Daily Sermons Upon Jonah, Lecture 7

Daily Sermons Upon Jonah · Lecture 7

p. 47verſ. 6

The text. ¶**Or, for word had come to. &c. And**The ſpeech or the thing. worde came to the king of Nineueh, and he roſe from his Throne, and caſt awaye his Robe from him, and put on ſackcloath, and ſate vponupon the duſte, (or in the aſhes.)

verſ. 7

And he proclaymed and ſayde thorough Nineueh (by the Counſayle of the King and his Nobles) ſaying: Let neither man, nor cattell (or beaſt) bullocke nor ſheepe taſte any thing, neither feede nor drinke water.

verſ. 8

And let man and beaſt put on Sackcloath, and crye mightilie vntounto God: and let euerie man returne from his wicked wayes, and from the rapine which is in their handes.

Caluin. IT is doubtfull whether Ionas certaine dayes preached, before it was knowne to the King, this is truely the more receiued opinion: For the Interpreters do ſo expounde this verſe, where it is ſayd that the ſpeach was brought vntounto the King, as though the King had vnderſtoode that the whole Citie was on a rore, and moued with the preaching of Ionas: but the wordes admitte a contrarie ſenſe and expoſition, euen that the ſpeache of Ionas by and by came to the Kinges ears, and I rather encline to this expoſition and iudgement. For Ionas ſéemeth exegeticallie or expoſitinally to ſhowe howe the Nineuits put on Sackcloath. This he ſpake brieflie, verſ. 5. and nowe he vttereth the ſame more largelie. And we knowe that this order is much vſed among the Hebrewes to t…th the ſumme of thinges in fewe wordes: and afterwarde to adde the explication.

