Sermons on Jonah

by the Chaos of Hesiodus, but most elegantly by Ovid, in the beginning of his Metamorphosis. If God have a tree of life in Paradise, whereof who so ever eateth shall not die, but by the restauratiue force thereof, shall be kept and evermore maintained in cheerfulness and fresh youth, the Poets will have Nectar and Ambrosia, which shall work with their God's the like effect. The deluge in Noah's time, is quitted among the Greeks with the deluge of Deucalion. If Noah did see things before and after the flood, they will have Ianus for him, who shall be double-faced, and look forward and backward, for the learned do suppose that Noah was meant by their Ianus. If the people do go about, to build the tower of Babel up to the heavē, so to get themselves a name, the Giants shall be said to lay Pelion upon Ossa, and Olympus on the top of both, so to pluck Jupiter out of heaven. Justin Martyr who is ancient, saith expressly that all the tale of the Giants piling up those hills, was in imitation of the story of the tower of Babel. If Lots wife for her fault be turned into a salt-stone, their Niobe for her fault, shall be turned to a stone likewise. If there be a Sampson of the Israelites exceeding for his strength, there is a Hercules among the Gentiles, who shall do as much as he. If there be hell for the damned, and heaven for those that be blessed, Virgil will have his Paradise, those Elysian fields, and tortures also for wicked ones, among the ghosts below. But if all of them should be served, as Virgil was for his labor, they would gain little by the bargain; for as he had hell from us, so the Papists to be quit with him, have Purgatory from him. And if in our Prophet here, there be anything worth the looking on, both Satan and his Poets will not be behind hand with him. If he be in the whale for three days and three nights, their Hercules shall be also for three days in a whale. And if one will not serve thē turn, they will make it up in two. If Jonah drenched in one place, be seen alive in another, Arion cast into the sea, shall appear again at Corinth.

19 This is the deadly fraud of the enemy of our soul, who in suggesting lies for truth, by himself and his instruments, would defame the word of God. For he himself being a suttle spirit, and everywhere at hand, knew the Scriptures well enough: where they lay he did read them: where they were read, he could hear them: he knew them well enough, when he cited the text to Christ: and he brought many of his agents and ministers in place, where they might hear what the Jews received, for the grounds of their religion. The Israelites were once in bondage under Pharaoh in Egypt, and afterward they lived not far from that country, Palestine being a near borderer, so that the Egyptians by a neighborly conversation with them, did well know the manners of the Israelites: and afterward by the intercession of king Ptolemy, the books of their laws, were by the Septuagint translated into Greek, and by that means were well known in Egypt. And whither but into Egypt, did the great scholars of old time, travel to increase their learning? I find in Diodorus Siculus, that the priests of the Egyptians had it in record, that Orpheus and Musaeus, and Homer, and Lycurgus, and Plato, and Democritus were there, to increase their knowledge. Saint Agustine citeth it out of Ambrose, that Plato being in Egypt met with Jeremiah the Prophet, and learned many things of him, concerning the faith of the Israelites; but afterward that learned father, better looking into the Chronology or computation of years, reformeth that opinion. For indeed Plato was after Jeremiah. As it was with the Egyptians, so it was with the Chaldeans. The Jews in their Babylonish captivity were in Chaldea, whereby they also of that nation, did hear of much in the Scripture. But the Chaldees as men studious of learning, did travel often into other countries, yea it seemeth as far as Rome, by Tullius second book de Diuinatione, where he nameth their figure-casters, by no name so much as Chaldees. Thus diverse ways, an ignorant kind of knowledge was spread among the Gentiles, which in their study of Poetry and Philosophy, gave them occasion of many things for their books. Clemens Alexandrinus maketh it evident, that the old Philosophers did take all their diuiner matters, from the books and reports of Moses. Justinus Martyr whom so oft before I have named, saith that whatsoever their Poets, and Philosophers did record, of the immortality of the soul, of the pains of hell, of things in heaven or any other matter of that kind, they took occasion from the Israelitish Prophets, both to think them and to speak them. By which it is plain, that those old Ethnics did hear some sound of the Scriptures, and whatsoever truth is in their books, they derived it from this fountain.

20 But when it was once come into the hands of heathen and polluted men, it must needs taste somewhat of their handling: some dross must be mixed with the gold; some water poured [ 1] in with the wine: it must taste of the cask. Sometimes the tale shall be told otherwise, as that of Sennacherib is, in the second book of Herodotus, whose loss of so many men, by the Ange • l of God striking them, at his siege against Jerusalem, is said to be in Egypt, and that by an army of mice, who did no other harm but this: in the night time they did eat up the leathers of their armors, and targets, and horse-bridles, and thereupon he was glad to fly away, with great loss of his soldiers. Sometimes [ 2] that shall be reported, to be derived from the Gentilels to the Jews, which clean contrariwise came from the Jews to the Gentiles. So Plutarke writeth, that some of the principal feasts among the Jews, yea their very Sabaoth day, & the word Sabbos as he calleth it, were derived from the feasts of Bacchus; whereas in truth the solemnities of Bacchus rather came from the other, being is no comparison so ancient, as those which were under Moses. Some other times, like must go for like; but a lie for a [ 3] true story, shall be broached to the world, as this which I have handled, Arion for our Jonah. Satan thought that the story reported of him, was a very great miracle, and wrought the Lord much honor, and therefore he envied it. And besides that, it had a reference to Christ who was afterward to come, and was to give him a crush, and therefore he thought it a point which was very well worth his labor, to disgrace it if he could. If there had been any foregoing prophecy of this matter, we should have had a trick before hand for our Jonah, as he made Jupiter many sons and daughters too for failing, upon the words of Isaiah, that the Lord would send a child who should be the mighty God. But it was not spoke of before, until the deed were done; therefore he thought not of it; and therefore it must come after. And in the days of the Prophet, while himself lived, it had been too gross to speak it, therefore he will stay one age, or two ages at the most, before that he publish his fable. For Jonah lived a good time before the captivity of Babylon, either in, or sooner then the days of the latter Jeroboam: and Arion as it seemeth, lived in the time of the captivity: for as we read in Herodotus, he lived with Periander, who lived with Halyattes, who was father unto Croesus, who was conquered by Cyrus, who gave out the first proclamation, for restoring the Jews from Babylon.

21 Thus not a miss as I suppose (especially in an auditory of such learning and judgment as this is) by comparing our Prophet here, with that fable of the Gentiles, I have shown the apish quality of Satan, in his imitation of the mightiest works of God, and his craftiness otherwise, in seeking by his tales, and invented reports, to withdraw credit from the Scriptures. Whereunto I might first add, that since we have to do with an enemy of that quality, we had need be very circumspect in regard of our selves, that we yield not assent, to any of the lewd motions of himself, or other his Atheistical agents, in going about to extenuate the credit of the word, but pray to God still to guide us in his undoubted truth, both that we may believe, and practice that which he hath taught us. Secondly I might show the conueniency, or rather the necessity, that a Minister who should expound the Scriptures, should be furnished with liberal Arts and sciences, with histories and other human learning, that when occasion directly serveth, such knots as this is, may be opened to the honor of the true God. In which respect, I do profess my judgment to be clean contrary to the opinions of such men, who think that the understanding and use of these matters is frivolous, and vain for a Minister, and only for ostentation; and that it skilled not if there were no Universities, or schools where these things are studied. I repute them the great blessings of the Lord of heaven, afforded to us, for the apparent furtherance of his ministry, and the profession of Divinity. How can the Revelation and the prophecy of Daniel be understood without these? The like may be said of some other parts of Scripture. When with so many helps of history, from the Greek and from the Latin, the best and most laborious wits, cannot attain to the depth of many matters in them, how imperfect and uncertain, nay how amazed plainly should he be, that would look into them, & knoweth nothing of antiquity? The positiō is most true, that art and knowledge hath none so great an enemy, as that person which is ignorant. Take away these, and bring in barbarism. But I have no time to handle this, and therefore I do leave it, desiring God to perpetuate these arts & skills among us; that the means of our studies here, in this ungodly age be not taken away from us, for our abusing of them; but that they may continue as handmaids to Divinity, and servants unto the Scriptures, till Christ Jesus come to judgment. To him with his blessed father and his most holy Spirit be praise for evermore.

