Daily Sermons Upon Jonah, Lecture 8
Caluin. WE toulde yeſterdaye howe God releaſed the Nineuits of the puniſhment which he threatned them by the mouth of Ionas, yea they had frée remiſſion and releaſe of the ſinne as of the puniſhment. As often as God ſetteth pardon before the eyes of ſinners, this condition is added withall: euen that they doo repent: but yet it followeth not that repentaunce is the cauſe of obtayning forgeueneſſe. For Gratis, the Lord offereth himſelfe, neyther is he otherwyſe induced thereto then by his mere liberalitye. But becauſe he will not hauehave men abuſe his mercy and fauour, he addeth that lawe or condicion, euen that men repent them of their former life, to chaūge it into better. So then he reſpecteth ye workes of theſe, which confeſſe, that they deteſt their ſinns, and with a true and ſincere deſyre doo flye for ſuccour vntounto the mercye of God, for no man alſo from the hart wyll couet that God ſhould be merciful vntounto him, otherwiſe then he which is diſpleaſed with himſelfe for his ſinne. This is the reaſon alſo why Eſay ſayth:Eſai. 1. that God wilbe mercifull vntounto the remnaunte of his people, euen for that eueryevery man turned from his iniquitye. But God certainely in theſe words meaneth not, that repentaunce (as I ſayd) is the cauſe of our ſaluation: but for this cauſe he requyreth repentaunce and newneſſe of lyfe: becauſe no man earneſtly deſireth grace & the fauour of God, but he which is diſpleaſed with himſelfe in his ſinnes. And nowe that Ionas addeth that, God was touched with repentaunce, this manner of ſpeaking ought to be well knowne vntounto vsus.
Surely if we wyll ſpeake properlie,Properlie, Repentance is not in God, neyther can it be referred to the ſecrete wil of God. Howe God is ſayde to repent. Repentaunce is neuer found in God, & againe Repentaunce is neuer referred to the inward & ſecret coūſaile of God: for God alwayes in himſelf remaineth one, and in him ſelfe is conſtant and firme. But he is ſayde to be moued with Repentaunce, in reſpect of the vnderſtanding and capacitie of man: For euen as we perceyue God to be angrye, as often as he cyteth vsus vntounto his iudgement ſeate, & declareth vntounto vsus our ſinnes: ſo alſo doo we perceyue that he is pacified & appeaſed, when as he offereth vsus hope of pardon. And there is according to our ſenſe, ſome chaunge in God, when as he forgetteth his anger, as though he tooke to him a newe minde or affection. Becauſe therefore we can not otherwiſe be terrifyed, ſo that we may humble our ſelues before God and repent, vnleſſe he ſet before vsus his yre and wrath, therefore the Scripture applyeth it ſelfe vntounto this groſeneſſe of our vnderſtanding.
Nowe on the other ſide, we cannot chéerefullie call vponupon God, vnleſſe we thinke him to be at one with vsus, and appeaſed towarde vsus, we ſée therfore that a certaine kind of Gods chaunging commeth into our mindes, as often as eyther God threatneth vsus, or geueth vsus any hope of pardon and reconciliation, and ſo this ſpeeche, (when Ionas ſayth that God was moued with repentaunce) ought to be referred to this ende.God two wayes, deſcribed vntounto vsus. Further we ſe that God is two wayes ſet out vntounto vsus, firſt In his word, and again ſecondly in his ſecret counſayle. As touching his ſecret counſayle, I hauehave alredy ſayd, that God is alwayes one, neyther doth he vſe any of our affections. But as touching the doctrine of the word which is applyed vntounto our ſences, God is ſometyme angry with vsus, and ſometyme, as pacified offereth vntounto vsus forgeueneſſe, and is fauorable, and propitiouſe vntounto vsus, and this is that repentaunce of God. Let vsus remember therefore that this dependeth and is to be referred to the word, when it is ſayd, yt God was touched with repentance: euen becauſe the Nineuits coulde perceiue none other but that God had fully determined that they ſhould periſh. And why ſo? euen becauſe ſo he had declared by his worde. But now when as they riſe vp vntounto the hope of their ſafegarde, then doo they perceyue ſome chaunge & alteration, euen according to the capacity of theyr fayth. And ſure, each affection as wel of feare as of ioye doth ſpring of the word: becauſe when God by his worde denounceth his yre, it muſt néedes be that miſerable men ſhoulde be terrified. But when he inuiteth them by his worde vntounto ſaluation, in ſetting before them reconciliation, then by and by they take vntounto them as it were a newe affection, and ſo alſo doo they attribute an alteration of mynde vntounto God, this is the Summe. Now let vsus procéede.
Chap. 4.
verſ. 1
The text. ¶*Or, And Ionas was diſpleaſed with great ſorrow. And it diſpleaſed Ionas exceedingly, and he was verie angrie.
