Daily Sermons Upon Jonah, Lecture 3
Caluin. WE hauehave ſayde in our reading yeſterdaye, that this was a ſigne of extreme feare, that the Mariners and the reſt caſt lottes, becauſe this is not wonte to be done, but where men perceyue, them ſelues deſtitute both of reaſon and counſayle. But this is alſo to be noted, that wheras they caſt lottes, it procéedeth of error; becauſe they acknowledge not, that if the Lord would take vengaunce of eueryevery of them, that they them ſelues were alſo worthy of greater puniſhment. For they would not hauehave layde the fault vppon one mans ſhoulders, if eueryevery man had well conſidered what he had deſerued before God. Nowe if any calamitie happen, it is the duetie of euerie man to examine him ſelfe, and his lyfe before God: ſo ſhall it come to paſſe, that from the firſt to the laſt, they all muſt confeſſe, that they ſuffer iuſt puniſhment. But whyle al men together enquire which of them is guyltie before God, ſo doo they exonerate them ſelues, as if they were innocent. And this diſeaſe alſo at this daye doeth raunge in the worlde, euen that wyllingly euerie man layeth the faulte vponupon others, and wyll all ſéeme innocent before God: Not that they maye aboliſhe all their guiltineſſe, but becauſe euerie one extenuate their offences, as if iuſtlie God ſo ſeuerely might not perſecute them: For examples ſake. If a man perceyue that he hath offended diuerſe ways he wyll certainely confeſſe, with one worde, that he is a ſinner. But if any man ſhal recken vp and bring to light all his offences hée wyll ſaye: this is a light ſinne, this is a veniall ſinne, and the Lorde dealeth with vsus not according to good right, that he will bring vsus immediately to extréeme puniſhment. If we offende lightly, this ſtraight way, commeth in minde vntounto vsus. So did the Shipmen, of whome Ionas here ſpeaketh. If a man had demaunded, whether they were altogether without faulte, eueryevery man had confeſſed, that he had bene before God an offender: but in the meane tyme they caſt lottes, as if one man onelyonly had bene ſubiect to the iudgement of God, and why ſo? Forſooth, euen becauſe they imagined that their offences deſerued not ſo gréeuous puniſhment. Howſoeuer therefore they offended, and be conuicted, & perceyue this thing certainly, yet ſo great matter make they not of their ſinnes, that they thinke them ſelues to hauehave deſerued any ſuch puniſhment. This therefore is the reaſon why they fall vntounto lottes becauſe when ye matter came to that tryal, eueryevery man thought himſelfe innocent. This place declareth, which thing alſo euen by common experience is to wel knowen, that men although they perceyue them ſelues guilty before God, doo extenuate their ſinnes, and promiſe pardon to them ſelues, as though they coulde indent with God, that hée ſhoulde not deale with them by extremitie, but fauorably ſhould handle them. Hearehence therefore ſpringeth hope to eſcape with out puniſhment, for as muche as of moſt gréeuouſe ſinnes wée make but light offence. So ſée we in the papacye that diuers meanes hauehave bene immagined, whereby they might obſolue themſelues, & wype away their ſpots, in the preſēce of God. The ſprinkling of holy water putteth away almoſt all ſinnes, except a man be adulterer, an homicide, a ſorcerer or ten tymes pariured, he thinketh himſelfe not culpable of any cryme, therefore the ſacrifices which they vſe, are of force, they thinke to blotte out al iniquityes: Whence ſpringeth this errour. Euen becauſe they eſtéeme of God by theyr owne wittes, and thinke not their ſinnes to be ſo great an abhomination in the ſight of God. But this is no newe thing. For we ſée what nowe happened in the tyme of Ionas: and out of prophane hiſtories we may gather this error then eueryevery where to hauehave occupied the myndes of all men: they had theyr dayly ſacrifices, euen as the Papiſts hauehave their Maſſes, their Pilgrimages, their holy water ſprinklynges, and lyke tryfles. But euen as in the Papacie there be certaine caſes reſerued, ſo alſo if any man had ſlayne eyther Father or mother, if a man had committed inceſt, hée had néede of an extraordinary ſacrifice: and if any were of a notable vertue vponupon earth, him they vſe, that they might ſéeke a newe kinde of Sacrifice, here is an example of this errour layde before vsus, when as they ſaye: Let vsus caſt lette…. For except they had thought one man and not many to bee guyltie, eache man would hauehave brought his ſinnes to light, and after woulde hauehave acknowledged the heape to bee ſo great, that it might fill both heauen and earth: But this they doo not. For here muſt one man be wicked: but no man will come forth in preſence with this tytle, and therefore caſt they lottes.
