Daily Sermons Upon Jonah, Lecture 5
Caluin. THe laſt Lecture we beganne to expounde the laſt verſe of the firſt Chapter, where Ionas ſayde that A Fishe was prepared of the Lorde. We ſayde that it could not otherwyſe he, but that Ionas, when as he was in the bellie of that Fyſh, dyd féele moſt gréeuous tormentes, as though nowe he were appointed to eternall death, ſo long I ſaye as he was depriued of the taſte of Gods grace. Which thing againe more euidentlie ſhalbe declared in his Canticle or Pſalme. But nowe one queſtion is to be handeled of vsus, whyther God created at that tyme the Fiſh which receyued Ionas. For ſo much that ſaying (that: God prepared a Fish) ſéemeth to inferre. For if the Fiſh had at that time ſwamme in the Sea, the Prophet might hauehave vſed another worde, as thus: The Lorde cauſed that the Fiſh ſhould Occurre, or: the Lorde Sent a Fiſh, for ſo the ſcripture is woont to ſpeake. But here, the Fiſh is ſayde to be prepared. But this doubt maye be reſolued thus, that although God created not the Fiſh at that tyme, yet dyd he diſpoſe the ſame to this vſe: becauſe we knowe that this was not done naturallie, that a Fiſh ſhould ſwallowe Ionas: The fiſhe was prepared, that it was ordained for the ſauegard of the Prophet. Gul. Rondelerus.and againe, ſhould thrée dayes and three nightes kéepe him vnperiſhed in his bellie. I therfore referre that which here is ſpoken of (that a Fishe was prepared) vntounto the conſeruation of Ionas. And certaine it is, that there be ſome ſuch Fiſhes which are able to ſwallowe men whole. And Guleielmus Rondeletus, who wryt a booke of the Fiſhes of the Sea, by probable reaſon, gathereth that it was a Fiſh called Lamia. He ſawe that Fiſh whome he ſayth to be of ſo large a bellie and broade mouth, that eaſilie maye ſwallowe one man: and fayth alſo, that ſometyme there was founde in the bellie of that Fiſh Lamia, an armed man. Therefore as I ſayde, eyther a Whale, or a Lamia, or ſome Fiſhe vnknowen vntounto vsus, maye deuowre a whole man: but he which ſo is ſwollowed vp, lyueth not in the bellie of the Fiſh. Therefore Ionas, that he might note the myracle, ſayth that this Fiſh was prepared of the Lorde, becauſe he was receyued into the bellie of the Fiſh, as into a friendlie harborough or lodging. For there although he reſted not in minde, yet in body he was as ſafe as if he had walked on the lande. When as therefore contrarie to the order of Nature, the Lorde preſerued his Prophet there, no maruayle it is, if he ſaye that the Fiſh was prepared of the Lorde. Nowe I come to the ſeconde Chapter.
The .2. Chap.
verſ. 1
The text. ¶And Ionas prayde vntounto the Lord his God out of the bellie of the Fiſh.
verſ. 2
And he ſayde, I hauehave cryed in mine affliction vntounto the Lorde: and he hearde me, or he aunſwered me, out of the bellie of the graue cryed I, and thou heardeſt my voyce.