THE XVI. LECTURE.

A S it pleased God, that upon the first reviving of this weekly exercise of preaching among us (I mean in these late years, after some discontinuance of these holy labors) he put in my mouth the first charge laid on Jonah to go to Nineveh, the event whereof from time to time I have discoursed unto you, as the Lord hath enabled me: So it falleth out fitly, by the providence of the self same God, that upon the second reviving of the self same exercise, the second sending of the self same Prophet, unto the same city, should be offered to your hearing. Wherein as the mercy of the Almighty was manifested to Nineveh, when after the first stay & hindrance of that, which was intended toward it, he did not give over, but redoubled his message by sending again. So it is an argument of God's kindness to us, that he suffereth not the practice of his servants in holy things, to cease; but although upon occasion it hath been interrupted, yet to break forth again. A copious blessing, when God plentifully sendeth the food of our souls, and that not only by imposed sacrifices, but by free-will offerings also; so removing far from us the famine of the word, which is the greatest famine, and against which we are to pray more earnestly, then against all hunger of the body. It were to be wished, that this may be continued with an everlasting performance, that so the building of this house like that of Solomon's Temple, might not cease, till all were ended by Christ's coming to judgment; or if like the second Temple it must be at a stay, yet that it might never quite stand, lest the memory should be razed out, that there was any such building. Although some space be between, yet let the days of Darius add to the days of Cyrus; & the Lord stir up the spirit as of Zerubbabel before, so of Zachariah afterward, to second and forward and encourage the work.

2 Now there is proposed to me a larger field to walk in, then hitherto hath been: for the sin of one man alone, was offered before unto me to be discoursed of, but now the sin of a multitude. So heretofore I had occasion, to look into the private repentance of one offending person, but now into the public penance of a whole transgressing city; and that of the city Nineveh the greatest in the East, which by her enormity, did minister God great matter of vengeance and wrath, but by her deploration and sorrow for iniquity, did move him unto mercy. Before, the cry of their joined transgressions did ascend into the ears of the Lord, as the cry of Sodom did; but now in a like manner, the out-cry of their joined prayers, of their fasting and contrition doth pierce through the very clouds, and cometh before God's seat, and obtaineth forgiveness of him. Which as it is afterward illustrated in this present Chapter, and therefore in his fit place will yield most fruitful doctrine, so because the means also of moving them to repentance, are here opened unto us, that is to say by the word of God, delivered unto thē by the preaching of the Prophet, my purpose is to pursue it, with that natural order which the text prescribeth unto me, beginning with the Lord's sending, and so proceeding to the Prophets going, and afterward to his preaching, and then to their demeanour in hearing and receiving, and so forward to the rest. But this day in these two verses, especially I shall touch these two things: The employment of Jonah again, which the first verse yieldeth in general, And the word of the Lord came unto Jonah the second time saying : Then secondly in what special words, this charge was delivered unto him, Arise and go to Nineveh. Such sub-divided notes as do arise out of these, shall be touched in their order.

3 The manner of men is, that if they intend anything of the greatest importance, they are at first earnest and peremptory for it, but afterward, time perhaps doth slaken their heat, and cool their resolution. But if there come an hindrance or stop in the way, they sink under their burden, and desist from their enterprise, attempting little farther. Hence, common observation hath taken that up for a speech, that in fights the first conflict is ever most dangerous, and if that be resisted, the rest will be but easy. Hence, such as by their guiltiness have provoked the wrath of him, who is like to deal with them in severity, do take what course they can to prolong, and put off their conventing and arraignment, both conceiving that the Judge being asswaged with time, will abate of his rigor, and the pursuer sleeping on it, will remit of his fury. Great wars and great journeys, receiving great crosses in the entrance unto them, end before that they begin, and so the greatest preparations, oftentimes turn unto nothing. Neither ever was there purpose having main impediment, which was seconded by any and followed afresh, but by him whose hate was strong, or his love exceeding great to that which he did aim at, which would not be rebuked or choked with a little. Of this kind was Paul's love, as he specifieth of himself, who intending many times to visit the Saints at Rome, and being often stayed by unavoidable occasions, yet still burneth in desire of the personal seeing of them, and holdeth not himself satisfied, till it were done indeed. He speaketh of it, and he writeth of it, and he wisheth it and prayeth for it; he is so settled in it.

4 The greater was the love of the maker of mankind, to this reckless city Nineveh; to the which, meaning to send a message full of threatenings (but such a one as should in the end bring peace and quietness to them) although he were stayed for a while, and as a man may say put from his first ground to work on, his servant running from him, and causing him to follow him, and chastise him, when in the mean while much good might have been done, by preaching to that people: yet he is not quite stopped with it, or put from his first meaning, but secondly he will send, that they may have some warning, to fly the rod hanging over them. If he had not intended their good and safety, with a purpose which he meant should not be controlled, he might right well have suffered that doom to fall on them, which he threateneth by the Prophet Ezekiel, both to the Jews and to him, that if he being set for a watchman, would not tell them of such plagues, as were to come upon them, they should die in their sins, but their blood would he require at the hands of Ezekiel. So the Ninevites being not acquainted with that vengeance which was near them, might have perished in their ignorance, and been damned for their iniquity, but their blood might have been required at the hands of our poor Jonah. But to make it manifest, that his purpose was inuariable in it self, and full of good to them, he doth but defer his sending: some few days may be slipped, but it assuredly cometh at last. His intendments depend not on the ability, or want of any of his creatures: the stubburnenesse of the reprobate, or falling away of him who seemeth to be somewhat, or the apostasy of a great one, or the depraved error of any of his own servants, do not hinder his designment. If this man will not serve, then there shall come another: or if yesterday will not do, yet it shall be too morrow. The Philistines shall be conquered: if Saul's sins will not suffer that he shall have a victory, David shall be the man. The Temple must be erected: if the father may not do it, because he hath shed much blood, the son Solomon shall be peaceable, and he shall begin and ende it.