Caluin. THis ſorrow of Ionas, Hierome doth commend, and compareth it vntounto the ſacred zeale of Paul, which wyſhed that he myght be accurſſed for his brethren. Rom. 9.3. He denieth that Ionas ſorrowed, that God woulde hauehave merciemercy vponupon ſo famous a Citie? But becauſe the Conuerſion of the Gentiles ſhoulde be a certaine foreſhewe of the deſtruction of the elected people. And therefore becauſe Ionas as it were in a glaſſe behelde the deſtruction of Iſrael nowe néere at hande, therefore he ſorrowed, if we wyll beléeue Hierom: but that is to to friuolous. For a lytle after. God rebuketh Ionas for it, what ſhall then the fooliſh and chyldiſh defence of Hierom, eaſe the Prophete, ſeeing that God pronounceth that he doth wickedlie, becauſe he ſorrowed. Nay, rather the blockiſhneſſe of Hierom is reprehended (for ſo maye I ſpeake of the man, who although he was learned and painefull, yet he depriued him ſelfe of that prayſe, which otherwiſe worthely he might hauehave gotten.) For his peruerſe nature eueryevery way bewrayeth it ſelfe, euen as he is openly reprehended by and by, in the verie Text, where Ionas euidently declareth that there was another cauſe of his ſorrowe, euen becauſe he woulde not ſéeme, or be thought a falſe Prophet, or a lyar: And for this cauſe was his griefe and bitterneſſe ſuch. But this ſorrow (although God him ſelfe had not geuen ſentence vponupon it) yet we ſée it had bene wicked and farre from all reaſon.
Let vsus therefore be certainelie perſwaded that Ionas was caryed away with a prepoſterous zeale, when as with quiet mynde he coulde not beare that the Citie of Nineueh ſhoulde be deliuered from deſtruction: yea, he himſelf alſo increaſeth ye greatneſſe of his own ſinne. For he might hauehave ſayd in one word: This diſpleaſed Ionas: but he not cōtent with this ſimple manner of ſpeaking, addeth moreouer, exceedingly, or with great ſorrow: yea ſayth moreouer, that he was ſore angred. Although ye beginning had not bene euyl, the exceſſe yet was very vicious. And he confeſſeth this immodeſty & exceſſe in his ſorrow, when as with plaine words he accuſeth himſelf. To what ende therefore is it to couer with cauyls and ſubtilties, that thing which we manifeſtly ſée cannot be excuſed. But that it may better appeare, why the ſauegarde of the city of Nineueh diſpleaſed Ionas, let vsus procéede in the text.
verſ. 2
The text. ¶And he prayed vntounto the Lord, and ſayde, I beſeeche thee Lorde, was not this my ſpeeche, when as yet I was in my contrie? Therfore I made haſt to flye into Tharſis, becauſe I knew that thou art a*Or, full of grace and fauour. propitious God, and merciful, ſlowe to anger and of great kindneſſe, and repenteth thee of the euill.
Caluin. THat Ionas ſayth here that hée prayed, ſéemeth ſcarce to be agréeable: becauſe prayer to be quyet, and he confeſſed that he was ſo molified in his minde. When as therfore the Prophet was ſo inflamed with wroth in his anger, howe could he come into the preſence of God,Quiet prayer. & conceiue iuſt prayers? againe what is the ende of prayer, but that we confeſſe that what ſo euer good thing is to be wiſhed, remaineth with God,The ende of prayer. and is humbly to be ſought and aſked of him? But Ionas doth here rather debate the matter with God and murmur againſt him. For he ſéemeth here after a ſort to ſkould and ſay, that he had a iuſt cauſe to runne away: and agayne that God ought not to forgeue the Nineuits. He therefore accuſeth God, that he might cleare and deliuer himſelfe from al blame, and this is ſtraunge altogether and farre from the rule of prayer. How then muſt we vnderſtande this place, where he ſayth that he prayed? I aunſwere, that oftentimes the faythfull euen with a troubled mynde come vntounto God with a deſyre to praye:Note well. and yet their prayers are not vtterly refuſed, although they be not allowed, nor yet pleaſe God in all poyntes. And by this place it appeareth more euidently howe the workes of the godly are acceptable vntounto God, although though they be mingled with many impurities.Note. The Papiſts as often as they reade that any worke did pleaſe God, they imagine chiefe perfection and cleanneſſe: and yet there is no worke which is not infected with ſome ſpotte, except it be purified by free pardon.How all works are purified And this is euidente vntounto vsus in this prayer, which was not ſo reiected of God, but it obtained the name of a praier. And yet certaine it is that Ionas was not ſo minded as he ought, when he praied troubleſomelie, as it were chyding & brawling with God, and ſtyll retayning ſome parte of his former contumacie: becauſe he beganne to lyke well of his running away from God. And we hauehave ſayde that this was a manifeſt ſigne of rebellion, when as, ſhaking off the the yoke, he contempned the calling of God. It is neceſſarie therefore, that we acknowledge in this prayer of Ionas ſome parte of godlineſſe, and alſo many corruptions. This procéeded from pietie, euen that, all this notwithſtanding, he yet dyrected his complaints vntounto God. For the Hipocrits although they come vntounto God, and name him, yet are they altogether contrary to him, and wyllingly woulde they ſpew out their chollor againſt God. But Ionas here whyle he complayneth, although he kéepeth not a meane, but be caried awaye with a blinde and corrupt violence and force, yet is he ready to ſubmytte him ſelfe vntounto God, as we ſhal ſée at length. And this is the reaſon why he ſayth that he prayed. For he had not bene aſhamed to hauehave confeſſed any more greeuous faulte, if he had bene guiltie thereof. For he woulde not extenuate or leſſen his faulte, by the word of Praying, as the Hipocrites doo alwayes pretend ſome coulors or cloakes, when as they woulde couer their filthineſſe.
