Daily Sermons Upon Jonah, Lecture 2
The text.
Ʋerſ. 4
¶And the Lorde ſent a great winde vponupon the Sea, and there was made a great tempeſt in the Sea, and the ſhyppe thought to be broken.
Caluin. HEre ſheweth Ionas after what ſort he was violently drawne backe of the Lorde, when he endeuored to conueighe him ſelfe from his face. He ſayth therefore, that, There aroſe a great tempest in the Sea. But he alſo expreſſeth that the tēpeſt was not rayſed by chaūce▪ as prophane men are accuſtomed to attribute whatſoeuer commeth to paſſe, vntounto Fortune. The Lorde (ſayth he) ſent a great …inde vponupon the Sea, f…n turne it. God raiſed from, N…tal. But more rightlie do… others deduct it from the roote, T…l: and we ſhall ſée a lytle after in the, 5. verſ. the ſame worde. Now touching the ſomme of the m…ſter, he ſayth: That there was a great tempeſt, in ſomuch that the ſhyppe was at the verie poynt of breaking. For this ſpeach: The Shippe though… to be broken, agréeth to the proprietie of our language, Ia…auirè …idoit pe…ir. For where ſome take the ſhippe, for the ſhypmen or Marriners: that is to farre fetched: and we knowe that in many …es of ſpeache, our mother tongue agréeth with the Hebrew. Nowe therefore Ionas ſignifieth that the tr… peſt roſe not by chaunce, but by the certaine counſayle of God, euen that he being taken vponupon the Sea, might knowe that he was deceyued, when he thought that he might eſcape the ſyght of God after he had paſſed the Sea. And though here the Prophete maketh me … but of one onlie tempeſt. Frō he…re notwithſtanding generally is it lawfull to gather that neyther ſtormes, nor yet other … of the ayre, which eyther engender rayne, or elſe ſtyerre vp tempeſtes in the Sea, happened not by chaunce, but that both heauen & earth are ſo ruled … about, that nothing can come to paſſe, vnleſſe from thence it be both forſéene and decréed.
But if any man wyll obiect, that it was not agréeable to reaſon, that for the faulte of one man, ſo many men ſhoulde ſuffer ſhypwracke, or be toſſed with that violent tempeſt: the aunſwer is eaſie, that although God properly reſpected Ionas, yet were there other hydden cauſes why alſo of good ryght he might enwrappe others in the ſame daūger. That is probable, that many men at that tyme ſayled on the ſea: for that one ſhyppe onelyonly was not in the Sea, ſéeing there were ſo many parts, and alſo many …. But although the Lorde enwrapped many men in the ſame puniſhment, whereas he woulde perſecute but onelyonly one man: yet neuer is he deſtitute of cauſe, why euerie one of vsus, yea euen him that ſéemeth moſt innocent, he maye call into his iudgemēt. And the Lorde marueylouſlie worketh in the gouerning of men. Therefore were it a wicked thing to meaſure his workes by our capacitie, becauſe God might puniſhe one man to the ende that he maye abaſe and make others lowly, others againe he chaſteneth for their manifolde offences: againe, by puniſhment he tryeth the patience of others.
So therfore are the mouthes of prophane men ſtopped, leaſt they ſhoulde brawle againſt God as oft as he requyreth his iudgementes, that they agrée not to our fleſhlie iudgemēts. But of this matter more at large ſtrayte waye, I wyll entreate. Becauſe euerie where in the Scriptures examples do occurre, that God hath taken vengeaunce of the whole people, when notwithſtāding one man alone hath offended. But if any be murmure, and exempt them ſelues as innocentes, alwayes ſhall a cauſe be founde, which ſheweth that God is not cruell towarde them, but rather if it pleaſe him, he might with iuſt cauſe handle them more ſharplie: fynallye, when as God ſéemeth, as without cauſe, to be ſeuere towardes man, yet ſpareth he them, and dealeth with them fauorablie. Nowe let vsus goe forwarde.
The text.
Ʋerſ. 5.
