon God. So Christ was not delivered from the external cross, but yet he was delivered from death itself, and obtained a name above all names. So Steven was not delivered from the stoning, but nevertheless he was delivered from death and hell, and when he saw jesus Christ at the right hand of God, he was received of him into the fellowship of his kingdom. But how did Jonas behave himself towards God for the wonderful benefit of his deliverance? Surely he offered unto God the acceptable sacrifice of thanks giving, as appeareth by the text: I will do unto thee, sacrifice, with the voice of thanksgiving. And before it is said, they that hold of vain vanities will forsake his mercy. By the which words the Prophet maketh a difference between the thankfulness of the godly, and the thanksgiving of the wicked. The wicked, when they receive any benefit at the hands of God, they refer it to their Idols, and to their hypocritical worshippings, and service. The Ethnic or heathen being delivered from a Fever, or any other disease, runneth strait way to jupiter, and for his health offereth to him the offering and sacrifice of thanksgiving. The hypocrite being delivered from the pain of tooth ache, goeth to Saint Appoline, to whom for the ease received, he offereth the sacrifice of thanksgiving. The Monk being delivered from the peril of waters, maketh haste to S. Francis, or to his Mass where he yieldeth the sacrifice of thanksgiving. But what saith the Prophet here of such. They that hold of vain things (saith he) will forsake the mercy of the Lord. That is, they which follow vain Idols, and hypocritical worshippings in offering thanks unto God, these forsake the mercy of the Lord, which he bestowed upon them, and make themselves unworthy of the same. But I (saith the Prophet) will do to thee sacrifice, with the voice of thanksgiving, and will perform that which I have vowed, for why? salvation cometh of the Lord. That is, I in offering the sacrifice of praise and thanksgiving will not do as the wicked and hypocrites do, which worship God with abominable Idols, with vain worshippings, and feigned inventions. But I will offer unto thee my true God, and saviour, the voice of praise: yea, I will praise thy name for ever, and will set forth the glory of the same unto all men. I will preach and proclaim thy clemency, and mercy, so long as I live. And I will pay my vows, that is, I will do those things which I aught to do. I will not devise and invent feigned sacrifices, as the hypocrites do, but I will do those duties which God requireth at my hands to be done. If it please God to sand me again unto Ninive, I will not murmur, but with heart and mind, I will seek the performance of his william. This example therefore of the Prophet Jonas is set forth unto us, to the end we might learn to offer the true sacrifice of thanksgiving unto God, for those benefits which we receive at his hands, whether they pertain to the body or to the mind, that we may continually abide in the favour of the Lord. The third Chapter. THen the word of the Lord came to Jonas again, saying: up, The text. and get thee to Ninive that great City, and preach unto them the preaching that I bade thee. So Jonas arose, and went to Ninive, at the lords commandment. Ninive was a great City unto God, namely, of three days journey. And Jonas went to, and entered into the City, even a days journey. Jonas at the length escaped out of the Whale's belly, that is, from extreme death and hell. For after that Jonas had repented, and called upon the name of the Lord by true faith, the Whale was constrained to cast him out alive, and to let him go free. For God being reconciled unto us, all creatures are constrained to minister unto us, and to serve our necessity, and those things also which before were hurtful unto us, bring then much profit and commodity with them to our great comfort and consolation. Therefore now consequently the ministery to the which Jonas after his deliverance was called by the mouth of God, must be declared. For he is now sent of God (as he was before) to Ninive, to the end he might preach there the destruction of the City. Up (saith he) and get thee to Ninive that great City. As concerning the greatness of the City of Ninive, it was before declared. And now the things which are to be considered in this place, are these. First, Jonas after his deliverance is not placed of God in a soft Featherbed, but he is sent to preach the word of God in Ninive, which was a work not only laborious, but also dangerous. Here therefore we are taught whereunto we are called of God, and what we aught to do, when we have received any benefit at his hand. For we truly are so corrupted by nature with sin, that after we have received benefits, we are more perverse, and disobedient unto God, than we were before. And we see by experience, that they which have come from extreme beggary and penury, to great riches and possessions, and from the dunghill to Nobility, have been then more insolent and unthankful than they were before. But the example of Jonas in this place, teacheth us true obedience, and piety. For after that we are delivered out of great perils and dangers, we must not be idle, neither must we then begin to despise God, but rather it is our duties to obey God, and his calling, and to be thankful for those benefits that we have received at his hands. In the fift Chapter of Saint john, our Saviour Christ saith to the man that was restored to his health. john. 5. Behold, thou art now made whole, go, and sin no more, lest some worse thing happen unto thee. So Jonas also seemed to say within himself: behold, thou art now delivered from the peril of death, and the gulf of hell, see therefore, that thou be no more disobedient, but obey the calling of God, lest a worse thing happen unto thee. Even so it is our parts to think also, after that we are delivered either from the peril of poverty, from the peril of infirmity, or from the peril of death. Behold, thou hast received an excellent benefit at the hands of God, be not therefore unthankful, but seek by all means thou canst to show a thankful mind by doing thy duty. For God most liberally bestoweth his benefits, not that we should be worse, but to the end we should be better. But and it we abuse the benefits of God, as riches to luxury, and to fulfil our pleasure: wine, to drunkenness: and health, to dishonesty and wicked life: then let us look for nothing else but to be deprived, not only of these corporal benefits, but also of heavenly treasure and felicity, and to perish with everlasting pain and punishment. Wherefore, let us consider, that after the benefits received, we are called to thankfulness, and obedience, the which, if we perform we shall provoke the Lord to bestow greater benefits upon us. Furthermore, we must consider in the example of Jonas, his singular obedience. For the Text saith, Jonas arose, and went to Ninive, according to the word of the Lord. Before Jonas arose to fly from the presence of God. Cap. 1 But now he ariseth not to fly, but to obey the calling of the Lord. What was the cause that Jonas is thus altered and changed, and that he is so prompt and ready to perform the will and commandment of God? surely, the affliction, peril, and trouble, was the cause, as hath been already at large declared. We see therefore what is the principal reason, why God doth oftentimes lay crosses, and sundry afflictions upon us. Jonas would not simply at the first obey the word of the Lord, he is cast therefore into the sea, that seeing he would not by the word, and in prosperity, learn to obey, he might learn the same by cross in adversity. The like oftentimes happeneth unto us. For God first of all calleth us being sinners, and disobedient, to righteousness and obedience by the preaching of his word when we are in prosperity. But when we fly obedience, than he casteth us into the sea of divers afflictions, to the end we might learn that, in adversity and trouble, which we refused in prosperity and ease. So the Lord God of our fathers sent to the Citizens of Jerusalem, that they should forsake their idolatry, but when they would not obey his word in liberty, they were constrained to learn obedience in captivity. Wherefore, when we flourishing in prosperity are called to repentance, let us not despise the voice of the Lord, but let us obey him in time, lest with the wicked we be afflicted and destroyed. ¶ And he cried, saying: The Text. there are yet forty days, and then shall Ninive be overthrown. This is the sermon which Jonas made in Ninive, being very brief, and short, if we have respect to the number of the words, but if we consider the sentence, it is very long, and containeth much matter. First of all let us weigh and consider the place of the City, in the which Jonas began to preach. When he had entered (saith the text) into the city even a days journey, and so forth. Therefore Jonas preached even in the midst of the city almost, not in the coming in, nor in the going forth, to the end the fame of his sermon, or preaching, might the more easily be spread among all the citizens and inhabitants thereabout. For the word of the Lord must be preached, not to a few men only, neither in an obscure place, but to all men openly, to the end no man might have excuse. hereupon it came to pass, and was accustomed, that always from the beginning of the world the word of God was preached in the chief Monarchies & Cities of the earth. For as Jonas could not go from house to house generally throughout the City of Ninive, but stood in a convenient place of the City, that the fame of his preaching might come to all men, even so the word of the Lord is not wont to be carried to every corner of every region, but it is revealed & published in the special and principal kingdoms, that by them the fame thereof might be spread abroad throughout the whole world, that no man might have excuse. So the word of the Lord was preached in the time of Abraham, in Canaan, & Egypt, which were in those places and times the special kingdoms. So likewise in the Monarchy of Babylon, and Persia, by Daniel. And so the word of God was preached in Rome by the Apostles. Wherefore they which lurk in woods and mountains have no excuse, that the word of God is not brought peculiarly unto them by the Prophets, and Apostles: but it is sufficient that the word of God is preached openly and freely in public places, whereby the fame may be spread into all places. But this is not spoken to the end the Parishes in little towns & villages should be neglected & abrogated. For our ancestors