But ſuch was not the minde of Ionas: therfore when that Ionas ſayth that he prayed, generallie he teſtifieth that he was not ſo murmuring and diſobedient vntounto God, but that he retained ſome ſeede of godlineſſe & obedience in his mind. Well: Ionas praied, and hereby it followeth (as I hauehave already ſayde) that many prayers of holie men are corrupt, which if they be ſtretched to ye lawful reach, they ſhalbe worthelie refuſed But the Lorde for his merciemercy ſake forgeueth thoſe ſinnes, ſo that theſe vnquiet and troubleſome prayers, retaine and holde ſtyll their tytle and eſtimation.
Now he ſayth: I beſeech thee O Lorde, was not this my ſpeach. Here Ionas declareth euidentlie why he tooke it greeuouſlie, that Nineueh ſhoulde be delyuered from ſubuerſion: euen becauſe by this meanes he ſhoulde be taken for a falſe and lying Prophet. But this maye ſeeme abſurde, that the Prophet ſet more by, or made more accoumpt of his owne fame, then of the glorie of God. For in this doth the glorie of God chieflie ſhine, that he is appeaſed, ſo ſoone as men repent: and alſo in that he offereth himſelfe to be a father vntounto them. Ought Ionas to hauehave preferred his eſtimation before the glorie of God? I aunſwer that the Prophet ſo was not addicted to him ſelfe, but that alwayes the ſtudie of the glorie of God obtained the higheſt degrée in his minde: this is certaine. But he ioygned his miniſterie with the glory of God, and worthely: becauſe it depended vponupon his authority. Ionas when he entred into Nineueh, he cryed not as a priuate man, but profeſſed that he was ſent from God.
Now if the preaching of Ionas be founde falſe, the reproche redoundeth vponupon the very author of his calling, that is vponupon God. There is no doubt therefore but that Ionas tooke it greuouſely that the name of God ſhoulde be layde open to the reproches of the gentiles, as though he ſhould make them afrayd of nothing and againe, ſpeaking diſſemblingly, ſhould by and by open hell and by and by heauen. And there is nothing more againſt the glory of God, then ſuch diſſimulation We ſee then why Ionas was carried away with ſo great ſorrowe: he reſpected not himſelfe, but becauſe he ſawe an occaſion geuen or a doore layde open to wicked blaſphemies, if God ſhoulde alter his determination, or if he ſhould not be conſtaunt in his word: here hence I ſaye came that ſo great ſorrowe. But although this be a verye good reaſon,We muſt not do euyl that good maye come of it. Ro. 3. yet we gather of what force our good intents are with God. If any good intente may be imagined, certainely this might deſerue ſome prayſe, that Ionas had rather an hūdred times to dye then to here thoſe wicked blaſphemies, that the word of God ſhould be a mere laughing ſtock, that the threatnings of God were fables, that God did but diſſemble this or that as it he ſhould tranſfigure himſelfe into diuerſe formes.