5 But when he hath once purposed good upon a nation, that it shall be called home, and rectified in his ways, be there never so many difficulties, as they seem in man's judgment, he cleereth them everyone. For to God nothing is difficult, but himself hath a finger in that which seemeth to hinder, as divines commonly do show in determining that question, that God is not the author of sin, and yet doth work in all things. He resolved to make the Gentiles like the Jews, to call those for a people who were no people before. There was in the time of Christ, a decree and bar against it, Go not into the way of the Gentiles, and into the cities of the Samaritans enter ye not. But go rather to the lost sheep of the house of Israel. Yet afterward Peter shall see the unclean made clean, and God will be no longer a respecter of any persons. He by his Apostle hath foretold, that the Jews shall again be called home to the adoption, before the day of judgment. Then God's election being over them, and his words being truth and verity, they shall come to the sheepfold, that all Israel may be saved: Although the blood of Christ be on their heads, and on the heads of their children, although they yet to this day hate, and revile the Savior of the world, and under the name of Nazarites, do curse us in their Synagogues. In this last age of the world, when the fullness of time was come, that by the breath of his mouth (the preaching of the Gospel) God would weaken and consume that wicked one, that adversary, the very son of perdition, and the light of the word should clearly shine again, in a great part of the world; not all the clouds of ignorance; nor the thick mists of darkness, could stay from us his decreed mercy. When the Pastors had conspired, either not to preach at all to their charges (as Jonah would not at Nineveh) or if they did bring any thing, it was poison for meat, and venom in steed of water: when Antichrist with his pomp, and his followers with the brightness of earthly and carnal glory, had dazzled the people's eyes, that they could not see truth from error: when the knowledge of the tongues, and almost all other literature, was raked up under the ashes: when the decrees of Popes, and the Canons of Councils, and customs and traditions, were in place of the written word: when the schoolmen had conspurcated and abused true Divinity with their filthiness: when a lively faith and understanding knowledge were not heard of: God did a second time send his servants, to bring light to the world, and furnishing one with this talent, and another with that good thing, he brought life again to the dead, and sun-shine in the midst of darkness. A great token of his gracious and bountiful inclination, to the age wherein we live. It must be imputed to his love: it must be ascribed to his mercy.

6 So must that, which we enjoy so abundantly at this time. God hath sent twice to our nation, in a special manner, as he did to Nineveh. In the time of good King Edward, and in the days of our Queen. The difference is in this, that those which were sent to us, did come indeed, and did not like Jonah: and besides it was not one, but many servants of the Lord which shown themselves. But herein is the likeness, that as when the first served not, he sent the next time to Nineveh, so having here appointed, that so many should be sealed and marked in the forehead, as belonged to his election, so many thousands or millions, which number in those six years of king Edward was in no sort completed (and God forbid, for our sake and our posterity, that it should have been) he stayed not at that stop, which was made in Queen Mary's days, but went on with his purpose. The conspiring against the Gospel, the striking of the sheapheards, the burning of the professors, the yielding of all to the Pope, the confederacy with the Spaniard, which were things of far greater moment, then the turning back of one Prophet, did not so restrain his affection, but that a second time we should hear from him more at large, to the building up of his Church, and dilating of his kingdom, but to the eternal blessedness of us both in soul and body. If anything may deserve it, this deserveth at our hands a thankfulness, and grateful consideration. I would that our lives, and our contempt of the world, could testify, that so we do think of it. But we must impute this to his love, as also the other, that he would send again to Niuiue.

7 Which City as I do now leave, so I may not leave that argument, of the kindness of the Lord; for the messenger yet giveth farther occasion, to magnify that. For he who had but lately run away from his master, and cast his word behind him; he who for some carnal reason, had despised his commandment; he who had so transgressed, that a punishment never heard off before, was inflicted for his labor, is once again put in trust, as the Prophet of the Highest, to go to a King, and a City, with threats which are so terrible. Why would not he who is Lord of all things, rather make choice of some other, to be used in this service, who was untainted and untouched, vnstayned and unreprovable? This may seem at the first blush, to be more for the senders honor: and again, he that should be sent, might reprove the sins of other, with a freer conscience, when he knew himself to be innocent. The Lawyers would have said, Semel malus, semper malus: Once evil, and ever evil, he may not be admitted. Perhaps the Elders of the Church, or the graver sort of men, might have received him again into the congregation, upon his testification of sorrow for his fault; but to honor him as a Prophet, or to esteem him as in former time, that doth not stand with discipline, that were no safe example. The Gibeonites were suffered by Joshua, to come into the Tabernacle: but they came without preferment; nay it was with great disgrace; they served but for wood-cutters, and drawers of water. Such as in the Primitive Church, being Clergy men before, had notoriously fallen, were permitted upon repentance to come to the Eucharist, but it was to the laymens Communion, not as Bishops or Priests, who might consecrate and minister to other, but as men of the congregation, who were to receive at the hand of another. And thus Cornelius Bishop of Rome, served a Prelate, who laid hands foolishly upon Novatus, at his consecration. The Brutij were the first of all Italy, who revolted from the Romans to Hannibal. But for that trick, the Romans would never trust them afterward, although upon their humble submission, they took them into their protection: yet they reckoned them not as fellows, neither mustered they any soldiers out of their country, but appointed them to attend on such Deputies and Lieutenants, as they sent into their Provinces. Thus would worldly and carnal wisdom have dealt with this man: he may be held for an Israelite, but in no sort for a Prophet: no gracing, no advancing, no honoring yet a while. Let him bite upon the bridle, that knowing how he hath fallen, he may be wiser afterward. But the Lord who knew his heart, and saw it now quite broken, waiteth not for more experience, or for years of probation, but as fully satisfied with his sorrow, and putting the greatness of his error out of memory, he setteth him once again in his old place, and old honor, without disgrace, or diminution. He doth not so much as upbraid, or cast him in the teeth, as an ungracious servant, that thus or thus he had served him, but shutting up all together, he employeth him as before. This is a lesson to the Ministers and pastors of the flock, that by God's own example, they should not be too rigorous upon such as have gone astray, even in the greatest crimes: but when conspicuous tokens of repentance shall be given, to open the lap and bosom of the Church to receive them. Not every slight acknowledgement, but yet pregnant signs may be taken; and better it is that he be an hypocrite, then thou an hard hearted father. God will not the death of sinners, but that they should turn and live. The very Angels rejoice for one repenting sinner. When the prodigal child came toward, his father did run and meet him, and kissed him and embraced him. Let not the servant be hard unto his fellow servant, when the master is so easy.

8 The more cruel in the mean while, was the doctrine of Novatus: who barred not for a time, but forever from the Communion, and access into the Church, such as in the bloody persecution of Decius the Emperor, had by infirmity offered unto idols; teaching that God if he would, might take them to mercy, but man might not deal with it, no not although they did implore it with sobbes and continued tears. He had forgotten that Peter denying Christ three times, yet continued an Apostle, and was afterward martyred for Christ. That the spirit may be willing, and yet the flesh may be weak. That to endure the fiery trial, is only the gift of God, who granteth it when he listeth, and giveth it where he pleaseth. That he that standeth, or at the left thinketh that he standeth, may take heed left he fall. That the soldier who now • lieth, may afterward fight again, as Demosthenes once could say. And as Eusebius showeth, many Christians which renounced Christ, for the fear of cruel torment, returned to him again, and made a good confession. Oftentimes saith Cyp • ian, both adulterers, and murderers, and drunkards, and those who are guilty of all wickedness, finding occasion of a fight, and being converted, have deserved to come to a palm of martyrdom. How much more then may a weak brother? The example of Bishop Cranmer is very well known unto us, who was a great pillar of God's Church, a great light of the Gospel, but yet first denied, but afterward repented, and purged it with tears. But as the scholars, do oftentimes say more then their masters, so the Cathari, and Novatians who were the Disciples of Novatus, did give a more bloody sentence, then ever their teacher did. For they held, that not only to deny Christ, was so heinous, but whosoever after Baptism had done any mortal sin (such as we find in the Scripture, that death is threatened to) was cut off from the Church, and he might have no portion in the Eucharist or Communion, howsoever afterward he did behave himself. He must stand a man sequestered, and excommunicate to the death.