¶And the Shypmen feared, and cried out euerie man vntounto his God, and they caſt forth the veſſels, which were in the Shyp, into the ſea, that the Shyp might be lyghtened of them. But Ionas went downe into the ſides of the Shyp, and layd him downe, and ſlept.
Caluin. THis Narration is not friuolous, whyle Ionas here in order foloweth ſo many circumſtaunces, for that, as we ſhall ſée anone, he woulde make manifeſt his ſluggiſhneſſe, and ſet it out before our eyes in the right colours thereof: But this compariſon whiche lyeth hidden in the circumſtāces, doth make much notable ye careleſſe, yea almoſt, brutiſh ſecurity of Ionas. Firſt he ſayth, That the shipmen feared, then that they cried, euen, euerie one of them to his God: and that they cast out alſo into the ſea the loading of the shippe. Whē they therefore were al thus carefull, was not this a monſterous thing, that Ionas for whom the Sea was troubled, thus doth ſléepe? Some are diligent and carefull, they ranne about the ſhippe, they ſpoyle themſelues of all their ritches, to the intent they might ſafe come to the hauen, for they had rather make them ſelues deſtitute and naked of al their goods, then to periſhe: and eke they crye to their Gods. But that Ionas made none accounte of theſe things, yea that ſluggiſhely hée lyeth, whence cōmeth ſo great negligence, but that not only hée was in a dead ſleepe, but that he ſéemeth depriued both of all reaſon and ſence? it is no doubt therefore but Ionas for this reſpecte reckneth vp ſo many circumſtaunces, he ſayth, The shipmen feared, and we knowe that Marriners are not accuſtomed to bee terrified with ſmall and vſuall ſtormes: for they are a hard kinde of men: and are the leſſe fearefull for that they dayly ſee diuerſe motions in the ayre. When as therefore he ſayth, that the ſhypmen feared: here hence we gather that it was no meane tempeſt, which ſo terrifyed them, being men by long vſe and experience accuſtomed to all kinde of ſtormes. Well, they then which before were hardned, were nowe ſtroken with feare. After that he addeth that, Euerie one cried vntounto his God. Ionas certainly ſhould not hauehave ſlept ſo ſoundly, but might hauehave waked himſelfe almoſt eueryevery moment. For hée carried in his hart his owne tormentour, when he perceiued himſelfe to be a fugitiue. For we hauehave ſpoken before, that it was no light offence, that Ionas conueighed himſelf from the face of God, contempned his callinge, and as much as in him laye, caſte of the yoke, that he would not obay God. When as therefore Ionas of ſo great wickedneſſe was guilty in his owne minde: ought hée not being a ſléepe to tremble & feare? And again, while other men doo crye vntounto falſe Gods: he yet eyther deſpiſeth, or at the leaſt neclecteth the true God, towards whome he knew him ſelfe to be a rebell and diſſobedient. Hytherto tendeth the compariſon or Antitheſis. But in the meane tyme we ſée, howe that in peryls, men are conſtrained to call vponupon God. For although a certaine perceyueraunce, or ſenſe of the Diuine eſſence be ingendred in our hartes, ſo that eueryevery man, wyll he, …yll he, perceyueth that there is a certaine Godhead: yet by our mallice choake wée that lyght, which ſhould ſhyne in vsus: For wyllingly doo we reiect all cares, and heauineſſe, and wyſhe good vntounto our ſelues: as though tranquilitie wer… vntounto men the principall benefite or chiefeſt goo…. Hereby commeth it to paſſe, that eueryevery man deſyreth without feare and …are to lyue, and therefore naturally all men deſyre to be ſecure and ſafe. Nowe ſecoritie bringeth forth contempt, from hence therefore commeth it is paſſe that no Religion almoſt appeareth in the world…, where God▪ leaueth vsus in ydleneſſe. Feare compelleth vnwylling man to come vntounto God. Wickedlie …dly; ſayth one, that feare is the cauſe of Religion, and was the originall cauſe why men thought that there were Gods: alſo it is altogether contrarie to common ſenſe and experience. But Religion, which was eyther well wye extincted, or at the leaſt ouerwhelmed in the hartes of men, is rayſed and ſtyrred vp by daungers. Of this matter Ionas bringeth for the notable example, when he ſayth: That the Shipmen cried vntounto their Gods. We knowe howe rude that kind of men be: therfore gladly would they driue from them ſelues all féeling of gladneſſe: and in verie déede they ſhiftes of all feare, and mocke euen God him ſelfe, as long as they maye. That they therefore crye vntounto the Gods: certainely, verie vrgent neceſſitie extorted this at their handes. And hereby gather we howe profitable it is for vsus to be diſquieted by feare: becauſe if we were in ſafetie, immediatlie a dead ſtéeple woulde réepe vponupon vsus, as it is too well, or more then inough knowne. And ſéeing that no man almoſt of his owne accorde commeth to God, we hauehave néede of prickings forwarde. But God earneſtlie or ſharplie pricketh vsus forwarde, when he layeth any daungers againſt vsus, whereby we are conſtrained to feare. But by this meanes, as I hauehave already ſayde, doth he ſolycite vsus, becauſe that we ſée euerie one to wander and to vaniſhe awaye in their luſkiſhneſſe: therefore draweth he backe vnwylling men vntounto him.