Therefore becauſe in the fyft verſe Ionas ſayde that the Nineuits were couered with ſackcloth, and proclaymed a faſte, and now in this verſe he ſéemeth to expreſſe more euidently howe this was done euen by the kings commaundement. And certainely it is credible that the faſt was not commaunded in the kings citye,By whome a faſt is to be apointed. onelyonly by the conſent of the common people, when as the king was there and his counſailers. Becauſe therefore it is more agréeable that the edict concerning the faſte procéeded from the king, therefore I willingly doo ſo ioygne theſe two verſes together, that the firſt maye ſignifye the fruite that followed of the preaching of Ionas: and the latter may be added expoſitiuely, becauſe he declareth the ſame thing more fully. Now Ionas ſayth that therfore was the faſt indicted of the Nineuits becauſe the king with this counſayle had ſo decréede. (And ſo I doo interpret the Hebrew worde by the preterpluperfect tenſe thus, for the ſpeeche had come vntounto the king,) for the order and manner Ionas now ſetteth downe, how the Nineuits proclaymed afaſt: euen becauſe the king was admoniſhed of the ſermons of Ionas and by and by called together his counſailers. This therefore was a publique Edict, and not ſome raſhe rayſed motion, as ſometime it commeth to paſſe he ſayth that the edict was publiſhed by the aucthority of the king and of his counſayle or nobles. Although ſome take the hebrew worde for order of allowaunce. The word ſignifieth to taſte, as Ionas afterward vſeth the word: but here it is taken by a metaphor for counſayle: and I doo thinke that this ſence better agréeth to this place: but now I come to the matter it ſelfe. That the king of ſo Royal a citie,Note that this mighty king obayed the preaching of poore Ionas. yea the chiefe Monarchie in thoſe dayes yéelded himſelfe ſo obedient at the preaching of Ionas, it is ſurely worthy the noting. We ſée that kings waxe proude oftentimes becauſe they thinke that they are exemp…ed from the common forte of men: and ſo lyfte they vp themſelues aboue lawes, and hereby it commeth that they will make all things lawfull vntounto them: and then while they let the reyne loſe to their owne luſte, they take it greuouſly to be admoniſhed or reprehended, yea though it be by their equals. But Ionas a poore man & a forrainer. That he p. 48therfore ſo affected y^e mind of the king, by it certainly appeareth y^e ſecret power of God, which he placeth in his word as often as ſo it pleaſeth him. God truly by the preaching of his word, worketh not equally, that is, kéepeth not alwayes one order or rule, but when it ſéemeth good vntounto him, ſo effectually toucheth he the harts of men, that the good ſucceſſe that the word ſhal hauehave, paſſethe al mans imagination▪ euen as in this place a worthie example of the ſame is ſet before vsus. For who would hauehave ſayd, that a prophane king who lyued alway as him liſted, In whome no true and ſincere religion dyd raigne, in one moment coulde ſo be tamed? And more, laying aſide al glory of his kingdome, would proſtrate himſelfe in the duſt and put on ſackcloth? We ſee therfore that God not onelyonly ſpeaketh by the mouth of Ionas, but alſo therto addeth efficacy vntounto his word. But this is to be called to minde which Chriſt ſpake,Mat. 12.4…Matt 12:4 The Men of Nineueh shall riſe vp in the iudgement against this people, for they repented at the preaching of Ionas, and beholde a greater then Ionas is here? Daylie Chriſt vttereth the voyce of his Goſpell: for although he be not after a viſible manner conuerſaunt here among vsus, yet, he it is which by his Miniſters doth ſpeake. If we cōtemne this doctrine, how ſhall our obſtinacie and hardneſſe of hart be excuſable, when y^e Nineuits which neuer taſted any true doctrine of pietie, which were endued with no knowledge in Religion, ſo ſoone were conuerted at the preaching of Ionas. But that their repentaunce was ſerious we gather by this, that the preaching of Ionas was verie ſharpe. For he denounced deſtruction to that moſt mightie Citie, and this might by and by hauehave brought the Kings minde vntounto madneſſe and furie. That therefore ſo gentlie and with ſo ſmall adoo he was humbled, for certaintie is a moſt rare alteration and chaunge. We hauehave therfore a notable example of repentaunce, that the King coulde ſo ſoone forgette himſelfe and his dignitie, and in ſuch ſort that laying aſyde his precious Ro…be…, he put Sackcloath vponupon him. Nowe as touching Faſting and Sackcloath, it is certaine and true that Repentaunce conſiſteth not in theſe outwarde thinges, as we maye ſée in Ioel. For God careth not for Ceremonies. And whatſoeuer is glorious in the eyes of men, the ſame is friuolous in his ſight: for he requireth the ſinceritie of the harte.