This was an excellent intent, if we may be Iudges, or if the matter be eſteemed according to our ſences, but by and by we ſhall ſée that it was condemned by the mouth of God. Let vsus learne therefore not to arrogate vntounto our ſelues iudgement in thoſe things which paſſe our capacitye, but to ſubmitte our minds vntounto God, and to deſire of him the ſpirite of diſcretion and iudgement. How came it to paſſe that Ionas ſo ſhould frette againſt God, but that he was inflamed with the ſtuddy of his glory? but this was an inconſiderate zeale, becauſe he himſelfe woulde be arbiter and iudge: hee ought rather to hauehave ſubmitted himſelfe vntounto God: and this ſame rule is to be kept of vsus all. If at any tyme we ſee many things come to paſſe from aboue, that is by the ſecret prouidence of God, which doo euen laye open the name of God to the blaſphemies of wicked and vngodly men, this truly is to be lamented: but in the mean tyme let vsus deſire of the Lord, that he will at the length conuert thoſe reproches vntounto his owne glory, but let not vsus murmur & grudge: as many doo, which by and by beginne to chide againſt God, as often as a thing is otherwiſe gouerned and directed, then they themſelues liſte, or doo thinke conuenient. Let vsus learne by the example of Ionas not to meaſure the iudgements of God by our owne capacitie, but let vsus paciently waight till he conuert the darkeneſſe into light. In the meane tyme alſo let vsus learne to obey his cōmaundements, to follow his call without controuerſie: although heauen and earth ſhoulde ſet them ſelues againſt vsus, although many thinges do come in our waye, which might turne vsus awaye from the ryght courſe, yet let vsus continue in this ſure determination, that nothing can be better for vsus, then that we being obedient, maye go forwarde in the ſame waye which he ſetteth before vsus. But where as he ſayth, that, He made haste to come to Tharſis, he doth not altogether excuſe his flight, but nowe he declareth more euidētly, that he had not refuſed any trouble or labour, nor yet had refuſed any controuerſie or daunger: but onelyonly becauſe he was careful for the glorie of God, therfore he was drawne away from his vocation. To this ende therfore tende the wordes of Ionas, as though he would appoint God to be a witneſſe and a Iudge, that not for feare of daunger, nor for ſlouthfulneſſe, nor for rebellion, nor for any other reſpect, he withdrewe gim ſelfe from the obedience of God: but onelyonly for that he woulde not hauehave his ſacred name violated and defiled, for that he would not wyllinglie be a Miniſter of that preaching, which might open ye mouth of vngodly & prophane men to laugh God him ſelf to ſcorne. When as (ſayeth he) I hoped for none other profite of my preaching, but euen that the Gentyles might laugh God to ſcorne, yea, might teare in péeces amongſt them his holie name, as if he were deceyptfull and vaine, therefore had I rather flie vntounto Tharſis. Therefore here Ionas doth not altogether excuſe him ſelfe: for then to no purpoſe had his chaſtiſement lyghted vponupon him, whereby he ought to hauehave bene throughly tamed. He was called of late from the verie hell: ſhall we ſaye that he durſt ſo lyfte vp his hornes againſt God, that he would altogether be free from al fault? This certainely is to to abſurde: but as I hauehave ſayde, he obiecteth to God, that at the beginning he fledde not for any other cauſe, but for yt he hoped not for any plauſible fruite or ſucceſſe of his preaching, but rather he feared that which he ſawe imminent, euen that the name of God ſhoulde be a laughing ſtocke. Immediatly he addeth: Becauſe I knew that thou art a God full of fauour, and mercifull, ſlowe to anger, &c. This is ſurely marueylous that Ionas was called away frō his vocation, becauſe he knewe that God was mercifull, ſeeing yt no ſharper goade ought to pricke vsus forwarde, when as God wyll vſe our labour or dilygence. For we knowe that no man can performe his obedience chéerefullye vntounto God, but he which is euē allured with his fatherly goodneſſe. So then no man ſhalbe a wylling Prophet or Teacher, but he which is perſwaded that God is merciful. Ionas therfore ſeemeth to to fooliſhly to reaſon, when he ſayth, that he was therfore withdrawne from his office, becauſe he knew that God was mercifull. Againe, howe knew Ionas this? euen out of the lawe of God. For this place is taken out of the 33. of Exod. where that notable and memoriall viſion is deſcribed vntounto vsus,Exod. 33 where God ſet out him ſelfe to be ſeene of Moſes, there was exhibited vntounto the holy Prophet a lyuelie Image of God. And this is no place in the lawe, which better and more liuely expreſſeth the nature of God. For there God would familiarly manifeſt him ſelfe vntounto his ſeruant. For when as therefore Ionas was ſo inſtructed and endued with this doctrine of the lawe, howe could he exerciſe the office of a Prophet amongſt his owne people & countreymen? why dyd not this thought alſo vexe his harte, when he was called to the office of a Teacher? Certaine it is therfore, that this ought to