9 A hard saying to all men; for who is he that sinneth not in that sort, since every •• nne is deadly, unless the Lord do pardon it? Circumcision was to the Israelites, as Baptism is to the Christians, an admission into the flock, and a testification to the conscience of every believer, that he was in God's favor: but David circumcised, was an adulterer and a murderer; yet upon his true repentance, both the Lord and the congregation, received him to mercy. The righteous man saith Saloman falleth seven times, and riseth again ; Whereof although Jerome doth ask, if he be just, then how falleth he, if he fall, how is he righteous? yet he answereth himself, that he looseth not the name of a righteous man, because he riseth by repentance. And this is the hope of the best; for who otherwise should not perish? When Acesius a Bishop of the Novatians, at the Nicene Council, did show Constantine that holy and blessed Emperor, the strictness of their opinions, and how precisely a man must live without sin after Baptism, if he would attain salvation, the Emperor maketh him answer, If this be so Acesius, then get thyself a ladder, and clime alone into heaven, giving his censure of it so, that scant any man should be saved, if that ground were maintained. No marvel if for the comfort of wounded consciences, at the first Saint Cyprian, and Cornelius Bishop of Rome, and Dionysius of Alexandria, so hotly did impugn this heresy: and after them Chrysostom, who so far did dislike this hard lacing of Novatus, that he spake thus against it, If thou have fallen a thousand times, and dost repent thee of it, enter into the Church, that is, if thy repentance be true, I will not seclude thee from the fellowship of God's children. We do teach the self same doctrine, not to stir men up to sin (for that were to fall of presumption, unto which many times God denieth the benefit of repentance) but that we may seek out that which is lost, and bind up that which is broken, and raise up that which is fallen, and save some out of the fire. God's Church is made of sinners. Christ Jesus did die for sinners. Our very Creed doth teach us, that the Communion of Saints, and the forgiveness of sins, must be joined and go together. He who will have part in the one, must have his fellowship in the other. He cannot come to the first, but he must taste of the latter. We cry to the man lamenting his iniquities, as Ambrose writing upon Luke, crieth: Let no man distrust, let no man being privy to his old faults, despair of a reward from God. God knoweth how to change his sentence, if thou know how to change thy fault. We testify with Saint Bernard, It seemeth unto God, that he doth more slowly give pardon to the sinner, then it doth unto the other that he doth receive it. For the merciful God doth so hasten to acquit the guilty man, from the torment of his conscience, as if the suffering of the wretch, did more grieve the pitiful God, then his own suffering did the man which is in misery. For he who truly repenteth and earnestly sorroweth, without doubt & without delay shall receive a pardon. Let the weak then raise up his heart, and strengthen his feeble knees. Sinners which call for grace, do belong to the adoption. Noah swerved, and yet he was a Patriarke, Lot fell, yet he is said by Saint Peter, to have had a righteous soul. Peter himself had a guilty conscience, and yet was a great Apostle. Jonah became a mighty trespasser, and yet still remained the Lord's Prophet. It was God's gracious bounty, whose favor originally ever cometh for nothing, but being once settled, it is not lost for a little. And thus have you his love both to Nineveh, and to Jonah.

10 There is yet another matter, which in this former verse is worthy of consideration, that the word of the Lord is said here to come to Jonah. The Creator of all things, might have used many other ways, to reclaim that offending city. In old time he did call and warn men, by visions and by dreams, as it is in Job: or his benefits might have allured; or if those had but choked, and pampered them up with fatness, his rods might have beat them to it; famine might breed remorse, or the sword of the enemy, or some devouring pestilence. Or if he would save all their lives, such judgments might have frighted them, as were shown at Jerusalem, at the last destruction of it. For as we find in Josephus, a Comete like to a sword did long hang over the city, and troupes of armed men, were seen to fight in the air. What terror would this have wrought? what heart would not this have rented, and driven it into mourning, and calling to God for pardon? But the great Lord who in his wisdom hath ordained another way, as the ordinary course to win men to himself, that is, by his most precious word, and his ministry, doth here commend this his ordinance, for the instrument of their good. He hath made this word more sharp, then is any two edged sword. This is it which doth pierce the marrow, and break the bones in sunder, which entereth into the division of the soul and of the spirit, of the heart and of the reins, which wresteth sighs from the mind, and wringeth tears from the eyes, and maketh a whole man, as it were to melt, and dissolve into water. This is it, to which especially he hath promised to give a blessing, that it shall not return in vain, but as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it to bring forth and bud, that it may give seed to the sower, and bread to him that eateth, so shall the word be that goeth out of God's mouth, it shall not return void, but accomplish that which God will, and it shall prosper in the thing whereunto he sendeth it. It is the very power of salvation to all those that do believe, a lantern to our feet, and a light unto our paths; and therefore as at other times he useth this to save men, so he doth in this place, teaching the Ninevites by that word, which cometh from the mouth of the Prophets, by his preaching and crying; and to that purpose also sending his word to Jonah, as a warrant in what sort he should cry. The word must be the means, and he the man that must bring it.

11 This is a sure seal unto him, of his calling and vocation. The mind of God in particular concerning this or that, is revealed and made known to him; not after a common manner, as everyone in the Scripture is informed of his duty, and what the Lord's will is, but in a special sort, as to one singled out, as the Prophets were to choice places. And to signify that no man can of himself be a Prophet, but by God's disposing of him unto it, the word of the Lord cometh to him, he doth not go unto it, but it is imposed on him. So that he who would be a Prophet, or a foreteller, as all those holy ones were, who were called by that name, before the coming of Christ, must peculiarly be raised up by his God unto that office, and have divine and supernatural revelations from him. I was saith Amos no Prophet, neither was I a Prophets son, but I was a heardman, and a gatherer of wild figs, and the Lord took me as I followed the flock, and the Lord said unto me, go prophecy unto my people Israel. Now he who lacketh this commission, is a liar and deceiver. Such a one was that filthy Mahomet, the author of the Alcoran, and of the Turkish religion, who would needs be a Prophet, but had no word for the same. Yet to blind the eyes of the people, (as our Christians do write of him) when the falling sickness came on him, wherewith he was much troubled, he would say when he came again to himself, that he was wrapped into some revelation, and in his soul had some conference with the Almighty maker. Let such false Prophets as these be, perish with that in the Revelation, for whom as well as for the beast, that fire and brimstone is prepared, which is the second death.