Faſtings, & other exerciſes of pietie ought to be referred to y^e teſtimonies of our guiltineſſe and of our deſire of pardon and are but an outward profeſſion of our repentaunce.Therefore looke what Ionas here declareth of Faſting & other exerciſes, ought to be referred vntounto the lawfull ende why they were vſed, euen that by this meanes the Nineuits woulde euidently declare that they were culpable and worthely called before the iudgement ſeate of God: and next y^t they humblie deſired the fauor of the Iudge. Faſting therfore and Sackcloath, are onelyonly but an outwarde profeſſion of repentaunce. For if a man all his lyfe long faſt and put on Sackcloath, & wallow in the duſte, & in the meane tyme ioygneth not with al the ſincere affection of the hart he doth nothing elſe but ieſt with God, and trifle in his ſight. Therfore of them ſelues theſe outwarde exerciſes ſhalbe of ſmaller moment, except the inward affection of the harte goeth before them, and moue men ſo to declare ſuch teſtimonies of their inward mindes. Furthermore, as often as the Scripture maketh any mencion of Fasting of Ashes, Good works accepted of God, not for themſelues but for the ende.and Sackcloth, we muſt marke that theſe thinges are ſet foorth vntounto vsus, as externall and outward ſignes of repentaunce, which if they be falſe, nothing elſe doo they but prouoke y^e yre of God: but if they be true, they are accepted of God in reſpecte of their ende, and not that of them ſelues they are of force to pacifie Gods yre, or to put away our ſinnes. Nowe if any man wyll demaunde whether Repentaunce bringeth with it. Faſting, Sackcloath, and Aſhes: the aunſwere is eaſie, that the faythfull all their whole lyfe ought to meditate repentaunce, therefore except eache of vsus exerciſe himſelfe in this continuall ſtudie, euen that he renounce both him ſelfe and his former lyfe, he as yet hath not learned what it is ſo ſerue God, becauſe we muſt alwayes w…re againſt, and p. 49wage battayle with the fleſh. But ſeeing that y^e meditation of Repentaunce is daylie, yet is not Faſting alwayes reqired of vsus. It foloweth then that Faſting is a publique and ſolempne teſtimony of repentaunce, where there appeareth any extraordinarie token of the vengeaunce of God. So alſo we ſeacute;e in Ioel that the Iewes were called vntounto Sackcloath & Aſhes, becauſe God as it were prepared to the battaile came foorth amongſt them: and all the Prophetes cryed that deſtruction was at hands to the people, and therefore it behoued the Iewes to flye for ſuccour vntounto God with ſuch teſtimonies. So alſo the Nineuits when they were ſtroken with that terrible threatning of God, they put on Sackcloath, & commaunded a fa…te, euen becauſe this ought to be done in extremities. Nowe therefore we vnderſtande why the king after he himſelfe had put on ſackcloth commanded alſo to the whole people both faſting and other teſtimonies of repentaunce. But this ſéemeth to be abſurde yea very ridiculouſe, that the king commaundeth the beaſtes, as well as men to profeſſe repentaunce: For repentaunce is the chaunge of a man while he reſtoreth himſelfe vntounto God, when as he was before from him enſtraunged: and this can by no meanes fall out in bruite beaſtes. Raſhlie therefore and contrarie to all reaſon doth the King of Nineueh mingle Beaſts with men, when as he entreateth of repentaunce: But that is to be noted which firſt we ſpake, euen that deſtruction was denounced not to men onelyonly, but alſo to the whole Citie, and alſo to the verie edifices and buyldings. For as God created the whole worlde for mans ſake: ſo alſo his yre, when it is once kindled againſt men, Inuolueth with al both Cattel and Trees, and whatſoeuer is eyther in heauen or in earth. But for al this, the queſtion is not yet aunſwered: for howſoeuer God taketh vengeaunce of the beaſts for the offences of men, yet an Oxe or a Shéepe can not pacifie the anger of God. I aunſwere, that this was done for mans cauſe. For it had bene a notable feaſt, if the king had forbyd the beaſts all ſuffenaunce, except he had had reſpect vntounto men them ſelues. But he would as it were in a glaſſe, or a picture ſet before the Nineuits what they had deſerued: as it was vnderunder the Lawe, as often as they ſlewe any Sacrifices, they were admoniſhed of their ſinnes. For this ought to hauehave come in mind vntounto them, y^t the Lambe, or other creature, was ſlaine being innocent, & for what cauſe he which had offēded ſtoode at the Aultar. For there he ſawe a liuelie image of his owne dāpnation in the Oxe, Lābe or Goate. So alſo the Nineuits, when they conſtrained their Oxen & Aſſes, and the reſt of the beaſts to faſt, they were admoniſhed of howe gréeuous & ſeuere puniſhmēt they were worthy, euē becauſe y^t very innocent beaſts ſuffered puniſhmēt together with them. We ſée therefore y^t the king ſought not to make any ſacrifice, whyle he commaunded a faſt & hunger to y^e very brute beaſts: but rather y^e men were with ſuch prickes ſtyred vp, to acknowledge ſeriouſly y^e anger of God, & to cōceiue the more terror, whereby they might the more be humbled before God, and ſhould be diſpleaſed with themſelues, & ſo might be the more readie and better framed & prepared to craue forgeueneſſe & pardon. Now therfore we ſée y^t this commaundement of the faſting of the beaſts, ought to be referred vntounto the touching of mens conſciences with feare, as they which had flattered them ſelues too much, and therefore by ſuch a remedy might amended and correct their deadly drowſineſſe. And to this ende belonged the waſhings in the Law to purifie veſtures and the reſt of the veſſels. Euen that the people might know that whatſoeuer they touched was defiled with their filthineſſe. And this is dilygently to be noted: becauſe the Papiſtes, as they are geuen to Ceremonies, ſnatche vp whatſoeuer in any place of the Scriptures is read, of Faſting, of Sackcloath & Aſhes, and thinke y^t all godlyneſſe is included in theſe outward rites. And yet, bodily exerciſe profiteth not much,1. Tim. 4.81 Tim 4:8 ſayth Paul. Therfore this rule ought alwayes to be of force with vsus, that Faſting & ſuch like of them ſelues are of nought: but onelie ought to be conſidered of by their ende. p. 50So therefore when as the bruite beaſtes with the Nineuits were conſtrayned to hunger, men themſelues being admoniſhed of their own guiltineſſe, learned what it was to feare the anger of God: and for this cauſe that Faſt pleaſed God.

