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We said in yesterday's lecture, that it was a proof of extreme fear, that the sailors and the rest cast lots; for this is not usually done, except men see themselves to be destitute of judgment and counsel.

But it must at the same time be observed, that through error they cast lots: for they did not know, that if God intended to punish each of them, they were worthy even of heavier punishment. They would not indeed have thrown the blame on one man, if each had well considered what he deserved before God. When a calamity happens, it is the duty of every one to examine himself and his whole life before God: then every one, from the first to the last, must confess that he bears a just judgment. But when all demand together who is guilty before God, they thus exonerate themselves, as though they were innocent. And it is an evil that prevails at this day in the world, that every one is disposed to cast the blame on others and all would have themselves to be innocent before God; not that they can clear themselves of every fault, but they extenuate their sins, as though God could not justly pursue them with so much severity. As for instance, when any one perceives that he had in various ways done wrong, he will indeed confess in words that he is a sinner; but were any person to enumerate and bring forward each of his sins he would say, "This is a light offense, that is a venal sin; and the Lord deals not with us with so much strict justice, that he means to bring on us instantly extreme punishment." When there is a slight offense, it is immediately referred to by every one. Thus acted the sailors, of whom Jonah now speaks. Had any one asked, whether they were wholly without fault, every one, no doubt, would have confessed that he was a sinner before God; but yet they cast lots as though one only was exposed to God's judgment. How so? because they did not think that their own sins deserved so heavy a punishment. How much soever they might have offended, — and this they really felt and were convinced of, — they yet did not make so much of their sins as to think that they deserved any such judgment. This then is the reason why they come to the lot; it was, because every one seemed to himself to be blameless when he came to examine himself.

This passage, then, shows what is even well known by common experience, — that men, though they know themselves to be guilty before God, yet extenuate their sins and promise themselves pardon, as though they could make an agreement with God, that he should not treat them with strict justice, but deal with them indulgently. Hence, then, is the hope of impunity, because we make light offenses of the most grievous sins. Thus we find under the Papacy, that various modes are devised, by which they absolve themselves before God and wipe away their stains: the sprinkling of holy water cleanses almost all sins; except a man be either an adulterer, or a murderer, or a sorcerer, or ten times perjured, he hardly thinks himself to be guilty of any crime. Then the expiations which they use, avail, as they think, to obliterate all iniquities. Whence is this error? Even because they consider God to be like themselves, and think not their sins to be so great abominations before God. But this is no new thing; for we see what happened in the time of Jonah; and from profane histories also we may learn, that this error possessed everywhere the minds of all. They had then daily expiations, as the Papists have their masses, their pilgrimages, their sprinklings of holy water, and similar playthings (nugas — trifles, fopperies): but as under the Papacy there are reserved cases, so also in former times, when any one had killed a father or mother, when any one had committed incest, he stood in need of some extraordinary expiation; and if there was any one of great renown on the earth, they applied to him, that he might find out some new kind of expiation. An example of this error is set before us here, when they said, let us cast lots. For except they thought that one only was guilty, and not and every one would have publicly confessed his sins, and would then have acknowledged that such was the mass of them as to be enough to fill heaven and earth; but this they did not. One man must have been the offender; but no one came forward with such a confession: hence they cast lots.

It may now be inquired, whether this mode of seeking out the truth was lawful; as they knew not through whose fault the tempest arose, was it right to have recourse to lots? Some have been too superstitious in condemning lots; for they have plainly said, that all lots are wicked. Hence has come the name, lot-drawers; (sortilegi) and they have thought that lot-drawers differ nothing from magicians and enchanters. This has proceeded from ignorance, for we know that the casting of lots has been sometimes allowed. And Solomon certainly speaks, as of a common rule, when he says of lots being cast into the bosom, and of the issue being from Jehovah (Proverbs 16:33.) Solomon speaks not there of the arts of magic but says that when lots are cast, the event is not by chance but by God's providence. And when Matthias was chosen in the place of Judas, it was done by lot, (Acts 1:26.) Did the Apostles use this mode presumptuously? No, the Holy Spirit presided over this election. There is then no doubt but that God approved of that casting of lots. So also Joshua had recourse to the lot when the cause of God's displeasure was unknown, though it was evident that God was angry with the people. Joshua, being perplexed by what was unknown, did cast lots; and so Achan was discovered and his sacrilege. That lot no one will dare condemn. Then what I have said is clear enough, that those have been too superstitious who have condemned all casting of lots without exception. But we must yet remember that lots are not to be used indiscriminately. It is a part of the civil law, that when a common inheritance is divided, it is allowed to cast lots: as it belongs not to this or that person to choose, each must take the part which the lot determines. So again it is lawful to cast lot in great undertakings, when men are anywhere sent: and when there is a division of labor, to prevent jealousy when one wishes to choose a certain part for himself, the lot will remove all contentions. A lot of this kind is allowed both by the word of God, and by civil laws. But when any one adopts the lot without any reason, he is no doubt superstitious, and differs not much from the magician or the enchanter. As for instance, when one intends to go a journey, or to take anything in hand, if he throws into his hat a white and a black lot, and says, "I will see whether my going out today will be prosperous;" now this is of the devil; for Satan by such arts deludes wretched men. If then any one makes use of the lot without any just reason, he is, as I have said without excuse.

