Sermons on Jonah, Lecture 23
THE XXIII. LECTVRE.
The chiefe poynts. 1. It is not defined whether the faith of the Niniuites were onelyonly temporall. 3. 6. Sinne is not to be thought of lightly. 5. The force of conscience in the guilt of sinne. 7. Faith hopeth when there is little likelihood. 8. We are to trust on Gods merciemercy. 9. God respecteth repentance. 10. Workes must follow faith. 12. How the Lord is sayd to repent. 14. His threatnings are conditionall. 15. How Niniue may be sayd to be destroyed. 16. Comfort to vsus.
Ionah. 3.9.10.
Who can tell if God vvill turne and repent, and turne away from his fierce vvrath, that we perish not? And God savv their vvorkes, that they turned from their euill vvayes, and God repented of the euill, that he had sayd that he vvould do vntounto them, and he did it not.
THe broken melting heart, and contrite spirit of the king of Niniue, hath bene signified vntounto you, in the words before going; how as a good Prince he giueth his people a religious example, and first by his deed comming off from his throne, and putting sackcloth on him; and afterward by his word, and commanding Proclamation, he stirreth his people vp, to a rare humiliation. Here it might be discussed, of what sort their faith was, by which they apprehended the feare of the Lord, and how farre their repentance went; either to be a permanent and iustifying faith, a faith sauing eternally, which could not be in them, but by hearing of Christ Iesus, the redeeming Messias-(for among men there is no name giuen vnderunder heauen, Act. 4.12.whereby we must be saued, but that name of Christ) or whether their beleeuing, was a temporarie assent to that which they heard (and vntounto nothing else) of the destruction of their city, which might strike a mighty horror into their minde for a time, as the preaching of Elias did to that wicked King Ahab,1. Reg. 21.29. when he humbled himselfe and fasted; yet they might relent afterward, and returne to their vomit, allured by the world, or inueigled by such lusts, as were vsuall in former time. Howsoeuer it was; if you allow it to the least, but a short and particular faith, it teacheth vsus thus much, that if they in …heir ignorance arose to so high a measure, then we in so much knowledge, should arise to much more, and so their example is not to vsus in vaine. But for the maine point, since the Spirite of God is silent therein, and doth not directly in any place determine it, for ought that I find, and the reasons which the interpreters do draw by consequent, concerning this faith of the Niniuites are such▪ as conclude not substantially without doubting, I passe ouer that question, and rather come to that, which literally and apparantly, euen at the first sight, the narration of the Prophet doth offer vntounto me.
2 Then, in the tenth verse, followeth Gods accepting of their sorrow, and how mightily their deiection, and debasing of themselues in sackcloth and ashes, with fasting and lamentation, wrought effectually with the Highest, to diminish his displeasure, yea to remooue his wrath. But because the closing, and shutting vp of that serious Proclamation in the ninth verse, doth intimate some opinion (although it be with a fearefull mammering) of some such thing as might be, that the Lord might be appeased, although that were not very likely, in the eyes of flesh and bloud, that must not be slipped ouer, but taken in the way. For thereby it shall appeare, that sinne is very horrible to the conscience of the sinner, conceiuing the guiltinesse thereof, that it may well make a trembling, and shaking and dread, a suspition that God will not be mooued to merciemercy, and yet this distrust doth not so kill the minde, but if faith be vnderneath, it will presume the contrarie, be it neuer so weakely. It doth not resolue for, neither yet define against. On these termes, in these words, standeth the great King of Niniue. But that which was to him vncertaine and vnresolued, is determined by God, and he spareth indeede. Now that the doctrine may be orderly deduced from these rootes, for our better instruction, we may deuide the words, as the verses are deuided, into these two generall heads. First, the doubt of the King, Who knoweth if God vvill turne, and then the Lords resolution, And God savv their vvorkes, and repented of the euill. The first part doth touch the prisoner, who standeth vponupon his triall; the second, the Iudge, who is to giuegive the sentence. Of both these as Gods Spirit, shall at this time enable me.
The doubt of the King.