Nowe if any man wyll obiect, that there is nothing to be gone about in the worſhippe of God, not mencioned in the worde, or contrarie to the worde: eaſie alſo is the aunſwer,A notable Queſtion, Anſwered. that the King of Nineueh by this, inuented not any kinde of pacifying of God, neyther woulde he by this meanes worſhyp God, but had reſpect vntounto the ende whereof I ſpake. And that ende verie well agréeth vntounto the worde of God, and the preſcript rule thereof. Therefore the king of Nineueh tryeth here nothing ſtraunge & vnknowne to the word of God, when he referreth all things to y^e ſkope, euen that he with the people might come forth hūblie before the iudgement ſeate of God, and with earneſt penitencie and repentaunce, may deſyre pardon. This aunſwere then is playne inough. When as therefore Ionas addeth, that the King cō maunded both the people, & the beaſts to put on Sackcloath: let vsus knowe, that if any man wyll ſnatche vp this naked example to immitate it, he ſhoulde be nothing elſe but a Ieſter: becauſe alwayes this reaſon is to be obſerued, that the King ſought helpes wherwith he might driue both himſelfe and his, vntounto true repentaunce. And good reaſon it is, that we take heede in the immitation of this: for the nature of man is prone vntounto a fooliſh zeale. And for the moſt part we are almoſt lyke Apes: but it is dilygentlie to be looked vntounto, with what ſpirite they were ledde, whome we couet to immitate, leaſt that we being content with the outward appearaunces, doo neglect y^t which is principal, or chiefe. Afterward Ionas addeth, And they crie stronglie, or infortitude vntounto God. This muſt be reſtrayned vntounto the men (& not vntounto the beaſt) for it woulde not agrée vntounto brute beaſtes. Well: the men and the beaſtes abſtaine from meate and drinke: and then the men crye vntounto God. This crye coulde not ſpring, but of the feare of God, and the perceyueraunce and knowledge of godlineſſe. Therefore as I hauehave ſayde it ought not confuſedlie to be drawne as well to brute beaſts as men. But that the King of Nineueh commaunded the people, in fortitude, to crye vntounto God, it is worthy the noting: for here hence we gather that he was in déede throughlie terrified. For here is no mencion of the common crying, but he addeth, in Fortitude, as if one ſhoulde ſaye, with open throte, and in Frenche we ſaye, A force, or forte, or terme, with force ſtronglie, or firmely. Ionas therefore expreſſeth a thing rare & ſingular, when as he recyteth that this was compriſed in the Kings Edict, that men ſhould crie ſtrongly vntounto God. And it is as much as if he ſhould ſay: Let al men now awake to y^e ſhaking off their deadly ſléepe. For to much hytherto hath euerie one of vsus kotcheled himſelf in his ſins: Nowe time it is that feare begynne to poſſeſſe our hartes; and driue vsus forwarde to craue the fauour and louelove of God.