But Ionas ſayth not ſimply, that each man cryed vntounto God, but alſo addeth, Ʋnto his God. Euen as therefore this place teacheth, that by neceſſitie men are conſtrayned to ſéeke God: ſo alſo on the other ſide he ſheweth that the ſame men, vnleſſe they be gouerned by the celeſtiall doctrine, and then alſo by the ſpirite of God, doo erre in the ſéeking of God. There ſhall be therefore in men a certaine ſtudy, but it ſhall be erroneous, becauſe no man can kéepe the right waye, except the Lorde dyrect them by his worde and ſpirite, as is aforeſayde. Both theſe thinges doo we gather out of the wordes of the Prophete. The Shipmen feared, being rough fellowes, and almoſt as harde as yron, which lyke a Cyclop tontempne God, They feared (ſayth he) and cried vntounto God: but they cryed not, hauing faith for their directrix or guide, and hence came it to paſſe that each man cryed to his owne God. When we reade this, let vsus firſt of all conſider, that we ought not to wayte, tyll God violentlie conſtraine vsus, but muſt preuent this laſt extremitie that we of our owne accorde maye ſéeke him. For what profited it theſe Marriners or other Saylers, that once they cryed vntounto God? for it is cre…yble that a lytle after they reuoulted to their prophane ne…lygence: when they had eſcaped that peryll, afterward they laughed at God, and all Religion alſo was of them contempned. And ſo is it accuſtomed to happen to men prophane, which neuer ſ…bmitte them ſelues vntounto God, except they be therevnto compelled. Therefore let euerie one of vsus of his owne accorde offer him ſelfe vntounto God, yea, euen whyle we be out of daunger, and doo enioye chiefeſt quietneſſe. For if we imagin that any pretence of vnaduiſedneſſe, or of error, or folly maye be obiected of vsus, we are farre deceyued, becauſe no excuſe ſhalbe admitted, ſéeing that experience doeth teache that the knowledge of God is naturally grafted: and againe, this principle to be engrauen in all men, that God gouerneth our lyfe, that he only maye delyuer vsus from death, that it is his proper office to ſuccour vsus and to helpe vsus. For how can it come to paſſe that theſe Marriners cryed vntounto God? Came there thyther any new Teacher which might preache vntounto them of godlynes, and which in order might ſhewe God to be the delyuerer of mankinde? No verely: But already this thing, as I hauehave ſayde, by nature was imprinted in their hartes.