Caluin. WHen Ionas ſayth, That he prayde out of the inwarde partes of the Fish, he fyrſt ſheweth with what a fortitude of minde he was endewed. Then therfore he taketh him to a new minde, becauſe when he was at liberty, he thought yt he might after a ſort mock God: he was a fugitiue from the Lorde: but nowe when he is ſhutte vp in outwarde myſeries, he beginneth to praye, and of his owne accorde ſetteth him ſelfe in the ſight of God. This is a chaunge or alteration worthy the noating. And here hence we gather howe greatlie it is expedient for vsus, that we be drawne backe with chaynes and be detayned, ſhutte vp in fetters as it were, becauſe when we are at lybertie, immediatly then we ſtraye abroade without any meaſure. Ionas when he was at lybertie waxed wanton as we ſee, but nowe when he perceyueth that he is faſte bounde by the violent hande of God, he altereth his minde, and prayeth out of the bellie of the Fyſh. And this circumſtaunce is alſo of vsus to be marked, for the wordes ſounde, as if he ſhoulde ſaye, that he prayde out of the verie helles. But howe coulde it be, that he then dyrected his prayers vntounto God, by whoſe hande he ſawe himſelfe to be ſo ſeuerelie puniſhed? For God moſt ſeuerelie handeled him. Ionas was after a ſorte dryuen to eternall deſtruction, for the bellie of the Fyſh, euen as we ſhall hereafter ſée, was as the bellie of hell, or ye graue. And yet in this deſperation, Ionas gathereth his ſpirites to him and taketh courage, & can take him ſelfe the right waye vntounto God: this is a wonderfull and almoſt an incredible example of fayth.A lawfull and fyt time to praye, is when the Lorde puniſheth vsus. Therefore let vsus learne to waigh well what here is ſayde: that when the Lorde puniſheth vsus hardlie, then is there a lawfull & a fyt tyme to pray. But we know how the greater parte of people diſpayre, and are not woont to offer their prayers vntounto God: but when their mindes be quiet. But God himſelfe then chiefly inuyteth vsus vntounto him, when as we are brought to greateſt extremity. Let vsus therefore remember that which Ionas telleth of himſelfe, euen that he cryed vntounto God out of the verie helles. And with all he alſo confyrmeth, that his prayer proceeded of true fayth: for he ſayth not ſimply, that he prayed vntounto the Lorde, but alſo he addeth, his God. But he ſpeaketh earneſtlie and verie delyberatelie. Well: Ionas although he were not onelie lyke a deade man, but almoſt condempned, yet perſwaded with him ſelfe that God for all this, notwithſtanding woulde be mercifull vntounto him, if he fledde for ſuccour vntounto him.
We ſée therefore that Ionas by chaunce as hypocrites are woont to hauehave the name of God in their mouthes, when they be oppreſſed: but he prayed ſeriouſly: becauſe he was perſwaded that God woulde be mercifull vntounto him. Nowe it is to be marked that the prayer of Ionas was not vttered in theſe wordes which here are mencioned: but Ionas while he was in the belly of the Whale meditated with himſelfe theſe cogitations.
After what ſorte therefore he was affected, he declareth in this Canticle, and we ſhal certainly ſee that he was drawne eueryevery waye: as in temptations it muſt néedes be that our mindes ſhould be moued hether and thether. For the ſeruaunts of God enioy not the victorie without great trouble, we muſt therefore playe the ſouldier & that valiauntly, that we may get the victory. Ionas therefore in this Canticle ſheweth that he was toſſed with great diſquietneſſe & ſharpe tormentes: but with all he ſheweth that this principle was ſtedfaſtlie fyxed in his minde, that God muſt be ſought vntounto, and againe, that he ſéeketh him not in vaine, becauſe he is alwayes ready to helpe thoſe that be his, as often as they ſhall crye vntounto him. And therefore he ſayth: I cried vntounto the Lorde when I was in trouble, and he aunſwered mee. There is no doubte but that Ionas mencioneth after he came out of the belly of the Whale, what happened vntounto him, & gaue thankes to God. This firſt verſe therefore conteyneth two partes. Firſt that Ionas in his diſtreſſe, fledde for ſuccour vntounto God: The ſeconde parte conteyneth a thankſgeuing for that, marueylouſie and contrarie to all fleſhlie imagination he was delyuered: I hauehave cryed (ſayth he) in my tribulation vntounto the Lorde, I cryed out of the bellie of hell, and thou heardeſt my voyce. Ionas as we ſhall hereafter ſée, not without great contention directed his prayer vntounto God: he ſtriued with many difficulties: but howſoeuer many impedimentes dyd concurre, yet went he forewarde and ſtayed not from prayer.