be reſtrained vntounto his preaching, ſuch as before was declared vntounto vsus. Ionas had neuer deſpiſed the commaundement of God, if he had bene ſent to the Nineuits, euē as before he was commaunded to teach the elect people the Iewes. If therefore this office had bene enioyned to Ionas, yt he ſhoulde hauehave ſet forth God mercifull and gentle vntounto the Nineuits, he had not doubted to hauehave offered his obedient ſeruice. But ſéeing this preciſe threatning was enioygned him: Nineueh shall perish: therefore is he drawne away, and coueteth rather to runne awaye, then to execute ſuch a commaundement. And why ſo? Forſooth he reaſoneth thus with himſelfe: I denounce imminent deſtruction to the Nineuits: To what ende doth God commaunde, but euen yt he might inuite and call theſe wretched men to repentaunce? Now if they ſhall repent, wyll not God by & by be ready to forgeue them? for otherwiſe he ſhoulde denie his owne nature. God can not be vnlyke him ſelfe, or contrarie to him ſelfe, he can not put off that affection, whereof he teſtified once vntounto Moſes. When as therefore the Lorde ſhall be appeaſed and pacified, if the Nineuits repent, and flee to him for ſuccour, he wyll by and by embrace them: and ſo ſhall I befound falſe in my preaching. Now therefore we knowe how this place of Ionas ought to be vnderſtanded, when he ſayth that he fledde ouer the ſea, (or at the leaſt, that was his determination) becauſe he knewe that God was mercifull. For he had neuer diſſobayed God, but that this contrariety did trouble him and feare his minde: what? I ſhal goo thither as the meſſenger of God: ſhortly after I ſhalbe found a lyar: ſhall not this reproach redounde to the name of God himſelfe? it is better therfore that I holde my peace, then that God, which is the author of my vocation, be coumpted a ieſting ſtocke. We ſée therefore that Ionas had an eye vntounto that manner of preaching which he ſhoulde vſe in Nineueh, whereof we hauehave ſpoken before. And hereby it appeareth that Ionas gaue more to the Nineuits then he had. For he thought that he was ſent from God, onelyonly that the Nineuits might vnderſtande that they muſt periſhe: but he brought ſaluation vntounto them. This he in ſome parte eyther ſuſpected in him ſelfe, or knewe it. For be retayned that prnciple: that God could not put off from him his merciemercy, becauſe he remaineth alwayes one. But he came abroade to execute the office inioygned him,God vſeth our office to diuers ends vnknowne to our ſelues. certainlie he had nothing elſe before his eyes, but the vtter deſtruction of the Citie of Nineueh. But in the meane time, God vſed his labour and myniſterie to a better ende and ſucceſſe. But there is no doubt but that Ionas him ſelfe exhorted the Nineuits to repentaunce: but his harte was as it were ſhut vp that it ſhould not admyt them the mercy of God. We ſee that Ionas was in his afflictions preuented, ſo that he could not offer ſaluation to the Nineuits, and yet was it offered from God by his hand. Now then we vnderſtande howe the Lorde oftentymes worketh by is ſeruaunts: with his hand he leadeth them as blinde men, whether they lytle thinke. So when the Lorde ſtyrreth vp any of vsus, we ſhalbe ſometime of ſmal fayth, we ſhal thinke that eyther our labour ſhalbe vnprofitable, and without fruite, or at the leaſt, that ſmall ſhalbe our ſucceſſe. But the Lorde wyll declare that ſucceſſe which we could neuer looke for. And ſuch was the example of Ionas, for when he came to Nineueh, he had none other purpoſe, but to teſtifie ye deſtruction of the Citie: but the Lorde woulde hauehave him to be the Myniſter of ſaluation, vnknowne to him ſelfe. Well the Lorde then adorned the doctrine of Ionas with this excellent ſucceſſe, when as yet he was vnworthy of ſo great honour, becauſe after a ſort he had ſhutte vp the paſſage to the bleſſing of God, as we hauehave already ſayde.
Now therfore we know the meaning of this place, when Ionas ſayd that he fledde from the calling of God, becauſe he knew yt he was a God proue vntounto fauour, & againe mercifull. &c. Now I come to theſe ſpeeches of God. The Hebrew worde Chanun, ſignifieth properlie, Benigne, Gracious, and Debonaire: and God aſcribeth this tytle vntounto him ſelfe Then he addeth: Mercifull, ſignifying that he alwayes is ſet before vsus, if at any tyme we come vntounto him, as vntounto the fountaine both of all goodneſſe and merciemercy. But the wordes that followe, doo better expreſſe this merciemercy of God, or doo define howe God is mercifull, euen becauſe he is of much clemencie, next againe, ſlowe vntounto anger. God therefore is proue vntounto gentleneſſe: againe, although men be vnworthy whom he ſhoulde reſpect, he is yet notwithſtanding mercifull: and this he expreſſeth by the Hebrew word, Pachum. To louelove entyrelie.In ye meane tyme it is neceſſarie to adde theſe two wordes together, That, he is of much merciemercy, and ſlowe to anger. And why? For we ſéeke alwayes in our ſelues the cauſe of the grace of God: when as we couet that God ſhoulde fauor vsus, we enquire in our ſelues, why he ſhoulde fauor vsus.