appointed & ordained Parishes with their great cost, and the inhabitants of villages to pay their tenths, that they might have Pastors appointed unto them. Wherefore, they which care not to have Pastors, or Preachers, which might show the word of the Lord unto them, but keep the tenth and tribute, to themselves. These I say are open thieves and spoilers of the Church of God. But they are rehearsed and spoken, to the end we may know that no man in the whole earth, wheresoever he dwelleth, might have any excuse of his impiety, wickedness, or ignorance, because that, although the word of God be not preached in every mountain and wood: yet notwithstanding it is preached in the special places of the earth. It grieveth not the Merchant man to make a long and dangerous voyage from England to Spain, to Guinea, to India, to fetch his merchandise thence for advantage and gain, and shall it grieve us to seek for the hearing of the word of God, Math. 13. that precious pearl & jewel, because the place where it is preached, is far distant from us? God forbidden. For if that we be so slow in seeking for that heavenly treasure, the muck and dross of this world which is so diligently sought for, shall condemn us in the day of judgement. Furthermore, we must also weigh and note the manner of Jonas preaching, for the text saith: he cried. We must not think here, that he cried out, or raged with exclamation as mad men do, or such as be drunk, but rather that he spoke plainly placing his words without obscurity. Wherefore, it is the duty of all Pastors and Preachers, after the example of Jonas, to avoid and eschew all obscurity in their doctrine, which teacheth not evidently & plainly, the way of truth. Such were the Sophisters, and others, in old time, which endeavoured themselves always to speak obscurely, mystically, and darkly of religion. Such also are the Papists, and enemies of God's truth, which publish and set forth all their ceremonies and service in an unknown tongue. Wherefore, although they howl, chant, pipe, and babble much in the Latin tongue before the common people in their churches: yet notwithstanding they do but whisper, and talk to them that have no ears. They do but speak in the air, 1. Cor. 14. as witnesseth Saint Paul. For if the trump give an uncertain sound, who shall prepare himself to the battle? Even so ye (saith the Apostle) speaking with tongues, except ye speak words that have signification, how shall it be understood what is spoken. For so the simple and unlearned man, may say, Amen, to him that curseth, when he should bless. Wherefore, let every man desire with Saint Paul, rather to speak five words in the congregation to the information of other, than ten thousand words with the tongue. Now let us hear what the Prophet preached. There are yet forty days (saith he) and then shall Ninive be overthrown. A short sermon truly to be made in so great a city: yet notwithstanding so great in effect, that Jonas thereby stood not only in peril of his life, but also in hazard of his good name and fame. For the king of the Ninivets, and his Citizens, might have surmised by this sermon, that Jonas with foreign enemies had privily conspired the destruction of the City, either by fire in the night, or else by tumult, and so might have accused him of sedition, and destroyed him. Further, if they had believed that it was the word of God which he preached (as they did in deed) and the same had not been fulfilled, then might they have accused Jonas to be a vain and a lying Prophet. Nevertheless, the Prophet is not discouraged by these perils of his life and fame, but proceedeth in his calling with obedience, showing that, to the Ninivets which he was commanded of God to declare. By the which example we are admonished, that in following our vocation and calling, we should rather have a consideration of the wrath of God towards disobedience, than of peril and danger which happen unto us by disobedience. For if God be angry with us for disobedience, than we may assure ourselves to suffer peril, in the which unless we repent, we may look for nothing but everlasting destruction. But if we obey the calling of god, although most dangerous perils & horrible destruction lie before our eyes ready to devour us: yet nevertheless, they shall either not happen unto us, or if they do happen unto us, God shall miraculously, save, defend, and deliver us. Examples of this, we have joseph in Egypt, the Israelites in the desert, Daniel in the Lion's den, job on the dunghill, the three children in the fiery Oven, and many other. But what shall we say to the sermon of Jonas, which said, that Ninive should be destroyed within forty days, and yet was not destroyed. Is the Prophet therefore a liar? Truly this was the special cause why the Prophet fled before from the presence of the lord, & would not preach destruction to the Ninivets, For he considered that if they should repent, the City should continued in the former state, and he counted a vain and lying Prophet. And yet notwithstanding, being exercised with cross and trouble, he obeyeth the calling of God, and publicly preacheth, that the City shall be destroyed within forty days. How then is the Prophecy to be understood and cleared of a lie? Some dissolve it after this sort, affirming that there are two manner of Prophecies, Two manner of prophecies. namely the prophecy of Predestination, and the prophecy of commination or threatening. The prophecy of predestination is that, which by no means may be retracted: such was the prophecy of the Messiah to come, and of the publishing of the Gospel throughout the whole world. This is the prophecy of predestination, that is, without any certain condition, which could not either by any man's power, wisdom, or wickedness, be stayed or frustrate. The prophecy of commination is, which threateneth only the evil of punishments to come, the which notwithstanding may be stayed and prevented by the repentance of the hearers: and such is this Prophecy of the destruction of the Ninivets. And these things truly are rightly spoken of the prophecy of commination, if so be that they be rightly understood. The which, that we may in deed, let us understand the difference between the law and the Prophets, that we may know which is the true sense of the Prophecies, and threatenings, which pertain to the law. For the law of God, doth manifestly require the perfit fulfilling of the commandments of God, and absolute righteousness also. And if any man do not fulfil the commandments of God perfitly, neither doth perform absolute righteousness, then doth the law curse him, and pronounce him to be guilty, as well of corporal as of eternal damnation. After the same manner also the prophecies of the law require righteousness, the which except a man observe, and perform, both corporal and spiritual afflictions are threatened unto him. But the Gospel interpreteth these Prophecies, threatenings, and maledictions of Christ, namely, that the prophecies, and threatenings of the law shall proceed and fall upon impenitent persons, but because Christ hath satisfied for sin, and hath reconciled us unto God the father, therefore he which repenteth, and turneth by faith unto Christ, is no more subject to the threatenings and curses of the law. Wherefore this Prophecy of Jonas also saying: There are yet forty days, and then Ninive shall be destroyed, is to be understood with this condition: if ye do not convert, repent, and amend. For, that such prophecies and threatenings are so to be understood, many other places of Scripture do testify. As this: But if that people do repent them of their evil, Hiere. 48. I also will repent me of the plague that I have devised against them. Here the Lord by the mouth of the Prophet Hieremie teacheth that the prophecy of destruction, or plague, is understood with this condition: if the jews do not repent. For if they had repent at the preachings of the Prophets, than Jerusalem had not been destroyed. The Lord also by the Prophet Ezechiell saith, I live, EZechiel. 18. and will not the death of a sinner, but rather that he turn from his wickedness, and live. Here again, the Lord plainly declareth, how he would have his Prophecies to be understood, by the which, he threateneth death, or destruction unto sinners. For he saith often times, to a nation, to a City, or to a private man: thou hast grievously sinned against me, by committing this or that sin. Wherefore, thou must of necessity die, not only corporally, but also eternally. This is a most true and certain prophecy: but yet notwithstanding, we must understand it aright. How? God himself in this place of Ezechiell sweareth by himself, by his life, that he would not simply have the sinner to be damned, but rather that he repent him of his sin, and live. And most sure & certain it is, that the sinner should die eternally if he did not repent, but if he do repent, then is the plague before threatened, retracted. 2. Tim. 2. Saint Paul saith. If we deny him, he remaineth faithful, he can not deny himself. And again he saith: The gifts and calling of God are such, Rom. 11. that it cannot repent him of them, that is, god repenteth him not of his promises. All these things teach, that the promises of the Gospel as concerning the redemption from everlasting death, are most sure, and irrevocable. But the promises and threatenings of the law may be retracted, not from the impenitent, upon whom they remain most firm and immutable, but from the godly and penitent, which turn themselves unto Christ by faith, which cannot deny himself to those that believe in him. Wherefore, when our sins do prick our consciences, and accuse us before God, and do condemn us to everlasting death, let us turn to the gospel, to Christ, who being made accursed for us, hath purchased everlasting benediction to us. The text. ¶ And the people of Ninive believed God, and proclaimed fasting, and arrayed themselves in sackcloth, as well the great as the small of them. This place of the repentance of the Ninivets, is worthy the remembrance, and diligently to be noted: and it is not only known to the godly teachers, but also to the hypocrites, sacrificing Priests, and Monks. For these men always in speaking of repentance, are wont to bring forth straight way the example of the Ninivets, and to exhort their Church to repent by their example. But they choose out in this place, only those things which make more to the stablishing of hypocrisy, than to the setting forth of true repentance. For that which the text saith (they believed in the Lord) they covertly omit, and take only for their purpose, fasting, and sackcloth, and persuade themselves that they preach true repentance, when they urge the church to fast certain days, and to go woolwarde without linen. For they think that by eating of bread only, and by drinking water, & by going woolward their sins are done away before God, and that these are merits, for the which God doth omit the fault and punishment of sin. And in the mean time they make no mention of the true acknowledging of their sins, of the true faith in Christ (for the which faith alone, God is merciful unto us) and of the true fruits of faith, and repentance. But this place containeth a manifest and plain doctrine of true repentance. Wherefore, let us omit the dreams of Monks, and learn out of this place true repentance, which God regardeth, and which saveth and delivereth us in extreme perils. And first of all, before we come to the explication of repentance, we must know that the repentance is not in vain in the Church, but of great force before God, obtaining for us the true and everlasting salvation. Novation heretics. There were sometimes certain heretics called Novations, which left to the sinner after he was baptized, and had received once remission of his sins, no place of repentance. But the error of these men is manifestly refuted, by many evident testimonies of Scripture. Hiere. 