The Sea being calme, none of them called vponupon God: but euen verie daunger chaſeth awaye this drowſineſſe from them. By this it ſufficientlie appeareth, whatſoeuer excuſe they take which vntounto God yéelde not his glorie, that the ſame ſhalbe friuolous and vaine, becauſe there néedeth not any lawe, there is no néede of Scriptures, there is no néede finally, of any doctrine, that men maye perceyue their lyfe to be in the hande of God, that ſaluation of him onelyonly is to be required, as we hauehave already ſayde. For inuocation it ſelfe, beareth recorde that men are ſo perſwaded of God. For inuocation or calling vponupon, commeth not from any other place, then from a certaine ſecrete inſtinct, & thervnto nature being truely guide & maiſtreſſe. This is one thing. But in the meane tyme alſo wée maye learne out of this place, that ſo often as God is to be ſought of vsus, we muſt not truſt to our owne wytte, becauſe we ſhall immediatlie erre. God therefore is to be deſyred, that he gouerne vsus with his worde, for otherwyſe all men ſhall flowe headlong to their owne ſuperſtitions, euen as we ſée here euerie man to crye to his peculiar God.
And further the Prophet admoniſheth here, that the multitude of Gods was not hatched of late. For alwayes men were prone to lying and vanitie after the fall of Adam, we know what great corruption poſſeſſeth our mindes, ſo that eueryevery one faygneth to him ſelfe horrible wonders. Séeing it is ſo, it is no maruayle that ſuperſtitions hauehave alwayes raunged in the worlde, becauſe the wytte of man is the workehouſe of all errors. And herehence againe we may gather that which I touched of late, that nothing is more wicked, then to folowe the motions of our fleſhe, becauſe euerie one wyll caſt him ſelfe further into error, yea without any impulſion of others, and ſometime one drawe another, euen as it is cuſtomably ſéene. Nowe he addeth that: The veſſelles were caſt forth. That is, the loadings of the ſhyp, according as we ſée this to be the laſt refuge in ſhypwracks, euen that men for lyfe ſake doo wyllingly ſpoyle themſelues of al theyr ritches, and here alſo we ſée howe precious mans lyfe is to him, which ſticketh not to ſtrip him ſelfe naked of all his goodes, leaſt he ſhoulde periſhe. Truely we flée pouertie, and many purchaſe death vntounto them ſelues, becauſe pouerty is vntounto them intollerable. But, whē they come into ſome extreame daunger, alwayes men preferre their owne lyues before all their rytches. For what are all the goodes of this worlde, but euen a certaine accident to our lyfe? But Ionas to another purpoſe declareth the Shyp to be vnburdened, euen that we maye knowe that this was no common tempeſt, but when the Shipmen were euen at deathes doore, they vſed this laſt remedie. Nowe foloweth that other member, which is: that Ionas deſcended into the ſides of the Shippe, or ſyde, and Laie downe and ſlept. There is no doubte but that Ionas ſought ſome ſecréete place before the tempeſt roſe: When as therefore they loſed from the Hauen Ionas departed into ſome ſecréete corner, that he might ſléepe there. But this ſecuritie in him was not excuſable, for when he knew him ſelfe to be a fugitiue from the face of the Lorde, he ought therfore to hauehave bene toſſed with continual terrors: yea, he himſelfe ought to hauehave bene ye exact or of his own care. But euen ſo it oftētimes falleth out when a man hath gotten ſquylking hooles, that at the length he induceth vponupon him ſelfe almoſte a brutiſhe aſtoniſhment, he thinketh vponupon nothing, he careth for nothing, he is troubled with nothing.
Such a luſkiſhneſſe therfore had inuaded the mynde of Ionas when he went downe into ſome ſecret place of the ſhipe, that there he might geue himſelfe to ſléepe. But if this happened to the holy Prophet, which of vsus may not feare his owne ſtate? Therefore let vsus learne often tymes to call backe our ſelues to the iudgement ſeate, and when our mindes are withhoulden or occupied with ſléepe, let vsus learne to ſtirre our ſelues vppe, and to take account of our ſelues, leaſt the iudgement of the Lorde doo ouerwhelme vsus being a ſléepe. For what letted why that this ruine might not altogether hauehave drowned Ionas, but that the Lord pitied his ſeruaunt: and watched and prouided for the ſauegard of him ſleeping? except therefore the Lorde had taken ſuch care for Ionas, his ende had bene come, we ſée therefore how oftentymes the Lorde reſpecteth his people, whyle hée is of them nothing regarded, and taketh continual watch, while they ſléepe. But this ought not to ſtand in force to nouriſh our licenciouſe libertie: for eueryevery one of vsus flattereth himſelf now more then inough, but rather while we ſée Ionas to hauehave bene ſo nye to his finall deſtruction…, this exampel might ſtirre vsus vp and moue vsus, leaſt (if at any time any of vsus ſhall goo aſtraye from our calling,) wee doo ſecurely lye ſtill, but rather immediately that wée doo runne backe vntounto God. But if God cannot withdrawe vsus vntounto him but by … violent meane …en, at the leaſt in this part we immitate Ionas, as we in order ſhall ſée. It followeth.