This King thought prayer to be the beſt remedy to get the fauor of God.And this alſo is worthy to be noted, that y^e king inuenteth not any other remedy, but that the people ſhould flye vntounto prayer. And it may well be that Ionas exhorted the Nineuits vntounto it: but we may eaſily gather: that this perceiueraunce is ingrafted in vsus by nature, that when we are vrged with aduerſity, then doo we implore and craue the fauour & grace of God. Well then: To praye vntounto God, is the onelyonly remedy in all afflictions, and miſeries. If we therefore being taught both in the lawe and the Goſpell, doo not vſe this remedy, when God doth admoniſhe and exhort vsus to repentaunce: what ſhew of excuſe ſhal we hauehave, ſeing that prophane men, which helde not one ſyllable of true piety, yet in miſerye beſought the Lord God, & the King him ſelfe commaunded the ſame by y^e conſent of al his Nobility? More careful, modeſty therfore ought this Edict of y^e king to ſtrike into vsus, then if a man ſhoulde but euen ſimply vtter this doctrine out of the word of God. For although y^e kings authoritie be not equal vntounto the aucthority of God: yet when that miſerable & blind p. 51prince acknowledged by the inſtinct of nature that God was to be pacified with prayer, what excuſation (as I hauehave ſaide) remayneth for vsus? But Ionas ſheweth more playnely that, that the repentance of the people was not counterfeit, when he declareth that the Nineuits put on ſackecloth: and kept themſelues from meate & drinke. Well: it followeth more in the edict of y^e king: And let euerie man turne from his wicked way, & from the Rapine which is in their hands. This prophane king nowe declareth to what ende and with what determination, he gaue commaundement of faſting and the other exerciſes euen that by this means the Nineuits might ſtirre vp themſelues the better vntounto the feare of God. For here he exhorteth that they ſhoulde conuert from their wicked way. By the worde, waye, the ſcripture is accuſtomed to vnderſtand the whole courſe or order of mans life. It is as much therefore as it he ſayde. Let each of you chaunge his diſpoſition and manners: let vsus al be new creaturs. For this is true repentaunce. The conuerſion of a man vntounto God. And thus much vnderſtood this prophane king. Wherby it followeth that their blockiſhneſſe is the more filthie, whiche endeuour to pacifie and pleaſe God with their friuolous inuentions, as doo the Papiſts which wyll néedes thri…t vppon God, I know not what tryfles and toyes, and thinke eache of them a ſacrifice good inough and therefore obſtinatly doo they contende. They néede not therefore anye other iudge then this prophane king, which declared that there was another maner of true repentaunce, euen that men ſhould be chaunged in minde and ſoule,Rapine taken for all kind of wickedneſſe. and turne the whole manner of their life into better. And therefore he ſayth: Let eueryevery man be conuerted from his wicked way, and from the rapine which is in their hands. In this laſt clauſe is ſet downe the kindes of wickedneſſe, by Synechdoche by parte for the whole. For the Rapines were not onelyonly to be amended in the Nineuits: for it is probable that they were infected with other vices alſo: In that ſo populous a Citie, Dronkenneſſe did alſo raigne, and alſo Royot, Pride and Ambition and Lecherie. There is no doubt therfore but that Nineueh was ſtuffed with innumerable ſinnes: but the king by part noteth here the principall vice, wel: Let eueryevery man conuert from his wicked way, and from his Rapine. It is as much as if he ſhoulde ſhewe that the thiefe and principal vertue conſiſteth in Equitie & Iuſtice: that is, when men lyue among them ſelues mutuallie without any wrong or iniurie. And I woulde to God, that the ſame doctrine were of force at this day amongſt al thoſe which vſurpe, and falſelie take vponupon them the name of a Chriſtian. For the Papiſtes whyle they heape Sacrifice vponupon Sacrifice, they paſſe ouer LoueLove and Charitie, and in al their perfection of lyfe, almoſt Equitie hath no place. Let them learne therefore at y^e mouth of a prophane King, what God chiefly requireth of men, and approueth in their whole lyfe, euen that they abſtaine from Rapines, and from euerie wicked acte. Nowe therefore we knowe why, from Rapine, was added. Nowe we know that this King being yet a Nouice, and ſcarce euen lyghtly touched with the rudimentes of pietie, after the preaching of Ionas, according to the ſmal meaſure of his vnderſtanding & fayth, gaue yet commaundement to his ſubiectes to repent of their olde lyfe, & to leade a new. But if in ſo ſmall a place, he ſo greatlie profited, wée, ſéeing that our eares hauehave bene beaten with continuall Sermons, this twentie or thyrtie yeares, what excuſe may we (I ſaye) ſhew for our ſelues, if we be farre behinde, euen the ſmal knowledge of this king? Theſe cyrcumſtaunces therefore are dilygently of vsus to be noted. Wel: Nowe let vsus procéede.