3 He doth not speake here confidently, Surely God will returne, and take mercy vponupon vsus, but he vseth a word of more extenuation, as supposing that it was not very likely to be done. For euen in the strongest faith, when such a phrase is vttered as I doubt, or peraduenture, or it may be, or vvho knoweth, it importeth that men conceiue much difficultie and hardnesse, in bringing that about which is in question. Caleb maketh request,Iosuah. 14.12. that the mountaine wherein the Anakims, and great Giants did dwell, might be assigned him for his portion, If sayth he the Lord vvill be vvith me to expell them, as the Lord himselfe hath spoken. He beleeued that he should compasse it, but that if intendeth much difficultie, in the reason of man. And so did that of Ionathas, when he speaketh thus to his armour bearer,1. Sam. 14.6. Let vsus go vp against the Philistines, It may be or peraduenture the Lord vvill vvorke vvith vsus. Act. 8.22.That saying of Peter vntounto Simon Magus, Repent of this thy vvickednesse, and pray vntounto God, if perhaps the thought of thy heart may be forgiuen vntounto thee, doth note much more hardnesse: because as it should seeme, the Apostle did much feare it; so rotten was Simon at the roote. But as a meane betweene these, and most resembling my text, is that of Ioel, where after a denouncing of verie horrible iudgements, the Prophet exhorting to repentance,Ioel. 2.14. doth adde, Who can tell if he vvill turne, and repent and leaue a blessing? as if he had sayd, it may be that God may do this, although it be much vnlikely, and it may be much despaired of; our sinnes are so plentifull, and his wrath is so furious. In the first booke of Samuel, when the people of the Philistines were stricken with the Emerods, they asked counsell of their Soothsayers, how this plague might be stayed.1. Sam. 6.5. They enioyned that some solemnities should be vsed to the Arke, which was now to be sent away, and thus they speake (as it is nearest to the Hebrew) Peraduenture God vvill lift his hand from you. Gregorie writing on that place,Gregor▪ in 1. Sam. 6. doth draw this doctrine from those words: When they say peraduenture God may stay his hand from you, vvhat else can be taken in this vvord of doubting, but that the reconciling of men who are grieuous sinners, is shewed to be difficult, as sayth he, doth appeare in the third Chapter of Ionas, Who knovveth if God vvill turne? Then by the iudgement of Gregorie, it is noted in this place, that the reconciling of the Niniuites to the Lord, was a matter of much hardnesse.
4 Then in the heart of this heathen man, it is firmely imprinted, by that little light which he had receiued, that sinne in the iustice of some supreme power, doth deserue a punishment: that the greater the sinne is, the more it doth prouoke: that if by ob…tinacie and impietie, it bee vnmeasurable, it will scant be remitted. And this is a common opinion in all the world, that impietie is horrible, and may well be wondred at, for those punishments which it draweth vppon men.Ionah. 1.7. The mariners who were in the shippe with Ionas, seeing the tempest to grow terrible, and much beyond ordinarie, conceiued by and by, that sinne was at one end of it, and drew downe that seueritie. The people in the Iland Melite (which we now a dayes call Malta) did misse in their particular,Act. 28.4. when they tooke Paule for a murtherer: but their generall gesse was good, that vengeance doth follow intollerable transgressions. That foreign there spoken of, being the supposed Goddesse of iudgements, and punisher of guiltie persons, as also that Nemesis which the Ethnickes, and their Poets did hold, for an vnauoydable reuenger of euill men, appointed to be so by their Iupiter, doth witnesse that eueryevery where was a setled opinion, that crimes leudly done, would not lightly be passed ouer. And herein the wisedome of the Almightie Lord, is very highly to be admired, that whereas he hath not giuen downe any law written in bookes, yet by the finger of his power, he hath written it in mens hearts, that there is a good and an euill: lawfull things and vnlawfull: that their wise men should teach, that the obseruing eye of some superiour Iudge, was euer at hand to looke on the deedes of men, and at one time or another, to make them smart for committing of euill. That their law-giuers should forbid that, which God himselfe forbiddeth, and should punish that in their people, which the Lord doth punish in his owne. The Scythians to condemne theft,Iustin. lib. 2. Dion. Halicarnas. lib. 2. Herodot. in Euterpe. the Romanes adulterie, the Egyptians idlenesse. That among them should be required a strictnesse of life, a performing of ceremonies, an offering of sacrifices, a consulting of Oracles, a frequenting of Temples, and a reuerence to such who did performe those things, as in Rome a high opinion was had of Scipio, when he omitted not a day,Liuius lib. 26. but that he went to the Capitoll to performe his deuotions.