The text.
Ʋerſ. 6.
¶And the ſhipe maiſter came vntounto him, and ſayd vntounto him: what meaneſt thou O thou ſleeper? Ariſe, crie vntounto thy God, if peraduenture God may ſhew him ſelfe peaceable towarde vsus other turne it, doo thinke vponupon vsus, or gratifie vsus, and we periſhe not.
Caluin. HEre Ionas declareth that he was rebuked of the gouernour or Mayſter of the ſhip; becauſe he onelyonly ſlept, when al others were heauy and fearefull, what meaneſt thou (ſayth he) O ſleeper? It is not to bee doubted, but that reproochfullie the Shipmaiſter caſt in the téeth of Ionas his drowſines. But he moreouer chydeth him for that he almoſt wanted all ſenſe, and memorie: VVhat meanect thou, O ſleeper, ſayde he? ſeeing that thou ſéeſt all others to be at their wyttes ende with feare, howe canſt thou ſléepe? is not this againſt nature? Ariſe, therefore, and call vponupon thy God. We ſée cōmonly lycenciouſneſſe to be ſo tollerated, where there is no certaine rule of fayth, that euerie man maye decline hyther or thyther. Whereby it commeth to paſſe that the Shypmaiſter ſayth vntounto Ionas, Call vponupon thy God: He vrgeth him to the certaine rule? euen for that this was an vſuall thing in all ages, that men were content with a certayne generall apprehenſion: but yet remaine after that according to his owne wyll, faigned or inuented his owne God. For neyther, as I was woont to ſaye, coulde it otherwyſe be, where men are not retayned within ſome ſacred bande. All men agrée to this principle, that there is ſome God: and againe, that there muſt not any dead Idoll be inuented, but that the world is gouerned by the prouidence and power of God: and that ſaluation is of him to be required: this is receyued by the general conſent of al men. But when they come vntounto the formes & ſpecialties themſelues, then eueryevery mā vaniſheth away: howe that God is to be ſouhht, they know not. Therefore euerie man here vſurpeth lybertie, ſaying: This waye wyll I trye to pleaſe God with: This meane wyll I vſe to get his fauour: The Lorde wyll accept this manner of obedience, and ſo ſhall all mine iniquity be aboliſhed, that I maye obtaine fauour at Gods handes. So they euerie one fayne vntounto them ſelues winding wayes about the b…ſh, that they may come vntounto God, and then eueryevery man maketh a God for him ſelfe. Therfore there ſhall be no ſtedfaſtneſſe or conſtancie in men excepte they agree together within a certaine bonde or compaſſe, that is, that the rule of pietie be certaine, ſo that men wauer not, nor diſpute what is good to be done, but that they determine, and be certainlie perſwaded that there is one God, and that they alſo knowe who that God is: then that they per…eyue the meane howe God is to be ſought. We gather therfore out of this place, that there is in faygned Religions a horrible lybertie, and whoſoeuer are caried awaye with their owne ſenſe, are euen drowned in a Laberynth, ſo that men werie and vexe in vaine nothing more then themſelues, when they ſéeke God, and are ignoraunt of the waye howe. For in deede they runne couragiouſlie, but more and more they depart from God. But that alſo then they conceyue in their mindes ſome God, and agree vntounto ſome principle, it ſufficiently appeareth, by the ſecond member of this verſe, where he ſayth: Yf peraduenture God will be fauourable vntounto vsus. Here the ſhypmaiſter reſtraineth not this talke to ye God of Ionas, but ſpeaketh ſimplie of one God: for howe ſoeuer the world by his diſcencion, teareth or deuideth God, that then Ionas worſhipped a God cōtrary to others: there was to be ſhort, an innumerable company of Gods among the Shypmen: yet ſayth the Shipmaiſter, Yf the Lorde peraduenture. Now then he acknowledgeth ſome one principall God, howſoeuer euerie man notwithſtanding, had their owne proper Gods. Further, that there hath bene alwayes a certaine general principle receiued by the conſent of al men: we ſee that it is moſt …ue that I hauehave ſayd, euen, that by the prouidence of God the world is gouerned, then that the lyfe & ſafegard of men are in his hand. But for aſmuch as they are too farre off from God, then, they doo not