But as to the other lots, such as we have now noticed, they ought not to be viewed as precedents. For though Joshua used the lot to bring to light the cause for which God was angry with his people, it is not yet right for us to imitate what he did; for Joshua was no doubt led by some peculiar influence to adopt this measure. So also as to Saul, when he cast lots, and his son Jonathan was discovered as the one who had tasted honey, it was an especial example. The same thing must be also said of the lot mentioned here; for as the sailors were trembling, and knew not the cause why the tempest arose, and the fear of shipwreck seized them, they had recourse to the lot. Were we continually to imitate such examples, such a liberty would not certainly be pleasing, to God, nor consistent with his word. We must therefore bear in mind, that there were some peculiar influences, whenever God's servants used the lot in doubtful and extreme cases¹. This then is shortly the answer to the question — Was it lawful for the sailors to cast lots, that they might find out the person on account of whom they were in so much danger? I now proceed to what follows —

8. Then said they unto him, Tell us, we pray thee, for whose cause this evil is upon us; What is thine occupation? and whence comest thou? what is thy country? and of what people art thou?

8. Et dixerunt ei, Narra nunc nobis quare malum hoc nobis contingerit, quodnam opus tuum et unde venias, quae sit patria tua, et ex quo populosis?

9. And he said unto them, I am an Hebrew; and I fear the Lord, the God of heaven, which hath made the sea and the dry land

9. Et dixit ad eos Hebraeus ego sum, et Jehovam Deum coelorum ego timeo, qui fecit mare et aridam.

10. Then were the men exceedingly afraid, and said unto him, Why hast thou done this? For the men knew that he fled from the presence of the Lord, because he had told them.

10. Et timuerunt viri timore magno, et dixerunt ei, Quare hoc fecisti? Quia noverant viri quod a facie Jehovae ipse fugeret; nam ipsis narraverat.

After the lot fell on Jonah, they doubted not but that he was the guilty person, any more than if he had been a hundred times proved to be so: for why did they cast lots, except that they were persuaded that all doubt could thus be removed, and that what was hid could thus be brought to the light? As then this persuasion was fixed in their minds, that the truth was elicited, and was in a manner drawn out of darkness by the lot, they now inquire of Jonah what he had done: for they took this as allowed, that they had to endure the tempest on his account, and also, that he, by some detestable crime, had merited such a vengeance at Gods hand. We hence see that they cast lots, because they fully believed that they could not otherwise find out the crime on account of which they suffered, and also, that lots were directed by the hidden purpose of God: for how could a certain judgment be found by lot, except God directed it according to his own purpose, and overruled what seemed to be especially fortuitous? These principles then were held as certain in a manner by men who were heathens, — that God can draw out the truth, and bring it to the light, — and also, that he presides over lots, however fortuitous they may be thought to be.

This was the reason why they now asked what Jonah had done. Tell us, then, why has this evil happened to us, what is thy work? etc. By work here I do not mean what is wrong, but a kind of life, or, as they say, a manner of living. They then asked how Jonah had hitherto employed himself, and what sort of life he followed. For it afterwards follows, Tell us, whence comest thou, what is thy country, and from what people art thou? They made inquiries, no doubt, on each particular in due order; but Jonah here briefly records the questions.

I now come to his answer, He said to them, I am an Hebrew; and I fear Jehovah the God of heaven, Who has created the sea and the dry land² Here Jonah seemed as yet to evade, yea, to disown his crime, for he professed himself to be the worshipper of the true God. Who would not have said, but that he wished here to escape by a subterfuge, as he set up his own piety to cover the crime before-mentioned? But all things are not here in the first verse related; for shortly after, it follows, that the sailors knew of Jonah's flight; and that he had himself told them, that he had disobeyed God's call and command. There is then no doubt but that Jonah honestly confessed his own sin, though he does not say so. But we know, that it is a mode of speaking common among the Hebrews to add in the last place what had been first said; and grammarians say, that it is husteron proteron, (last first,) when anything is left out in its proper place and then added as an explanation. When therefore Jonah says that he was an Hebrew, and worshipper of the true God, — this tended to aggravate his fault or crime rather than to excuse it: for had he said only, that he was conscious of having done wrong in disobeying God, his crime would not have appeared so atrocious; but when he begins by sayings that known to him was the true God, the framer of heaven and earth, the God of Israel, who had made himself known by a law given and published, — when Jonah made this introduction, he thereby removed from himself all pretenses as to ignorance and misconception. He had been educated in the law, and had, from childhood, been taught who the true God was. He could not then have fallen through ignorance; and further, he did not, as the others, worship fictitious gods; he was an Israelite. As then he had been brought up in true religion, his sin was the more atrocious, inasmuch as he had fallen away from God, having despised his command, and, as it were, shaken off the yoke, and had become a fugitive.

We now then perceive the reason why Jonah called himself here an Hebrew, and testified that he was the worshipper of the true God. First, by saying that he was an Hebrew, he distinguished the God of Abraham from the idols of the Gentiles: for the religion of the chosen people was well known in all places, though disapproved by universal consent; at the same time, the Cilicians and other Asiatics, and also the Grecians, and the Syrians in another quarter, — all these knew what the Israelites gloried in, — that the true God had appeared to their father Abraham, and then made with him a gratuitous covenant, and also had given the law by Moses; — all this was sufficiently known by report. Hence Jonah says now, that he was an Hebrew, as though he had said, that he had no concern with any fictitious god, but with the God of Abraham, who had formerly appeared to the holy Fathers, and who had also given a perpetual testimony of his will by Moses. We see then how emphatically he declared, that he was an Hebrew: secondly, he adds, I fear Jehovah the God of heaven. By the word fear is meant worship: for it is not to be taken here as often in other places, that is, in its strict meaning; but fear is to be understood for worship: "I am not given", he says, "to various superstitions, but I have been taught in true religion; God has made himself known to me from my childhood: I therefore do not worship any idol, as almost all other people, who invent gods for themselves; but I worship God, the creator of heaven and earth." He calls him the God of heaven, that is, who dwells alone as God in heaven. While the others thought heaven to be filled with a great number of gods, Jonah here sets up against them the one true God, as though he said, "Invent according to your own fancy innumerable gods, there is yet but one, who possesses the highest authority in heaven; for it is he who made the sea and the dry land.³ "