3. As in the third of Hieremie, where the Lord speaketh to the people thus: Commonly when a man putteth away his wife, and she goeth from him, and marrieth with another, than the question is: should he resort unto her any more after that? Is not his field then defiled, and unclean? But as for thee, thou hast played the harlot with many lovers: Hiere. 18. yet turn again to me saith the Lord. And again he saith: If that nation repent, I will also repent. The Parables also in the xu Luke. 15. of Luke teach the same thing, by the lost sheep, by the lost groat, by the prodigal son. Wherefore let us understand, that true repentance is most acceptable unto God, and available to salvation, sometimes corporally, as appeareth here by the example of the Ninivets, but always eternally. Let us now therefore see what we must do, when we have sinned, and for sin deserved, most grievous punishment, both corporal, and eternal, as the Ninivetes deserved. First, let us truly repent, and we shall obtain not only remission of sin, but also release of punishment. It is not necessary that we should be curious or much inquisitive, when as this present place briefly (yet notwithstanding, both godly and truly) teacheth us the true and perfit way to repent. For the Scripture saith: the people of Ninive believed in the Lord. This is the true and certain way of repentance to believe in the Lord. The which thing being uttered and spoken: Epicures, and contemners of true godliness, can scarce refrain laughter, esteeming that there is nothing more easy to be done, than to believe in the Lord. But I would not that we should err. For when faith in the Lord, is required of us, let us know and understand that a work, no less hard, heavenly, and divine, is required of us, than was the creation of heaven and earth. If a man should say unto thee, make heaven and earth, thou wouldst think that a work impossible, and above thy strength were required of thee. But when it is said: believe in the Lord, a thing no less impossible is required of thee then the creation of heaven and earth. Math. 19 Impossible I mean it is to flesh & blood, but not impossible to the spirit, and spiritual force. The which thing to explicate, let us take the example of the Ninevites. For where as it is said, that they believed in the Lord, it is meant that they believed the sermon which Jonas made at the commandment of the Lord, that it was the true, divine, and heavenly voice of God. But how hard a thing it was to believe this, many things do declare. 4. King. 14. For first of all, if we have respect to the person of Jonas, although he were counted a great Prophet among the Israelites: yet notwithstanding, he was not of so great authority among the Ninevites, which were uncircumcised Gentiles. It is marvel therefore that they said not, what have we to do with that jew, that stranger? what meaneth that fugitive, and runagate fellow? hath God talked more with him than with our Bishops and high Priests? If it had been the purpose of God to overthrow our City, would he not sooner have revealed it to our King, or to some of our chief rulers in the City, than to this runneawaye Jew. But neither the Citizens, nor the Magistrates, nor the King himself, objected any such thing to Jonas, but simply believed his word, as the word of God. Wherefore, it is manifest that they were stirred up to believe, not by human power, but by heavenly force, even by the spirit of God. Furthermore, if we mark the text well, when it saith: They believed in the Lord, it shall easily appear that faith is not a human work, but a divine work. For to believe in the Lord comprehendeth three things. 1 The first is, to believe that the law of God is true, when it reproveth us of sin, and condemneth us for sin, and pronounceth us to be guilty of all, as well corporal as eternal punishments. But to believe this, is not a work of the flesh, but a work of the spirit. Let us behold therefore the sermon of Jonas. There are yet (saith he) forty days, and then shall Ninive be overthrown. This is a sermon of the law, which is in effect, as if he had said: You Ninivets, ye are ungodly men, and the most wicked sinners in the whole world. Wherefore, God within forty days will so overthrow, and destroy your City, that ye shall be cast both body and soul into hell. To take such a sermon in good part, and to believe the same to be true, is not of the flesh and blood, but a work of the holy ghost. For men being left and given over unto their strength cannot abide to be reprehended, much less to be told, that they shall be damned. Wherefore, if they patiently bear reprehension, and acknowledge their sin and damnation, it is manifest that they are endued with the power of the holy ghost. 2 Secondly, to believe in the Lord, is to believe the promise made to Abraham, as concerning Christ, that is, to believe that the remission of our sins, our life, and salvation is eternal, true, and infallible. But to believe this, cannot be brought to pass in man, but only by the holy ghost. For it is not a work of the flesh, or of human wisdom, but only of the spirit of God. Let us therefore once again consider of the sermon of Jonas, There are yet (saith he) forty days, and then shall Ninive be destroyed. Although this sermon seemeth only to be a sermon of the law: yet notwithstanding, he which understandeth the law of God aright, he understandeth also that in this sermon is contained the sermon of the Gospel of Christ. For Paul (as concerning the law) saith, Galath. 3. The law is a schoolmaster unto Christ. Wheresoever therefore the law doth condemn us, there doth it refer us unto Christ, that we might be delivered from damnation. Moreover, S. Paul saith, The scripture (that is the law of the Lord) hath concluded all things under sin, that the promise of the faith of Christ jesus might be given to those the believe: That is to say. The law bringeth us to the knowledge of sin, not that we should perish in sin, but that we should be referred to Christ by faith, and by him obtain salvation. Also the Lord by the mouth of Ezechiell saith, Chap. 18. I will not the death of a sinner, but rather that he turn from his wickedness and live. But the law threateneth death to the sinner, yet, not that he should perish by death, but to the end he might be stirred up to come unto Christ by faith, and so obtain life. So this sermon of Jonas includeth in itself the Gospel of the seed of Abraham, as concerning Christ. For he would not that the Ninivets should perish, but that they should be converted to the seed of Abraham (which is Christ) by faith, and might have in him remission of sins, and eternal life. To believe this, is not a work of the flesh, but of the spirit. 3 Thirdly, to believe in the Lord, comprehendeth also in itself, to believe the commandments of the Lord to be divine, and that it is necessary to exhibit unto them obedience by faith, and to bring forth the true fruits of repentance, namely, the acknowledge of our sin and faith in Christ. To do this also, we are unable without the aid of God's spirit. For we cannot truly obey the commandments of God, unless the Lord incline our hearts thereunto by his holy spirit. Wherefore, when it is said in the text, that the Ninivets believed the Lord, it meaneth not that they only had a light belief, and imagination of God, but it signifieth that they showed forth these three things, namely, that they believed themselves to be sinners, and that they deserved not only destruction, but also eternal damnation. Secondly, that they believed to receive pardon and forgiveness of their sins for the seed of Abraham only (which was Christ) whose Prophet Jonas was. Thirdly, it signifieth that they determined with themselves ever after to avoid sin, and to obey the commandments of God. This is that true repentance which God regardeth, and which obtaineth remission of sins and punishments. What meaneth it then, that the Ninivets proclaim a fast, and put on sackcloth? These are not the true works of repentance, but they are the external signs of repentance. For fasting is not available to put away sin, The end of fasting. but serveth only to chastise the flesh, and to make it apt and obedient to hear the word of God. Therefore when the Ninivets proclaimed a fasting, they did it to the end the Citizens might come sober to the sermon, and every man to do his duty. But whereas they did put on sackcloth, (that is, base apparel) it is a sign and token of public sorrow and grief for sin, and an admonition to true repentance, which is the chiefest thing to be looked for, as shall appear by the proclamation of the king. ¶ And tidings came unto the king of Ninive, The Text. which arose out of his seat, and did his apparel off, and put on sackcloth, and sat him down in ashes. And it was cried and commanded in Ninive by the authority of the king, and his Lords, saying: See that neither man, nor beast, Ox, or sheep taste aught at all, and that they neither feed nor drink water: but put on sackcloth both man and beast: and cry mightily unto God. Yea, see that every man turn from his evil way, and from the wickedness that he hath in hand. Who can tell? God may turn and repent, and cease from his fierce wrath, that we perish not. The text here maketh no mention of the King's name. But by what name soever he were called, he deserved great commendation. For he was not adorned and beautified only with kingly virtues, but also with heavenly graces. 