onelyonly ſlowlie créepe, but more prone doo they bende to the earth, then aſpyre vntounto heauen: Conſtaunt are they alſo, and alwaies wauer they, therefore ſeeke they Gods nye at hande, and when they can finde none, then dare they be bolde euen to make them ſome. When he ſayth, Yf peraduenture, we hauehave ſeene already that the holy ghoſt vſeth this phraſe: although there is no doubt, but that onelyonly difficultie is noted. Here notwithſtanding is it probable that the Shipmaiſter was, as prophane men are wont, perplexed and doubtfull, and coulde determine nothing certainly of the ayde of God. Therefore whyle he thus wauered in minde, he ſayth that all remedies are to be tryed. And here as it were in a glaſſe maye we ſée, howe wretched is the eſtate of all thoſe, which call not vponupon God with a certaine and ſure fayth: they crye truely vntounto God, becauſe the knowledge of Nature enforceth them thereto: But they knowe not whether by theyr crying they profite any thing or no, they do repete their prayers, but they know not whether their wordes vaniſh away in the ayre, or whether they come vntounto God. So doth the Shypmaiſter declare thus, he had a doubtful minde, ſaying, Yf peraduenture, God be fauourable vntounto vsus, Then alſo call vponupon thy God. If he had bene certainely perſwaded that he had called vponupon the true God, truely he had not tryed this doubtfull remedie. But nowe leaſt any thing ſhoulde remaine vntouched, he exhorteth Ionas, that if he had any God, he ſhoulde alſo call vponupon him. We ſée therefore, that the goings about the buſh are maruaylous: where we kéepe not the right waye. An hundred tymes ſhall men runne rounde about heauen & earth, ſooner, then attaine vntounto God, except where the worde ſhyneth before them. And why ſo? Forſooth becauſe, when as they hauehave tryed the waye, then doth a frantike motion draw them to the contrarie parte, and they are caryed hyther and thether: thus: peraduenture this ſhalbe profitable vntounto me, becauſe by this waye, the matter proſpered not, I wyll trye another way. God therefore thus taketh vengeaunce vponupon vnbeléeuing men, becauſe they holde not the right waye. He ſheweth further howe great madneſſe it is, where men let looſe the rayne to their owne affections, and can not ſubmitte them ſelues to the celeſtiall doctrine.
Aſmuch as concerneth the worde, I hauehave ſayde, that interpreters hauehave otherwiſe turned this place. For ſome ſaye, Yf peraduenture God maie thinke vponupon vsus: Otherſome againe: Yf peraduenture he gratifie vsus. This worde foreign, properlie is to ſhyne. Nowe ſeeing it is here put in the co…iugation Hit…pael, it ſignifieth, To shew himſelf cleere vntounto vsus. But this is a Metaphor much vſed in the Scriptures, that the face of God is duſkie or obſerue, when he is not fauourable vntounto vsus. Againe, God maketh his face to ſhyne, and appeare cleare vntounto vsus, when as in verie déede he declareth that he is beneuolous. Séeing that therefore this manner of ſpeaking beſt agréeth, I maruayle why other men ſéeke ſtrange interpretations. Afterwarde he addeth, Least we perish. Here the Shypmaiſter ſufficiently declareth that he perceyueth the lyfe of man to be put in the diſpoſition of God, becauſe he finally decréede that they muſt needes periſh, except the Lorde ſuccour them. Therefore this intelligence or foreign ▪ that is, Anticipacion is imprinted in the mindes of all men, that God being angrie and againſt vsus, we are myſerable, and imminent deſtruction is at hande vntounto vsus: alſo the other Prolepſis, or preſumption bringeth to paſſe in the hartes of men, that euen ſo ſoone as the Lorde hath looked backe vponupon vsus, immediatlie his fauour and good wyll bringeth ſafegarde vntounto vsus. In this place the holy ghoſte ſpeaketh not, but a prophane man. Further we ſée what manner of thing the vngodlineſſe of the Shypmen is, yet by the inſtinct of Nature he vttereth this ſaying, and in this place there is no fiction: For God as I hauehave already ſayde, wreſteth from vnbeléeuers, in neceſſitie a certaine confeſſion, from the which willingly they would turne their backs.