We now then apprehend what Jonah meant by these words: he shows here that it was no wonder that God pursued him with so much severity; for he had not committed a slight offense, but a fatal sin. We now see how much Jonah had profited since the Lord had begun severely to deal with him: for inasmuch as he was asleep yea, and insensible in his sin, he would have never repented had it not been for this violent remedy. But when the Lord roused him by his severity, he then not only confessed that he was guilty, or owned his guilt in a formal manner, (defunctorie — as ridding one's self of a business, carelessly;) but also willingly testified, as we see, before men who were heathens, that he was the guilty man, who had forsaken the true God, in whose worship he had been well instructed. This was the fruit of true penitence, and it was also the fruit of the chastisement which God had inflicted on him. If then we wish God to approve of our repentance, let us not seek evasions, as for the most part is the case; nor let us extenuate our sins, but by a free confession testify before the whole world what we have deserved.

It then follows, that the men feared with great fear, and said, Why hast thou done this?⁴ for they knew that he had fled from the presence of Jehovah, for he had told them. And this is not unimportant — that the sailors feared with great fear: for Jonah means that they were not only moved by what he said, but also terrified, so that they gave to the true God his glory. We indeed know that superstitious men almost trifle with their own idols. They often entertain, it is true, strange fears, but afterwards they flatter themselves, and in a manner cajole their own hearts, so that they can pleasantly and sweetly smile at their own fancies. But Jonah, by saying here that they feared with great fear, means that they were so smitten, that they really perceived that the God of Israel was a righteous judge, and that he was not such as other nations fancied him to be, but that he was capable of affording dreadful examples whenever he intended to execute his vengeance. We hence see what Jonah means, when he speaks of great fear. At the same time, two things ought to be noticed, — that they feared, because it was easy for them to conclude from the Prophet's words, that the God of Israel was the only creator of heaven and earth, — and then, that it was a great fear, which, as I have said, must be considered as serious dread, since the fear which the unbelieving have soon vanishes.

But with regard to the reproof which the sailors and other passengers gave to Jonah, the Lord returned to him this as a reward which he had deserved. He had fled from the presence of God; he had thus, as we have said taken away from God his supreme power: for what becomes of God's authority when any one of us rejects his commands and flees away from his presence? Since Jonah then sought to shun God, he was now placed before men. There were present heathens, and even barbarians, who rebuked him for his sin, who were his censors and judges. And the same thing we see happening often. For they who do not willingly obey God and his word, afterwards abandon themselves to many flagrant sins, and their baseness becomes evident to all. As, then, they cannot bear God to be their Master and Teacher, they are constrained to bear innumerable censors; for they are branded by the reproaches of the vulgar, they are pointed at every where by the finger, at length they are conducted to the gallows, and the executioner becomes their chief teacher. The case was similar, as we see, with Jonah: the pilot had before reproved his torpor, when he said, Do thou also call on thy God; what meanest thou, O sleeper? thou liest down here like a log of wood, and yet thou sees us perplexed and in extreme danger. As, then, the pilot first so sharply inveighed against Jonah, and then all reproved him with one mouth, we certainly find that he was made subject to the condemnation of all, because he tried to deprive God of his supreme power. If at any time the same thing should happen to us, if God should subject us to the reproaches of men when we seek to avoid his judgment, let us not wonder. But as Jonah here calmly answers, and raises no clamor, and shows no bitterness, so let every one of us, in the true spirit of meekness, acknowledge our own sins; when charged with them, were even children our condemners, or were even the most contemptible of the people to rise up against us, let us patiently bear all this; and let us know that these kinds of censors befall us through the providence of God. It now follows —

11. Then said they unto him, What shall we do unto thee, that the sea may be calm unto us? for the sea wrought, and was tempestuous.

11. Et dixerunt ad eum, Quid faciemus tibi ut resideat mare a nobis? Quia mare ibat (id est, commovebatur,) et erat tempestuosum.

12. And he said unto them, Take me up, and cast me forth into the sea; so shall the sea be calm unto you: for I know that for my sake this great tempest is upon you.

12. Et dixit illis, Tollite me, et projicite me in mare, et residebit mare a vobis; quia novi ego, quod propter me tempestas magna haec contingerit super vos (hoc est, sit super vos.)

The sailors asked counsel of Jonah; and hence it appears that they were touched with so much fear as not to dare to do any thing to him. We hence see how much they had improved almost in an instant, since they spared an Israelite, because they acknowledged that among that people the true God was worshipped, the supreme King of heaven and earth: for, without a doubt, it was this fear that restrained them from throwing Jonah immediately into the sea. For since it was certain that through his fault God was displeased with them all, why was it that they did not save themselves by such an expiation? That they then delayed in so great a danger, and dared not to lay hold instantly on Jonah, was an evident proof that they were restrained, as I have said, by the fear of God.