1 First of all, when tidings was brought unto the King of the sermon which Jonas made, and of the study, and endeavour of the Citizens, he maketh not exclamation of the Prophet, he accuseth him not of sedition, and tumult, but believeth also himself the word of Jonas. The Prophet Hieremie reproveth the Citizens of Jerusalem for their wickedness and impiety, Hiere. 26. and saith, that unless they repent, it will come to pass that the temple of the Lord shall be destroyed as Siloh was, and so forth. The high Priests then and the common people took him, and would have put him to death as a blasphemer, and seditious person. So some wicked tyrant would not have winked at the preaching of Jonas, when he said the City should be overthrown: but would have apprehended him, and put him to death, as if he had been of some secret conspiracy to destroy the same at a sudden, by fire, or else to bring in the enemy by night. But the godly king of the Ninevites, suspected no such thing in Jonas, but receiveth him as a true Prophet of the Lord, and acknowledgeth his sermon for the word of God. For we may not think that this king was so simple, so rash, or so mad, that he would unadvisedly believe the words of this Prophet. And although in hearing Sermons, we must specially note, not who speaketh, but what is spoken: yet notwithstanding, in great matters, and things pertaining to salvation, we must not rashly credit every stranger, which preacheth new things without certain and manifest testimonies. Prove (saith saint Paul) all things, Thessa. 5. and keep that which is good. And saint john saith: 1. john. 3. Believe not every spirit, but prove the spirits whether they be of God or no. So we must think of this godly king of Ninive, that he believed not rashly the sermons of Jonas, but that he first proved who it was that preached these things, and what testimonies he had of his calling. For Jonas was neither unknown to the king, nor to the Citizens of Ninive, but they knew him to be the true prophet of the Lord, because his fame was spread even to Ninive, when as by his prophecy the Kingdom of Israel was restored by jeroboam, 4 Kin. 14. as it is written in the book of Kings. Furthermore, the godly king knew, that God would not suffer sin and wickedness, to scape unpunished, and that he was severe in looking for repentance. Seeing therefore Jonas to have certain testimonies, that he was the prophet of the Lord, and perceiving how all things were corrupt in the City with wicked manners, he worthily received the Sermon of Jonas, as a divine Oracle. By the which example we are taught not to receive the doctrine of every one by and by (which boasteth himself to be a prophet) as the word of God, and not to allow by and by the prophecy of every one, which saith, that he hath the spirit of God. For this were a great token of lightness, to believe every busy body. But after that we know, that the word set forth, and expounded unto us, is the word of God in deed, than we must believe the same without all doubt or delay, that we may obtain and enjoy the end of faith, which is (as saith saint Peter) the salvation of our souls. 2 Secondly, this king, when he heard that Ninive, for sin should be overthrown, he preferreth not himself before his Citizens, he judgeth not himself to be more just than other men, but in repenting, he putteth of his kingly robes, and Majesty, and putteth on the apparel of a mourner, repenting, and acknowledging his sin. For he put off his kinglike apparel, and clothed himself with sackcloth, which is a garment betokening repentance. Neither doth he sit in his throne, or chair of estate, wrought with silk, with needle work, and with gold, but he sitteth with the rest of his subjects in the dust, that is, in filthy places, and undecked, to testify and declare, that he also lamented and bewailed the common state of the City. By the which example we are not taught, that kings and princes, when they repent, should forsake the office and rule of their kingdom, The yoke of monkery. & go into a Monastery, and there put on a Cool. For hitherto, or to this pass, Monks brought Princes when they went about to repent, persuading them to forsake their kingly and princely calling, and to put the yoke of Monkery upon their necks, to satisfy for sin. This was great impiety and abominable. But kings and princes are here taught, when GOD revealeth his wrath against sin, not to think that they by the privilege of their majesty, are just before God, and that the rude and rascal sort, are only wicked and unjust before him: not, rather, they are taught to think themselves to be comprehended among the common sort of men, of whom it is said, Every man is a liar. Also: Psal. 115. Psal. 14. All have erred and gone out of the way, there is not one that doth good, not not one. And again, No man living shall be justified in thy sight. Wherefore, from the king that sitteth on his throne, to the beggar that lieth in the street, there is not one, but he hath sinned and hath need of the glory of God. We have all need of one jesus Christ, of whom every one is partaker, according to the measure of his faith, whether he be king, or subject, master, or servant, father or son, according to the saying of saint Paul: There is neither jew nor Gentile, neither Barbarous nor Sythian, Coloss. 3. neither bond nor free, neither man nor woman, but all are one in Christ jesus. 3 Thirdly, the king is not content to do penance himself alone, and to begin to lead a new and godly life, but also he constituteth a puplike and general ordinance in the Church, that other men likewise might embrace godliness. For first of all, he proclaimeth a general fast, not only of men, but also of beasts: See (saith he) that neither man, nor beast, ox, or sheep, taste aught at all: and that they neither feed, nor drink water. Then he commandeth them to put off their costly apparel, and mourning wise to array themselves in sack. Furthermore, he commandeth them to pray generally, saying: and cry mightily unto the Lord. Last of all, he appointeth a sermon, or proclamation to be made of repentance, saying: See that every man turn from his evil way, and from the wickedness he hath in hand. Here we have an excellent example of this godly king, from whom all other kings and princes, may take examples of their calling. There are many which think that mundane or secular princes (as they term them) aught not to deal in matters Ecclesiastical, but only in matters politic. But this example, and many other examples of David, Solomon, of josophat, of josias, and likewise many sayings of holy scripture do testify, that princes aught specially to have a care of matters Ecclesiastical. It is not required at their hands to preach, but it is required at their hands to appoint preachers, and to see that the word of God be preached sincerely. For it is not enough for Princes, that they themselves are honest, godly, and virtuous, but they aught to labour, and to seek by all means, that their subjects may also be honest, godly, and virtuous. For as the good man of the house, hath not done his duty, if he only here sermons, and lead a godly life, but must also seek to train up his family in true godliness and virtue: even so kings and princes, have not sufficiently discharged their duty, in directing their own footsteps aright, unless they have a farther regard to the paths of their subjects. But now let us see by the Text, what things are here to be noted. 1 First, the king with his Citizens are clothed in sackcloth, & sit in the dust while they go about to repent them of their sins. But what: are those works a satisfaction for sin? are sackcloth and ashes of such force before God, that he respecteth them, and for them turneth from his wrath and punishment? Nothing less truly. For otherwise, it were but vain that God had promised his son from the beginning of the world, to be the satisfaction for sin, and at the fullness of time to have sent him to suffer death for sin. For he might then have showed us sackcloth and ashes, by the which, our sins might have been done away. But the matter is far otherwise. For the sins of the Ninevites, and our sins are far greater than that, they should be forgiven of God by putting on of sackcloth, or by sitting in the dust. It was necessary to the satisfying for sin, that the son of God should not put on sackcloth, but that he should suffer death: that he should not sit in the dust, but that he should hang on the Cross. What is meant then by the sackcloth and dust, which the Ninivetes used? They are not things able to pacify the wrath of God, but they are true signs of confession of sins, and arguments of contrition, which is had for sin. In the King, the throne was a sign of majesty. In the Citizens, the high and precious seats in the temple, were signs of dignity. But now the king placeth not himself publicly, in his kingly throne, but sitteth with his Citizens in the dust of the earth, or in base and uncomely seats, to the end they might openly declare themselves, for their sins to be unworthy before God of their majesty and dignity, and to have deserved death and destruction. The King and his Citizens had their sumptuous, and precious apparel on festival days, at marriages, and at other solemn meetings, with the which, they did beautify themselves, and excel other men. But now they put on vile and base apparel, to the end there might seem to be no difference between the king, and his magistrates, and other common people: and also to declare that they thought themselves unworthy of their bodily apparel, by reason of their sin. Therefore sackcloth and ashes, are not satisfactions for sin, but they are only arguments of the acknowledging and confession of sins before God. Luke. 17. The sinful woman (whereof Luke speaketh) when she came and besought jesus to have her sins forgiven her, she wept: yet notwithstanding, by this weeping she did not put away her sin. Genesis. 27. Esau also wept, when jacob had prevented him of his blessing: yet notwithstanding, he did not thereby put away his sin. Math. 25. And Christ saith: In the outward parts there shall be weeping and gnashing of teeth, and yet nevertheless there shall be no satisfaction there. 