Now he alſo declareth that he prayed not in vayne: for that he might the more amply ſet out the grace of God, he ſaith: out of the belly of the graue: He put this word, Affliction, in the firſt member of the verſe, but here more clerely doth he expreſſe how notable and worthy of memory was the benefit of God, that he eſcaped ſafe out of the belly of the Whale, becauſe the ſame belly of the fiſhe was as the belly of the graue. Schol the Hebrewes cal the graue,Schol verie often taken for ye graue. of the corruption that is therein. And the Latin interpreter almoſt in euerye place hath tranſlated it, Hell: and ſometime Schol is taken for Hell it ſelfe: of the eſtate of the reprobates, whereby they perceyue themſelues condemned in the ſight of God, but more often is it taken for the graue, which ſince I gladly in this place keepe, euen that the fiſhe was lyke the graue. But he ſignifieth that he was ſo encloſed in the graue: that there appeared no way out. What is the belly of the graue? euen the moſt inward and déepeſt part of the graue. And when Ionas was in this ſtate and caſe he ſayth: that he was heard of the Lord. And here againe it is expedient to repeate that which I lately touched, euen: that Ionas although in moſte gréeuouſe tentation, was not ſo oppreſſed, but that his prayer eſcaped into the preſence of God. He prayed therfore, and not ſimply prayde but he alſo expreſſeth his vehemency and affection when he ſayth that he cryed, and made a ſtrong noyſe, and it is no doubt, but that very neceſſitye wreſted from Ionas gréeuouſe complaynts. But how ſo the matter …e? he howled not, as the vnbeléeuers are wont, who féele their ſinnes, and ſufficiently complayne, but yet they powre out vayne bellowings to no purpoſe Ionas here diſcerneth himſelfe from them, ſaying that he cryed and called vntounto God. Now it followeth.
verſ. 3
The text. ¶For thou haddeſt caſt me into the bottome in the middeſt of the Sea, and the flooddes compaſſed me about, al thy ſurges and al thy waues paſſed ouer me.
Caluin. I Reade this place oppoſit…lie, that is, that Ionas here for amplification ſake declareth his eſtate. This was ſure a great thing, out of the bellie of the Fiſh to crye vntounto God: but farre more difficil a thing it was, to lyft vp his minde to praiers, whē as yet he might make a coumpt that God was his enimie & againſt him. For admitte that he myght call vponupon God being caſt into extreame daungers, but when it came into his minde, that whatſoeuer euyl he ſuffered, was layde vponupon him from aboue, becauſe he endeuored to flée awaye from the calling of God, how could he pierce through with prayer euen vntounto the heauens, when ſuch a let came betwéene? We ſée therefore to what ende his wordes tendeth, when he ſayth. But thou haddest cast me into the deepe, euen to the middest of the Sea, the flooddes compaſſed me, all thy waues and ſurges paſſed ouer me. Brieflie, Here Ionas ſheweth, what gréeuous tentations were layde vponupon him, whyle he endeuored to thinke vponupon prayers: For this came firſt into his minde that God was his vtter enimie. For Ionas then neuer made a coumpt that he was caſt into the Sea by the Mariners and the reſt, but his minde was throughlie fixed in God. This is the reaſon why he ſayth, Thou Lorde haddest cact me into the bottome, in the harte or middest of the Sea: Againe, Thy ſurges and thy waues, &c. Here he reſpecteth not the nature of the Sea: but as I hauehave ſayde, he ſetteth all his ſenſes on God alone, and acknowledgeth that he hath to doo with him, as if he ſhoulde ſaye: Thou O Lorde doſt put me to flight, or driueſt me away in perſecuting me, and yet I approche vntounto thee. Thou in feareful ſort doeſt ſhew that thou art offended, and yet I beſéech thée: ſo farre are theſe terrors from pulling me farre from thée, that as I were pricked forwarde, I come wyllinglie vntounto thee, becauſe there is not elſe where for me any hope of ſaluation. Now therefore we ſée of what force this Antitheſis, or Oppoſitio, is when as Ionas ſetteth that terrible puniſhment that he ſuſteyned, againſt his prayer. Nowe let vsus goe forwarde.
verſ. 4
The text. ¶Then I ſayde, I am caſt awaye out of thy ſight: yet I looke againe towardes thy holy temple.