They therefore inquire what was to be done, What shall we do to thee, that the sea may be still to us?⁵ for the sea was going, etc. By going Jonah means, that the sea was turbulent: for the sea is said to rest when it is calm, but when it is turbulent, then it is going, and has various movements and tossings. The sea, then, was going and very tempestuous⁶ We hence see that God was not satisfied with the disgrace of Jonah, but he purposed to punish his offense still more. It was necessary that Jonah should be led to the punishment which he deserved, though afterwards, he was miraculously delivered from death, as we shall see in its proper place.

Jonah then answers, Take me, and throw me into the sea, and it will be still to you. It may be asked whether Jonah ought to have of his own accord offered himself to die; for it seemed to be an evidence of desperation. He might, indeed, have surrendered himself to their will; but here he did, as it were, stimulate them, "Throw me into the sea," he says; "for ye cannot otherwise pacify God than by punishing me." He seemed like a man in despair, when he would thus advance to death of his own accord. But Jonah no doubt knew that he was doomed to punishment by God. It is uncertain whether he then entertained a hope of deliverance, that is, whether he confidently relied at this time on the grace of God. But, however it may have been, we may yet conclude, that he gave himself up to death, because he knew and was fully persuaded that he was in a manner summoned by the evident voice of God. And thus there is no doubt but that he patiently submitted to the judgment which the Lord had allotted to him. Take me, then, and throw me into the sea

Then he adds, The sea will be to you still Here Jonah not only declares that God would be pacified by his death, because the lot had fallen upon him, but he also acknowledges that his death would suffice as an expiation, so that the tempest would subside: and then the reason follows — I know, he says, that on my account is this great tempest come upon you. When he says that he knew this, he could not refer to the lot, for that knowledge was common to them all. But Jonah speaks here by the prophetic spirit: and he no doubt confirms what I have before referred to, — that the God of Israel was the supreme and only King of heaven and earth. This certainty of knowledge, then, of which Jonah speaks, must be referred to his own consciences and to the teaching of that religion in which he had been instructed.

And now we may learn from these words a most useful instruction: Jonah does not here expostulate with God, nor contumeliously complain that God punished him too severely, but he willingly bears his charged guilt and his punishment, as he did before when he said, "I am the worshipper of the true God." How could he confess the true God, whose great displeasure he was then experiencing? But Jonah, we see, was so subdued, that he failed not to ascribe to God his just honor; though death was before his eyes, though God's wrath was burning, we yet see, that he gave to God, as we have said, the honor due to him. So the same thing is repeated in this place, Behold, he says, I know that on my account has this great tempest happened He who takes to himself all the blame, does not certainly murmur against God. It is then a true confession of repentance, when we acknowledge God, and willingly testify before men that he is just, though, according to the judgment of our flesh, he may deal violently with us. When however we give to him the praise due to his justice, we then really show our penitence; for unless God's wrath brings us down to this humble state of mind, we shall be always full of bitterness; and, however silent we may be for a time, our heart will be still perverse and rebellious. This humility, then, always follows repentance, — the sinner prostrates himself before God, and willingly admits his own sin, and tries not to escape by subterfuges.

And it was no wonder that Jonah thus humbled himself; for we see that the sailors did the same: when they said that lots were to be cast, they added at the same time, "Come ye and let us cast lots, that we may know why this evil has happened to us." They did not accuse God, but constituted him the Judge; and thus they acknowledged that he inflicted a just punishment. And yet every one thought himself to have been innocent; for however conscience might have bitten them, still no one considered himself to have been guilty of so great a wickedness as to subject him to God's vengeance. Though, then, the sailors thought themselves exempt from any great sin, they yet did not contend with God, but allowed him to be their Judge. Since then they, who were so barbarous, confined themselves within these bounds of modesty, it was no wonder that Jonah, especially when he was roused and began to feel his guilt, and was also powerfully restrained by God's hand, — it was no wonder that he now confessed that he was guilty before God, and that he justly suffered a punishment so heavy and severe. We ought then to take special notice of this, — that he knew that on his account the storm happened or that the sea was so tempestuous against them all. The rest we defer until tomorrow.

Grant, Almighty God that as thou urgest us daily to repentance and each of us is also stung with the consciousness of his own sins, — grant, that we may not grow stupid in our vices, nor deceive ourselves with empty flatteries, but that each of us may, on the contrary carefully examine his own life and then with one mouth and heart confess that we are all guilty not only of light offenses, but of such as deserve eternal death, and that no other relief remains for us but thine infinite mercy and that we may so seek to become partakers of that grace which has been once offered to us by thy Son, and is daily offered to us by his Gospel, that, relying on him as our Mediator, we may not cease to entertain hope even in the midst of thousand deaths, until we be gathered into that blessed life, which has been procured for us by the blood of thy only Son. Amen.

13. Nevertheless the men rowed hard to bring it to the land; but they could not: for the sea wrought, and was tempestuous against them.

13. Et quaerebant (vel, moliebantur, proprie est fodiebant) viri ut reducerent navem, et non poterant; quia mare ibat et turbulentum erat super eos.

14. Wherefore they cried unto the Lord, and said, We beseech thee, O Lord, we beseech thee, let us not perish for this man's life, and lay not upon us innocent blood: for thou, O Lord, hast done as it pleased thee.

14. Et clamaverunt ad Jehovam, et dixerunt, Obsecro, Jehova, ne quaeso, pereamus propter animam viri hujus, et ne des super nos (hoc est, ne ponas) sanguinem innocentem; quia, tu Jehova, sicuti placitum tibi est, fecisti.