Nowe what excuſation may we hope for, if we thinke that our ſaluation conſiſteth in our owne handes? if we depende not wholy vponupon God? if we in proſperitie make none accoumpt of him, as if we coulde be ſafe without his helpe. Therefore theſe wordes ought to be wel weighed, when the Shypman ſayth: Yf peraduenture the face of the Lord appeare cleere vntounto vsus, and we perish not. It followeth nowe.
The text.
Ʋerſ. 7.
¶And euerie man ſayde to his fellowe, Come and let vsus caſt lottes, that we may know for what cauſe this euyll is come vponupon vsus: and they caſt lottes, and the lotte fell vponupon Ionas.
Caluin. IOnas alſo doth not raſhly put in this thing, that the Shypmen conſulted among them ſelues of caſting lottes: For hereby we gather that it was no vſuall tempeſt, therefore there appeared ſome ſigne of the anger of God: for if ſome winde aryſeth, this becauſe it often commeth to paſſe, it ſhal not ſéeme ſo great a maruayle: if a tempeſt alſo followe, it is alſo an vſuall thing, it muſt therfore be ſome thing more gréeuous, that ſhould ſtrike feare into ye mindes of men, that they might perceyue that God was preſt to take vengeance: euen as we alſo know that this hath bene a common thing among prophane men, that they neuer perceiued the vengeaunce of God but in matters extreame. But when God taketh vengeaunce vppon wickedneſſe, by vnaccuſtomed meanes, then do men beginne to acknowledge that vengeaunce of God: the ſame thing euen nowe teſtifyeth Ionas: Thei ſaide (therefore) euerie man to his fellowe, Come let vsus cast lottes. Was this then a common thing that they caſt lottes as often as any tempeſt happened? No verelie. For there is no doubte but that they fledde to this refuge, becauſe they knewe that God ſtyrred not vp this tempeſt, without a moſt great and weighty cauſe. This is one. I can not at this time proſecute the reſt, I wyll deferre it therefore tyll to morrowe.
❧The Prayer.
GRaunt almighty God, ſeeing that here we are dryuē and toſſed among ſo many ſurges, that yet notwithſtanding, we maye learne with quiet mindes, to repoſe our ſelues vponupon thy grace and promiſe, whereby thou haſt teſtified that thou art at hande vntounto vsus, and not that we wayte tyll thou with a violent hande draweſt vsus vntounto thee, but rather alwayes that we may be attentiue vntounto thy prouidence: that we maye knowe not onelie that our lyfe doth hang by a threede, but that it is lyke a vapour vaniſhing away, except it be ſo farre forth as thou takeſt care for the ſame, that ſo we may reſt wholie vponupon thy power, and alſo graunt euen in ioyfull and quiet matters we may ſo inuocate thee, that we enioying thy protection, maye lyue in ſafetie, and in the meane tyme, yet we maye be carefull that a deade ſleepe creepe not vponupon vsus, which maye quite take awaye our mindes and affections from the meditation of heauenly lyfe, but rather that carefully, early and late, and at all ſeaſons ſo we maye ſeeke thee, that in all our lyfe we maye proceede vntounto the ende, which thou putteſt forth vntounto vsus, tyl at the length we maye come to that heauenly kingdome, which Chriſte thy ſonne hath purchaſed vntounto vsus by his blood. Amen.