Caluin. IN the firſt parte of this verſe. Ionas againe confirmeth that which I ſayde, euen that, when he woulde praye not onelyonly the gate was ſhut againſt him, but that there were (as it were) mountaynes in his waye, that he ſhould not aſpyre with his prayers vntounto God. Neither yet regardeth he onelyonly in what ſtate he was in, but rather chieflie he marketh the cauſe, euen that he had prouoked the anger of God vponupon him ſelfe. And therefore he ſayth, I ſaide, I am reiected from the ſight of thine eyes. Some there be that couldlie expoūd this place, thus: That he was onelyonly expelled out of his countrey, leaſt at any tyme he ſhoulde beholde the Temple. But I doubte not, but Ionas here mencioneth that he ſuffered euen vtter torments, euen as if all hope of pardon were cutte of from him. What? (thinketh he) ſhall I yet hope that the Lorde wyll be mercifull vntounto me? it is not to be hoped for. This is therefore the reiection, of the which he ſpeaketh. For God is ſayde to driue vsus from his ſight, when he forbyddeth vsus all acceſſe vntounto him. And therefore Ionas thought him ſelfe altogether alienated from God. If any man obiect, Obiection. that then his fayth was quyte extincted: the aunſwere is readie, that in the ſtryueing of fayth, there be many ciuil conflictes, Aunſwer. when as one imagination commeth in place, and another meeteth that Exopoſito: for otherwyſe there ſhoulde be no tryall of our fayth, but euen in this inwarde conflict. For if hauing quiet mindes we can thinke certainelie that God is mercifull vntounto vsus, what proofe were there of our fayth? But when fleſh telleth vsus that God is againſt vsus, and that there is nowe no hope of pardon any more, then faith beginneth at the length againſt this, to caſt vp his buckler, and driueth awaye that aſſault of temptation, and conceyueth hope of grace: Howſoeuer for a tyme the Lorde ſéemeth to be diſpleaſed: then I ſaye is faith truelie tryed. Such therefore was the ſtate of Ionas. For according to the imagination of his fleſh, he thought that he was altogether abiected of God, ſo that in vaine might he come vntounto him. Well, Ionas then, which had not yet put of fleſh and blood, coulde not by and by conceyue the fauour of God, but theſe difficulties dyd ryſe againſt him.
The later parte of the verſe is diuerſlie of Interpreters expounded. Some turne it negatiuelie: I wyl not looke towarde thy holie Temple: but the wordes wyll not admitte this interpretation. foreign Amongſt the Hebrewes ſignifieth, But, Or, But yet notwithſtanding, it ſignifieth alſo Certe, trulie: Somtime it is taken for: Peraduēture, doubtfullie. The greater part of Interpreters do tranſlate it: But I wyll behold thy holie temple, As though Ionas had here reproued that his diffidency, wherof he latelie made mencion: as alwayes the faythful brydle them ſelues, when they are caryed away into any doubte. As thus: What? wylt thou for this caſt awaye all hope, ſéeing that God wyll be peaceable and pacified with thée, if thou come vntounto him? Interpreters doo thinke that here is a figure called Epanorthoſis, that is,foreign. Correctio. a Retraction: becauſe Ionas here chaungeth his ſentence, and recanteth the falſe principle which be fyrſt tooke of his fleſhlie imagination. For he ſayde firſt, that he was reiected from the face of the Lorde: and nowe he repelleth that tentation, according to the mindes of thoſe Interpreters, and ſayth: But yet I will ſee thy holie temple: although nowe I ſee me to be reiected of thee, yet shalt thou at the laſt take me into fauour. We might notwithſtanding without any alteration, ſo expounde this verſe, that it might be full. At the least, or yet I shall ſee thy holie temple. In maner of wiſhing, therfore might ye future tenſe, be taken as the Hebrewes are accuſtomed both to vſe the future tenſe, when they pray, or when they wiſh any thing. Well, therfore wyll this ſenſe agree, that Ionas wauoringlie as yet doth thus praye: Yet, or at the leaſt, Lorde, I will adde this, euen that I maie ſee thy holie temple. But becauſe the former interpretation which I brought, is probable, therefore I wyll not contende. Whatſoeuer it be, we ſée that Ionas wholie diſpaired not,They ſaye: He hath caſt me awaye from him, and not as Ionas ſayd, thou haſt reiected me, &c. although the imagination of the fleſhe pricked him forewarde to deſperation, becauſe that by and by he conuerted his wordes vntounto God. For they which murmur againſt God, they rather ſpeake in the thirde perſon, as turning them ſelues from him.