This verse shows that the sailors and the rest were more inclined to mercy, when they saw that the holy Prophet was willing to undergo the punishment which he had deserved. When therefore, he confessed that he was guilty, and refused not to be punished, they became anxious to spare his life, though they were heathens, and also for the most part barbarians: and as each of them could not but be frightened with his immediate danger, the wonder is increased, that they had such regard for the life of one who alone was in fault, and who had now freely confessed this. But the Lord so turned their hearts, that they now saw more clearly how grievous a sin it was to flee away from the call of God, and not to yield obedience, as we have before observed, to his command. Many think that this is a light offense, and readily indulge themselves in it: but it is not in the power of men to weigh sins; the balance is deceitful when men estimate their sins according to their own judgment. Let us then learn to ascribe to God his own honor, — that he alone is Judge, and is far above us, and can alone determine how grievous or how slight any sin is. But common sense, except when men willfully deceive themselves by vain flatteries, clearly teaches this, — that it is no light offense when we evade the command of God; for, as we have stated, men do thus take away from God his supreme authority; and what is left to God, when he governs not the creatures whom he has formed, and whom he sustains by his power? The Lord, then, designed to show here, that his displeasure could not be otherwise pacified than by drowning Jonah in the sea; though, as we shall presently see, he had something greater in view. But, in the meantime, this is worthy of being observed, — that the Lord intended to make Jonah an example, that all may now know that he is not to be trifled with, but that he ought to be obeyed as soon as he commands any thing.

The word which the Prophet uses has been variously explained by interpreters. chtr, chetar, is properly, to dig; so that some think it to be a metaphorical expression, as rowers seem to dig the sea; and this sense is not unsuitable. Others carry the metaphor still higher, — that the sailors searched out or sought means by which they might drive the ship to land. But the other metaphor, as being less remote, is more to be approved. The Latins call it to toil, (moliri) when the rowers not only apply gently their oars, but when they make a greater effort. The sailors, then, toiled to bring back the ship⁷ But for what purpose? To spare the life of the man who had already confessed that he was guilty before God, and that the storm, which threatened them all with a shipwreck, had arisen through his fault: but he says that they could not, for the sea was tempestuous, as we have already seen in our yesterday's lecture.

I come now to the second verse. They cried, he says, to Jehovah and said, We beseech⁸, Jehovah, let us not perish, we pray, on account of the life of this man, and give not, that is, lay not, innocent blood upon us⁹ The Prophet now expresses more fully why the sailors toiled so much to return to port, or to reach some shore, — they were already persuaded that Jonah was a worshipper of the true God, and not only this, but that he was a Prophet, inasmuch as he had told them, as we have seen, that he had fled from the presence of God, because he feared to execute the command which we have noticed. It was therefore pious (reverentia) fear that restrained the sailors, knowing, as they did, that Jonah was the servant of the true God. They, at the same time, saw, that Jonah was already standing for his sin before God's tribunal, and that punishment was demanded. This they saw; but yet they wished to preserve his life.

Now this place shows, that there is by nature implanted in all an abhorrence of cruelty; for however brutal and sanguinary many men may be, they yet cannot divest themselves of this feeling, — that the effusion of human blood is hateful. Many, at the same time, harden themselves; but they apply a searing iron: they cannot shake off horror, nay, they feel that they are detested by God and by men, when they thus shed innocent blood. Hence it was that the sailors, who in other respects hardly retained a drop of humanity, fled as suppliants to God, when the case was about the death of man; and they said, 'nh yhvh, ane Ieve, We beseech Jehovah:' and the expression is repeated; which shows that the sailors earnestly prayed that the Lord would not impute this as a sin to them.

We hence see that though these men had never known the doctrine of the law, they were yet so taught by nature that they knew that the blood of man is dear and precious in the sight of God. And as to us, we ought not only to imitate these sailors, but to go far beyond them: for not only ought the law of nature to prevail among us, but also the law of God; for we hear what God had formerly pronounced with his own mouth,

Whosoever sheddeth man's blood, shed shall his blood be,' (Genesis 9:6.)

And we know also the reason why God undertakes to protect the life of men, and that is, because they have been created in his image. Whosoever then uses violence against the life of man, destroys, as far as he can the image of the eternal God. Since it is so, ought not violence and cruelty to be regarded by us with double horror? We ought also to learn another thing from this doctrine: God proves by this remarkable testimony what paternal feeling he manifests towards us by taking our life under his own guardianship and protection; and he even proves that we are really the objects of his care, inasmuch as he will execute punishment and vengeance when any one unjustly injures us. We then see that this doctrine on the one side restrains us, that we may not attempt anything against the lives of our brethren; and, on the other side, it assures us of the paternal love of God, so that being allured by his kindness we may learn to deliver up ourselves wholly to his protection.

I now come to the last clause of the verse, For thou, Jehovah, hast done as it has pleased thee. The sailors clearly prove here that they did not willingly shed innocent blood. How then can these two things agree, — that the blood was innocent, and that they were blameless? They adopted this excuse, — that they obeyed God's decree, that they did nothing rashly or according to their own inclinations, but followed what the Lord had prescribed: though, indeed, God had not spoken, yet what he required was really evident; for as God demanded an expiation by the death of Jonah, so he designed to continue the tempest until he was thrown into the deep. These things the sailors now put forward. But we must notice, that they did not cast the blame on God, as blasphemers are wont to do, who, while they seek to exempt themselves from blame, find fault with God, or at least put him in their own place: "Why then," they say, "does he sit as a judge to condemn us for that of which he is himself the author, since he has so decreed?" At this day there are many fanatics who thus speak, who obliterate all the difference between good and evil, as if lust were to them the law. They at the same time make a covert of God's providence. Jonah wished not that such a thing should be thought of the sailors; but as they well understood that God governed the world justly, though his counsels be secret and cannot be comprehended by us, — as, then, they were thus convinced, they thus strengthened themselves; and though they gave to God the praise due to his justice, they at the same time trembled lest they should be guilty of innocent blood.

