Daily Sermons Upon Jonah, Lecture 4
Ʋerſ. 13
The text. ¶And the men rowed to bring backe the ſhyp to land, and they coulde not, for the Sea wrought and was troublous againſt them.
Ʋerſ. 14
And they cryed vntounto the Lorde, and ſayde we beſeech thee O Lorde, we beſeeche thee, let vsus not periſh, for the lyfe of this man, and laye not vponupon vsus innocent blood: for thou O Lord haſt done, as it pleaſed thee.
Caluin. THis verſe declareth that the ſhipmen and the reſt were then more moued to mercy, when they ſawe the holy Prophet of God willingly to vndertake that puniſhment that he had deſerued. And becauſe he confeſſed himſelfe guilty, and refuſeth not the puniſhment, hereby it came to paſſe, that they which were prophane men and in a manner barbarouſe deſired to ſpare his life. And when as eueryevery man might be amazed at the preſent perill, this more increaſeth the miracle, that they yet had reſpect vntounto the lyfe of him, who alone was in the fault, and who now freely had confeſſed the ſame. But the Lord ſo turned their mindes, that it might more clerely appeare vntounto vsus, how gréeuous a crime it is to flye from the calling of God, and not willingly to obaye his commaundements, as we hauehave alredy ſaide. Many thinke this to be but a light offence, and ſo eaſily flatter them ſelues: but it lyeth not in the iudgement of man, to weyghe offences: this is a deceytful ballaunce, when men eſtéeme their ſinnes by their owne ſence. Let vsus therefore learne to geue vntounto God his honour, euen that he alone may be Iudge, that he may ſhine aboue vsus, that he maye determine vponupon the lightneſſe of the greatneſſe of eache offence.
But truly, except men deceiued themſelues willingly with fooliſhe flatteryes, for certainely, common ſence woulde tell vsus this, that it is no light offence, to fly from the gouernment and Impery of God, for as we hauehave alredy ſayde, by this meanes doo men take away from God the ſoueraintye. For what remaineth vntounto god, if he may not gouerne mē, whom he hath made and whome by his power he ſuſtayneth. The Lord would therfore here ſhew that his yre none otherwiſe could be pacified, but by the drowning of Ionas in the ſea: although he reſpected a deeper matter as we ſhal hereafter ſee.
But this in the meane tyme is worthy to be noted, that the Lorde woulde place an example in the perſon of Ionas: whereby all men may know that there is no dallying with him: but as ſoone as he commaundeth any thing, he is to be obeyed. The woorde which the Prophet vſeth, Interpreters doo diuerſlie expound, Hathar, properly is to digge: and therfore ſome thinke that it is a Metaphoricall ſpeache, becauſe the Rowers doo ſéeme to digge the ſea: and this ſenſe might agrée well. Others fetche a Metaphor farther, that the Marriners ſearched, or ſought meanes whereby they might ſtryke the Shyp on grounde: but the other Metaphor, becauſe it is néerer the matter, pleaſeth me better. The Latins call this Mol…i, not onelyonly when the Rowers do rowe harde, but alſo when they vſe ſome greater endeuours. Well, the ſhypmen then endeuored, to bring back the shippe. Pittie in Infidelles, Crueltie in Chriſtians.But to what ende? euen that they might ſpare the lyfe of the man, who had already confeſſed him ſelfe to be guilty before God, and for his offence that tempeſt to be rayſed vp which threatned ſhypwracke to them all. But he ſayth, That they coulde not, becauſe the Sea was troubleſome, As already we ſaw in the Lecture yeſterdaye. Nowe I come to the next verſe. They cried (ſayth he) vntounto the Lorde and ſaide, we beſeeche thee O Lorde, we beſeech thee let vsus not perish, for the life of this man, and (Ne des .i. Ne reijcias) Cast not vponupon vsus innocent blood. Now more plainely doth the Prophet expreſſe, why the ſhypmen ſo greatlie laboured to returne into the Hauen, or to come to ſome ſhore: euen becauſe they were now perſwaded that Ionas was the worſhypper of the true God, and not that onelie, but alſo that he was a Prophet: after he had declared, as we hauehave already ſeene, that he fledde from the ſight of God, becauſe he feared to execute that commaundement, of