12 The true foretelling Prophets are ceased now long agone. The Prophets of the New Testament, are the Preachers and expounders of the word unto the people, as Saint Paul to the Corinthians, doth take Prophets for Preachers. But although a motion even from the Spirit of God, and an inward calling be needful for us, whereby we may be assured, that we are sequestered out, and ordained unto this vocation, yet the word of God may not properly be said to come to us, but it is rather our part to go to the word of God, and to have recourse to the Scripture, and therein to see what the Lord doth teach unto us. And when we are furnished, and well stored with things both old and new, we ought as the good Scribe to bring them out of our treasury. Which if all those did respect, who do enter into this function, we should not have such base ones stand before the altar. If we had not men so good, as those holy inspired ones were, yet we should not have them so bad, as everywhere abound; men who never imagined, what an inward calling meaneth; they know not of any such matter; such as neither the word cometh to them, nor they come to the word; the meanest of the flock, yet be guides to the flock, neither learned, nor apt to learn, the refuse of the people; a dishonor unto God, and a great disgrace to our Church after so long a peace. It were the less, if they only made themselves to be guilty, but they slay the souls of other. Their case is unnatural; against the rules of nature, that any should be teachers who never learned, or preachers who cannot speak, or men to divide the word, who know not how to divide it. But I leave them and this verse, and come to my second part.

13 As hitherto you have heard in a kind of generality, that [ 2] the Prophet once again, by God's word so directing him, was to go and preach at Nineveh, so now the charge which the Lord gave unto him, is in precise terms plainly set down unto us. Arise. In the beginning of this Prophecy, the very same word is used, and in both places intendeth, that Jonah was not ready, but as it were sitting or lying down; so that he did need a spurr to quicken him, and revive him. In the second of Ezekiel, God speaketh thus unto his servant, Son of man stand up upon thy feet, and I will speak unto thee. It showeth that he was not ready, and therefore he biddeth him stand up. Our man when preaching at first to the people of Israel, he thought that he had done no good, but utterly lost his labor; of likelihood being discontented, did set him down and vex. Then did the Lord put life into him, and bid him arise and be stirring, he would send him elsewhere. But now it is rather to be supposed, that being dejected in his spirit, for his grievous disobedience, and troubled in his soul for his so great offense, he sat musing and pondering, as not having yet digested the sorrow, through which he did run. And to say the truth, he had been insensible, and without all kind of feeling, if he had so soon shaken off the remembrance of his sin, and his punishment for the same. He that hath sustained bitterness, and felt it to the full, shall after his deliverance, in a melancholic pang, starkle and be affrighted, as if he were yet troubled, yea be perplexed in his dreams; as if there were yet a continuance of misery upon him. How much more might Jonah be yet quiuering and trembling, whose body was in the mouth, yea the belly of the grave, and whose soul did feel that anguish, which the fear of God's displeasure, and his casting away from his presence, could possibly lay upon him? Now to the end that he might not wast himself with sorrowing beyond measure, and so be swallowed up with grief, he is rowzed out of his passions, and busied otherwise yet more to his own hearts ease, and his masters better service.

14 It is a thing worthy observance, in very many men, although in some more, in some less, that in the greatest pensiuenesse of mind which befalleth them, God by some new occasion doth set them up and revive them. The Pastor hath his vexations, and grievances at his heart. The untowardness of his people doth make him fret like Moses: so the wiliness of the serpent, in devising new kinds of evil, or the stubbornness of Recusants, or the circumuentings of heretics, or the deriding of enemies, may disquiet him and afflict him. The father and the householder, may be grieved and disturbed, by the unruliness of his children, and the infamy which is upon them, as was upon the sons of Eli or Samuel; or by the falseness of his servants, and treachery of his people, by whom he sustaineth harms or losses, or by malicious neighbors. The faithful man who is in any vocation, may be tormented in his spirit, by an undermining Ziba, or by an oppressing Pharaoh, or by a deriding Ishmael, or by a contemning Haman, or by a reviling Shimei, or by a slandering Doeg. The tender and troubled conscience may be frighted and molested, by recounting his iniquities against so high a majesty, and so severe a justice. There is no one of these, but being followed & pursued as with wave after wave, must needs sink & grow faint, unless there be some remedy. He that should only feed upon this in his thought, and as one who made much of the humor, should increase it and maintain it, might fret himself to pieces; and if his bones were iron, or if his sides were brass, might consume them and dissolve thē. Therefore our respective father, knowing whereof we are made, remembering that we are but dust, doth take this order for us, that as sometimes he intermingleth joy with sorrow, like the night with the day, and fair weather with cloudy, and peace with war, health with sickness; so otherwise in our troubles, he sendeth such variety, and vicissitude of disturbances, that this business is driven away and removed with that, as a nail is forced with a nail, or one wooden pin with another, that the mind may not have time to g • awe, or leisure to wast it self with sorrow. This duty or that necessity, or the coming in of a friend, or fear of evil to come, or hope and expectation, or watchfulness to prevent, or laboring to escape, or one thing or another, is set by God as a stay, that we shall not with Job only sit down and mourn, or with Jeremiah yield our selves wholly to lamentation. We shall have something or other say to us as to Jonah, arise. I am assuredly persuaded, that this was the estate of Saint Paul above all other men, who ran through so many difficulties in watching and in fasting, in imprisonment and in beating, in preaching and in writing, in comforting the weak, in combating with the enemy, in taking care of all Churches. God did not afford him time to grieve at his perplexities, but choked one with another, and gave him grace for all. Every man may apply this to himself as he pleaseth. But to the end that our Prophet might not be steeped and quite dissolved with sorrow, the word of the Lord cometh to him, No more (Jonah) of this heaviness, Arise and go to Nineveh that great city.

15 No marvel if this did awake him, to send him in such an errand. Now he is not to go, as upon any private business, from one man to another, but he must go from God, and he must go to a city, and that as I think the greatest which then was on the earth, which might very well urge him to look about him, with all his wit and understanding. I shall have more occasion in the third verse, to speak of the hugenesse of this place, because there it is said, that Nineveh was a great and excellent city, of no less then three days journey. It shall suffice for that purpose which I now intend to follow, out of these words of my text, that Nineveh was a great city, to contemplate with reverend admiration, the sound force and effectual operation of the word of God and the ministry: that one man and a stranger, without pomp, without train, without any one to grace him, should be sent to such a multitude, and being sent should prevail. See whether some secret virtue, & power which cannot be expressed, be not in this lively word, when it is taught. See whether the mighty finger of the Lord himself be not with it, that he should depute one mouth, to speak unto a million, and to move them and persuade them, and sometimes to erect them, and sometimes to depress them, with promises and with threatenings: to make so many hearts as would not fear an army of the old Greeks or Egyptians, to quake, and with a quauering to tremble in all the bones. That he should appoint one Moses, to advise and give precepts, to six hundred thousand men, which were able to fight in battle, besides women and children. That Peter at one Sermon, should not only speak to so many, but should win three thousand souls. That in a great congregation, where hundreds or thousands be, a man of the self same quality, as those to whom he doth preach, clothed with many weaknesses, and bringing this most precious treasure but in an earthen vessel, should stand between the Lord and the consciences of the people, and with memory & constancy, should speak boldly to the best, and rebuke them & reprove them, and thunder out God's judgments. And that the tongue of this man, a little piece of flesh, and nothing in comparison, should talk of God and Angels, of the mysteries of the Trinity, of the benefits of the Redeemer, of the power of the holy Ghost, of everlasting joy, and of the pains of hell, of salvation and damnation; and with this speech so uttered, should conquer & prevail, & incite men unto fasting & weeping & lamenting, yea to suffering of affliction, yea to martyrdom it self.