2 Secondly, the king commandeth a general fast, saying: neither man nor beast, shall taste aught at all, neither shall they feed or drink water. But he commandeth not a fast, as though thereby sin should be forgiven, and the wrath of God pacified, as the hypocrites imagine of fasting, but he commanded it: first, to the end the flesh might be bridled by sobriety, then to the end common banqueting might be omitted, whereby they might more conveniently come together to public preaching and prayer. Whereupon also it is added in the commandment: let every man cry mightily unto God. These are the public prayers, or suffrages, which in solemn wise were observed and used of our elders not one hour, but the whole day. It were necessary therefore that men should abstain from meat all the day long, to the end they might be ready in the Church. 2. Para. 20. So josaphat proclaimed a fasting, not to satisfy thereby for sin, but for public prayers sake, which were appointed to call upon God in extreme peril. So in many other places of the scripture, fasting and prayer are joined together, to the end we might know that fastings were appointed as a preparative unto prayer. 3 But what meaneth the commandment given, for oxen, and sheep, The fast of beasts. and other beasts to fast? Hath God respect unto the fasting of beasts? There is nothing less meant truly, but they are commanded to fast in that sense and meaning, that beasts were commanded in the law to have rest on the Sabbath day. Exod. 20. Thou shalt do no work (saith the Lord) on the Sabbath day, neither thou, nor thy cattle, nor the stranger that is within thy gates. For rest is required of cattle, on the Sabbath day, that by that occasion men might leave off their rustical labours, and come together about sacred business. So also, fasting is commanded to oxen and sheep, lest men being occupied in feeding their cattle, should neglect and pretermit the public prayers, and sermons, which were then in Ninive, for the avoiding of the danger which was at hand. For it was very needful for the Ninivets to be occupied in their public temples, with prayers, with sermons, with sacrifices, and such like services of God. Such rite and custom the primitive Church also imitated, after the Gospel was revealed, and it is lawful as yet in extreme perils to imitate the same, so that it be not done hypocritically, papistically, and monastically, but godly, virtuously, and christianly. The Papists, and Monks use these works to the end they might thereby merit remission of their sins. This is a detestable opinion, and far from true repentance. But we must use these rights and customs, to the end we may declare ourselves to be sinners, and to have deserved the wrath of God, and that we call now upon the Lord for remission of our sins. 4 This is also contained in the kings commandment. Let every man turn from his evil way, and from the wickedness which he hath in hand. This is a sermon of true repentance, and of the true fruits of repentance. For whereas before mention is made of sackcloth, fasting, and ashes, true repentance is not as yet declared, but only a sign of humility or confession of sin. But now true repentance is taught, for it consisteth in the conversion from our evil way, and from the wickedness which we have in hand. But to be converted from iniquity, is first to be converted from incredulity, and from Idolatry to the true faith in Christ the son of God. Furthermore, to be converted from iniquity is to be turned from external vices, to virtue, as from drunkenness to sobriety, from deceit to true dealing, from envy to the love of our neighbour, from whoredom to chastity: & to be short, from all kind of wickedness, to all manner of virtue. This is the meaning of the kings commandment when he willed every man to turn from his wicked way. And this is true repentance, which is always required of us. 5 Furthermore, in the commandment, or proclamation of the king, this is also added. Who can tell, whether God will turn, and repent, and cease from his fierce wrath that we perish not. What shall we say to this? Doth the king doubt of the mercy of God, and of the remission of sins? Are we not commanded certainly to believe, and without doubting to be persuaded, that God for Christ's sake doth forgive us our sins? and to the end we should firmly believe it in deed: sacraments are ordained, as baptism, and the supper of the Lord. Let us therefore here note, that the king speaketh not simply of the remission of sins, when he saith, Who can tell whether God will turn, and repent, and cease from his fierce wrath, and so forth, but includeth the remission of punishment, which Jonas prophesied should come. For in the remission of sin, there is commonly a double remission, as the remission of fault, and the remission of punishment. By the Gospel of Christ the remission of fault is most certain, and the remission of punishment also. For Christ was promised unto the elders, & offered unto us, to take away our sin, & to deliver us from the eternal torment of hell fire. Wherefore we must never doubt of this remission, and if any do doubt, he reproveth Christ and his Gospel of a lie. But beside the fault and eternal punishment, the law of God threateneth to sinners, temporal and extern punishment also. As in this place, the Ninivets had deserved for their sins eternal punishment, but the Prophet threateneth unto them also, external and worldly punishment which should happen unto them, and to their City within forty days after. Neither doth he add the promise of the remission of this external punishment, if so be they should be converted. Wherefore, the king although he could certainly determine and appoint, that if they did certainly repent, their sins should be remitted, and they delivered from eternal punishment: yet notwithstanding, he could not certainly affirm, or say, whether God would forgive for their repentance and conversion, the external and worldly punishment. He commandeth the people therefore to hope well, and to repent them truly, because he being sure that their sin should be forgiven, and they delivered from hell, thought also that it might come to pass, that by the mere, free, and unpromised mercy of God, they might be delivered from the overthrow and destruction of the City. So David knew that God had forgiven him his sin, and delivered him from hell, but he knew not whether he should return to his kingdom. Therefore he saith: If I shall find favour in the sight of the Lord, he will bring me again, and show me both it and the tabernacle thereof. But and if the Lord say thus: 2. King. 15. I have no lust unto thee, behold here I am, let him do with me what seemeth him good in his eyes. Daniel. 3. So the three young men in the fiery Oven, knew not that they should be delivered from the fire, although they did not doubt of the grace of God in forgiving their sin, and in delivering them from hell. Therefore they say, our God whom we serve, is able to keep us from the hot burning Oven (O king) and can right well deliver us out of thy hands. And though he will not, yet shalt thou know, that we will not serve thy Gods, and so forth. ¶ And when God saw their works, The text. how they turned from their wicked ways, he repented on the evil, which he said he would do unto them, and did it not. This place the hypocrites do abuse, to defend the merits of human righteousness. And do affirm that the wrath of God may be pacified, and that sins might be forgiven for such works as are before mentioned, as by fasting, putting on of sackcloth, and sitting in dust. But they greatly err, and are deceived. For first of all, the whole end and scope of the Gospel of Christ is to teach only that our sins are forgiven, and that the wrath of God is pacified for Christ's sake, and by his death and passion, the which must be acknowledged and comprehended by faith. The pacifying therefore of the wrath of God, and the satisfaction for sin before GOD, must not be attributed to any of man's merits or deserts, but to the mercy of God in jesus Christ. Furthermore, we have showed before, that fasting, and sackcloth of themselves, are works indifferent and not acceptable unto God, if so be they be done of wicked men, and of such as are not reconciled unto God. Whereupon it is written in the prophecy of Esay Wherefore fast we (say they) and thou seest it not? Esay. 58. Behold when ye fast, your lust remaineth still. What meaneth then the text when it saith: God saw their works? This scripture is not to be understood of works which are done without repentance, but of the works of true repentance: whereupon it followeth in this place, how every man turned from his wicked way. This is the preaching and showing forth of true repentance. For God in assuaging his wrath, and in forgiving sins, hath first of all respect unto his only begotten son, which hath satisfied for sin, than he hath respect unto them in whom he hath found his son by faith. When as therefore they which believe in Christ, testify the acknowledging of their sins, by fasting and sackcloth, and declare their faith also by the amendment of their lives, and by embracing of virtue, then is God said to have respect unto their works, not that works of themselves are so meritorious, that for them God will turn away his wrath, but because works are arguments and certain signs of the faith which we have in Christ jesus, whom God only regardeth, and for whose merits alone he is pacified and forgiveth sins. This now must be applied to the Ninivets. For the Ninivets were sinners, & for their sins they deserved to have their City destroyed. But at the preaching of Jonas they are terrified, and made believe, as is aforesaid. But what did they believe? 1 First, they believed that God was angry with them for their sins, and that the word which was preached unto them as concerning the destruction of the City, was true, & divine. 2 Then they believed that God was merciful for the promised seed of Abraham: by the which faith they fasted, and put on sackcloth, to declare the true acknowledging of their sins. 3 Last of all, they turned every one from their wicked ways to godliness and virtue, to testify their faith and obedience towards the seed of Abraham. God therefore respecteth their works, not for their merits, but for the seed of Abraham which was: Christ, whom they acknowledged by faith to be their only Saviour & redeemer. And in this place we have an excellent example, of how great efficacy and profit, true repentance is. Many men think and deem, that all things are done and come to pass by fatal destiny, that is, by a certain necessity, and immutable order of things. And therefore they count it vain, to seek means to avoid dangers to come, and to call upon God to turn away such dangers as are at hand. And truly it is most certain that God is immutable, james. 