5 But as I take it, the wisedome of the Lord in declaring to the ignorant how far he hateth euill, doth appeare more fully in nothing, then by putting into men, a conscience within, which should accuse and condemne the most hard harted sinner: which so often as by maliciousnesse great mischiefes are done, should represent the sinne vntounto the inward thought, with terrible suggestions of vengeance to follow, and should giuegive no rest to the disquieted sinner. Among ignorant men, there is no one token which enforceth like this token, that vngodlinesse is loathsome, and odious in it selfe, and beareth a sting with it. And this hath so farre bene knowne to haunt the offenders, and torture them within, that Tragedians on their stages, hauehave oftentimes represented those passions, by furies of hell fearefully tormenting some,Tul. Oratio. pro S. Roscio Amerino. which thing Tully doth truelie interprete, of the conscience of the transgressing sinner, which doth vse to discruciate the person affected, in vnspeakeable manner. Now what is it, that the conscience being in this case, doth giuegive warning of? Euen that at the least it is vnlikely; but many times that it is impossible that they should be remitted.Genes 4.11. Matth. 27 4. And hereof, in the Scriptures, Cain and Iudas are eminent examples, who had an opinion, that they had faulted so farre, that they could not be pardoned. The biting remorse of haynous offences, doth gnaw, and gnaw through. The persecutours of others hauehave tasted of this cup, and smarted with this rod.Philo. Iud. in Flaccum. Philo Iudaeus writing against Flaccus, telleth that the same lewd man, playd all the parts of cruelty, which he could deuise against the Iewes, for their religion sake; but afterward when the doome of Caligula fell vponupon him, and he was banished into Andros, an Iland neare Greece, he was so tormented with the memorie of his bloudie iniquities, and a feare of suffering for them, that if he saw any man, walking softly neare to him, he would say to himselfe, This man is deuising to worke my destruction. If he saw any go hastily; Sure it is not for nothing: he maketh speed to kill me. If any man sp…ke him faire, he suspected that he would cousin him, and sought to intrap him. If any talked roughlie to him, then he thought that he contemned him. If meate were giuen him in any plentifull sort, this is but to fat me, as a sheepe or an oxe is fed, to be slaughtered. Thus his sinne did lye vponupon him, and euer remember him, that some vengeance was to follow, from God, or men, or both. In our time such measure hath bene measured to murtherers: their thoughts hauehave bene so troublesome after their wickednesse done, that they hauehave no more rested, then if continuallie and vncessantlie, they had bene pursued with legions of euill spirites. The ages which are past hauehave had their examples in this kind. When Theodorike sometimes King of the Gothes,Procop. lib. 1. de bello Gothico. had vniustlie and tyrannouslie slaine Symmachus and Boëtius, two Noble men of Rome, the crueltie of that deede, and guilt of that foule trespasse, did so boyle in his heart, that when once at his table, among other meate a fishes head was set, he conceiued it to be the verie head of Symmachus, the eyes to be his eyes, the teeth to grinne vppon him, and falling into a fright, and stiffe coldnesse withall, he lyeth him downe, as a …an much distracted, and dyeth. So heauie a burthen is sinne in the heart, which depresseth and crusheth downe, without recouerie if it be not helped with some better perswasion, sent immediatly from God. There may in a naturall man, be a strugling and wrastling against such motions: but his heart and conscience are greater then himselfe, and will put him in minde, that terrible desolation remaineth for him, who hath sinned presumptuously, or wilfully, and of purpose, and that he is not very likely to be quitted from such crimes. This knowing of monstrous iniquities in Niniue, doth make the king thereof, as one who was amated and distracted, to hope but doubtfully, and fearefully, for reconcilement betweene God and his soule, betweene the Lord and his people.
6 And if he had reason for this, because of the heauinesse of that sinne, which euen by the light of nature, and assent of his owne heart, he might feare would be punished, we may make this vse thereof, that boldly and audaciously we diue not into wickednesse, and plunging into the depth, do not tumble in the suddes of it, and wallow in the sinke, lest when we would be glad to come foorth againe, and turne another leafe, distrust be our portion, and doubting in a high degree, whether God will receiue vsus. It is good so to embrace the mercy of our Sauiour, that we also remember the seuerity of our Iudge. When for many yeares together, we with greedinesse hauehave drunke in the puddle-water of wickednesse, we cannot be assured, that the Lord at our becke will bend himselfe to clemency. Perhaps, time may be wanting: perhaps the counsell of Gods Ministers; it may be the minde inured to a custome of filthinesse, cannot extricate it selfe: perhaps God will not giuegive the gift of repentance, but as we hauehave despised to heare when he calleth vsus, so when we shall call to him vnfruitfully and vnfaithfully, he will not attend. It may be that the canker of desperate sinnes, hath so eaten out all faith in vsus, that we cannot by any meanes appropriate Gods mercy, to our selues and our soules. It is a fearefull thing, when the Lords goodnesse shall be ingeminated againe and againe, to the fainting heart, how readie he is to receiue the repentant; how he calleth to sinners, and openeth the bosome for them, and stretcheth out his armes: and how Christ of purpose came to dye for offenders; and yet all this shall find no other aunswer, but, These things are for other, they be not for me. I doubt not but the Ministers of God, who hauehave had tryall in like cases, do sometimes quake in their flesh, and tremble in their bones, to remember such examples, as their owne eyes hauehave seene. It had bene good for such, who at length be so touched, and indeede for all men, to hauehave made stay in time; for if they go on, and will not be reclaimed when mercy is offered, who knoweth if afterward God will turne and repent, and shew pity vponupon them?Citò, longè, tardè, vt in pesie …ugienda. Then learne to flye from sinne, as from a killing pestilence: go from it soone and farre, and neuer turne againe. This is worse then the pestilence: it is poyson sugred ouer, which may be sweete in tast, but is pernitious in effect. The pleasure is soone gone,Chrysost. de Lazaro, Cō cione. 4. but the guilt remaineth. Saint Chrysostome therefore doth make a fit Antithesis, betweene it and the trauell of a woman. She, sayth he, hath her throbs and pangs at the first, which in truth are very vehement; but afterward there commeth ioy, when she beholdeth a child borne of her selfe into the world. But on the other side, while it is in performance, sinne maketh much mirth and glee, and the humour is contented with it, but when it is come foorth, and now may be seene, it causeth to the committer more sorrowes and anguishes, then the sorrowes of a woman. And what can be truer? For what griefe is like that, when the creature who might hauehave bene assured thereof, shall make doubt of the mercy of his maker? It is not well, when the heart shall go but thus farre, at the highest, Who knoweth of God will turne? or it may be, that he will do it, but we cannot recken of it.