Now ryſeth a queſtion, whether this was a lawful meane to fynde out the truth: whether, when they were ignoraunt for whoſe offence the tempeſt aroſe, it were lawfull to …ye vntounto lottes. Certaine men hauehave bene too ſuperſtitious in the condempning of lottes, becauſe preciſely they affirmed all lottes to be wicked: From hence was the name geuen to the Lot prophetes, and they thought that theſe Diuiners by lotte differed lytle from Magicians and Inchaunters. But this thing tooke his beginning of error, becauſe we knowe that it was at ſome tyme permitted to caſt the lotte. And Salomon truely, as it were of a politike order ſpeaketh,Pro. 16.33 whē he ſayth: The lottes are caſt into the lappe, but the diſpoſition thereof is of the Lorde. Salomon there ſpeaketh not in that place of artes Magicall, but ſayth, when the lottes are put in, they come not forth by chaunce, but by the prouidence of God.Act. 1.26 When Matthias was to ſucceede in the place of Iudas, it was done by lotte. And dyd the Apoſtles raſhly vſe that name? And again, the holy ghoſt had a ſtroke in the election. There is therefore no doubt, but that God allowed of that lotte. Euen as alſo when Ioſua tryed out the matter by lotte,Ioſua. 7.14 for that the cauſe of the wrath of God was vnknowne: and yet it appeared euidently that God was diſpleaſed with his people. Ioſua perplexed in that obſcure …are, caſteth lottes: and ſo is Achan brought forth with his ſacriledge. No man dare condempne that lotte. Therefore ſufficientlie appeareth that which I hauehave ſayde, that they were ſuperſtitious, which without any exception condempned all kinde of lottes. But this is with all to be marked, that confuſedly, or without any difference, lottes are not to be vſed.
It is a part of politicke order: If any heritage be common, when deuiſion is made, it ſhalbe lawful in that caſe to caſt lottes: becauſe it neyther lyeth in the one nor other to chuſe, let euerie man take the parte which falleth vntounto him by lotte. So alſo it is lawfull of Prouinces to caſt lotte, where men are ſent any whether: and if they deuide the labours betwéene them, leaſt any enuy ſhould ariſe, where as euerie man woulde drawe ſome parte to him ſelfe, in that caſe, Lottes take away all ſtryfes. Such kinde of caſting lottes is as well by the worde of God, as by the lawes permytted. But if any man without any cauſe wyll caſte lottes, the ſame ſhalbe ſuperſtitious, & ſhall not much differ from a Magicien or Inchaunter. For example ſake. If any man woulde take a iourney, or goe about any other thing, if he caſt into the cappe two lottes, a whyte and a blacke, ſaying, I wyl ſée whether this iourney ſhalbe this day, proſperous or no, that dealing is deuiliſhe, euen as Sathan with ſuch deceiptes deludeth myſerable men.
Therefore if any man without cauſe would deale by lotte, this thing as I hauehave alreadye ſayde is voyde of all excuſe. But as much as toucheth other lottes, ſuch as this whereof we nowe intreate, that ought not to be brought for an example which is mentioned in ſome other place. For if Ioſua caſt lottes, to the intent to make euidēt for what cauſe God was angrie with his people, it is not lawfull to immitate that facte: for that it is not to be doubted, but that Ioſua by a peculiar inſtincte was admoniſhed, that he ſhould caſt lotts. So alſo when Saule caſt lottes,1. Sam. 14.40. and then was his ſonne Ionathan deprehended and found out which had taffed honny, this was a particular example. The ſame thing alſo is of this lotte to be ſpoken. For becauſe the Mariners were afrayde, neyther fynde they for what cauſe the tempeſte happened, and the feare of ſhipwracke had inuaded them, they flée vntounto the lotte if we will immitate this thing dayly, certainely ſo great liberty pleaſeth not God, neither is it agréeable to his word. Therefore it is to be houlden, that there were certaine peculiar inſtinctes, when as the ſeruauntes of God vſed lottes in doubtfull and extreme matters. Let this therefore in fewe wordes be an aunſwere to that queſtion, whether it were lawfull for the ſhipmen to caſt lottes, that they might finde out for whoſe cauſe they were ſo indaungered. Nowe I come vntounto the reſt.