1. and without all shadow of change: I am God (saith he) and am not changed. Psal. 102. And the Prophet David saith. They shall perish, but thou shalt endure. But as touching perils and dangers at hand, God doth so determine them to come to pass, that if men do repent, he receiveth them into his favour, and forgiveth the punishment to come, and if not the temporal, yet at lest the punishment which is eternal. As the Lord himself testifieth by the mouth of the Prophet Hieremie saying. If that people repent them of their wickedness, I also will repent me of the plague which I have spoken. Cap. 18. This truly was spoken even at the first, of the destruction of Jerusalem to come, of the which Esayas also prophesied long before. By the which saying is signified that notwithstanding the purpose of God in his threatenings, if men do repent them of their sin, the Lord also will turn from his wrath & forgive. The which thing the example of the Ninivets well proveth: By whose example also Jerusalem had remained safe, if so be the Citizens of Jerusalem, had so repented at the preaching of Hieremy, as the Ninivets did at the preaching of Jonas. The like had happened to the jews, if they had afterward repented, at the preaching of Christ and his Apostles, as Christ himself declareth saying. Jerusalem, Jerusalem, how often would I have gathered thee, Math. 23. even as the Hen gathereth her Chickings under her wings, and ye would not. And again: There shall no sign be given unto them, Math. 12. but the sign of Jonas in the Whale's belly. God truly, is so delighted in repentance, that if the wicked do but repent him externally, although he forgive not his sin, & remit not his eternal punishment: yet notwithstanding, he will forgive some part, of his extern and temporal punishment in this world: as testifieth the example of Achab, the wickedness of whose heart, although it remained still: yet nevertheless, when he humbled himself at the preaching of Elias, and repented externally, God was so delighted therewith that the punishment was deferred to the posterity of Achab. Wherefore if any man desire to have not only the temporal punishment in this world for sin, but also the everlasting punishment in the world to come, remitted. Let him repent truly, that is, let him acknowledge his sin, let him believe in Christ, and let him show true obedience towards God. So God granted a hundred & twenty years space of repentance before the flood. So that if they had repented at the preaching of No, they had not only escaped the punishment of the flood, but also the punishment of Hell fire. So God gave four hundred years space of repentance to the Gentiles, the Canaanites, so to Pharaoh, so also in these days to us, in the which, the Turk threateneth to us Christians destruction: I say he hath given us space of repentance, to the which, he calleth us by the preaching of his holy Gospel. If therefore we repent us truly, that is, if we faithfully and unfeignedly embrace the Gospel, and amend our lives publikelye and privately, generally and particularly, from the highest to the lowest, than we shall escape the punishment and tyranny of the Turk, Pope, and all the enemies of God. But for so much as the contempt of the Gospel is great, and the wickedness of life also very much, as in drunkenness, deceit, whoredom, swearing, and in many other vices, it is to be feared that we shall not escape unpunished. Wherefore, let us all generally with one consent pray unto God, that he will vouchsafe so to kindle our hearts with his holy spirit, that we may amend our lives, and so be delivered from all those plagues which are at hand. The fourth Chapter. The text. THerefore Jonas was sore discontent, and angry. And he prayed unto the Lord, and said: O Lord, was not this my saying (I pray thee) when I was yet in my country? Therefore I hasted rather to fly unto Tharsis. For I know well enough that thou art a merciful God, full of compassion, long suffering, and of great kindness, and repentest when thou shouldest take punishment. And now, O Lord I beseech thee, take my life from me, for I had rather die than live. Then said the Lord: art thou so angry? And Jonas got him out of the City, and sat down on the east side thereof: and there made him a booth, and sat under it, in the shadow, till he might see what should chance unto the city. HItherto we have spoken of the repentance of the Ninivets: and now we must say somewhat of the indignation and displeasure which Jonas took at the repentance and conservation of the Ninivets. For after that Jonas saw that the Ninivets at his preaching, were converted unto the Lord, and had obtained not only remission of their sins, but also the safeguard of the City, he should greatly have rejoiced, Math. 18. even as the Angels rejoice more, over one sinner that repenteth, than over ninety and nine that are righteous: but he is so far from rejoicing, that he rather taketh indignation and displeasure with himself, and inveigheth with his complaint against the Lord our God, for sparing them. For he saith, O Lord was not this my saying I pray thee when I was yet in my country? By the which expostulation and complaint, he casteth God in the teeth with his exceeding mercy, and long sufferance, and accuseth him of injustice, and unrighteousness. And also he sorroweth so much for the repentance and preservation of the Ninivets, that he wisheth death unto himself. Although many men were wont to excuse the faults of holy men, and to interpret them to the best: yet notwithstanding, because this deed and this indignation of Jonas is reprehended of God himself (as hereafter shall appear) therefore it is not lawful for us, vainly to excuse this sin of the Prophet. 1. Peter. 4. Charity truly bindeth us to cover the sins of our neighbours so much as we may. But yet we may not make righteousness of sin, neither must we say that sin is equity, and equity, sin. Jonas therefore in this, sinneth once again, because he is offended at the repentance and preservation of the Ninivets. He seemeth truly to himself to have just cause of indignation. For first of all, when God spared the Ninivets: Jonas thought that the word of God which he preached, was in danger of discredit. For he had said it would come to pass within forty days that Ninive should be overthrown. The which thing, when it came not to pass according to his prophecy, who would afterward believe the word of the Lord? who would believe the promises of God, if God fulfil not the threatenings of his word? who would not condemn the Prophets of vanity and leasing? Jonas therefore thought that it would be to the glory of God's name to have the City of Ninive destroyed. The which, when it came not to pass, he thought that the glory of God's name was in hazard and peril. Furthermore, when he saw the Ninivets which were Ethnics and uncircumcised, to obtain remission of sins, and to be received into god's favour, he thought that the law of Moses, and Circumcision, was in great peril, because the other Ethnics when they should hear that god without respect of persons, receiveth those that truly repent (although they were uncircumcised) would say by and by, what availeth Circumcision? what profit shall the law of Moses bring unto us, when these being Ethnics, are received without Circumcision, and the law of Moses into God's favour? Jonas judged these things to be most unjust. Fearing therefore lest by the sufferance of God, the truth of his word, the glory of Circumcision, and the law of Moses, should be in danger of discredit, he taketh such indignation at the matter, that he wisheth death unto himself. But Jonas (I say) greatly erred. For as touching the preservation of the truth of God's word, God in sparing the Ninivets, truly fulfilled the truth of his word. For although it were said: There are yet forty days, and then shall Ninive be overthrown: yet notwithstanding (as it is said before) this is so to be understood, that Ninive shall be overthrown, if the Citizens of the same did not repent. But and if they repent, then shall the City abide in safety. For, that this is the meaning of God's threatenings, those words and Epithytes, which Jonas himself in this place rehearseth, declare. For if God be gentle, merciful, and long suffering, he will willingly, no doubt, forgive the sins of those that turn unto him, as appeareth by the mouth of Ezechiell, I will not the death of a sinner, but rather that he turn from his wickedness, and live. Wherefore Jonas feared in vain, that God in sparing the Ninivets, should loose the credit and authority of his word. And as touching the Circumcision, and law of Moses, which seem to be adventured, because God received the Ninivets into his favour without those: Jonas declareth again his ignorance. For Circumcision, and the law of Moses (so far as it containeth the ceremonial and judicial rights) pertain not to the Gentiles, but only to the extern posterity of Abraham. And God is not only the God of the jews, but also the God of the Gentiles. For although the jews only, had a promise that Christ should spring out of their nation: yet notwithstanding the promise was not so made unto them, that they alone should obtain salvation by Christ, but as Saint Peter sayeth: among all people whoso calleth upon the name of the Lord, is acceptable unto him. And again: Every one which calleth upon the name of the Lord shall be saved. Wherefore, Jonas once again falleth into a foul error. Here therefore behold and see, with how great fear of God every man aught to walk in his vocation, and never to turn away his eyes from God's holy word. This Jonas was a great Prophet, which by inspiration of the holy ghost prophesied of many things, and by his prophecy restored the kingdom of Israel, with whom also it pleased God to talk. And yet when he was left to his own strength, and turned away his eyes from the word of the Lord, he greatly erred in the understanding of the law and the gospel. He understandeth not the true sense and meaning of the law, namely, that the law bringeth not death but to impenitent persons only. He understandeth not the condition of Christ, namely, that he pertaineth to all nations, which by faith in him, repent them of their sins. Therefore let us not be proud of our gifts, but let us walk in the fear of the Lord, and persist in his calling, let us be thankful to God for his benefits, lest by our ingratitude he take them from us. This is also to be noted, that