the which we hauehave already vnderſtoode. A reuerence therefore fell vponupon the ſhypmen, when they knewe Ionas to be the ſeruaunt of the true God. And yet they ſee Ionas for one faulte to ſtande before the tribunall ſeate of God, and was now to be puniſhed: this I ſaye they ſaw, and yet they deſired to ſaue him from puniſhment. This place teacheth, that to abhorre crueltie, is euen by nature grafted in all men? For howſoeuer many men are cruell and blood thirſtye, becauſe it is grafted in them by Nature. Yet than they neuer he voyde of this knowledge, that ſhedding of mans bl…d is deteſtable. But yet many harden themſelues, and yet hauehave they a ſeared conſcience, and neuer can ſhake of that error of minde, but that they ſhall alwaies feele them ſelues to be abhominable both to God and man, whyle thus they ſhedde innocent blood. Hence doth it come that the Shypmen, which otherwiſe had in them ſcarce one droppe of humanitie, yet doo humblie flée, for ſuccour vntounto God, when it touched but the death of one onelie man, and here they ſaye, Anah Iehouah, VVe beſeech thee O Lorde. And to the confirmation of the matter, he repeateth the worde, Anah, VVe beſeech thee. Which declareth that the Shypmen humblie entreated that God woulde not impute this cryme vntounto them.
We ſée therfore that although theſe men neuer taſted the doctrine of ye law, yet naturally were they ſo inſtructed, that they knewe, that mans blood was déere and precious vntounto God. Nowe aſmuch as concerneth vsus, we ought not onelie to immitate theſe Marriners, but alſo farre to ſurpaſſe thē. For not onelie ought the rule of Nature to be of force with vsus: but we alſo heare what God by his owne mouth hath pronounced: VVho ſo sheddeth mans blood, his blood shall be shed againe. And we knowe alſo why God taketh vponupon him to defende the lyfe of men, euen becauſe they be created accordng to his Image. Whoſoeuer therefore violently maketh an aſſault againſt men, the ſame as much as in him lyeth violateth the Image of the eternal God. Séeing it is ſo: ought not all violence & crueltie to be vntounto vsus a double horror? Yet muſt we gather out of this doctrine another thing. For here God declareth by a ſingular teſtimon…, what a fatherlie affection he beareth vntounto vsus, whyle he woulde hauehave our lyfe to be vnderunder his ſafetie and protection, and declareth in verie déede that he taketh care for vsus, becauſe he wyll take vengeaunce, vponupon them, if any man vniuſtlie doo vsus any hurt. We ſée therefore howe this doctrine on the one parte reſtrayneth vsus from working any thing againſt our brethren: and againe, aſſureth vsus of the fatherlie louelove of God, that we being trayned on with this delectation, maye learne to delyuer our ſelues wholy into his cuſtody.
Now come I to the laſt member of this verſe, where the Shipmen ſaye: For thou O Lorde haſt done euen as it pleaſed thee. Here the Shipmen ſufficiently ſhewe that wyllinglie they ſhedde not innocent blood. But howe can theſe thinges agrée betwéene them ſelues, that both it ſhould be innocent blood, and againe that they ſhoulde be without faulte? they vſe this excuſation, that they obey the iudgement of God, that they doo nothing in this caſe raſhlie, or for their owne pleaſure: but that they follow yt which God hath preſcribed. For although God ſpake not, euidentlie yet there appeared what he commaunded. For he woulde hauehave the tempeſt continew tyll Ionas were drowned; as though God requyred ſome Sacrifice in the death of Ionas: and theſe thinges doo the Mariners obiect. But let vsus marke, not to laye the faulte vponupon God, as blaſphemous men doo, who whyle they couet to acquite them ſelues, they make God in faulte, or at the leaſt ſet him in their place. Why (ſaye they) ſytteth he alſo as a Iudge to condempne vsus, who him ſelfe is the firſt author of our tranſgreſſion: becauſe he ſo appointed it? At this daye truelie many phrentike fellowes ſpeake thus, and euen take away all difference of good and euyll, as if the lycenciouſneſſe of men were vntounto them in ſtéede of a lawe: and doo in the meane time pretende the prouidence of God.