But Ionas here ſetteth God before his eyes, I am caſt away (ſayth he) from thy ſight. He doth not expoſtulat or debate the matter with God, but declareth that he yet doth ſéeke God, howſoeuer he thinketh that he is farre caſt off. And then he addeth. At the least I will ſee yet againe thy holy temple. Wheras he ſpeaketh of the Temple, there is no doubt but that he ſet before him the Temple of God in Ieruſalem, as the ſubſtaunce of fayth. For when he was abiected, he gathered together all thoſe things which might ſéeme to be able to eſtabliſhe and erecte his hope: For he was Circumciſed; he was a worſhipper of God according to knowledge, he was brought vp in the lawe, he was exerciſed in ſacrifices: vnderunder the name of the temple therefore, he comprehendeth al theſe things briefly we ſée therefore how he animateth himſelfe in extreme daunger and neceſſity.Note. And this admonition is profitable for while we ſée al paſſage or entraunce vntounto God to be ſhut vp againſt vsus, there is nothing more profitable then to call to minde, that yet from our firſt infancie he hath adopted vsus, and againe that he manifeſted his grace with many ſignes chiefly that he hath called vsus by the goſpel into the ſociety of his onelyonly begotten ſonne who is the lyfe and ſaluation: and againe that he hath confirmed this grace both by baptiſme, and the ſupper of the Lord. When as therfore theſe thinges ſhall come in minde, we ſhalbe able to breake through all impediments by our fayth. Now let vsus goo on.
verſ. 5
The text. ¶The waters compaſſed me about vntounto the ſoule: the Depth cloſed me rounde about, and the Bulruſhe, or weede, was wrapped about my head.
6
I went downe to the*To the rootes ſignifieth to cut out, ſome turne it: to ye vttermoſt bounds. The word differeth frō Seholl. being sechoth. Caluin. bottome of the Mountaines: The Earth with her bars was about me for euer, yet thou haſt cauſed my lyfe to aſcende out of the*To the rootes ſignifieth to cut out, ſome turne it: to ye vttermoſt bounds. The word differeth frō Seholl. being sechoth. Caluin. pyt or ſepulchre, O Lord my God.
HEre in many words Ionas proſecuteth how many things might occurre, which might ouerwhelme his foule with terrour, and might withdraw him forth from God, & take away al deſire of praier. But always this is to be kept in memory which we ſayd: euen that he had to doo with God. And truly this is to be marked which the Prophet Dauid ſayd in the 39. Pſalm: Thou notwithwſtanding haſt done it. For after he had complayned of his enemyes, he then againe turned his mynde vntounto God, ſaying as it were thus: what doo I? what profite I by theſe complaints? For men doo not onelyonly moleſt me, but thou O Lord haſt done it. So Ionas here ſetteth alwayes before his face the Ire of God, becauſe he knew that no ſuch miſery could fal vponupon him but for his ſinnes, he therfore ſayth that he was compaſſed about and againe that he was with the déepe cloſed about, but at the length he addeth, that God hath cauſed his life to aſcend out of the pyt. Wherfore hither tende theſe circumſtaunces, that Ionas could not without great meruayl hauehave acceſſe vntounto God, when as by al meanes his life was oppreſſed when he ſayth that he was compaſſed with the waters euen to the ſoule. I vnderſtande it that he was compaſſed with the waters deadly, for other expoſitions are to ſmal purpoſe or wreſted.We ſay: we are greeued at the hart: This went to the hart of him. &c. And the Hebrewes ſaye that they are pained euen to the ſoule, when as they are in daūger of their liues: and the Latins ſay alſo, that ye hart, the entrayles, or the bowels them ſelues are woūded. And ſo in this place, The waters compaſt me about, vntounto the ſoule: again, The deepe encloſeth me. Some tranſlate Seph, the Sedge: ſome againe tranſlate it the Herbe Alga, which hath leaues lyke Lettice: others trāſlate it a Bulruſh: but al commeth to one ſenſe. Certaine it is that the Hebrewe worde ſignifieth a kinde of Sedge: Yea, ſome thinke that the redde Sea was ſo called, becauſe it is full of much Sedges and Bulruſhes. And they thinke Ruſhes take their name of their ſoone rotting. But what Ionas meaneth is euident, euen that the wéedes were faſt wrapped about his heade, that is, the wéedes dyd growe ouer his heade. For it is harde to expounde it, as ſome doo of the heade of the Fyſhe.
But Ionas ſpeaketh Metaphorically, when he ſayth, that he was enwrapped in the Sedge, becauſe there is no hope whē a man is enwrapped in the Sedge in the bottom of the Sea. For howe ſhoulde he eſcape from deſtruction, which in the Sea is helde as it were bounde. Metaphoricallie therefore Ionas meaneth, that he was ſo drenched in the déepe, that he coulde thence by no meanes eſcape, but by the incredible power of God. In the ſame ſenſe he alſo ſayth. I went downe euen to the bottome of the mountaines. But he ſpeaketh of the mountaynes which adioyne to the ſea: as if he ſayde: that he was not onelyonly caſt into the middeſt of the ſea, but ſo ouerwhelmed that he was faſt fixed as it were in the bottom vnderunder the very rootes of the mountaines. All theſe tende to this ende, euen that there might no going out be hoped for, except God reached him the hand from heauen, and delyuer him by a ſtraunge and incredible example.