Ʋerſ. 8
The text. ¶And they ſaide vntounto him. Declare now vntounto vsus, wherefore this euyll hath happened vntounto vsus? what is thine occupation, and whence commeſt thou, which is thy contrie, and of what people art thou?
Ʋerſ. 9
And he ſaide vntounto them, I am an Hebrew, and I feare the Lorde God, of the heauens, which made the ſea and the drie Land.
Ʋerſ. 10
And the men were exceedingly afraide, and faide vntounto him, wherefore haſt thou done this thing? for the men knew that hee fledde from the preſence of the Lorde, becauſe he tould them:
AFter that the Lotte fell vponupon Ionas, they doubte not but that he was guyltie, aſwell as if an hundred tymes he had bene conuicted. For to what ende caſt they lottes, but that they were certainly perſwaded, that whatſoeuer doubt there were, by this meanes it might be taken awaye, and whatſoeuer laye hydden, might be brought to lyght? Therfore becauſe this principle was rooted in their hartes, that by the Lotte being caſt, the trueth might be boulted out, and after a ſort drawne out of darkneſſe, therefore now inquire they of Ionas what he hath done.
For this take they for a thing confeſſed, that all they ſuffered the tempeſt for his offence: and then that he had deſerued ſuch vengeaunce of God by ſome deteſtable offence. We ſee therefore that they caſt lottes, becauſe they certainly perſwaded them ſelues this, that no otherwaye coulde the crime be founde out for whoſe cauſe they ſuffred, and alſo that the lottes are gouerned by the ſecrete diſpoſition of God. For howe coulde certaine iudgement be made by lot, were it not that God by his counſayle dyrecteth and moderateth yt which ſéemeth to be moſt caſual? Theſe principles therefore in a manner were ſure groundes with prophane men, that God bringeth forth the trueth, and maketh the ſame manifeſt: and alſo that he gouerneth the lottes howſoeuer they were thought to be caſuall and to depende vponupon Fortune. This is the meane, howe they nowe demaunde vvhat Ionas hath done. Declare (nowe) vntounto vsus wherefore this euill is happened vntounto vsus, what is thy worke. Here by this word Opus, worke, I vnderſtande not, Offence, but rather a kind of lyfe, or order of lyuing, as they ſaye. They enquyre therfore in what thinges hytherto Ionas hath bene conuerſaunt or occupied, and what order of lyfe he hath followed. For immediatlie it followeth, Tel vsus (alſo) whence thou commest, which is thy countrie, and of what people are thou? There is no doubt but that they in order enquired of euerie of them: but Ionas mencioneth brieflie the tytles of the matters. I come nowe to his aunſwer…. He ſaide (then) vntounto them, I am an Hebrew, and feare the Lorde God of Heauen, which made the Sea, and the drie lande. Ionas ſeemeth here yet ſtil to runne backewarde, and to poſte away the fault from himſelfe for he profeſſeth himſefe to be the worſhipper of the true God. Who woulde not ſaye, that here he was wylling to hauehave …lyden awaye by a priuie eſcape, ſéeing that he openeth his pietie or godlyneſſe, wherwith he may couer that faulte, of the which mencion was made before? But here al thinges are not mencioned in the fyrſt verſe, for that a lytle after it followeth, that the Shypmen knewe of the flyght of Ionas: and that he obeyed not the calling and commaundement of God, they knewe by his owne declaration. There is no doubte therefore, but that Ionas plainlie confeſſed his fault, although he mencioneth not the ſame. But we know that this maner of ſpeaking is much vſed among ye Hebrewes, euen that they place that laſt which fyrſte was to be ſpoken of: and the Grammarians call that, foreign, Hysteron, Proteron, when any thing is conceled in that place where it ought to be placed, and after is rehearſed for explication ſake.