Ionas would not that this ſhoulde be vnderſtoode of the ſhipmen: but they ſpeake this, becauſe they vnderſtande that God doth gouerne the world with righteous iudgement, although ſecrete be his counſayles, and can not in our capacities be comprehended. Becauſe therefore they were of this page missing to worſhippe God. But in this place, that which is added, doth ſhewe that the manner of ſpeaking is more reſtrained: for there is added, A great feare. Therefore Ionas ſignified that the Mariners and other Paſſengers were touched not onelie with a certaine feare of God, but alſo perceyued the God of Iſrael to be the chiefe king of heauen and earth, and to holde all thinges in his hande and Imperie. Neyther is it any doubte but that this feare ſo brought them to true knowledge, that they perceyued that they were mocked before, and that whatſoeuer the worlde hath faygned, to be a méere toye and deceypte. And that the Gods made by the mindes of men are nothinge elſe then méere Idolles. We vnderſtande nowe the mynde of Ionas.
But here are we to ſpeake ſome what more largely of the feare of God. The ſcripture when it ſpeaketh of the feare of God,The feare of God two wayes taken for outward worſhip, & true pietie. ſometyme meaneth outwarde worſhippe ſometime againe, true pietye. Where outward worſhip is touched there it is a ſmall thinge. For hipocrits are accuſtomed to vſe their ceremonies and teſtifye that they worſhip the true God: but yet becauſe they ſubmite not themſelues vntounto God with a ſincere affection, neyther bring foorth fayth nor repentaunce, therefore doo they nothing els but mocke and counterfeyt. But the feare of God is oftentymes taken for godlyneſſe▪ it ſelfe: and then is it called the beginning and the head of wiſdom, and alſo wiſdom it ſelfe, as in the booke of Iob: Iob. 28.28The feare of God therefore that is that reuerence whereby the faythfull willingly ſubmytte themſelues to God, is the beginning or head of wiſdome. But oftentymes alſo it commeth to paſſe that men are touched with a ſeruile feare, ſo that they deſire to obaye God▪ In the meane time yet they rather deſire that he were plucked from the throne. This ſeruile feare is full of contumacye, becauſe they which cannot exempt themſelues from his power and Imperye, yet doo gnawe the brydle. Such was this feare whereof Ionas he… entreateth. For all the men whereof Ionas here maketh mencion ſo ſodainely were not chaunged, that they wholy addicted themſelues to God. For they had not proffited ſo much, neyther was the conuerſion of their mindes ſo perfect and true, that they were thereby chaunged into new men. How then feared they? Euen as God wreſted from them a certaine confeſſion for a tyme. It may yet bee that ſome of them proffited them for the more and more: but I now ſpeake generally of all.
Becauſe therefore they feared God, we cannot thereby gather that they ſo wholy were conuerted, that they al afterward were addicted to the God of Iſrael. But yet they were conſtrayned to perceyue and confeſſe the God of Iſrael, to be the onelyonly and true God. By what meanes? for that the fearefull iudgement of God had ſtrocken a terrour into them, ſo that they perceyued him to be onelyonly God whiche contained vnderunder his gouernement both heauen and earth. Now then we ſée in what degree this feare is to bee placed which Ionas here toucheth. For if afterwarde there folowed no better progreſſe, or going forward in ye trueth, this was onelyonly of force to condēpnation, becauſe when as theſe ſhipmē by this manifeſt inſtruction, acknowledged the onelie God, yet they mingled their wicked & impious ſuperſtitions with his worſhip, as in many men it is ſéene at this daye.
