The lectures or daily sermons, of that reverend divine, D. John Calvin, pastor of…The lectures or daily sermons, of that reuerend diuine, D. Iohn Caluine, pastor of…

The first let, was that terrible Sermon of Jonah, being this: After forty days, Nineveh shall perish. For although Jonah might add some thing as we have said, yet so precise was that threatening that it might dismay the minds of all men. It behoved the king therefore mightily to strive, that he might overcome so great a let, and repel & drive from him that terrible preaching of Jonah, so far forth as it was void of all comfort and consolation. Secondly, the king when he pondered and weighed his sins, might some what waver. But we see how he endeavoureth to escape, although he had these two impediments and hinderances before his eyes. Because when he saith: Who can tell whether God will turn away from the fierceness of his wrath, and repent? When he saith so (I say) we see that he was in a strong conflict: because howsoever Jonah seemed to shut up from him the gate of mercy, and to forbid & deny him all hope of salvation and safeguard, howsoever also his own conscience kept him down and oppressed him, he yet proceedeth, and pricketh him self forward: and so finally aspireth unto hope of forgiveness.¹ Again, it is to be noted that this manner of speaking, Who can tell &c. noteth rather difficulty, then diffidence. For the king as it were, doubtingly enquireth, Who can tell whether God will turn him self? Because it was a hard matter, that God, after so long sufferance, should yet spare that so wicked a City. The king therefore expresseth a difficulty. For this is not a sign of diffidence or distrust, when he so demandeth. And when in Joel it is said, Who knoweth, &c. It is altogether the like saying: and therefore said more, when he expounded that place. But let this briefly suffice us, that the king doth not bewray his distrust, but rather expresseth the difficulty and hardness of the matter. And this is a sign of humility, that he understandeth that he is as it were drowned in the ⟨p. 53⟩deep gulf of hell with the people, & yet ceaseth not to hope the best. For this is a sign of Hope, when as a matter seemeth to be contrary to nature, yea though it seem to be contrary to all natural reason, yet we hope still well. Well: we see now what is the understanding of these words.

The first let, was that terrible Sermon of Ionas, being this: After fortie daies, Nineueh shall perish. For although Ionas might adde some thing as we haue sayde, yet so precise was that threatning that it might dismaye the mindes of all men. It behoued the king therefore mightely to striue, that he might ouercome so great a let, and repell & dryue from him that terrible preaching of Ionas, so farre forth as it was voyde of all comfort and consolation. Secondlie, the king when he pondered and weyghed his sinnes, might some what wauer. But we sée howe he endeuoreth to escape, although he had these two impedimentes and hynderaunces before his eyes. Because when he sayth: VVho can tell whether God will turne awaye from the fiercenesse of his wrath, and repent? When he sayth so (I saye) we sée that he was in a strong conflict: because howsoeuer Ionas séemed to shutte vp from him the gate of mercie, and to forbyd & deny him all hope of saluation and safegarde, howsoeuer also his owne conscience kept him downe and oppressed him, he yet procéedeth, and pricketh him selfe forwarde: and so finally aspyreth vnto hope of forgeuenesse.