When as therefore Ionas ſayeth that he is an Hebrew, and the worſhipper of the true God, this rather tendeth to the aggrauation of the crime or offence: then to any pretēce or coulor of excuſation. For if he had ſimplie ſaide that he had bene guyltie in his owne ſight, becauſe he was not obedient vntounto God, the offence had not bene ſo heynous. But when he maketh his preface, that the true God, the maker of heauen and earth, was knowne vntounto him, euen the God of Iſrael, which manifeſted him ſelfe, his lawe being geuen and publiſhed: when as therefore thus Ionas maketh his preface, therein taketh he awaye from him ſelfe all coulors or excuſes of ignoraunce, or error. He was trayned vp in the lawe, and from a chylde had learned who was the true God. He coulde not therefore fall by error, he alſo worſhipped not counterfeyte Gods, as dyd the other men, and he was an Iſraelite. Séeing then he was inſtructed in true godlyneſſe, his offence was the more grieuous, when he fell awaye from that God, when he contempned his commaundement, and as it were, ſhaked of his yoke, and was a fugitiue. Nowe therefore we perceyue for what cauſe he here calleth him ſelfe an Hebrewe, and teſtifyeth him ſelfe to be the worſhipper of the true God. Firſt when he ſayth that he is an Hebrew, he diſcerneth the God of Abraham from the Idolles of the Gentiles. For in all thoſe places, the Religion of the elected people was ſufficientlie knowne, although by the conſent of all men it was diſallowed: For both the Cilicians and al the Aſiatikes, and Grecians alſo, and on the other ſide, the Syrians knewe, what thing the Iſraelites vaunted of, euen that the true God appeared vntounto theyr father Abraham: and alſo had made with him a frée couenaunt: and further, had geuen the lawe by the handes of Moſes: all this by fame was ſufficiented blazed abroade. Therefore now Ionas declareth him ſelfe to be an Hebrew: as if he ſhoulde ſaye, that he medled not with any faygned God, but with the God of Abraham, which in tyme paſt had appeared to the holy Fathers, and alſo which had rendred an eternall teſtimony of his wyll by Moſes. We ſée therefore this, that he is an Hebrew, to be put Emphatically, or for the more plainer expreſſion of that which is intended. Afeerwardes he addeth: I feare the Lorde God of Heauen. By the worde feare, is vnderſtande vvorship. For it is not taken as it is oftentimes otherwhere, or in the proper ſignification therof: but feare is tranſferred vntounto vvorship: I ſayth he, am not geuen to ſtrange ſuperſtitiōs, but hauehave bene inſtructed in true pietie: God hath reuealed himſelfe vntounto me from mine infancie. I therefore adore none Idoll, as almoſt all Nations hauehave forged or inuented Gods for them ſelues: but I worſhip God the creatour of heauen and earth. He calleth him, God of the heauens, that is, which onelyonly dwelleth in the heauens, & ſéeing that others imagined heauen to be ſtuffed with a great multitude of Gods. Here Ionas ſetteth againſt them one onelyonly God: as if he ſhoulde ſaye, Fayne for your pleaſure an innumerable company of gods, yet is there one which beareth the chiefe principalitie in the heauens: he alſo it is which Made the Sea and the drie lande. Nowe then we perceyue what Ionas intendeth by theſe wordes. For euen here he declareth that it is no maruaile, if ſo grieuouſly God doth perſecute him, for that he hath not perpetrated any lyght offence, but a deadlie ſinne. Nowe we ſée howe greatlie Ionas profited, when the Lorde beganne to handle him roughlie. For being ſléepie as he was, yea rather ſenſeleſſe in his ſinne, he had neuer repented but by this ſo violent a remedie. But, when the Lorde by his ſeueritie had awaked him, by and by not onelie he confeſſeth himſelfe guyltie, or lyghtlie acknowledgeth his faulte, but we ſée howe that wyllinglie, and that vntounto prophane men, he confeſſeth him ſelfe to be wicked, euen ſuch a one as hath fallen awaye from the true God, in the worſhyp of whome he ſo well had bene inſtructed. This is the fruites of true repentaunce: and this alſo is the fruite of the chaſtiſement which the Lorde layde vponupon him. Therefore