we must not trust to our good intentions (as some term them) but we must direct all our doings by the word of God. Jonas in this his indignation and displeasure, hath (as seemeth unto him) a very good intention and meaning, he persuadeth himself to have just causes of offence, but when they are examined by the word of God, they shall be found manifestly repugnant against the same. Whereupon it is said in Deuteronomie, that no man shall do that which seemeth right to be done in his own eyes. let us take heed therefore, in all our actions, that we take nothing in hand, contrary to the calling of the word of God. But the titles and Epithytes of God which Jonas here rehearseth, are not to be pretermitted. For although he reciteth these, to reason and argue with God: yet notwithstanding, they are most true and taken out of the books of Exodus and Numeri, which are set forth before our eyes, to the end we may learn to know what affection god beareth unto us, and what opinion we aught to have of him. joel. 2: 1 A merciful God. This title, God attributeth to himself in all places of the scripture, to the end we might know his nature, that although he be sometimes angry, yet notwithstanding he is not angry to destroy, but to save all those that hope and call upon him. Esay. 28. He is angry (saith the Prophet Esay) to the end he might be merciful, he maketh dead to the end he might revive. This title (if we well consider of the same) confirmeth our faith in all adversity. And faith is the observation of the first commandment. Wherefore, this title being well known, maketh us to obey the first and special commandment of God. 2 Full of compassion. This title properly pertaineth to natural benevolence, such as we see commonly in parents towards their children. The mother so loveth her children, that for their pain she sorroweth even at the very heart, and desireth (if it might be possible) for the ease of her child, to feel the same herself. Such, and far greater, is the mercy of god towards his afflicted Church. He is not simply sorry for it, but he is sorry in heart and mind: yea (if I may so speak) he yerneth in the bowels of his mercy. This title of God being well known, worketh in our hearts by the holy ghost, patience in trouble, and affliction. For if God be sorry for our evil and harm, even as the mother is sorry for her child, it cannot be that evils (whatsoever they be) shall oppress us. For God will not suffer us to perish in them, but will make a way even in the very midst for us to escape. 3 Long suffering. This title teacheth us the fear of God, that we flatter not ourselves in our sins. For God winketh at sinners, not that he doth allow their sins, but because he looketh for repentance. Wherefore if they repent, they are saved. If they be impenitent, they receive a just reward for the same. Knowest thou not, (saith saint Paul) that the long sufferance of the Lord leadeth thee to repentance. This place also teacheth us patience in adversity. For whereas it doth not at the first punish those which do molest or trouble us, it cometh so to pass, because he is long suffering, the which virtue we aught to imitate, and patiently to look for help at his hands. 4 Of great kindness. That is, exceeding beneficial, and liberal. For God is not only merciful, loving, and kind in heart, but also he testifieth the same, by many benefits bestowed upon us. And he bestoweth in deed more, and greater benefits upon us, than either we can or dare ask at his hands. Wherefore let us not despair in adversity. ¶ And the Lord God prepared a wild Vine: The Text. which sprang up over Jonas, that he might have shadow over his head, to deliver him out of his pain. And Jonas was exceeding glad of the wild Vine. Jonas being gone out of the city, after his sermon, waited that he might see with his eyes, what happened to the City. But when he perceived in deed his expectation to be frustrate, and that it came far otherwise to pass than he looked for, and that all things proved contrary to his preaching, he was greatly vexed & tormented in mind, as we have showed before. But in the mean season, while Jonas beheld what should happen, he is greatly troubled in the field with the heat of the Sun, in so much that he desireth to die in so great affliction, rather than to live any longer. For although Jonas had made him a Boothe, (peradventure of such boughs and shrubs as came next to hand) yet notwithstanding this Boothe, could not so shadow him from the beams of the sun, but that he might be parched with the same. Wherefore, the Lord prepared for him a wild Vine, with the shadow whereof, Jonas was so refreshed, that he greatly rejoiced. First of all therefore here note, that where as the Boothe, which Jonas built, holp him nothing at all, neither defended him from the heat of the Sun, it is plainly set forth unto us, that human studies, policies and devices, do help us nothing at all in our great temptations and afflictions. For although our endeavours (if so be they be godly and done with a good conscience) are not in adversity to be omitted, but all godly, just, right, lawful, and honest means are to be used, lest God be tempted: yet notwithstanding, necessity constraineth us that when we have done all that ever we can, not to trust unto the same, but only to depend upon the Lord our God, and to beseech him that he will vouchsafe to prospero, and give good success unto our endeavour. We aught always to have in mind Peter's fishing, Luke. 5. who having laboured all the night in vain to take fish, and letting slip again his Nets to make a draft at the commandment of Christ, enclosed a great multitude of fishes. Luke. 8. The woman likewise which was diseased with an issue of blood a long time, and spent all her goods upon Physicians to be cured, and could not: yet nevertheless afterward by the only word of Christ, she received present remedy and health. So Jonas also was nothing holpen by his Booth, which he made himself, but after that the Lord had caused a wild Vine to grow over him, he was not only defended from the heat of the Sun, but also he was greatly refreshed, and filled with joy. These things are not spoken to the end we should be negligent or slothful in our vocation, and careless in doing our duty: (For we aught to leave nothing unassayed in perils and dangers, which may be done godly, honestly, and lawfully.) But these things are spoken to this end, that when by our industry we have provided all things necessary, we may yet know that the help of God is most necessary, and that we aught to call for the same by prayer. According to the saying of the Prophet David. Psal. 127. Except the Lord keep the City, the watch man waketh but in vain. Furthermore, where as God in so great trouble of heat prepared a wild Vine for Jonas, by the shadow whereof he was recreated, we learn that God is of so great clemency and loving kindness, that so many as walk in his vocation and are afflicted in the same, shall receive at his hands a mean to endure the same, according to the Psalmist, The Sun shall not burn thee by day, Psal. 121. neither the Moon by night. Also it is said, Who so dwelleth under the defence of the most highest, Psal. 91. shall abide under the shadow of the almighty. Further it is said, A thousand shall fall beside thee, & ten thousand at thy right hand, but it shall not come nigh thee. And the Prophet Esay saith, if thou walk thorough fire, Esay. 43. it shall not burn thee. So, the children of Israel went out of Egypt into the desert, for although there was not corn in the desert: yet notwithstanding God brought to pass that they might bear it, because he sent them Manna, and gave them water out of the rock. Hieremy walked in the calling of God, when he prophesied of the destruction of Jerusalem, for the which he was cast not only into prison, but also into the mire, to the end he might seem to perish with hunger. But God made him able to bear it, and wrought means by his friends to deliver him, and to set him at liberty. The Apostles were sent out to preach the Gospel throughout the whole world, but without provision: God therefore brought to pass, that they having nothing, possessed all things. These sayings and examples of Scripture are set down unto us to this end, that although we must suffer great perils in the vocation whereunto God hath called us: yet notwithstanding, we must go forward void of fear, having a certain hope, that he will deliver us in the same. ¶ But upon the next morrow, The Text. against the spring of the day, the Lord ordained a worm, which smote the wild Vine, so that it withered away. And when the Sun was up, God prepared a fervent east wind: and the Sun bet over the head of Jonas, that he fainted again, and wished unto his soul that he might die, and said: it is better for me to die than to live. Jonas is refreshed and recreated with the shadow of the wild Vine, but his joy lasteth not long, because the wild Vine is by and by stricken with a worm, that it perisheth: and Jonas again is so greatly afflicted that he wisheth death unto himself. This is a lively Image and spectacle, of the variety, alteration, and change of human things in this world. And yet notwithstanding, we must consider that this alteration was not rashly brought to pass, but by the just and wise council of God. At the first Jonas rejoiced for the shadow of the Vine, now he sorroweth for the destruction of the same. Such is the course and raze of man's life. One while he rejoiceth because of prosperity, another while he lamenteth because of adversity. And yet notwithstanding these things come not to pass by hap or by chance, but by the ordinance of God. For in that the wild Vine perished, and Jonas thereby brought into great sorrow and indignation, God had a secret meaning. For he meant thereby to teach Jonas, that if he sorrowed so much for the destruction of a wild Vine, for the which he never laboured: how much more should God be sorry for the destruction of so great a City as Ninive was, of the which he was the creator and governor, and how much more should he spare so great a multitude. Let us learn therefore by this place, that God doth never cast us into any sorrow or affliction, but that he meaneth to teach us somewhat, as to prove our faith, The end of affliction to stir us up to repentance, or else to set forth the glory of his name. Furthermore, this is not to be pretermitted that Jonas so often wisheth death unto himself, when as he greatly feared death, before he was swallowed up of the Whale. Here again, the inconstancy of man is plainly set forth unto us. Oftentimes I wish for death (saith the Poet) and oftentimes I refuse it again. So Elias, 3. Kings. 