verſ. 9

The text. ¶Who can tell whether God wyll turne, and repent and turne awaye from the fierceneſſe of his wrath, that we periſh not?

Caluin. HEre alſo more plainely is the minde & intent of the King expreſſed: euen that by this meanes he ſtudied to reconcyle both him ſelfe and his people vntounto God. Some turne p. 52this verſe a …yttle otherwiſe thus: He which knoweth wil conuert, and repent. They reade not this place interrogatiuelie: but that reading cannot ſtande. In the minde of the Prophet, therfore there is nothing doubtfull, that might make the King doubte at all, VVho knoweth whether God will be fauourable to …s? But here we ſée that the King was not ouerwhelmed with deſperation, but y^t he yet thought vponupon a remedy, for to that ende tendeth this verſe.Repentance and Fayth, inſeparable eyther from other. But this maye ſéeme contrarie to the nature of Faith: and then if it be contrarie to fayth, it is alſo farre from repentaunce. For Repentaunce and Faith, are thinges coupled together, as we hauehave ſayde in other places. For no man can of his owne accorde ſubmytte him ſelfe vntounto God: vnleſſe firſt he hath taſted of his goodneſſe, and ſecondly, hauehave conceyued hope of ſaluation. For he that is onelyonly ſtroken with terror, wyll flée the preſence and ſight of God, and ſo on eueryevery ſide of him raygneth deſperation: and then followeth Can…macie and rebellion. Queſtion. Now then how could it be that the king of Nineueh indéede and without counterfait or, did repent, and yet doubtingly entreateth of the grace of God? I aunſwere: ther is a kind of doubting, Aunſwer. There may be a kinde of doubting ioygned to fayth.which may be ioyned together with fayth: euen that doubting, which doth not directly reiect the promiſe of God, but yet hath many lettes. For example. If a man be caſt downe with terrour, and afterwards, taketh hart to him, hauing ſet before him the hope of pardon and ſaluation, yet by and by he ſhall not be voyde of al feare: becauſe, as long as he beholdeth his ſinne, and is alſo enwrapped in other thoughts and cogitations, he ſhal wauer and be diuerſely toſſed in mynde. There is no doubt therefore, but that the king of Nineueh conceyued hope of ſaluation & ſafegard: but in the meane time was perplexed in mind, as wel for the preaching of Ionas, as for y^e guiltineſſe of his owne ſinnes. Two lets therfore there were which might cal backe the mynde of the king from aſſuraunce and certainty of his ſafegard, or at the leaſt might ſtaye him, that ſodainly he ſhould not apprehend the mercy of God, and with a quiet mynde might thinke, that God would be propitiouſe vntounto him. 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 hauehave 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 merciemercy, 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 vntounto hope of forgeueneſſe.As if he ſhould ſaye: Repent, &c. for you knowe not whether God wyll ſpare you any longer or no, becauſe he hath forborne you a long time. Ioel. 2.14Joel 2:14 Againe, it is to be noted that this manner of ſpeaking, VVho can tel &c. noteth rather difficultie, then diffidencie. For the king as it were, doubtingly enquyreth, VVho can tell whether God will turne him ſelfe? Becauſe it was a harde matter, that God, after ſo long ſufferaunce, ſhoulde yet ſpare that ſo wicked a Citie. The king therfore expreſſeth a difficultie. For this is not a ſigne of diffidencie or diſtruſt, when he ſo demaundeth. And when in Ioel it is ſayde, VVho knoweth, &c. It is altogether the lyke ſaying: and therefore ſayde more, when he expounded that place. But let this brieflie ſuffice vsus, that the king doth not bewraye his diſtruſt, but rather expreſſeth the difficulty and hardneſſe of the matter. And this is a ſigne of humility, that he vnderſtandeth that he is as it were drowned in the p. 53déepe gulfe of hell with the people, & yet ceaſeth not to hope the beſt. For this is a ſigne of Hope, when as a matter ſeemeth to be contrary to nature, yea though it ſéeme to be contrarie to all naturall reaſon, yet we hope ſtyl wel. Well: we ſée now what is the vnderſtanding of theſe wordes.