if we wyll hauehave our repentaunce to be allowed of God, let vsus not geue backe, as is the common vſe: neyther yet let vsus make lyght of our ſinnes, but with a frée confeſſion, let vsus teſtifie before all the worlde what we hauehave deſerued. It followeth after, that thoſe men feared with a great feare: and ſayd, VVherfore haſt thou done this? for they knewe that he fledde from the preſence of the Lorde, becauſe he had tolde them. This thing is of ſome waight, That the Shipmen feared with great feare. For Ionas ſignifieth that they were not onelie moued with his ſpeach, but alſo excéedingly afrayde, ſo that they gaue glorie to the true God. For we knowe howe that ſuperſtitious men in a manner ieſte with theyr Idolles. Yet truelie oftentimes they cōceyue marueylous terrors, but afterwards they flatter them ſelues, & after a ſort kotchell their own minds, ſo yt they may pleaſantly & ſweetly laugh in their own delights. That therfore Ionas here ſayth, that, They feared with a great feare, he ſignifieth that they were ſo wounded, that nowe in déede they perceyued the God of Iſrael to be a iuſt Iudge: and againe not to be, as the reſt of the Gentyles fayned him to be, but to be armed or furniſhed with feareful examples, as often as he is wylling to take vengeaunce. We ſée then what Ionas meaneth, when he ſpeaketh of great feare. Although eache is to be marked, that they feared, euen for that it was eaſie to gather out of the words of the Prophet, that the God of Iſrael was the onelyonly maker of heauen and earth: then that which followed of great feare muſt hither be referred, euen as I hauehave alredy ſaide, vntounto an earneſt and ſerious feare, ſeing that all feare immediatly vaniſheth awaye from thoſe which beléeue not. But where as the ſhipmen and the reſt of the paſſengers did chide Ionas here the Lorde payeth vntounto him the rewarde which he had deſerued. He had fledde from the preſence of God, by this meanes as we hauehave ſaide, hadde he abrogated from God the chéefe ſouerayntie. For what manner of aucthoritie is that of Gods, if eueryevery of vsus refuſeth his commaundements and fléeth from his ſight? when as therfore Ionas would priuily eſcape God, he is ſubdued vntounto men. There be prophane, yea barbarous men: which cha…iſe his ſinne and which be his cenſors and iudges. The which thing alſo we ſée oftentimes to happen. For they whiche willingly obaye not God and his worde afterwardes doo throwe themſelues into many offences, and the filthines of them is ſéene vntounto the common people or publiquelye. And then becauſe they cannot ſuffer God to be their maiſter and teacher, they are compelled to ſuffer innumerable controulers: they are noted with the reproches of the common people, they are made manifeſt euerye where by the finger, at the length they are drawn to the galowes, and the hangman is their chiefe maiſter.
The ſame thing ſée we in Ionas: Euen whē as the Maiſter of the ſhyppe firſt rebuked his drowſie ſléepe, when he ſayd, at the leaſt thou yet call vponupon thy God: what meaneſt thou O thou ſléepie heade? thou lyeſt here lyke a blocke: and in the meane tyme, ſéeſt vsus to be plunged in extreame daunger. When as therfore the Shypmaiſter ſo ſharplie thus firſt inueyghed againſt Ionas, and then againe all the other Shypmen with one voyce beganne to bayte him, certainely we perceyue that he is made ſubiect to the cenſures of all men, becauſe he woulde take away from God his emperie or gouernment.
If therefore at any tyme the lyke happen vntounto vsus, that the Lorde maketh vsus ſubiect to the reprochfull tauntes of men, when as we woulde priuilie eſcape or auoyde his iudgement, let vsus not maruayle: But euen as Ionas here gentlie aunſwereth, and neyther murmureth nor reſiſteth, ſo alſo at the length with the true ſpirite of méekeneſſe, let euerie of vsus acknowledge our ſinnes, when they be reproued, yea, euen although chyldren be our Iudges, or if any of the moſt baſe or contemptible ryſeth againſt vsus, let vsus ſuffer it patientlie, and let vsus know this kinde of Controwlers happeneth vntounto vsus by the prouidence of God. Nowe it followeth.