7 Yet as this which I hauehave spoken, may be gathered from the hardnesse of the thing, from the guiltinesse of maliciousnesse, from the strictnesse of Gods iustice, from the doubtfull speech of the King: So obserue I pray you therein, a faith like a graine of mustard seed, a sparke among the ashes, a little breath in the body. Who knoweth if God will turne? It may be: yet, it may be: it is not a thing impossible: God may do that which we thinke not of: no man can sweare the contrary. Here then was a wrastling betweene hope and despaire, betweene faith and distrust, where although the better part were foyled and ouerthrowne, and layed along and wearied, yet lying vponupon the ground, euen when it cannot arise, it looketh vpward: albeit it hauehave no strength to liue, yet it will not dye while it can liue. It is recorded as a famo…s matter of Abraham, that he did hope beyond hope: when all reason did cease, yet he did not giuegive ouer.Roman 4.18. Of Dauid, that he held on, when innumerable troubles did come about him,Psal. 40.15. when his sinnes had taken hold of him, when they were more in number then the haires of his head, yea his heart did fayle him too, in verie great measure. Such a property hath faith, it is not quite discouraged, where once it hath set footing. Euen this Niniuite, he who is farre from perfection, doth thinke that God can spare sinners; that it standeth with the nature, with the custome, with the honour, of so excellent a being as that Supreme power is, to pardon and forgiue. That although in themselues the errours of men deserue desolation, and irrecouerable destruction, yet in that true compassion whereof God is the father, he may be pleased to beare, and winke at transgressions. So that when of mans part, not a dramme of any commiseration may be expected, of the Lords part somewhat may be looked for. And that is the onelyonly stake whereunto we must trust, the anker to flye to, the altar to lay hold on, in confidence whereof, the offender who can beleeue may lift vp his head; although his faith be full of weakenesse,Psal. 130 3. and had much neede to be helped. If thou Lord shouldst be extreme, to marke what is done amisse, vvho might abide it? But there is mercy vvith thee. But there is merciemercy with thee.
8 And indeed so there is, very plentifully and aboundant merciemercy with our Creator, and that more in this time of grace, and the dayes of the Gospell, then was in former ages. He who in the wildernesse was a consuming fire to the Israelites, is now a gentle father: he who was an exacting Iudge, is now a redeeming Sauiour: he who punished those that came not, now calleth men to come, and with an appeased countenance, and intent to be mercifull, he meeteth them and embraceth them.Cyprian de passione Domini. We may now crye with Saint Cyprian, Thou vvho in times past, vvast a God of reuengement, novv pitiest and sparest those vvho hauehave offended: thou healest the broken in heart, and bindest vp the vvounded; to the prodigall sonne returning, thou reprochest not his riot: to the adulterous harlot, thou obieclest not her vvantonnesse, thou refusest not the seruice of the vvoman, albeit she vvere a common sinner: to him vvho ought thee money, thou doest forgiue the debt. So the wounded conscience may apprehend that comfort in another, which it cannot find in it selfe, and may oppose Gods onelyonly louelove, as a most sufficient shield against all temptations. And where this is once conceiued with a mite of catching faith, which is true and vnfained faith, although an humble, stowping, creeping, weake and vnable faith, there the soule doth not quite sinke, but floateth aboue the water, vntill more strength be gathered. The sonne of man sheweth pity,Mat…h. 12.20 seeketh out that which is lost▪ bindeth vp that which was broken, helpeth that which is weake; the brused reede he breaketh not, the smoking flaxe he quencheth not. His comming was to saue sinners: he came not to call the righteous. If we had no faults in vsus, we had no worke for his bloud: and our sinnes be they many, or be they mighty, are not so powerfull, but his bloud is of more vertue. Therefore as Gregorie speaketh:Gregor. in Ezechiel. Homil. 