Of the repentaunce of God, we wyl ſpeake of it another tyme, eyther to morrow, or the next daye. It foloweth. That we perish not. We ſée howe a King prophane, ſéeketh to redéeme him ſelfe from deſtruction, euen by the pacifying of God. Therefore as ſoone as any daunger hangeth ouer vsus, and is at hande, let this come into our minde, that no eſcaping from the ſame may be founde, vnleſſe the Lorde receyueth vsus into fauour, euen as the king of Nineueh on the contrarie parte ſéemeth to reaſon after this ſort: As ſoone as the Lord ſhalbe propitious and pacified, all things ſhall fall out well. We ſée therefore howe much this rude and newe Nouice or youngling profited, when as he vnderſtandeth that men can not eſcape out of myſeries, vntyll y^e Lords wrath ſhalbe appeaſed towards them: And as ſoone as men come into fauour with him, although an hundred tymes before, they ſhoulde hauehave periſhed, yet ſhall they be ſafe and ſounde: euen becauſe the grace and fauour of God is the fountayne of ſaluation, and of lyfe, and of all other good thinges. Afterwardes it followeth.

verſ. 10.

The text. ¶And the Lorde ſawe their workes, that they turned from their euyll wayes: And God repented him of the euyll that he had pronounced, that he woulde do vntounto them, and he dyd it not.

Caluin. NOw Ionas ſayth, that the Nineuits obtayned pardon by their repentaunce. And truely this example is worthy to be noted: for by this we gather to what ende the Lorde doth ſolicite vsus to repentaunce: which is, euen becauſe he wyll be reconciled vntounto vsus, and alſo reconciled vsus vntounto him. And this is the reaſon why he ſoūdeth in our eares,Why the Lord threatneth vsus by his Preachers. ſo many chydings & threatnings, when we come to heare the worde of God: Euen becauſe he wyll call vsus backe from deſtruciō, therefore (I ſaye) doth he talke angerlie with vsus. Finally, whatſoeuer y^e Scripture conteyneth concerning Repentance, & the iudgement of God, ought wholy to be applyed to this vſe, euen that we maye come into fauor with God: becauſe he is eaſie to be appeaſed, and is ready alwayes to imbrace thoſe, which vnfaynedlie turne them ſelues vntounto him.