Ʋerſ. 11
The text. ¶ And they ſayd vntounto him, what ſhal we do vntounto thee, that the Sea maye depart from vsus? For the Sea went, that is: was troubled, and was tempeſtuous.
Ʋerſ. 12
And he ſayde vntounto them, Take me, and caſt me forth into the Sea, and the Sea ſhall depart from you, for I knowe that for my ſake this great tempeſt happened vponupon you, that is, is come vponupon you.
Caluin. THat the Mariners take counſayle of Ionas, thereby it appeareth they were touched with a certaine reuerēce of him, ſo that they durſt not touch him. We ſée therefore, howe greatly almoſt in one moment they profited, when they ſpare a man being an Iſraelite, becauſe in that people they acknowledge the true God, the chiefe king of heauen and earth to be worſhipped. For without all doubt, feare was the onelie let, that immediatlie they caſt not Ionas into duplicate page duplicate page the ſea. For when it was certayne that for his offence God was angrye with them all, why deliuer they not themſelues of that great offence. That therefore they ſtaye in ſo great daunger, and ſtraight way durſte not ſnatche vp Ionas, therby is it euident truly, that they were withhoulden, with the reuerence of God, whereof I ſpake. Therefore demaunde they what was neceſſary to be done. What therefore, shall we doo vntounto thee, Quia mare …at.that the ſea may depart from vsus? for the ſea went, ſayth he. By the verbe of going, Ionas vnderſtandeth that the ſea was vnquyet. For when the ſea is calme it is ſayd to be quyet, but when it is troubleſome, then hath it diuerſe motions & toſſings. The Sea, therefore dyd goe, or wrought, then it was tempeſtuous: we ſée then that God was not contented with the ignominie of Ionas, but woulde alſo further perſecute his faulte, Ionas therefore muſt be brought to the puniſhment which he had deſerued, although myraculouſlie he was afterwarde delyuered from death, as we ſhal ſée in place conuenient. Ionas then aunſwereth: Take me, and cast me into the Sea, and it shall depart from you: Here ryſeth a queſtion: whether Ionas ought of his owne accorde to offer himſelf to death, for this ſéemeth to be a token of deſperation. For he mought ſubmit himſelf to their cenſure. But here as it were, he pricketh them forewarde: Cast me (ſayth he) into the Sea, for otherwiſe then by my punishment, ye shall not pleaſe God. He ſéemeth lyke a deſperate man, when ſo of his owne minde he haſteneth to his ende. But without doubt Ionas perceiued that from aboue he was required to puniſhment. It is vncertaine whether he then conceyued any hope of ſafegard, that is whether with preſent confidence he reſted himſelfe vponupon the fauour of God, but whatſoeuer it be, we may yet gather that he commeth foorth to death, becauſe he vnderſtandeth, and is certainely perſwaded that he was therevnto ſoommoned after a ſorte euen by the manifeſt voyce of God, and ſo it is not doubtfull but that patiently he vndertaketh the iudgement, that the Lorde hath brought againſt him. Therefore ſayth he: Take me and cast me into the Sea, and afterwarde the Sea shal depart from you. Here Ionas not onelie pronounceth that God may be pacified by his death, becauſe the Lotte fell vponupon him, but elſe otherwyſe knoweth he that his death may ſuffice in ſtéede of Sacrifice, that the tempeſt maye ceaſe. And to the ſame ende foloweth the reaſon: I knowe (ſayth he) that for my ſake this tempest is vponupon you. When as he ſaith he knoweth, this cannot be referred vntounto the Lotte, for this knowledge was common vntounto them all. But Ionas here as it were by the ſpirite of Prophecie ſpeaketh. And there is no doubte, but he confirmeth the thing that I firſt touched, euen the God of Iſrael to be the chiefe and onelyonly king of heauen and earth. This certaintie of knowledge therefore, of the which Ionas ſpeaketh, ought firſt to be referred to his conſcience: ſecondly, to the inſtructiō of godlineſſe wherwith he was