He ſayth that, The earth with her barres was about him. By this manner of ſpeach he geueth vsus to vnderſtande, that he was euen ſo ſhutte vp, as if the whole earth were lyke a gate. We knowe what manner of barres, the barres of the earth be, if we will graunt barres vntounto it. For if a gate be quite ſhutte vp by barres, we knowe what and howe great is the portion of the earth. And if we imagine the earth to be the gate, what manner of barres muſt there be. It is euen therafter therfore, as if Ionas ſhould ſay, that he was forbidden this vital lyfe, euen as if ye earth were ſet againſt him, he ſhoulde not eſcape out to the ſight of the Sunne. The earth (therfore, ſayth he) was oppoſite vntounto me, and that for euer. Afterward, her cōmeth to thankſgeuing, ſaying: But thou O Lorde God hast made my life to aſcend out of the pitte. After that Ionas had vſed a long deſcription, that he might declare yt he was not once dead onelyonly, but with many and diuerſe deaths oppreſſed: here nowe he addeth a thankſgeuing, becauſe he was deliuered by the Lorde. Thou (ſayth he) O Lorde my God hast cauſed my life to aſcende. Nowe againe he confirmeth that which I hauehave once already ſaide, euen that he powred not out fryuolous prayers vntounto God, but that he prayed with a ſerious affection of faith. For he would neuer hauehave called the Lord, his God, but that he was ſo perſwaded of the fatherlie louelove of God, that he might hope for certaine and ſure ſaluation at his handes. Therefore he ſayth, Thou O Lorde my God (he ſayth not, hast deliuered me) but, haſt brought my life out of the graue, or pitte. Ionas therfore here being reuiued, teſtifieth, that he was by the helpe of God, not onelie delyuered from extreeme daunger, but was rayſed vp from the dead, by a certaine forme of reſurrection. Hither therefore appertaineth this ſaying, when he ſayeth, that his lyfe was brought out of the Sepulchre, or from verie corruption it ſelfe. It followeth.
verſ. 7
The text. ¶When my ſoule*Or wrapped it ſelfe together ouer me. fainted within me, I remembred the Lorde: and my prayer entered into thy holie Temple.
Caluin. HEre Ionas in one verſe comprehendeth the things which he fyrſt ſayde, euen that he was afflicted with moſt gréeuous tormentes, yet ſo he was not diſmayed, but that alwayes he conceyued ſome taſte of the fauour of God, that by this meanes he might be encouraged to praye. For firſt he confeſſeth that his ſoule felte a certaine kinde of faynteneſſe, or was inwrapped in wofull and perplexiue cogitations, ſo that of his owne nature he coulde not vnfolde him ſelfe out of the ſame. As touchinge the worde it ſelfe, Aſaph, in the Hebrewe ſignifieth to couer: it alſo ſignifieth in Niphal and Hithpael (in which coniugation it is here taken) to Fainte: But the former ſignification maye wel be kept, euen that his ſoule wound vp it ſelfe together as in the 102. Pſalme, the prayer of the afflicted when as in miſery he gathered himſelfe together and prayed. They which expounde it: To multiplie prayers, are voyde of all reaſon I therefore doubt not, but that Ionas here meaneth, eyther that he was ouerwhelmed with a certaine fayntneſſe of mynde, or els that he was ſo perplexed, that he could not but with a violent contention mount vp vntounto God. What ſo it be, he woulde by this worde expreſſe the perplexity of his mynde. Therefore when as we ponder in our myndes diuerſe Imaginations, and continue as it were faſt bound in vtter daunger, then is our ſoule ſayde to tumble or roule it ſelfe vp and downe in vsus. And when the ſoule wrappeth it ſelfe vp together, all the cogitations of the perplexed man fall down vponupon him. We couet to eaſe our ſelues, when as we reuolue diuerſe imaginations, but what ſo we endeuor to aduerte elſe whether, by and by redoundeth vponupon our heade, and ſo our ſoule windeth it ſelfe vp together vponupon vsus. Now we knowe what Ionas meaneth in the firſt member of this verſe, VVhile my ſoule gathered it ſelfe vp together, or fainted in me. Then he ſayth, I remembred the Lorde. By this we gather that Ionas was not a victor without great difficulties, euen to the faynting of the ſoule, as we hauehave ſayde, and this is one thing. In the meane tyme we gather againe, that he neuer was ſo oppreſſed with temptatiōs, but that he ſought the Lorde at the leaſt with his prayers. This principle therefore Ionas kept with him, that God is to be ſought vntounto, although for a time ſo hardlie and ſeuerelie he handeled him. For that Remembraunce whereof he ſpeaketh, proceedeth of faith.