Now when we finde nothing, by and by al fayth which we firſt conceyued of the grace of God, vaniſheth awaye. And here then the Lord himſelf reuoketh & calleth vsus backe vntounto him, and teſtifyeth that he is therfore fauorable & mercifull vntounto vsus,No cauſe in vsus of our ſaluation. becauſe he is of great mercy. As if he ſhould ſaye: I in my ſelfe hauehave ſufficient cauſe why I am exorable vntounto you and why I alſo doo embrace you and take you into my fauour. The onelyonly goodneſſe of God is therefore to be reſpected, when we deſire to hauehave him mercifull vntounto vsus, or when we hauehave any néede of pardō, as if he ſhould ſay that he is not induced or moued with any reſpect of our worthyneſſe, nor yet doth ſéeke any of our merites, that therefore he ſhoulde be proue vntounto mercy, when we hauehave offended, or ſhould take vsus into his fauour: but that therefore he doth yet, becauſe his goodneſſe is immenſurable & infinite. Now there is alſo added, Slowe to anger. This flowneſſe to anger declareth that God prouideth for the ſaueguard of mankinde, yea euen when they are oppreſſed with ſinne, although therfore eueryevery day, miſerable men doo prouoke vponupon themſelues the wrath of God, yet ceaſeth he not to prouide for their ſafegarde: therefore is he ſlowe to anger, that is, the Lorde doth not ſtrayt way, lay vponupon men ſuch puniſhment as they deſerue which ſo prouoke him. Well: nowe we ſee what is the ſum of the words. Now let vsus returne to that ſaying, that Ionas was withdrawne from his office becauſe he knew that God was ſlowe to anger and mercifull, and full of fauour: For he brought in this reaſon, eyther God will chaunge his nature, or els he will ſpare the Nineuits if they repent: but it may be that they will repent, and then it followeth that my preaching ſhalbe vayne. And ſurely God wyl not be contrary to himſelfe, but wil ſhew forth an example of his goodneſſe and mercy when he ſhall forgeue this people. Againe, let vsus note that we doo wickedly, when as without Iudgement we followe our zeale. For there is ſome blinde furie, which then carieth vsus awaye. Therefore although a thouſande abſurdities do come in our head, when God commaū deth any thing, yet are our eyes to be cloſed, as it were, and alwayes we ought to folowe on in the courſe of our vocation: becauſe he wyll ſo moderate all euentes, that they all ſhall tende to his glorie. It is not our parte here to be to curious: but this is our beſt meane, that we let the euent of thinges alone vntounto God. It is our part indéede to feare and to be carefull, but with all, this our care ought to ſubmyt it ſelfe vntounto God, ſo that it ought to ſuffice vsus, euen to pray. This is the ſumme.
Now that he ſayth againe, that, God doth repent him of euil. We hauehave expounded it a lytle before: euen that although he hath ſtretched out his hande, yet he plucketh it in againe as ſoone as he findeth any repentaunce in men. For, euill, here is taken for puniſhments: God therfore although he might, and that worthely lay vponupon men extreame paynes and puniſhment, he yet ſuſpendeth his Iudgmēt, and if they runne vntounto him with true repentance, by and by he is pacified and appeaſed. And this is the repentance of God, euen that: what euer puniſhment and euil, men hauehave deſerued, he doth of his owne accorde remitte ſo ſoone as men are diſpleaſed with themſelues and repent. Now it followeth.
verſ. 3
The text. ¶Therfore thou O Lord, take I beſeeche thee my lyfe from mee, for it is better for mee to dye then to lyue.
Caluin. HEre we ſée how greatly Ionas chafed and waxed whotte in his zele. For certainely this prayer cannot be attributed to fayth: as certaine men thinke, that Ionas mounted vp euen into heauen in the minde, when ſo he prayed, as if he feared not death, but hauing put of all feare, free and at libertie, might offer him ſelfe vntounto God. But I doo not thinke that the affection of Ionas was not ſo loftie. There is no verſ. 2 doubte in déede, as we hauehave already ſayde, that he yet retained ſome ſparke of godlyneſſe in him: and I ſaye that this thing was ſufficiently proued but o…s by the word of praying. For if Ionas had burſt out into the voyce of a deſperate man, this ſurelie had bene no prayer. When as therfore he prayed, notwithſtanding he ſo ſpake, it followeth that this was not the voyce of deſperation, but of to much anger or indignation wherin Ionas doth not moderate himſelfe▪ Finally, this prayer procéeded of a godly & holy zeale: but Ionas in the manner it ſelfe, or in going forwarde doth offende: for he was euen paſte himſelfe▪ when he preferred death before lyfe, ſaying: Thou Lorde take me awaie. Fyrſt, it can not be without faulte, that he is ſo headlong caryed to the deſire of death.We ought not haſtelie to deſire death. For it is not in vsus to paſſe out of this worlde, but as long as God retayneth, and kéepeth vsus in this ſtaye, wherin he hath placed vsus, with quiet mindes we ought to abyde. Who ſo therefore he be that with ſo great ardoncie maketh haſte to death,Phi. 1.25 without do able he offendeth God. Paul ſawe that death were to be wiſhed to him ſelfe: but againe, when he perceyued that his labour was profitable to the Church, he was …ntent with his lotte, and preferred ye good pleaſure of God before his deſire: and ſo was he ready both to lyue & dye vntounto God.2. Faults in Ionas. But Ionas cantrarie, Now (ſayth he) take away my ſoule: this is one faulte: another is, when as he deſyred to dye, becauſe God woulde ſpare the Nineuits. Although he was touched with ſome ſorrowe, yet ought he not to …a…e gone, or rather to hauehave burſt out thus farre, that in the lothing of his lyfe, he ſhould wiſh after death. But here hence we learne, when once men let loſe the rayne to vnaduiſed zeale, whether they are caryed. Ionas ye holy Prophet, which of late was tamed and ſubdued with ſo harde chaſtiſement, yet is caryed away headlong euen vntounto the deſire of death, & why becauſe he thought yt it fel out yll, that he had denounced deſtuction vntounto the Nineuits, and yet the Citie continueth ſafe. This example ought to reſtraine vsus, leaſt we geue ſentence raſhlie of the iudgements of God, but rather maye holde all our ſenſes captiues, leaſt at any tyme ſuch temeritie & raſhneſſe ſhoulde burſt out of vsus: becauſe there is none of vsus, who condempneth not Ionas, euen as he condempneth him ſelfe, for he reuealeth not here his own prayſes, but he would here declare that he raſhlie had iudged of that worke of God. Well: Ionas here confeſſeth his fooliſhneſſe: let therefore his experience be a leſſon vntounto vsus, that there is nothing more prepoſterous, then according to our iudgemēts to determine this or that: becauſe this is, when all is done the true wiſedome, to ſubmytte our ſelues wholye to the iudgement of God.