endued. But now we maye gather out of theſe wordes a moſt profitable doctrine, euen that Ionas here reaſoneth not the matter with God, neyther contemptuouſly doth frete that God ſo ſeuerelie puniſheth him. For he taketh vponupon him wyllinglie both the guyltineſſe and the puniſhment, euen as firſt when he ſayde, I am the worſhipper of the true God. Howe confeſſeth he ye true God, whoſe moſt heauy hande he at that time felt? But we ſée Ionas ſo to be ſubdued, that he left not of to yéelde vntounto God his iuſt honour: yea although preſent death were before his eyes. Although the wrath of God burned againſt him, yet we ſee (as we hauehave ſaide) howe he gaue vntounto God his honour. So the ſame in this place is repeated: Beholde (ſayth he) I knowe that for my ſake this great tempeſt is ligted vponupon you. He certainely murmureth not againſt God, that vponupon him ſelfe taketh all the blame. This therefore is the true confeſſion of repentaunce: when as we acknowledge God, and wyllinglie alſo witneſſe before men that he is iuſte, although to our fleſhlie ſenſes he ſéeme cruelly to rage againſt vsus. When as we geue vntounto him the prayſe of righteouſneſſe, then truelie doo we ſhowe our repentaunce. For except the anger of God conſtraine vsus to this humilitie, alwayes we ſhalbe fylled with bytterneſſe: and howſoeuer we waxe ſilent for a tyme, our harte notwithſtanding wyll be contemptuous and rebellious. Therefore this humilitie alwaye foloweth repentaunce, euen tyll the ſinner proſtrateth himſelf before God, & willingly taketh vpō him his offence, & endeuoureth not by ſhifting ſleights to eſcape. And it is no maruayle that Ionas ſo farre humbleth himſelf. For we ſee the Shypmē to doo the ſame, when they ſay, that the Lotte is to be caſt, adding withal: Come & let vsus caſt Lots, that we maie know vvhy this euill is happened vntounto vsus. They drawe not God within the compaſſe of the Lotte, but they appoynt him for Iudge, and by this meane acknowledge they, that they are iuſtlie puniſhed. And yet euerie one thinketh him ſelfe to be innocent: for howſoeuer their conſcience dyd gnawe them, yet no man thinketh himſelfe culpable of ſo great offence, that he ſhoulde come vnderunder the vengeaunce of God.
When as yet I ſaye, the Mariners thought them ſelues frée from ſuch wickedneſſe, they therefore brawle or quarrel not with God, but ſuffred him to be Iudge aboue all men. When as therfore ſo barbarous men conteined themſelues within theſe boundes of modeſtie, it is no maruayle if Ionas chieflie being throughlie awaked, and beginning to féele his ſinne, and hardlie helde alſo vnderunder the hande of God, it is (I ſaye) no maruayle, if then he confeſſed him ſelfe faulty toward God, and worthelie to ſuffer ſo great and gréeuous puniſhment. This is therefore to be noted howe he ſayth that he knoweth, that for his cauſe this tempeſt happened vntounto them, or that the Sea was ſo tempeſtuous againſt all men. The reſt we wyl deferre tyll to morrowe.
❧The Prayer.
GRaunt O almightie God, ſeeing that daylie thou doeſt ſolicite vsus to repentaunce, and euerie of vsus alſo is pricked with the guyltineſſe of his own wickedneſſe: graunt I ſay that we ſecurelie ſleepe not in our iniquities, neither deceyue our ſelues with vaine flatteries: but rather that euerie one of vsus dilligentlie examine him ſelfe, and then that with one mouth and harte we may confeſſe al of vsus to be guiltie not of a ſmal fault onelyonly, but euē of eternal death: and that no other remedie remaineth for vsus, but thine immenſurable merciemercy, and ſo alſo that we maye ſeeke and embrace that grace which by thy ſonne was offered vntounto al men, and daylie through his Goſpel is offered, that we hauing him our mediator, maye not ceaſe to hope wel euen in the middeſt of a thouſand deaths, vntyl we be gathered together into that bleſſed lyfe, which is purchaſed vntounto vsus by the blood of the ſame thy ſonne. Amen.