9. Let not the multitude of our vvounds depresse vsus vntounto despaire, because the power of our Physitian is greater then the greatnesse of our sicknesse. For what is it that he cannot repaire vntounto saluation, vvho could create all things of nothing? And when we shall rest our selues vponupon this, euen after our offence some comfort doth remaine. But my purpose here is not much to follow this point, concerning Gods mercy, because a full occasion of discussing the same, will be offered againe in the second verse of the next Chapter;Ionah. 4 2. yet now withall remember, that although the king of Niniue were frighted at first, lest pardon should be denied him, for the haynousnesse of his crimes, yet he doth not despaire, but with a glimce of faith, doth put it to the aduenture, saying God can returne, he is able to stay the plague, which we hauehave deserued. And the doctrine of Christianitie doth most incline to this, where albeit we speake of iustice, yet we rather offer merciemercy, according as Saint Iohn doth direct vsus,1. Iohan. 2.1. My babes I write these things vntounto you, that you sinne not, that is, that you abstaine from it so farre foorth as you may, that willingly you do it not, nor of purpose, nor presumtuously, but if any man hauehave sinned, that is by weaknesse or infirmitie, or repent for it when he hath done, we hauehave an aduocate with the Father, we be not left quite destitute, euen Iesus Christ the righteous, and he is the propitiation for our sins. And thus hitherto hauing spoken of the doubt of the king, now let vsus see how God determineth it.
And God saw their vvorkes, how they turned.
9 It is a rule in giuing of benefits, that those are bestowed happily, who light on such a one, as is so farre intelligent, as to know what he receiueth, that he may thinke thereof accordingly; and surely in our deuotions it is mans great felicity, that he sendeth them vp to God, who knoweth all and considereth all. Not one cup of cold water, but he taketh notice of it. If it be for his sake, and for a good conscience, that we are driuen vp and downe,Psal. 56.8. 1. Reg. 18.28. he telleth our flittings, he putteth our teares into a bottle, he noteth all in a booke. He is not as Baal was, whose seruants might crye and launce themselues with kniues, and all for his honour, yet himselfe be neuer the wiser. The Niniuites fasted and put on sackcloth and prayed, vponupon the newes of the Prophets preaching, and with lamentable behauiour did labour to shew their sorrow, that they should be reputed iustly so vile in Gods eyes. They acknowledge themselues to be ashes and dust: they stand as the stubble now ready for the flame. How the heauen might helpe they know not, but from the earth, is like to come no consolation. The Lord whose drift it was to bring them to that passe, and had no other end of the sending of Ionas, so farre from his owne countrey, but to worke them hereunto, sitteth aboue in the heauen, and beholding it, is much pleased. A fauourable Iudge, who will turne his eyes of iealousie, into a gracious aspect, and will endure as much to saue men, as he will to spill them. As the crying sinnes of Niniue, and of Sodome and like places, had accesse vntounto his cares, and so did call for vengeance, so the repentance of the Niniuites had accesse vntounto his seate, and did pleade hard for a pardon. Yea to shew that he delighteth to helpe, rather then to hurt, to spare rather then to punish, he who would not receiue the cryes of the great sinnes of the Sodomites,Genes. 18.21. vntill he came downe to prooue whether it were so or no, taketh the sorrowes of the city, euen at the first rebound, and not standing to examine them, in the strictnesse of his seuerity, is by and by appeased. He who is slow to anger, is quicke… sighted at repentance, and when his sonne is comming home,Luc. 15.20. he beholdeth him a great way off, and meeteth with him, and falleth on him, and kisseth him, and with much louelove embraceth him.