The Papiſtes holde one principle with vsus, that the onelyonly God is the maker of heauen and earth: yea, they come néerer alſo, euen that the onelie begotten Sonne of God, is our redéemer. But in the meane time we ſée howe they pollute the whole ſeruice of God, and turne his trueth into lyes, & mingle God with Idolles, in ſuch ſort that there is nothing pure among them. But that principle is much woorth, if God doo reache his hande to miſerable men. For if in the Papacie this were not certainely helde, that the woorde of God is to be credited, and Chriſt the ſonne of God to be king and heade of the Church, there were long circuitions to be vſed with them: but we hauehave a familiar enteraunce vntounto duplicate page duplicate page them. For when we obiect both the law, the Prophets, and the Goſpell, they are helde then with a certaine reuerence, neyther dare they contempne the authoritie of the moſt high God. We ſée therefore howe this feare of it ſelfe is to ſmall purpoſe, if men ſticke ſtyll in their olde myre; but if the Lord wyll call them further, this feare then openeth to them the gate vntounto true pietie. So (as I hauehave ſayde) it might be, that ſome of the Mariners and other ſhypmen after that profyted more: But that feare of it ſelfe coulde nothing elſe doo, but conuince them, in ſuch ſort that no excuſation might profite them before the iudgement ſeate of God: becauſe a token was ſhewed, whereby they might knowe that there was none other God, then was called vpō of the elect people. Afterward he addeth, that they Offered a Sacrifice vntounto the Lord. They were accuſtomed before, to offer ſacrifices to their Idols, but now they declared that they worſhipped the God of Iſrael: for to this ende doo belong the Sacrifices. But withal this is to be noted, that this confeſſiō was of them expreſſed, that God might confirme the faith or credit of his word. For when they perceyued this whole matter to be gouerned by ye wyl of God, they were compelled to confeſſe that he was the true God, and this was the ende and ſcope of the Sacrifice.
But here it maye be demaunded, whether that Sacrifice pleaſed God. It is certaine that ſo ſ…ne as men bring in their owne inuentions, by that mixture is corrupted and vitiated, whatſoeuer elſe in them might ſéeme worthy of prayſe. For God wyll hauehave no fellowe, as it is ſufficientlie knowne. And alwaye that ſaying of Ezechiel is to be kept in memorie: Goe ye, and Sacrifice to the diuel, and not vntounto me, ſayth the Lorde. God there refuſeth all Sacrifices which they were woont to offer among the people of Iſrael, euen becauſe there were ſuperſtitions mingled with them. God therfore declareth that he ſo diſaloweth theſe mixtures, that he had rather that ſuperſtitious men ſhoulde be wholie geuen to the diuell, then that his ſacred name ſhoulde ſo be prophaned. Therfore of it ſelfe this ſacrifice was neyther lawfull, nor coulde pleaſe God: but by Accidens, or outwardlie (if I maye ſo ſpeake) this Sacrifice pleaſed God: becauſe he woulde hauehave his glorie by this meanes to floriſh and ſhine.Howe the worke of a wicked man maye pleaſe God. And although he refuſed the ſhypmen them ſelues, yet woulde he hauehave this worke to be ſome teſtimonie of his glorie: as for example: Oftentimes the worke in reſpect of the man may be corrupt, and yet after an accidentall manner it ſhall tende to the glorie of God. And this is dilygentlie to be noted. For at this daye there is a diſputation or rather a ſharpe contention about good workes: And the Sophiſters in this ſubtyle argument or Paralogiſme deceyue them ſelues, becauſe they thinke or imagine that workes, morally good, eyther are preparatorie to the obtayning of grace, or elſe are meritorious or deſeruers of eternall ſaluation. When they ſaye workes morally good, they onelie reſpect or regarde outward appearaunces: they neyther reſpect the fountaine from whence they come, nor yet the ſcope whereto they tende. If the harte of man be impure, certainely the worke that procéedeth from thence ſhal be alwayes vnpure and ſhall ſtinke in the ſight of God. Againe, if the ende be wicked, that is, if the purpoſe of men be not to worſhippe God, and that with a ſincere hart, euen that worke which is otherwiſe moſt excellent, ſhalbe moſt filthie in the ſight of God.