We now then see how reverently these men spoke of God, and that so much religious fear possessed them, that they did not rob God of his praise, Thou Jehovah, they said, hast done as it has pleased thee¹⁰ Do they here accuse God of tyranny, as though he confounded all things without any cause or reason? By no means. They took this principle as granted, — that the will of God is right and just, yea, that whatever God has decreed is beyond doubt just. Being then thus persuaded, they took the will of God as the rule for acting rightly: "As thou, Jehovah, hast done as it seemed good to thee, so we are blameless." But at the same time it is proper also to add, that the sailors do not vainly talk here of the secret providence of God in order to impute murder to him, as ungodly men and profane cavilers do at this day: but as the Lord made known his purpose to them, they show that the storm and the tempest could not be otherwise calmed and quieted than by drowning Jonah: they therefore took this knowledge of God's purpose as a certain rule to follow. At the same time they fled, as I have said, to God, and supplicated his mercy, lest in a matter so perplexed and difficult he should involve them in the same punishment, as they were constrained to shed innocent blood. We now then apprehend the meaning of this passage. Now it follows —

15. So they took up Jonah, and cast him forth into the sea: and the sea ceased from her raging.

15. Et sustulerunt Jonam, et projecerunt in mare; et stetit mare a fervore suo.

Jonah shows here that the tempest arose through his fault; for the issue proved this with certainty. The sailors had not only cast lots, but after Jonah was thrown into the sea the storm calmed, and the sea became still, — this sudden change sufficiently proved that Jonah was the only cause why they were so nearly shipwrecked. For if the sea had not calmed immediately, but after some interval of time, it might have been ascribed to chance: but as the sea instantly rested, it could not be otherwise said than that Jonah was condemned by the judgment of God. He was indeed cast into the sea by the hands of men; but God so presided, that nothing could be ascribed to men, but that they executed the judgment which the Lord had openly demanded and required from them. This, then, is the import of this verse. He now adds —

16. Then the men feared the Lord exceedingly, and offered a sacrifice unto the Lord, and made vows.

16. Et imuerunt viri timore magno Jehovam, et sacrificarunt sacrificium Jehovae, et voverunt vota.

Jonah now declares what fruit followed; and first, he says, that the sailors feared the true God. He uses here the proper name of God, Jehovah; for, as we have already seen, they were addicted to their own superstitions, as each of them cried to his own god: but it was a false notion; for they went astray after their own superstitions. The Prophet now points out the difference, — that they began to fear the true God. At the same time it may have been, that they afterwards relapsed into their own errors; yet it ought not to be overlooked that the Lord constrained them to entertain such a fear. The Hebrews, as it has been already said, sometimes take fear in a general sense, as meaning worship. It is said in 2 Kings 17:32,33, of the new inhabitants of the land of Canaan, who had been removed from Persia, that they "feared God," that is, that they imitated the legal rite in sacrifices while worshipping God. But there is an addition in this place, which shows that the meaning is more restricted, for it is said to have been a great fear. Then Jonah means that the sailors and the passengers were not only touched with the fear of God, but that they also had the impression that the God of Israel was the supreme King of heaven and earth, that he held all things under his hand and government. This fear no doubt led them to true knowledge so as to know that they were previously deluded, and that whatever the world had invented was mere delusion, and that the gods devised by the fancies of men were nothing else but mere idols. We now then perceive what Jonah means.

But we must here say somewhat more at large of the fear of God. When the Scripture speaks of the fear of God, it sometimes means the outward worship, and sometimes true piety. When it designates the outward worship, it is no great thing; for hypocrites usually perform their ceremonies, and thus testify that they worship God: but yet, as they obey not God with sincerity of heart, nor bring faith and repentance, they do nothing but trifle. But the fear of God is often taken for true piety; and then it is called the beginning or the chief point of wisdom, or even wisdom itself, as it is in Job 28:28. The fear of God, then, or that pious regard (reventia) by which the faithful willingly submit themselves to God, is the chief part of wisdom.

But it also often happens that men are touched by servile fear, so as to have a desire to satisfy God, while, at the same time, they have even a wish to draw him down from his throne. This servile fear is full of perverseness; for they, at the same time, champ the bridle, as they cannot exempt themselves from his power and authority. Such was this fear of which Jonah speaks; for all those whom he mentions were not suddenly so changed as to devote themselves to the true God: they had not indeed made such a progress as this; it was not such real and thorough conversion of the soul as changed them into new men. How, then, is it said that they feared? even because the Lord extorted from them a confession at the time: it may have been that some of them afterwards made a greater progress; but I speak now generally of the whole. Because then it is said that they feared God, we are not hence to conclude that they really repented, so as to become wholly devoted to the God of Israel. But yet they were constrained to know and to confess that the God of Israel was the only and the true God. How so? because that dreadful judgment filled them with terror, so that they perceived that he alone was God who had heaven and earth under his command.