10 He saw that which they did. But marke, God saw their vvorkes. That which they ou…wardly did, was a token of their mind, and a fruite of their faith; which faith had entred into their heart, and in some measure purified that, which of it selfe was corrupt. But he beheld their workes: not their speech but their deedes, not their tongue but their hands; not that afterward they would do better, but that alreadie they had left their filthinesse. And this fruite is it which God requireth to testifie, whether the roote be good. If words would hauehave serued the turne, the Prophet needed not hauehave gone to the Gentiles in Assyria: the Israelites and Iewes, could hauehave furnished him well inough; who made no spare to say, that they would serue the Lord; the Temple of the Lord, the Temple of the Lord was euer in their mouthes:Ierem. 7.4. Matth. 3.…. and afterward, We hauehave Abraham to our father, but they did nothing which was sutable, but cleane contrarie to their speaking. The Pharisees who succeeded long after our Prophets time, had by this reckening bene very holy, for they could pray in the streetes, and disguise their faces with fasting, yet Christ brandeth them for hypocrites; and speaketh to all in generall,Matth. 7.21. Not eueryevery one that saith vntounto me Lord, Lord, shall enter into the kingdome of heauen, but he that doth the will of my father which is in heauen. Saint Basile vpō these words of the Prophet Esay,Basil… in Isai. 1. And if they multiply their prayers, I will not heare them, doth declare what the mind of God is, toward such as thinke religion to be in words: They who in this life do no worke, which is worthy the name of vertue, but only for the lengths sake of their prayers, do hold themselues to be righteous, let them heare these vvords vvith attentiue eares. For prayers are not a helpe, vvhen they are powred out in any sort vvhatsoeuer, but if they be vttered vvith earnest and feruent affection. For the Pharisee did multiplie prayers in shew, but vvhat sayth the Scripture? The Pharisee standing did pray thus vvith himselfe. But it vvas not with the Lord. For all of it returned to the good opinion of himselfe; for he still remained in the sinne of pride. That man who would not be taken for such a Pharisee, and so consequently be refused of the Lord, must thinke that there is something else in the seruice of the Highest, then to say or seeme to be holy. For that is a matter common to reprobates, to idolaters, to dissemblers and deceiptfull men, which yet escape not his eyes who trieth the hearts and reynes, and rewardeth men accordingly.Bernard de S. Andrea Serm. 3. Saint Bernard obserueth that the two Kings Saule and Dauid, when they were reprooued by the two Prophets Samuel and Nathan, cried peccaui both alike, and yet Saule heard that sentence, the Lord hath taken thy kingdome from thee, and will giuegive it to thy seruant, and Dauid heard that comfort, The Lord hath remooued away thy sinne, and thou shalt not dye for it. What was this sayth Saint Bernard, but that Saule had not that in his heart, which he had in his mouth: but with Dauid it was otherwise.
11 Then he who hath gone astray, and by that meanes hath offended God, and desireth to returne at last (after a thousand prouocations) into the Iudges fauour; let him first depart from euill,Augustin. de salutaribus documentis. Matth. 5.16. and purge himselfe of all poyson, as the serpent doth going to drinke, and let him neuer againe resume it: but secondly therewithall, let him do that which good. His light must shine before men, that they may see his good workes: his life must shine before God in purity and integrity. Of which how little all sorts of men do thinke now a dayes, experience too much witnesseth. For who is he almost, that intendeth to that which he should? I speake not of the Atheist, who is an enemy to God the father? I speake not of the Papist who is no friend to Christ the sonne (many points of their doctrine crossing the life of his redemption) but of those who seeme to be somewhat. The Pastours which are learned, are almost like the vnlearned. The one cannot, the other will not, but neither of them do preach. They thinke it is inough to be able to de somewhat, when they shall see occasion: that to censure the workes of other, this was well, or this was ill, is a great part of learning, but worke they will not themselues; neither God nor men see their labours. The gentlemen in the countrey, I meane very manie of them, thinke it is inough, if they like not any thing which commeth from Rome: but if they can declaime in the greatest assemblies, against the errours of the Clergie, or spie a fault in their gouernement, they are more then common men: yea, but if they come so farre, as to hauehave prayers in their houses (which is a very holy sacrifice, if other things accordingly be ioyned) they thinke that there is no more needfull to heauen. But as for any works of merciemercy, or charitable pitie, they are not oftentimes to be found. They yeeld small comfort to the poore, who perish before their faces. Little helpe vntounto the Minister, who may conflict with pouertie, with barenesse, and with hunger: nay he shall speede very well, if some portion of his maintenance be not detained, and kept from him with violence… or with cunning. For his necessarie reliefe, who must teach them the way to heauen, it would be death to part with the price of the meanest gowne, which their wiues or daughters weare. In very many places, the citizens and townsmen desire to hauehave much preaching, but scant any taketh care of following: they are more scrupulous, lest some old word which was vsed in time of Poperie, should be named in common talke, then to deceiue their brother, in selling or in bargaining. It is good that the smallest things, in their kind should be cared for, and that words and externall iesture should be composed vntounto sanctitie; but yet let the greatest matters, be embraced with greatest zeale. They are workes which God expecteth, and not naked words onelyonly. Yet there was neuer age, wherein that complaint of seeming, and not being, might not truely be made: but the complaint is there most grieuous, where religion is most professed, when that may be taken vp which Saint Bernard sometimes wrote,Bernard. in Caena Domini. There are many who hauehave the commandements of the Lord; but yet they keepe them not: many hauehave them in their booke, but hauehave them not in their mind: many hauehave them in their speech, but hauehave them not in their worke; many hauehave them in their memory, but hauehave them not in their life: many hauehave them in their word, but not in their example.