16 It showeth that this word, is truly likened to the mustard seed, which being small in the sowing, groweth to great branches afterward. And to leaven, which being put in meal far greater then it self, yet doth season and savor it all. So it is fitly compared unto a little spark, or coal of fire, which lighting upon apt matter, proveth soon a burning flame, and hath in it such power, as that cities or forests, or whole realms may be wasted with it. This word hath endless increase, when God giveth a blessing to it. By how few in respect of a multitude, was the Gospel propagated in all the coasts of the earth? Their sound went out into all lands. They were but a few Apostles, and a small number of their scholars, neither rich, nor learned, nor eloquent, yet India and Armenia, and Greece, and Rome, and Spain, were filled with their devotions: the base were heard by the noble, and fishermen and their followers, catched Caesar's and mighty Emperors. The E • nuch of Candaces had but a little parley with Philip the Evangelist, yet he so planted Christ's doctrine in the country of Ethiopia, that it remaineth to this present age, in the whole kingdom of the Abyssines, although with some noted blemishes. For Eusebius doth acknowledge, that he was the first who wan them to be Christians; besides the likelihood of the matter, in the Acts of the Apostles, that when he came home he would not be silent, and the testification of late writers in that behalf. These be demonstrative proofs, that there is more in this word, then man's wit can imagine, that not by sword or compulsion, but only by speaking and hearing, perhaps this day it creepeth, tomorrow it flieth aloft, and showeth his head with the mightiest. That the Sun in the heaven, cannot do more with the creatures, then this with the receivers. For as the Sun being one, doth give light to many, and doth harden the claye, and yet soften the wax, and maketh the flowers to smell better, and dead carions to savor worse, and cheereth the springing plants, and cherisheth other growing things, with an influence which cannot be described; so the word of God uttered by one man, doth serve multitudes and great numbers, and fitteth everyone according to his need, as to beat down him that is proud, and raise up him that is humble, to threaten where threats are needful, and to comfort where comfort is expedient, and with a force which cannot be expressed, to frame everyone to that, whereunto he is ordained, the elect to his salvation, the reprobate to damnation.

17 Then it was no oversight, but amply to God's glory, that the Lord did send only one man, to a city of that quantity. He had armed him before, and metalled him for the nonce. He came with matter in his mouth, to satisfy all the sort. He who sent him was that Lord, who made all, and could break the hearts of all; then what is it to be respected how many they were? By calling he is a Prophet, and therefore need not fear a world full of gain-sayers. He is as a wall of brass, and a bulwark of iron, against all the troupes of them. It is God's word which he bringeth, which is operative and quick, and very apt for diffusion, and spreading abroad. As the voice in the air, so this in the hearts of men doth quickly extend it self. He hath a sound commission from him, who will bear him out, to go to Nineveh that great city. I send thee not to a hand-full, but to a spacious charge, and I do furnish thee for them all. I tell thee that they are many, expect and reckon of it, but thou shalt do well with them. And this was a happy help, that he was told before hand, that the city was so great, that he might foresee the difficulty, and so be amazed the less. For if suddenly without former meditation, he had been pushed among so huge and vast a multitude, he might right well have trembled at it, as a few soldiers would, when they expecting no such matter, nor think of their enemies, were fallen into an ambush, or gotten into the midst of an army. Such dangers as come unlooked for, do not only bereave men of counsel, and of sound understanding, but of sense too many times. To prevent which, our Prophet is advertised beforehand, that the monster of the multitude, that beast with many heads, is to be dealt with by him: I could wish that such of my brethren, as live here in this Seminary and storehouse of the ministry, would before the time that the Lord imposed any charge elsewhere upon them, consider and ponder deeply, what a difficult part of service they are to be used in: and that there is no kind of conflict, wherein they may not be exercised. This is the very same counsel, which Christ giveth to his disciples, Which of you minding to build a tower sitteth not down before and counteth the cost, whether he have sufficient to perform it, Or what king going to make war against another king, sitteth not down first and taketh counsel, whether he be able with ten thousand to meet him that cometh against him with twenty thousand ? There is less odds by much, between twenty and ten, then between the flock and the Pastor. They are many unto one; the variety and diversity of wits and dispositions, requireth a careful mind, and also a man resolved. Peruersenesse and ouerthrwartnesse, must be looked for before hand. Whereupon if with foresight men did meditate and contemplate, we should not here such complaints, as are rise in the country. Oh what a blessed life do you lead in the University? we live here as in a hell: such crossing and such vexations we taste, as you do never dream of. And these seeming to many of them, to be no less then insuperable, cause them to sink, and faint in their hearts, and to be as dead and discouraged, in going through with their calling. They should have imagined before, that for their strength and ability, every place might be to them, as Nineveh was to Jonah, a huge and mighty charge: that the contumely of Atheists, and bitter hatrest of Papists, the invasions of upstart heretics, the wranglings of new-found schismatics, should exercise their patience. That the civil sort with their niceness, and overmuch curiosity, the ignorant with their rudeness and indisciplinable barbarism, the old with their superstitions, the young with their sports and follies, would minister matter to them. That some with troubled spirits, would seek to them for comfort, whom they cannot choose but pity: that others of troublesome natures, would draw them into quarrels, and partaking of factions, so that all their wits and knowledge, should scant keep them from brawls. That the greater their talent is, the more shall be their burden; the greater their graces be, the greater shall be their crosses. In which matters and many other, the worst being cast beforehand, noting shall come strange unto them, no not if the heaven should fall on them, as the Poet Horace speaketh. I do not recite these troubles, to fright men from accepting of any pastoral charge, (I do rather make my prayer to the Lord of the harvest, to thrust out laborers into his harvest) but to remember myself, and others, to prepare them selves by precedent speculation, to burdens of this weight, and to call to God to enrich them, with graces fit for this calling. But ceasing in this matter, I come to the last note which my text doth offer to me.

18 Or do thou proclaim against it, that proclamation which I speak unto thee. He is sent as an Ambassador; but such are his aduertisements, and instructions from his Lord, that he may not vary from them. His commission is not general, to take counsel e re nata, or • rbitrarily, as when the Roman Consuls had power without limitation, vt videant ne Respublica quid detrimenti capiat. He must be but as a channel, or conduit pipe, to convey that along to Nineveh, which he received from his master. All the Prophets were so tied, this only cometh from them, Thus or thus saith the Lord. Yea Balaam that false Prophet, had catched this by the end, If Balac would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more. Saint Paul had learned this lesson, as the first in all his book. He showeth it in nothing more plainly, then in the case of the Sacrament. I received from the Lord, that which I also have delivered unto you. So in the first to the Galatians, If an Angel from heaven preach unto you otherwise, then that which we have preached unto you (he had called himself before an Apostle from Jesus Christ) let him be accursed. It is a rule inuariable, that in cases of salvation, we look to God the oracle of wisdom and truth; not to our own inventions, or to confirm our doctrine, from this or that of our own brain: but if we have our warrant from the old or the New Testament, then we may safely speak it. Origen proposeth Saint Paul for an example in this case. Paul (saith he) as his custom is, will affirm that which he teacheth, out of the holy Scriptures, and he doth give an example to the Doctors of the Church, that they should produce those things which they speak to the people, not grounded upon their own opinions, but strengthened with the testimonies of God. For if he so great and such an Apostle, did not think that the authority of his words might suffice, unless he did know that those things were written in the law and the Prophets which he said, how much more should we little ones observe this, that when we teach, we utter not our own but the meanings of the holy Ghost?