We now then see how that fear is to be viewed, of which Jonah speaks. If they afterwards made no farther progress, it only served to condemn them, that these sailors, having perceived by a sure evidence who the only true God was, mingled with the worship of him their wicked and ungodly superstitions, as many do even in our day. The Papists hold this truth in common with us, — that there is one true God, the framer of heaven and earth, yea, they come still nearer, and say that the only-begotten Son of God is our Redeemer; but yet we see how they contaminate the whole worship of God, and turn his truth to a lie; for they blend the worship of God with that of idols, so that there is nothing pure among them. But this main truth is however of great service, when the Lord stretches forth his hand to miserable men; for if there was no conviction of this under the Papacy that the word of God is to be believed, and that Christ the Son of God is the King and Head of the Church, we must have had to employ against them a long circuitous argument; but now an access to them is easy: when we bring against them the Law, and the Prophets, and the Gospel, they are restrained by some measure of reverence, and dare not to reject the authority of the Supreme God. We then see, that this fear is in itself of no great value, if men remain fixed in their own mire; but when it is the Lords purpose afterwards to call them, this fear opens for them the door to true godliness. So it may have been, as I have said, that some of these sailors and passengers had afterwards made better progress. But this fear of itself could have done nothing more than to convict them, so that no excuse could avail them before God's tribunal; for a proof had been given them, by which they might know that there was no other God than He who was then worshipped by the chosen people.

He afterwards adds that they sacrificed a sacrifice to Jehovah¹¹ They were accustomed before to offer sacrifices to their idols; but now they testified that they worshipped the God of Israel; for this is what sacrifices signify. But it must at the same time be observed that they thereby expressed this confession, that God confirmed the truth of his word. When, therefore, they perceived that this whole affair was ordered by the will of God, they were constrained to bear witness that he was the true God: this was the end and design of sacrifices.

It may, however, be inquired, whether that sacrifice pleased God. It is certain that whenever men bring forward their own devices, whatever is otherwise worthy of approbation in what they do, it cannot but be corrupted and vitiated by such a mixture; for God, as it is well known, allows of no associate. And we must remember that which is said in Ezekiel, Go ye, sacrifice to the devil, and not to me!' God there repudiates all the sacrifices which were wont to be offered by the people of Israel, because superstitions were blended with them. God then shows that such a mixture is so disapproved by him, that he chooses rather that the superstitious should wholly give themselves up to the devils than that his holy name should be thus profaned. Hence this sacrifice of itself was not lawful, nor could it have pleased God; but it was, so to speak, by accident and extrinsically that this sacrifice pleased God, — because he designed thus to make known his glory. Though, then, he repudiated the sailors themselves, yet it was his will that this act should bear a testimony to his glory: as, for instance, a deed is often vicious with regard to men, and yet in an accidental way it tends to set forth the glory of God.

And this ought to be carefully borne in mind: there is at this day a dispute, yea a fierce contest, about good works: and the Sophists ever deceive themselves by false reasoning; (paralogismo — sophistry) for they suppose that works morally good are either preparatory to the obtaining of grace, or meritorious towards attaining eternal life. When they speak of works morally good, they refer only to the outward deeds; they regard not the fountain or motive, nor even the end. When the heart of man is impure, unquestionably the work which thence flows is also ever impure, and is an abomination before God. When the end also is wrong, when it is not man's purpose to worship God in sincerity of heart, the deed, however splendid it may appear, is filth in the presence of God. Hence the Sophists are greatly deceived, and are very childish, when they say, that works morally good please God, and are preparatory to grace and meritorious of salvation. But can this be, that a work does not please God, and yet avails to set forth his glory? I answer, that these two things are perfectly consistent, and are in no way so contrary that they cannot be easily reconciled. For God by accident, as I have said, accommodates to his own glory what is in itself vicious; I say, in itself, that is, with respect to men. Thus even under the Papacy the Christian name serves to the glory of God, for there ever remains some remnant. And how has it happened, that at this time the light of the Gospel has shone forth, and that true religion has been restored at least in many places? Even because the Lord has never suffered true religion to be extinguished, though it has been corrupted: for baptism under the Papacy, the very name of Christ as well as of the Church, and the very form of religion — all these have become wholly useless; but they have accidentally, as I have said, been of great service. When, therefore, we regard the priests (sacrificos — the sacrificers) as well as the people, we find nothing but a perverted worship of God; they presumptuously and indiscriminately add their own superstitions and devices to the word of God, and there is nothing pure among them. Since then they thus blend together heaven and earth, they do nothing but provoke God's wrath against themselves.

We now then understand why Jonah says that the sailors and passengers offered sacrifices. We must, at the same time, remember what I have lately said, that sacrifice was, as it were, a symbol of Divine worship: for even from the beginning this notion prevailed among all, that sacrifices were to be offered to none but to God; and heathens in all ages had no other opinion of sacrifices, but that they thus manifested their piety towards their gods. Since then sacrifices have been from the beginning offered to God alone, it follows, that they at this day are wholly inexcusable who join associates to God, and offer their sacrifices to mortals or to angels. How can this be borne in Christians, since heathens have ever confessed that they regarded those as gods to whom they were wont to offer their sacrifices? Now then, since God declares that the chief sacrifice to him is invocations as we read in Psalm 1:1, the whole of religion under the Papacy must be perverted, as they pray not only to God but even to creatures: for they hesitate not to flee to Peter or to Paul, yea, to their own saints, real and fictitious, in the same manner as to the only true God. Inasmuch, then, as they rob God of this chief right, we see that they tread under foot the whole of religion by this sacrilege. Since, then, heathen men testified that they worshipped Jehovah, the God of Israel, by their external sacrifice, let us learn at this day not to transfer the rightful honor of God to creatures; but let this honor of being alone prayed to, be wholly and entirely reserved for him; for this, as we have said is the chief and the most valuable sacrifice which he demands and approves.