12 But the Niniuites left their euill wayes, and betooke themselues to better. Now see what followed of it. God repented of the euill which he sayd that he would bring vponupon them. This phrase may seeme a strange phrase, that there should be repentance in God, which implieth a change of purpose, and also a taking of notice, that something which was before, was not so well disposed, or determined or decreed; which is much, to be once suspected in the Lord, whose counsels are immutable, and all his wayes appointed before hand, to be without variation. This may argue weakenesse in him, who is the Lord of strength: and an vnresolued mind in him who is most constant: A thing which he would not hauehave his creatures, in any sort to thinke of him,1. Sam. 15.29. and therefore proclaimeth, that indeed the strength of Israel will not lye nor repent: for he is not a man that he should change or repent. How then commeth it about, that the King should say this of him? Or if we will imagine that a heathenish and ignorant man, might mistake a word toward God, yet how is it that the Prophet, who was so well instructed in celestiall things, should record that word to all ages? Yea that Ioel also should second it, in the place which I named before: Who knoweth …f he vvill returne, Ioel. 2, 14.and repent, and leaue a blessing? For remoouing of which doubt, we are to hold that fast, that the Lord doth not vponupon any occurrents, alter his decrees, which he proposeth in his counsels; but what he once resolueth, either in circumstance or in substance, he accomplisheth in due time. He grieueth not as men do, that this or that falleth out, which maketh him change his mind. Yet speaking as men speake, and so framing his greatnesse to the capacity of vsus weake ones, he altereth that which did seeme to men, to be his purpose, and this he meaneth by repentance. Gregorie thus layeth downe the matter,Gregor. in 1. Sam. 15. Because he vvho is immutability in the highest degree, doth speake vvith those which are mutable, after the manner of them with whom he speaketh, being sayd to repent that he made Saul King, he noteth that the rashnesse of proud men doth despl…ase him. He then reputeth it for a phrase, which is onelyonly vsed for our vnderstanding.
13 Iustinus Martyr in his Questions and Aunswers,Iustinus Martyr in Quaest & Respons. ad Orthodoxos. Quaest. 36. Ad Orthodoxos, moouing this doubt, That if no change do fall vponupon the Godhead, why the Lord did say, concerning the annointing of Saule, that he repented, and of the ouerturning of Niniue, that another thing was determined, giueth this aunswer to it: God both in that which he is, and in this, that he doth such actions, as best beseeme himselfe, is immutable: but taking care of those who are subiect to change, he prouideth for the commodity of them, ouer vvhom he doth take care, and oftentimes he changeth things. Therefore vvhen he doth pardon and vvhen he doth not pardon, he retaineth his immutability: for those vvho amend their faults, he pardoneth and changeth not, and those vvho remaine in their faults he pardoneth not, and yet changeth not. He applieth this to Saules case, and that other of the Niniuites. The words are somewhat obscure: but in substance he decideth it thus: that the Lord doth hold fast his counsels, but yet changeth things of appearance, which it was thought that he minded. Gregory whom I hauehave named before, hath a saying much to this purpose:Gregor. Moral. lib. 20. Because God himselfe vvho is immutable, doth change that vvhichwhich he vvould, he is sayd to repent, although he change the things, but doth not change his counsell. If this yet be not so plaine, that the ignorant may conceiue it, then take it thus: that God from the beginning meant to spare them, but yet on that condition, that they should first repent. And to bring them to that repentance, he sent his threatnings by Ionas, of purpose wishing their good: yet because absolutely in word he denounced that vntounto them (the more to feare and fright them) which he purposed but conditionally (if they turned not vntounto him) therefore he speaketh of God, as they thought,Hieron. in Ion. 3. not as he did. Hierome doth fully giuegive downe his mind, according to some part of this doctrine: God is sayd to change his minde: Nay rather God perseuered in his purpose, meaning from the beginning to pity them: for no man desiring to punish, vvill threaten that vvhichwhich he meaneth to do. Then by his threatnings he sheweth, that he meant not to destroy them.