To chyldiſhly therefore and farre are the Sophiſters deceyued, when they ſaye that workes, morallie good, do pleaſe God, or be preparatiues vntounto grace, or deſeruers of ſaluation. But howe maye it be that a worke ſhoulde not pleaſe God, and yet tende to his glorie? I aunſwere, that this verie well agréeth, neither is there here any contrarietie, which eaſilie cannot be accorded. For God after an accidentall manner, as I hauehave already ſayde, applyeth thoſe things to his glorie, which of them ſelues (I ſaye, of them ſelues, that is in reſpect of men) are verie corrupt. So alſo in the Papacie the name of a Chriſtian ſerueth to the glorie of God, for alwaies ſome remnaūt of Chriſtianity remaineth. For howe commeth it to paſſe, that in this time the light of the goſpell hath appeared out, when as yet at the leaſt in few places true pietie hath bene reſtored? Forſooth, becauſe the Lorde neuer ſuffered true Religion to be quite extinguiſhed or quenched, in that place where yet it hath bene corrupted. In the Papacie therefore, Baptiſme, the verie name aſwell of Christ as of the Church, Finaly, A certaine forme of godlineſse: All theſe of them ſelues were vnprofitable altogether, but yet after an accident all ſort, are of force, euen as I hauehave ſayde. But if we conſider aſwell the Sacrificers, as alſo the common ſorte of people, we ſhall finde, that they doo nothing but paruert the worſhip of God. When as raſhlie and lyke a hodgepodge, they ioyne their ſuperſtitions and inuentions to the worde of God, no ſinceritie is obſerued. When therefore they thus confounde heauen and earth together, nothing elſe doo they but prouoke vponupon them ſelues the wrath of God. Nowe therefore we knowe why Ionas ſayth, that the Shypmen and Paſſengers offered Sacrifices to God. But yet this alſo is to be remembred that I latelie ſayde, this Sacrifice to be a ſigne of the worſhip of God. For from the beginning, alwayes this opinion remayned in the hartes of all men, that Sacrifices were not to be offered, but to God onelie. And prophane men in all ages none otherwiſe déemed of Sacrifices, but euen that by them, they ſhewed foorth their Religion towarde the Gods.
When as therefore Sacrifices from the beginning hauehave bene offered to God alone, it followeth that they at this day are inexcuſable, which adioygne ſome as fellowes, with God, and vntounto mortall men or Angels, offer their Sacrifices. Howe maye this be borne in Chriſtians, ſith the Gentiles alwayes hauehave confeſſed that they tooke them alwayes as Gods vntounto whome they were accuſtomed to offer their ſacrifices? But ſeeing now God pronoūceth his chiefeſt Sacrifices? But now ſéeing God pronoūceth his chiefeſt Sacrifice to be Inuocation, as we reade Pſa. 50. Pſa. 50.15In the Papacie al Religion is quite peruerted, whē as they not onelie inuocate God, but alſo the verie creatures, neither doubte they more often to flée for ſuccour vntounto Peter or Paul, yea, euen to Saintes of their owne making, counterfeyt and feygned, then vntounto one God. When as therefore they ſpoyle God of that his chiefeſt ryght, we perceyue that with that their ſacriledge they treade vnderunder foote all pietie and godlyneſſe. If therfore prophane men teſtified that they worſhipped the Lord, and the God of Iſrael onelie, with that their outward ſacrifice: let vsus at this daye learne not to tranſferre the honour of good right belonging vntounto God, to the creatures, but let this honour, euen that he onelie maye be inuocated, remaine wholie and inuiolable vntounto him: becauſe this, euen as I hauehave ſayde, is the chiefeſt and moſt precious ſacrifice that he requireth and alloweth.