Nowe if any man here wyll moue a direction,whether it be lawful to wiſh for death. whether it be lawfull to wyſh for death: I aunſwere brieflie, that death is not to be wiſhed for, in the lothing of lyfe. That is one thing, I meane that to be lothing of lyfe, when eyther pouertie, or hūger, or ignominie, or any ſuch thing doth make lyfe hatefull, or odious vntounto vsus. But if any man in the yrkſomneſſe, and in the dyſlyking of his ſhines, be gréeued to remaine on the earth, according as Paul ſayth. O miſerable man that I am, who shall deliuer me from this bodie of death? He for certainetie ſhall conceyue a holie and godlie deſyre, ſo that, that obedience, wherof I ſpake, he added, euen that his affection burſt not out as it were in deſpyte of God. But who ſo is ſo affected, let him ſuffer him ſelfe to be ſtayed by the hande of God, as long as it pleaſeth him. Againe, if any man wyſh for death, becauſe he ſcapeth him ſelfe in tyme to come, or dreadeth to vndertake any office or charge, he verelie ſtryueth with God. And ſuch was the faulte of Ionas: he ſayth that death was more welcome then lyfe: but why? becauſe the Lorde ſpared the Nineuits. We ſée then howe blinde he is, and is caryed awaye with a mad motion & violence to wyſh for death. Let vsus therefore learne ſo to louelove this lyfe, that we be ready to leaue the fame, as often as it ſhall ſeeme good vntounto the Lord. Let vsus learne alſo to wyſh for death, but ſo that we may lyue vntounto the Lorde, and may procéede in our courſe, vntyll he himſelfe bring vsus vntounto our ende. Nowe here foloweth the rebuke of God.
verſ. 4
The text. ¶And the Lorde ſayde, doeſt thou wel in being angry in thy ſelfe?
Caluin. THere is no doubte, but God ſo chyding Ionas, condempneth his faulte and corrupt zeale. For ſéeing that God onelie is a fytte Iudge of mans lyfe, there is no cauſe why we ſhould boſt that we are caried awaye with a good intent, becauſe there is nothing more deceyptful then is our iudgement. When as therefore we weygh the déedes, ſayings, or thoughts of our ſelues, in our own iudgemēt, we deceyue our ſelues. If any man wyl Rhetoricallie defend the fact of Ionas, certainly he may finde at hand many notable ſhewes. If a man would for his minde ſake, bring foorth the excuſes of Ionas, Ionas might ſéeme vntounto vsus altogether, innocent. But although all the whole worlde ſhoulde acquytte him, what ſhould that auayle him, ſeing that he is condemned by the mouth of God himſelf, who onelyonly is Iudge? as I hauehave already ſayde. Let vsus therefore hould for certainty that Ionas dealt prepoſterouſlie, although no reaſon thereof appereth vntounto vsus, becauſe inough and more then inough might the authority of the cheefe Iudge God ſuffice vsus.