14 For conceiuing of the rest, whereof Hierome doth make no mention, we are farther to take knowledge, that generally God when he threatneth, intendeth that if men repent not, then this or that shall fal out: but if they turne vntounto him, that it shall not be done. And God layeth this downe vniuersally, as a certaine Axiome of himselfe, to be so vnderstood in all the course of the Scripture, where any threats are mentioned. But yet more significantly in no place, then by the Prophet Ieremy, where he speaketh in this manner:Ierem. 18.7.8 I will speake suddenly against a nation or a kingdome, to plucke vp, and to roote out, and to destroy. But if this nation against vvhichwhich I hauehave pronounced, do turne away from his vvickednesse, I vvill repent of the plague vvhichwhich I thought to bring vponupon them. Now this being allowed for a maxime, all denouncings of iudgement from him, do containe in them a condition, secretly and inclusiuely: where if the threates be not executed, no absolute speech is broken (for farre be that from the Lord) but onelyonly a comminatorie word hath obtained that, which it would hauehave. God sent vntounto Ezechiah,Isai. 38.1. and bad him set his house in order, for he should dye, and not liue. This seemed to be an absolute speech, yet it contained in it this condition, if Ezechiah did not make his peace by teares and repentance: but when that once was accomplished, Ezechiah liued and dyed not. Yet because such fearefull words, are deliuered from the Lord, as firmely resolued by him, and men know not the contrary, but that he meaneth to strike, he forbearing is sayd to change that which indeede he neuer decreed, and this supposed change he calleth a repenting: therein framing his words to our dulnesse, who are men to be taught, and learne best, when we heare our owne phrases.
15 I thinke it yet not amisse, to mention thus much farther. That there be some of the ancient, who thinke that God fulfilled his threatnings vponupon Niniue, so that Niniue was destroyed: that is, the sinfull Citie did cease now to be sinfull, so that the euill of it was ouerturned, not the men, not the walles, not the houses; and this way God performed whatsoeuer himselfe did threaten.Augustin. de ciuitate Dei. 21.24. And this is the opinion of Saint Austen: The wals sayth he standing vp, the city was ouerthrowne in the euill manners of it, and so albeit not simply Niniue, yet sinfull Niniue perished. Hierome on the fourth of Daniel,Hieron in Daniel. 4. subscribeth to this doctrine, but it is in other words. The Lord doth change his sentence, but that is not on the men, but on the workes which were changed. For God was not displeased against the men, but against their vices, which when they were not in the men, God doth not punish that which now was ceased to be. He thinketh that sinne being abated, the city might stand vpright, and yet God keepe his word also. Thus we see that God, and good men agree, that it was that penance which they layed on themselues, nay which they layed on their sinnes, which kept them from the Lords punishment. For either God or they were to chastise their euill wayes. All iniquitie great or small, must of necessity hauehave punishment, either from man repenting, or from the Lord reuenging. But he who repenteth, layeth a chastisement on himselfe. Then the vpshot of all, is on the part of these Assyrians, that with their teares and cryes so affectionate and so passionate, so harty and sincere, the Lord who had strong reason to deale with them as with Sodome, to root out their memoriall from the earth, and from vnderunder heauen, hath changed that doome, which of likelihood was to be pronounced against them. His anger is appeased: his fury is dissolued: the city standeth as it did: no ruine, no destruction.
16 This is a great comfort to vsus, that if the Eternall father did deale thus with these Ethnickes, that whē they turned to him, he turned also to thē, nay he first sēt one to turne thē, we may assure our selues a faire deale more of his mercy: if after our transgressions, & very many infirmities, we run & fly to him with a beleeuing sorrow. For if he did take such cōpassiō vnderunder the law, what wil he do vnderunder the Gospel? If he did so shew forth his kindnesse, to barbarous heathen men, what will he do to Christians? If he shewed that he did louelove thē, by sending one Prophet to thē, to preach his word once among them, what care doth he take of vsus, to whom he hath giuen his word, and his Sacraments in so great abundance, by so many of his messengers, and for so many yeares together? It seemeth that he wooeth vsus with a iealosy, and sueth vntounto vsus that we would be his owne. Let vsus not take heart thereby, to abuse his kind affection: let vsus not prouoke his iustice, with wilfull prouocations. He loueth to spare, but such as are willing to be spared: not those who offend vponupon malicious wickednesse. He ouerthroweth the proud Oke, which will not stoupe at his blasts, but he cherisheth the bending reede. He receiueth them to grace, who are grieued to grieue him, & who by their good will would not fall, but being fallen do mourne at it. Thē let the heauy cōscience lift vsus his head at last. He who could find a pardon, for so many thousand bad ones, will neuer sticke at one, who commeth trembling before him. Yea all who feele themselues to be weary,Matth. 11.28. and heauy laden, if they come to him, or his sonne, he hath promised to helpe them. God enrich vsus so with his grace, that with the Niniuites we fall not into crying transgressions: but since we are oftentimes downe, he so raise vsus vp with his Spirit, that his anger and displeasure may still be remooued from vsus, that our sinnes may be washed away in the bloud of Christ, who is the true obiect of our repentance, that so after this life, we may follow the Lambe wheresoeuer he goeth, into that kingdome of blessednesse, to the which the Father bring vsus for his Sonne Christ his sake, to both whom and the holy Spirit be glory for euermore.