Nowe alſo Ionas addeth that, The Shipmen vowed vowes to God. This appertaineth to geuing of thankes, or is a parte of thankſgeuing. For we knowe that in vowes alwaies this hath bene the intent, not onelyonly of the holie Fathers, but alſo of ſuperſtitious Hipocrites, both to binde them ſelues to God, and alſo to geue him thankes, and teſtifie that they owe vntounto him or ſtande bounde vntounto him both for the preſeruation of their lyues, and alſo for any other benefite that happened vntounto them. And this was the continuall courſe in vowing vowes, in all ages. Therefore when as nowe the ſhipmen made vowes vntounto God, certainely they renounced their Idolles. Fyrſt they cryed out to their gods, but nowe they vnderſtande that they brayed in vaine, and without profite: for that raſhlie they caſt abroade their voyces in the ayre. Nowe therefore they direct their vowes to the true God, becauſe they knowe that their lyues be in his hande. And hence is it eaſie to be collected,The Sophiſters miſtake the Scripture. howe fooliſhly the Sophiſters heape togeather at this daye all the places of Scripture which entreate of Vowes, or where any mention is made of Vowes. For they thinke, when we condempne their wicked vowes, that we are vtterly ouerwhelmed, and vaniſhed with their vaine collection of that verie worde, Vowe. And yet none of vsus euer denied, neyther doo deny,It is lawfull to make a vowe ſo that we make the word of God our warraunt. but that it is lawfull to make a vowe, ſo that it be done by the preſcription of the lawe and the goſpell: that is, ſo that men doo not raſhlie obtrude vntounto God, whatſoeuer commeth in their minde, but doo vowe that which is acceptable vntounto him: and againe, hauehave with them a right & iuſt ende of their vowes, euen that they maye thereby teſtifie their thankfulneſſe in the ſight of God.The ende of vowes. But in common vowes there be moſt palpable corruptiōs, as there is alſo in all the Popes Religion: becauſe they doo confuſedlie vowe this or that to God,Why there be corruptions in the vowes of the common people or of the papacie. and neuer reſpect what the Lorde requireth or alloweth: As one man for certaine dayes abſtaineth from eating of fleſhe. Another man kombeth not his head for a certaine tyme. And another wandereth in ſome pylgremage. We knowe that all theſe thinges are refuſed of God. Againe, admitte, they vow nothing but that which is allowed of God, yet is that alſo verie proſperouſly done, becauſe they wyll néedes by this manner binde God vntounto them. And alwayes that deuiliſh opinion of Deſert or Merite ſticketh in their mindes. Laſtlie alſo, they neuer reſpect what they them ſelues are able to doo, but they vowe perpetuall chaſtitie, when as yet incontinencie doth burne them: and ſo we ſée that after the manner of the Gyaunts, they fight and ſtriue againſt God him ſelfe, and withall doo permitte vntounto them ſelues an vnbridled lybertie, to vowe any thing what they lyſt. Let vsus knowe therfore that as often as the Scripture ſpeaketh of vowes,Two principles vſed of the ſcriptures when it ſpeaketh of vowes. it taketh theſe two principles, euen that vowes, becauſe they belong to the worſhippe of God, ought not to be vndertaken without any difference at the pleaſure of men, or as men lyſte, but ought to be reduced and referred vntounto their rule, euen that men bring nothing vntounto God, but that which they by his worde knowe to be allowed of him: and againe, that they kéepe the right ende, euen to declare by this token their thankfulneſſe towarde God, and witneſſe that by his benefit they are ſaued: euen as when the ſhypmen vowed, certainly they thought no other thing, but that God was their deliuerer: and ſo teſtifie yt at what time they ſhall ſafe come to the Hauē, that then they would make this manifeſt, that the God of Iſrael hath had merciemercy on them. It followeth.
Ʋerſ. 17
The text. ¶And the Lorde had prepared a great Fyſh to ſwalow vp Ionas: And Ionas was in the bellie of the Fyſh, three dayes and three nights.