But Jonah also adds, that the sailors vowed vows to God This is a part of thanksgiving; for we know that the object, not only of the holy fathers, but also of the superstitious, in making vows, has ever been this — to bind themselves to God, and also to express their gratitude, and to make it evident, that they owed to him both their life and every favor bestowed on them. This then has in all ages been the reason for making, vows. When, therefore the sailors vowed a vow to God, they renounced their own idols. They cried before to their gods; but now they understand that they had cried in vain, and without any benefit, as they had to no purpose uttered their cries in the air. Now then they made their vows to the only true God; for they knew that their lives were in his hand.

And here we may easily learn how foolishly the Sophists of our day heap together all passages of Scripture which make any mention of vows; for they think that we are to be overwhelmed by that term alone, when we condemn their false vows. But no one of us has ever denied or does deny, that it is lawful to vows provided it be done according to what the Law and the Gospel prescribes. What we hold is, — that men are not thoughtlessly to obtrude on God what comes uppermost, but that they are to vow what he approves, and also, that they regard a right and just end in vowing, even to testify their gratitude to God. But in common vows which are made, there are the grossest errors, as also in the whole of the Papal worship; for they vow this and that to God indiscriminately, and regard not what the Lord requires or approves: one, on certain days, abstains from meat; another combs not his head: and a third trots away on some pilgrimage. All these things, we know, are rejected by God. And further, when they vow nothing but what God approves, it is yet done for a wrong purpose: for they seek in this way to bind God to themselves, and the diabolical conceit of merits ever possesses their minds. And, lastly, they consider not what they can do; they vow perpetual celibacy when at the same time incontinence burns them; and thus we see that, like the giants, they fight with God himself; and, in the meantime, they allow themselves an unbridled liberty as to whatever they vow.

Let us then know, that whenever the Scripture speaks of vows, we are to take for granted these two principles, — that vows as they appertain to the worship of God, ought not to be taken without any discretion, according to men's fancy, but ought to be regulated and guided by God's rule, so that men may bring nothing to God, except what they know to be approved by his word, — and then, that they are to keep in view the right end, even to show by this symbol their gratitude to God, to testify that they are preserved by his kindness, as was the case with these sailors, who made a vow because they thought that none but God was their deliverer; and so they testified, that when they came safe to shore, they would make it known that the God of Israel had showed mercy to them. It follows —

17. Now the Lord had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights.

17. Et paravit Jehova piscem magnum ad vorandum Jonam; et fuit Jonas in visceribus piscis tribus diebus et tribus noctibus.

What the Prophet here briefly relates ought to be carefully weighed by us. It is easily passed over, when we read in a few words that Jonah was swallowed up by a fish, and that he was there three days and three nights: but though Jonah neither amplified or illustrated in a rhetorical manner what is overlooked by us, nor adopted any display of words, but spoke of the event as though it were an ordinary thing, we yet see what the event itself really was: Jonah was cast into the sea. He had been previously not only a worshipper of the true God, but also a Prophet, and had no doubt faithfully discharged his office; for God would not have resolved to send him to Nineveh, had he not conferred on him suitable gifts; and he knew him to be qualified for undertaking a burden so great and so important. As Jonah then had faithfully endeavored to serve God, and to devote himself to him through the whole of his past life, now that he is cast into the sea as one unworthy of the common light, that he is cut off from the society of men, and that he seems unworthy of undergoing a common or an ordinary punishment, but is exiled, as it were, from the world, so as to be deprived of light and air, as parricides, to whom formerly, as it is well-known, this punishment was allotted — as then Jonah saw that he was thus dealt with, what must have been the state of his mind?

Now that he tells us that he was three whole days in the inside of the fish, it is certain that the Lord had so awakened him that he must have endured continual uneasiness. He was asleep before he was swallowed by the fish; but the Lord drew him, as it were, by force to his tribunal, and he must have suffered a continual execution. He must have every moment entertained such thoughts as these, "Why does he now thus deal with thee? God does not indeed slay thee at once, but intends to expose thee to innumerable deaths." We see what Job says, that when he died he would be at rest and free from all evils, (Job 14:6.) Jonah no doubt continually boiled with grief, because he knew that God was opposed to and displeased with him: he doubtless said to himself, "Thou hast to do, not with men, but with God himself, who now pursues thee, because thou hast become a fugitive from his presence." As Jonah then must have necessarily thus thought within himself of God's wrath, his case must have been harder than hundred deaths, as it had been with Job and with many others, who made it their chief petition that they might die. Now as he was not slain but languished in continual torments, it is certain that no one of us can comprehend, much less convey in words what must have come into the mind of Jonah during these three days. But I cannot now discuss what remains; I must therefore defer it to the next lecture.

Grant, Almighty God, that as thou settest before us this day thy holy Prophet as an awful example of thy wrath against all who are rebellious and disobedient to thee, — O grant, that we may learn so to subject all our thoughts and affections to thy word, that we may not reject any thing that pleases thee, but so learn both to live and to die to thee, that we may ever regard thy will, and undertake nothing but what thou hast testified is approved by thee, so that we may fight under thy banners, and through life obey thy word, until at length we reach that blessed rest which has been obtained for us by the blood of thy only begotten Son, and is laid up for us in heaven through the hope of his Gospel. Amen.