19 one while fleeth death, and another while wisheth for the same. This inconstancy of man's nature is diligently to be noted even in the holiest men, not that we aught to allow or excuse the same, but because it is our duties to correct and amend the like in ourselves. We can not put from us all fear of death, neither can we let or cease to wish for death in great adversity. But we must specially beware lest we despair in the fear of death, whereas we aught to have a sure trust in Christ, and to suffer death with a valiant mind. Also we must beware, lest in wishing for death, we bring death to ourselves, but rather we must persist in our vocation, having a sure hope that although we be beset with danger, on every side, God will make away in the midst, whereby we shall escape. ¶ And God said unto Jonas: The text. art thou so angry for the wild Vine? And he said, yea very angry am I, even unto the death. And the Lord said thou hast compassion upon a wild Vine, whereon thou bestowedst no labour, nor madest it grow, which sprang up in one night, & perished in another: And should not I then have compassion upon Ninive that great City, wherein there are about an hundred & twenty thousand persons, that know not their right hand from their left, besides much cattle? God prepared (as we heard before) a wild Vine for Jonas, that under the shadow of it, he might be defended from the heat of the sun. This wild Vine being withered, Jonas was full of indignation and wrath. The Lord therefore reprehendeth his wrath, and declareth for what cause he brought to pass that the wild Vine should spring up in one night and vanish away again in another. For before, when Jonas saw that God did spare the Ninivets, he took it grievously that the Lord should show such clemency towards them, and was greatly angry. Now therefore the Lord teacheth Jonas, how unjust, uncharitable, and cruel his anger is, by a comparison of the wild Vine. Thou art sorry (saith he) for the wild Vine, which thou hast not made to grow, and should not I be sorry, and spare so great a City which first of all by my benediction is come to so great majesty, and by the benefits which I have bestowed upon them is at this time the monarchy of the whole world? In the which City also there are so many thousands of infants and young children, which as yet are not come to the age of discretion, besides thousands of cattle which never did harm. We have therefore here an example of that saying, which is in S. Paul's Epistle to the Romans, Rom. 1. where it is said, the invisible things of God, are known by visible creatures. But among all creatures, the natural affections of men are spoken of. For we speak not of corrupt or vicious affections, as of pride, of envy, of covetousness, of cruelty, of desiring other men's goods, or such like, which are sins, the author whereof is Satan, and not god. But we speak of the affections of men, which God by nature hath engraffed in us. Of the which affections, one is, to be sorry if any thing profitable prospero not, but perish: as in this place, Jonas is sorry that the Vine, (a thing very profitable for him) should so suddenly perish. For although this affection was not in Jonas without sin: yet notwithstanding, the affection of itself was not sin. So the disciple of Elizeus was sorry, because his Axe being a thing profitable to cut wood, 4. Kings. 6. fell into the water. This affection is natural, not sprung up in our flesh by chance, but by the wisdom and secret council of god created & engraffed in us. What then do we learn by this? Surely by this sensible affection in us we learn and are admonished of the insensible and invisible affection of God toward us. For if we greatly sorrow for things lost and destroyed, which we notwithstanding neither created nor made, let us understand and know that the Lord doth much more sorrow for men which he hath created, and for whose salvation he hath sent his only begotten son into the world to suffer death. Whereupon by the mouth of the Prophet, he sweareth, saying, I live, and will not the death of a sinner, but rather that he turn from his wickedness, and live. So in the nine and forty Chapter of Esay, he teacheth us to know the affection and love which he beareth towards us by the affection of a mother towards her child, Esay. 49. saying: Can the mother forget her child that she bore, and not pity the son of her own flesh? And though she do forget, yet will I not forget thee. So, also, he propoundeth his love before us to be known by the affection of a father towards his son in the xj Chapter of saint Luke, saying: Which of you being a father, Luke. 11. of whom if the son shall ask bread, will give him a stone? If ye then being evil can give good things unto your children, how much more shall your father of heaven give the holy spirit to those that desire it of him. So likewise in the fifteen of Luke, Luke. 15. by the Parable of the householder which sorrowed for the loss of his sheep, and by the Parable of the lost groat, is set forth unto us the exceeding love of God towards lost men, that is, towards sinners, that they might be brought to repentance and salvation. Wherefore our affections are ordained of God to be domestical preachers unto us, and to teach us how God is affectioned towards us, and to make us feel the affections of God, which otherwise are insensible, and invisible. Furthermore, when as it is said that God spared, and had compassion upon the City of Ninive for so many thousands of men, which knew not their right hand from their left, there are divers expositions. Some expound those that knew not their right hand from their left, to be infants and children: Othersome thereby understand the common and simple sort of people. But the first opinion is best allowed, namely, that they were children, as yet not come to age of discretion. Notwithstanding we must not think that God spared those infants and children for their innocency: (for although children and infants be innocents before men: yet they are not innocents before god, because they are conceived and borne in sin.) But he spared them for two causes. The first is, because he is gentle and merciful. It is neither (saith S. Paul) in the willer nor in the runner, but in the mercy of god. Moses also eryed and said, Lord, Lord God, merciful, and gracious, long suffering, and abundant in goodness and truth, and keeping mercy in store for thousands, Exod. 34. forgiving wickedness, ungodliness, and sin, and not leaving one innocent, visiting the wickedness of fathers upon the children. etc. The second cause why God spared the Innocents was, for that the ancient men of the City (though not all, yet the greatest part) repented at the preaching of Jonas. God therefore spared the Infants, for the elders sake which repented: As appeareth by that which he saith in another place thus: Exo. 20. Showing mercy unto thousands in them that love me, and keep my commandments. For as God was wont to destroy children and Infants, for the wickedness of their forefathers (as appeareth in the time of the flood, in the destruction of Sodom, and in the overthrowing of the Amalekyts) So he was wont to spare, bless, 1. Kings. 15. and preserve Infants for the godliness of their forefathers and elders. Wherefore if Parents wish well unto their children, and would bestow great benefits upon their children, they shall not need to scrape great abundance of rythes together, for God will bless and provide for them, if so be that Parents themselves live godly, and virtuously in their vocation. 3 Last of all whereas he addeth, Beside much cattle: We may not think that it is spoken, as though God spared such a City for the brute beasts sake, and that he so much regarded them. It cannot be denied, but that God after a certain manner hath a care over beasts and cattle: As we may read in the law where it is said. In the Saboth day thou shalt do no manner of work, neither thou, nor thy son, nor thy daughter (and in the end he addeth) neither thy cattle that is within thy gates. And in the hundred and fourth Psalm, Psal. 104.145.147. it is said, he bringeth forth grass for the cattle. Yet notwithstanding, God spareth not men for the cattles sake, but he spareth the cattle for the men's sake. As we may read, that the beasts of the earth are destroyed for the sins of men, as in the flood, in Sodom, in Amelecke: So also we may read that beasts were and are preserved for the godliness of men, as in the xxviij Deutr. 28. Chapter of deuteronomy. If thou shalt hearken unto the voice of the Lord thy God. Blessed shalt thou be in the town, and blessed in the fields: blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thine oxen, and the flocks of thy sheep. etc. Wherefore whosoever thou be, that wilt have thy cattle, thy goods, and substance preserved, blessed, and increased, thou shalt not need to use sorceries, nor Witchcrafts, but see that thou thyself be godly, and that thou persever in thy calling, so shalt thou be sure and safe in the land: so shall God bless thee and thy posterity for ever. This we have passed over the History of Jonas, in the which there are many things to be observed and noted, but specially these. First in Jonas, we have an example of the infirmity and weakness of all men, and even of those which are the holiest, and the saints of God, for we see the disobedience of Jonas, his terrors, and fears in the Whale's belly, his indignation also and grief at the repentance of the Ninivets. But notwithstanding, because he obeyed the calling of the Lord, and persevered in the same, he is miraculously saved, and preserved. Last of all, we have an example of repentance in the Ninivets: by the which we are admonished that although we grievously offend the divine majesty of God, whereby we deserve everlasting destruction. Yet notwithstanding, we aught not to despair of our salvation, but rather repent us truly, and unfeignedly of our sins. For the gate of heaven always standeth open to receive penitent sinners. And Christ himself standeth in the same, continually inviting, and calling such unto him, Math. 11. saying. Come unto me all ye that labour, and are heavy laden, and I will ease you. Wherefore, to him with the father and the holy ghost, three persons, and omnipotent, immortal, wise, and invisible God, be all honour, praise, glory, and dominion, now and for ever. Amen. Repent England in time, as Ninive that City did: For that thy sins before the Lord, are not in secret hid. FINIS.