Caluin. THe things which the Prophet here briefely mencioneth, it is our part more diligently to conſider: For this is eaſily paſt ouer, when in few words we read that Ionas was ſwallowed vp of one fiſh, and there remained for thrée daies and thrée nights. But yet although Ionas neither amplifieth nor ſetteth out after a Rhetorical ſort the things which we ſo ſlightly paſſe ouer, neyther yet vſeth any brauerye of words, but maketh mencion thereof as of a common matter,If Ionas ſo were puniſhed yet let vsus ſée what the matter it ſelfe importeth Ionas is caſt into the Sea: He was before this, not onelyonly the worſhiper of the true God, but alſo a Prophet, and faythfully without doubte executed he his office. For God had not determined to ſend him to Nineueh, What deſerue we?but becauſe hee had beſtowed vponupon him ſome notable gyfts: and knew alſo that he was ſufficient to vndertake ſo great and ſo weighty a burden. Séeing therefore that Ionas faithfullie ſtudied to worſhippe God, and all his lyfe to attende dilygentlie vponupon him, and nowe yet is caſt into the Sea, as vnworthy of the daye lyght, is rooted out from the company of men as vnworthy of the vulgare and vnaccuſtomed puniſhment, which other men ſuſtaine, but is caſt (as it were) out of the worlde, that he might be depriued of the common elementes, which puniſhment in time paſt as it is well knowne, was appointed vntounto parricides, or murderers of their Parents.
When as Ionas therefore ſéeth him ſelfe ſo handled, what might he thinke? Againe, nowe when he ſayth that he was thrée whole dayes in the bellie of the Fiſh, certainely ſo dyd the Lorde awake him, that he was troubled with continual diſquyet: for he was drowſie then when he was ſwalowed vp of the Fiſhe: but, euen as though the Lorde had violentlie dragged him to his iudgement throne, ſo ſuffered he continuall torment. Continuallie alſo he myght thus thinke: howe arte thou dealte with all? For God kylleth thee not once onelie, but alſo wyll geue thée ouer vntounto a thouſande deathes.
Iob. 14.6.We ſée what Iob ſayth: That when he is deade, he ſhalbe quyet, and frée from all myſeries. Ionas without doubte was alwayes vexed with this griefe, that he knewe that God was againſt him, & his mortall enemie. His conſcience might tell him: Thou dealeſt not nowe with men, but with God him ſelfe, who now perſecuteth thée, becauſe he was a fugitiue from his preſence. When Ionas therefore of neceſſitie muſt needes recoumpt him ſelfe after this ſorte the anger of God, this was more gréeuous vntounto him then a hundred deathes. For Iob and many other in this caſe moſt earneſtlie deſyred that they myght dye. But nowe becauſe Ionas is not kylled, but languiſheth in continuall tormentes, certainelie none of vsus can comprehende in minde his griefes, ſo farre is he from the vttering of thoſe thinges, which in thoſe thrée dayes myght come into the mynde of Ionas. But I can not make an ende of the reſte nowe, I wyll deferre it therefore tyll the next Lecture.
❧The Prayer.
GRaunt O almighty God, ſith thou ſetteſt forth vntounto vsus at this time thy holie Prophet to be a fearful example of thy wrath againſt al that be diſobedient and rebelles againſt thee: graunt (I ſaye) that we may learne ſo to ſubmyt al our ſenſes and affections vntounto thy worde, that we refuſe nothing that pleaſeth thee, but that ſo we may learne to lyue and dye vntounto thee, that we maye wholy depende vponupon thy wyl, and maye imagin nothing, but that which thou by thy worde haſt teſtifyed to be acceptable vntounto thee, or alowed of thee, ſo that we maye marche vnderunder thy conduct, and al our lyfe long obey thy worde: tyl at the length we maye come to that bleſſed reſt which is purchaſed vntounto vsus by the blood of thine onelie begotten ſonne, and layde vp for vsus in heauen through the hope of the goſpel of the ſame Chriſt. Amen.