19 If the teachers and preachers of the Antichristian faith, had kept this for a law, there had never so absurd and filthy points of doctrine been taught to their people, visions, and revelations, and messages from the dead, dreams, customs, and such follies as are besides the word, Purgatory, and limbus Patrum, pilgrimages unto Relics, and Transubstantiation of the bread into Christ's body, being contrary to the Scriptures, and many other things of this quality, the later ever adding to the invention of the former, such a Canon or such a ceremony. These men are bold, beyond the authority which was committed to them, for theirs was but as this of Jonah, thou must preach to them that preaching which I shall show unto thee. Their charge was but as Timothies was, and Paul's words to Timothy were, O Timothy keep thy charge. Keep and hold fast that, which by the Scriptures is committed to thee from the Lord, and from me by his direction. And there is not the greatest Minister, not the most learned or acute, but must observe this rule. Not James, not John, not Peter, not all the troupe of the Apostles, may once vary from this. He who shall bring other doctrine, let him be accursed by us. He who speaketh of himself, let him be refused by us. Howsoever godly or holy he do pretend himself, yet if he decline that word which should be his direction, let him be declined by us. Whosoever shall say otherwise then that which is appointed, saith Ignatius, (he meaneth otherwise then God hath appointed) although he be a man of credit, although he fast and keep virginity, although he do miracles, although he prophecy, let him be thought by thee to be a wolf, who under a sheep's skin, doth intend the marring of the sheep. Thus should the hearers be careful, that they receive no doctrine, but that which is approved, and the Preachers be advised, that they never teach anything, but what God hath commanded. Our Barhoisticall separations, and absentments from the Sacraments, had not crept so far in the land, if this had been well practiced.

20 I need not give farther exhortation in this place, to retain this as a ground, in as much as all of us do lay it down as a principle, that the written word of God, is the only guide to salvation, and that fancies and traditions, are to be exiled from us. I therefore will here end, desiring the Almighty that such doctrine as is oftentimes taught unto us from this place, may bring forth such plenteous fruit, that in this congregation the name of God may be honored and glorified in great measure, and our souls may be so strengthened, that they may soundly persevere to everlasting life. To the which God the Father bring us for his own Son Christ's sake, to both whom and the holy Spirit be glory evermore.

THE XVII. LECTURE.

T He Prophet Jonah, who should have gone in the business of his master, but upon some supposals had no mind unto it, and therefore starting aside like a broken bow, was well beaten for his labor, hath now a second time his commission drawn, and his instructions given him, to go as an Ambassador from the Almighty king of heaven, to a great Prince upon earth. The message which he bringeth, is of more fearful quality, then if all the Princes adjoining, had sent him their defiance by their Heralds, that they would immediately invade him, with fire and sword, and irreconcilable hatred. For he might have made some shift against all their powers; and standing upon his gard in the defensive part, he might have repelled them, with such multitude of people, as were under his government, and a city so fortified as his was at that time. Or if he and his people, must needs end their days, by the outrage of their enemy, who would be much encouraged by prosperity and desired success; yet that might be his comfort, which is the last comfort in death, to men in his case, that he went not away unrevenged, but he had rid some of those who came to rid him, and slain some of the murderers, before that his last breath, was yielded up to nature. But there can be no such revengement taken upon him who sendeth this: the King of Nineveh must suffer all and do nothing.

2 Now here it may be expected, that the man sent on this errand, might yet pick some occasion, and slip his neck out of collar, that he might not perform this business. It might have frighted this weak man, to go to a king, and to a barbarous king, proud, and hawtie by nature, apt enough to revile the poor preacher, that should be sent; yea ready enough to blaspheme his Lord and master himself, saying who is this God, or what have I to do with him? Who knew whether he should ever return alive, for Ambassadors have been slain, by perfidious and fedifragous, and barbarous Princes, clean contrary to the law of nature and of nations. Or what if his body should be served of that sort, as the beards and garments of the messengers, which David sent to Hanun king of Ammon, were, by mangling in the face, or cutting off some arm or leg, that as a maimed criple he might bear it to his grave? Or it might be imagined, that he who once before had failed so grossly, might now since the ice was broken, still hold on in his course, and come to have a facility in running away. For it is a great matter, to have once over-slipped the bonds of our duty, and to have cracked the conscience, which cannot so easily be soudered again. But the event is otherwise; and without peraduentures, our Prophet performeth this charge. He thinketh it enough that he hath broken once, and now he will not be hired to do so again. He goeth without delaye, and speaketh very liberally, that which is enjoined him. So that now in the stead of a stubborn-minded man, you are to expect an obedient servant. He ariseth as he is bid, he crieth as he is bid, what will you have more? And this is it, which my text at this time imposeth on me, and for the more ready opening, may not amiss be divided into these [ 1] three observations. First, the obedience of the Prophet after his great chastisement, And Jonah arose and went unto [ 2] Nineveh, according to the word of the Lord: Secondly the greatness of the city, Now Nineveh was a great and excellent city of three days journey, and he went a days journey [ 3] into it, for that intendeth so much. And thirdly, the preaching which he uttered, or Sermon which he made, Yet forty days and Nineveh shall be destroyed. While I speak of these three, the Spirit of God give me his holy assistance, and you your gentle patience. To say therefore to the first.

3 It is a matter of great force, to make us proficience in the school of God, to have the rod going as well as the tongue, some discipline and some doctrine. For whereas we should be wantons, and hearkening to toys, yea first neglect that, which should be taught unto us, and after contemn the teacher himself, (for that is the fruit of security and impunity) we by no killing severity, but by a gentle remembrance, are brought to like that, which we should learn of all things, that is to say, patience and faith, and to love him who teacheth. It is good for me saith David, that I have been afflicted, for now I may learn thy statutes. And, before I was afflicted, I went astray, but now I keep thy word. So by the Prophet Isaiah, seeing thy judgments are in the earth, the inhabitants of the world shall learn righteousness. When the men of Ai, had slain but six and thirty of the Israelites, it made Joshua and the Elders to look the more about them, so that Joshua rent his clothes, & fell upon the ground, and cried earnestly unto God, and with a more settled will, took punishment upon Achan, & made away the Anathema. The Israelites came together, to take order for the injury offered to the Levite, who had his wife so abused beyond common humanity. The cause of the meeting of the twelve tribes against one, was good; but the manner of there handling of it, was not pleasing unto the Lord; for fury and indignation that any man should stand against them, did move them as much as justice; and they bore themselves the brauer, on the multitude which was with them; which made the Lord yield them over for two days to the enemy, so that first two and twenty thousand, & afterward eighteen thousand of their strong men were slain. But when they came weeping with one consent to the Lord, & fasted & offered offerings, the humbling of themselves was rewarded with a victory, a great victory over their enemies. So their soul was the better, and they had what they desired. Our Prophet hath his share, in this good arising from affliction, who of a rebellious person, and one of-ward from his duty, is rectified and made orderly, so that now in steed of going, he is ready to run, he thinketh the better of himself, that he may be used in such business. And carrying in his memory, what shrewd stripes he had borne, although he were now freed from them, he turneth not to his vomit, but indeed he will amend, and not continue as before.