The wicked remember God, and feare, becauſe they finde him a ſeuere iudge againſt thē.The wicked alſo remember God, but they are therewithall ſore terrified, becauſe they finde him a terrible Iudge: yea, and as often as mencion is made of God, they conceyue nothing elſe but deſtruction. But Ionas applyeth the remembraunce of God to another ende, euen that with ſome ſolace he might lighten his eares and griefes. For it followeth immediatly, that: His praiers pierſed, or entred in, euen vntounto God. We ſée therfore that Ionas ſo remembred his God, that with faith he acknowledged, that he woulde be mercifull vntounto him. And from this procéeded his deſyre to praye. Nowe that he ſayth, that his prayer entered into the Temple, there is no doubte, but that he alludeth vntounto the rytes of the Lawe. For the Iewes were accuſtomed to turne them ſelues, as often as they prayed, towarde the Temple, and this Ceremonie was not ſuperſtitious, becauſe we knowe that Doctrine was propounded vntounto them, which inuited them vntounto the Sanctuarie & the Arke of the Couenaunt, when as therefore this manner was vnderunder the Law, Ionas ſayth, that his prayer came in vntounto the Temple of God: becauſe the Temple was a viſible token whereby the Iewes might conceyue ye God was amongſt them: not that they might with a wicked imagination faſtē or ioygne God to the outwarde ſignes, but becauſe they knewe that theſe helpes were not in vaine geuen vntounto them. After this ſort therefore Ionas not onelie remembred his God, but alſo called to minde the ſignes, in which he had all his lyfe long exerciſed his fayth, as we ſayde of late. For they which take Temple for Heauen, altogether ſtraye from the minde of the Prophet. I know very wel that Heauen is ſomtime called ye Temple, but ye ſenſe agréeth not here with this place. Ionas therefore meaneth, that although he were moſt farre from the Temple, that yet God was at hande vntounto him: for he ceaſed not to make his prayer vntounto that God, who had manifeſted himſelfe in his lawe geuen, and who woulde be worſhipped at Ieruſalem, and who woulde that the Arke of the Couenaunt ſhoulde be a teſtimony of his preſence, that the Iewes might cal vponupon him with a ſure faith, and might not doubt that he was in the middeſt of them; ſyth they had there a viſible manſion place.
❧The Prayer.
GRaūt almighty God, ſeeing thou once haſt declared ſuch a notable ſhewe of thy immeaſurable power in thy ſeruant Ionas, that when he was ſunke down almoſt euen vntounto the verie hel, yet thou diddeſt erect him vntounto thee, and ſo with fyrme conſtancie dydſt ſuſtaine him, that he ceaſed not to praye and crye vntounto thee: graunt (I ſaye) that in the temptations, wherein it is neceſſarie for vsus daylie to be exerciſed, we may rayſe vp aloft our myndes vntounto thee, and againe that we ceaſe not to thinke that thou art at hand vntounto vsus, euen when there appeare manifeſt ſygnes of thine anger towarde vsus: And alſo graunt that when our ſinnes do thruſt in them ſelues in our ſyght, which maye caſt vsus into deſperation, that yet we maye ſtriue conſtantlie and neuer departe from the hope of thy merciemercy, vntyll wee hauing ended all our ſtryfes, maye at the lengthe freelie and with open mouth geue thankes to thee, and celebrate thy immenſurable goodneſſe, whereof we daylye hauehave experience, vntyll we being ledde along through daylie experimentes, maye come at the laſt into that bleſſed reſt, which is layde vp in heauen for vsus through Chriſte our Lorde.
Amen.