Now playnely the Lord reprehendeth his anger. If Ionas had modeſtly debated the mattar, and had only caſt from himſelfe his ſorrowes into the boſome of God, this had bene excuſable:The effects of anger. although this zeale had not bene without fault, yet had it bene tollorable. But now when he is angry, this is not to be borne: becauſe Ira per ſe est furor breuis, anger it ſelf is a ſhort madneſſe or furye: as one ſayde: then afterward it blindeth the ſences of men, it perturbeth al the parts of the mind. God therefore not in one manner here accuſeth Ionas, but he declareth alſo howe grieuouſelye he fell, becauſe he ſuffered himſelfe after this ſorte to be angry. In the meane time this is to be marked, that Ionas did not therefore onelyonly offend becauſe he was angry, for he had ſinned alſo without anger as we hauehave ſayde: but God exaggerateth the crime by this circumſtance, euen that he ſo Murmured. And certainly this was a wicked example, when as a wretched mā ryſeth vp againſt God, and with a troubleſome ſpirite brawleth with him: This is a monſterouſe thing, yet was Ionas brought vntounto this. We ſee therfore why there is here any expreſſe mention made of the Anger of Ionas, euen becauſe God wil by this meane houlde Ionas conuicted, leaſt he ſhould ſlyde backe any more. If he had ſayde ſimply: what? why doſt thou not permit me, al ſoueraigne iudgement? why doſt thou not willingly confeſſe that it is well done what ſo I doo, if it pleaſe me? is it thy part to take vponupon thee ſuch wiſdome, that thou wilt preſcribe me a lawe, or wilt correct my Iudgements? if the Lord had ſpoken after this ſort, there might hauehave reſted ſome excuſe, as thus: Lord, I cannot moderate my ſelfe from ſorrowe, when I ſée thy name ſo torne in peces with haynous reproaches, may I behould this with a quyet minde? Ionas might then I ſay hauehave yet founde out ſome clokes or excuſe: But when the Lorde layeth open and toucheth euidently the anger of Ionas, he muſt néedes of neceſſitye kéepe ſilence. For what thing ſhalbe found that will excuſe Ionas, when as he ſo rebelliouſely ryſeth vp againſt God being his iudge and maker, as I hauehave already ſayde. Well: now then we knowe why the Lord playnly expreſſeth, that Ionas did euill, in that he was thus angrye. And truly I meruayle what came in Hieroms minde, to ſay that Ionas here is not reprehended of the Lorde, but that there was ſet doune a certaine meane. Surely the man was both a Cauiler, and againe he playde the foole notably in corrupting the ſcriptures: he had no feare to wreſt the places of ſcripture eueryevery waye: euen as when he diſputeth about Matrimonie, hee ſayeth,Note. that they which doo marry, doo not euill, but yet they doo not well: what manner of Cauil is this, and how filthy: And euen ſo in this place he ſayth: God doth not accuſe Ionas, neither yet reprehend his ſinne, for Ionas here rather ſetteth out vntounto vsus the perſon of Chriſt, who deſired death, that the whole world might be ſaued: Becauſe being a liue he could not win his owne Nation, neyther could holde his owne people: therefore had he rather beſtow and giuegive himſelfe and his life for the redemption of the world. Theſe are altogether trifling toyes, and doo vtterly depraue the whole ſence of this place. For this interrogation of God is of more vehemency, then if he had ſayde ſimply Thou hast offended in being ſo angrie. This affirmatiue kinde of ſpeeche had not had ſo great vehemencie, as this interrogation: For God not onelyonly in the power of a Iudge, pronounced that Ionas doth euyll: but alſo wreſteth from him his own confeſſiō, as if he ſhould ſay: Although thou thy ſelfe be Iudge in thine owne cauſe, yet canſt thou finde no excuſe for thine intemperancie: for thou art angrie without any meane. For when he ſayth, Lecha apud te, In thy ſelfe, he calleth Ionas backe to the examination of his owne ſoule, as if he ſhoulde ſaye: Looke into thy ſelfe as in a glaſſe: thou ſhalt ſée, euen what a troubleſome ſea; thy minde is, nowe thou art caried awaye with ſuch a raging furie. Well, nowe we knowe not onelyonly the naturall ſenſe, but alſo the vehemencie which lyeth hydden in this interrogation, although Hierom leaneth to the contrary parte altogether. But I wyll procéede at this tyme no farther, becauſe that which remayneth ſhall ſuffice for a Lecture to morrowe.
❧The Prayer againſt intemprance.
GRaunt O almightie God, when as thou ſeeſt vsus to be enwrapped in ſo many errors, that we ſſide and fal many times by the meanes of inconſideration: & againe, whē as thou ſeeſt the immoderate violence of our fleſh, to blinde whatſoeuer reaſon or iudgement is in vsus: Graunt I ſaye, that we maye delyuer ouer our ſelues wholy to obeye thee, and to geue ſo much honour and reuerence vntounto thy wiſedome, that we brawle not at any tyme, although al things fal out contrarie to our deſyres, but that we may patientlie wayte what ende thou wylt geue vntounto vsus: and againe, maye ſo proceede in the race of our office, that we maye alway hope for a happie yſſue and ende: and that we maye not bee troubled with whatſoeuer lets Sathan ſhal obiect, but that alwaye we maye ſende and leane to that ſcope which thou ſetteſt out vntounto vsus, and not at any tyme deflect or decline from the ſame, vntyl we hauing finiſhed al daungers, and al impediments being ouercome, at the lengthe maye come vntounto that bleſſed reſt, which is purchaſed vntounto vsus by the blood of thy Sonne. Amen.