Therefore in this example we vnderſtande that God reſpecteth nothing elſe, as often as he dealeth hardlie with vsus, but that he maye be at one with vsus, and appeaſed towarde vsus,Howe we preuent the yre of God. if we our ſelues wyll be iudges of our ſelues, and ſo preuent his yre with a wylling deſire of harte: which is done, when as we craue pardon for our ſinne & guiltineſſe, ſecondly, and are diſpleaſed with our ſelues, thirdly, and alſo confeſſe that we are worthy of deſtruction. But Ionas ſeemeth here to place here the cauſe of ſaluation, in Repentaunce & Workes: for he ſayth that the Nineuits obtained pardon, becauſe God reſpected their workes. Well: fyrſt it is to be noted, what workes he meaneth, leaſt any man ſhoulde ſodainly ſnatche vp this one worde, as the Hipocrites are accuſtomed: and this is to cōmon in the Papacie, as we hauehave ſayde. Then: God reſpected their workes: but what Workes? Not Sackcloath, not Aſhes, not Faſting, for Ionas maketh no mencion nowe of theſe thinges, but he reſpected theſe works, euen that they conuerted from their wicked waies. We ſée therfore that God was not pleaſed & appeaſed with Ceremonies onelyonly, that is, with that outwarde profeſſion of repentaunce: but rather that he reſpected the true and ſerious alteration in the Nineuits, euen that they were new mē. Theſe therefore were their workes, euen the fruites of repentaunce. But ſuch an alteration of lyfe coulde neuer hauehave come vntounto them, vnleſſe they had bene truely touched with the perceyueraunce and féeling of the yre of God. Therfore p. 54the feare of God went before Repentaunce and conuerſion And this feare coulde not be without fayth:The feare of God goeth before Repentance and conuerſion, which feare is neuer without fayth. We ſée therfore firſt, that here is no ſpeaking of outward workes, but of the renewing or renouatiō of men. But now if any man obiect, that this letteth not, but that good workes maye reconcyle vsus vntounto God, and ſo obtaine ſaluation for vsus: I aunſwere, that here is no diſputation about the cauſe of pardon. It is certaine that God was pleaſed with the Nineuits gratis, euen as he reſtoreth his fauour vntounto vsus euerie daye fréelie. Ionas therefore meaneth not that theſe ſatiſfactions preuailed before God, as though the Nineuits had recōpenſed theyr former ſinnes: no ſuch thing doo the wordes importe: but onelyonly by a conſequent we muſt gather, howe the Lorde becommeth againe fauorable vntounto vsus, and howe we obtaine pardon with him. But whether this is done by our merites and repentaunce, or whether gratis, the Lorde offereth him ſelfe vntounto vsus: ſéeing the whole Scripture teſtifieth that forgeueneſſe of ſinnes is geuen vntounto vsus fréelie, & that by none other meane the Lorde can be propitious vntounto vsus, then by not imputing our ſinnes vntounto vsus, as touching this preſent place, we muſt not very carefully labor, why the Lorde is ſayd to hauehave ſéene the workes of the Nineuits, leaſt he ſhould deſtroy them: for this is ſpoken by the conſequent. For Ionas here noteth not the cauſe, but onelyonly ſheweth that God was pacified toward the Nineuits, as ſoone as they repented. But we wyll ſpeake yet more of this matter.

❧The Prayer.

GRaunt O almightie God, ſeeing that we are fraught with ſo many vices, and alſo ſeeing y^t daily, ſo many ſinnes, yea haynous offēces do burſt out of vsus: Graunt, I ſay, y^t we harden not our ſelues at ſo many exhortations, wherewith thou inuiteſt vsus vntounto thee, but that with broken & contrite hartes we maye be truely humbled, as often as thou denounceſt thine yre vntounto vsus, and maye ſo ſetle our ſelues before thy throne, that we may preuent by thy ſincere feare of pietie, and true confeſſion, thy ſincere iudgement, which were otherwyſe prepared for vsus. In the meane tyme alſo, graunt that we vſing our mediator Chriſt, maye conceyue that hope of pardon, that may bring vsus wholy vntounto thee, and that we doubt not, but thou art alway readie to imbrace vsus, when as we ſhalbe touched with that true and ſound affection of pietie and repentaunce: ſith that this alſo is a ſigne of thy grace and fauor, that thou vouchſafeſt to preuent vsus, and by thy ſpyrite haſt teſtified that thou wylt be a Father vntounto vsus: Finallye, graunt that ſo we maye be caſt downe in our ſelues, that we maye rayſe vp in our hope vntounto the heauens, through the ſame Chriſt our Lorde. Amen.