4 The manner of the world is, that while the smart is upon men, they are passing observant, and obsequious to the full; but when the storm is blown over, they will to their old play again. It is a note of Xenophons, that when mariners at sea, stand in fear of a tempest, or know that they must fight, with some enemy who is to invade them, they not only do such things, as are commanded them, but stand silent and carefully expect, what shall be imposed on them, like dancers who wait when their time shall be to strike in. 〈1 page duplicate〉 〈1 page duplicate〉 But otherwise saith Xenophon, when they are afraid of nothing, they do nothing right, but are most vngouerned men. In the greatest part of the world, we see this humor hold in matters of importance. The younger Pliny could say, that when we are in extremity of sickness, we are devout, and far from the affections of avarice and ambition (if he had been a Christian, he would have said, that we had been mortified, and very much sequestered from the world and worldly things) but when we grow to health again, we forget those meditations. He concludeth in that place, that when we are well, we should persevere to be such, as we profess that we would be, so long as we are sick. It were to be wished, that our age would look better to this, that what we vow in our weakness, might be performed in our strength, and what we have in our speech, when we are most dejected, may in deed be in us, when we are erected again. But it is otherwise, and we bear our selves in such sort, as if the recovering of our bodies, were the putting off of our minds, and our gaining in the one, were a mere loss in the other. Upon such is God's care and labor ill bestowed, that they be not bettered by it. Yet our Jonah in this place, doth make a sounder benefit, of that which he hath suffered. He who in the whales belly, being compassed with the pangs and anguishes of death, had groaned for his sins, and acknowledged his errors, and vowed many good things, if he ever might get out, doth not straight upon his parting with his keeper, and his prison, forget what he had said, but imagining that his God would require an accomplishment, doth fit himself to that which should be required of him. In his suffering and enduring of such smarting tribulation, vt in palaestrâ crucis, as in a place of practicing to play feats of activity, he hath profited and grown better. A happy time, that so he suffered: a happy man who was so righted.

5 This is the good which ariseth from affliction, when it is put on him, who hath grace to bear it: he looketh up to God, and yieldeth himself with patience: he knoweth that it is his burden, and he must sustain it: he acknowledgeth that all is deserved, and thinketh that he is well dealt with, in that he hath felt no more: but for that which is to come, he is the most vigilant man alive, to amend what is amiss; with diligent assiduity to recompense his negligence, and to make good whatsoever was omitted. So that those things which seemed to another, exceedingly to hurt him, have helped him exceedingly, by teaching him and reforming him. As the Be, according to Plutarkes speech, doth suck out honey from the Thyme, a most hard and dry herb, so the faithful minded man, sucketh knowledge and obedience, from the bitter potion of adversity, and the cross, and turneth all to the best. That slurrying which was used toward him, to scour him and rub him, hath made him shine the brighter. The weight which was on him, being like as if it had been on a good Palme tree, hath made him grow the faster. The hammer which hath beaten him, hath made him the broader, and much enlarged him. In incude & in malleo dilatasti me: Thou hast made me broader on the anuill and with the hammer. Although it be with the hammer, yet dilatasti me, thou hast made me grow the wider : And then when once he showeth himself in his kind (as he who in former times, was kept from the right course, by affection, or idleness, or forgetfulness) he presseth on to the mark, and shaking off all that hindereth, with violence and great vehemency, he urgeth as for his soul. The fire which hath been suppressed, flieth forth with the greater force. If a water-course hath been stopped, when it shall find a passage, it cometh with a more mighty stream. Achilles as a man of metal, fought not the worse, but with a great deal more egernesse, when he had lain so long idle in the Graecian army. It was long ere Paul was called, but as if he would redeem the time, which he had lost, he bestirreth him, and layeth about him, as a champion indefatigable. Now there is nothing, which doth more quicken this spirit of regaining, and recovering that which is lost, and omitted, then the spurr of affliction. The remembrance of whose pricking, doth keep the soul from drowsiness, and from sleeping forgetfulness, and maketh it busy, to procure the good will of God, lest a worse thing fall upon it.

6 But as this rule holdeth in him, of whom it may be said truly, that he is sound at the bottom, and there is in him no evil or froward heart to fall away from the living God, that nothing so prepareth his heart to wisdom as calamity and temptation and affliction, as Saint Chrysostom supposeth; so in him which is putrefied, and rotten at the root, vexation and the cross hath contrary effect: for he falleth to desperation, and hatred of the Lord, unto hardness of heart, and farther disobedience. Either willfully with Pharaoh, he will try what God can do (yea and when he beholdeth it, yet he will scant believe it) or wounded with indignation, he languisheth away, dissolving as the ice which melteth in the sun-shine, or vanishing like a vapor. The wicked are the worse, when they are under the ferular, and either do rage with fury, or else do sink with fainting. Hence they are likened to the chaff, which is whiffed away with the wind, but the righteous are compared to good corn, which remaineth and abideth. So the wicked are but as dross, which is burned and consumed, but the faithful are as the gold, which is made the brighter for melting. It is no ill comparison, to compare them both to iron, but such as is of different sorts and qualities. Suppose one kind to be heated in the forge, but the other to be in the substance and body of the anuill: the hammer doth strike them both, but the anuill is made the harder, and moveth not to any form, whereas the other for the time is made the softer, and is framed and fashioned to that which the workman will. The faithful like a twig, will rather bend then break: the ungodly breaketh and bendeth not. Hereupon without any kind of stowping or seeking to the Lord, the wicked doth seek devises, how he may shake off the evil, which he feeleth hanging on him; and if he could tell how to do it, in despite of God, he would with strong hand ouerbeare him. All the friends which may be made: all the money that can be gotten: no spare to ride or run: the Physician for his advise: the Lawyer for his counsel (which are good helps, if they be used well) & if this serve not the turn, no sorceresse shall scape free, nor witch shall be unsought; if it will not come from heaven, it shall be fetched from hell; if it will not be had in God's name, it shall be had in a worse. Thus evil is tied to evil, and sin is heaped upon sin: the rod which should have bettered, hath made a great deal badder: and by this the wrath of the Lord is more & more provoked, and the reporbate at the last, is swallowed up with everlasting destructiō. When he seeth that all his evil means do fail him, either dying he rageth hotly, or pensiuely droopeth till he die. This rule then is very true, that everything is received, according to the quality, of that which doth receive; the evil man afflicted is not amended by it; but with our Prophet it is otherwise; God doth but put up his finger, and he is ready to run: no sticking nor no standing: he hath paid well for his learning, he will no more of those bargains.

7 In handling this argument, of the diverse effects of the cross, in diverse sorts of men, when I think upon our selves, I cannot choose but marvel, of what metal we are made. For to judge that this assembly, are not lovers of God, and again beloved by God, were as I suppose a presumptuous and uncharitable, and unchristian sin; and far be it from me, to have the least thought of it. I am rather induced to think, that everyone here belongeth to God's election; for it standeth much with reason, that grace should have deep root in that people, who so early before day-light, come together with devotion, to hear what the Lord doth say concerning all of them. And God increase this affection in us all unto the end. Yet when I look farther, I see that all is not well. He is blind who now beholdeth not, that God is angry with us. The continuance of his punishment, doth testify that his wrath is in no sort appeased. I pass by other matters, of a pestilence lately gone, and the sword yet threatened to us. But behold what a famine he hath brought upon our land, and making it to persevere, yet hitherto doth increase it. One year there hath been hunger; the second there was a dearth, and a third which is this year, there is great cleanness of teeth. The poorer sort do most feel it: the Lord have mercy on them. So that as in David's days, there were three deer years together, so we have had already, accounting that for one wherein we now do live. And see whether that the Lord doth not threaten us much more, by sending such unseasonable weather, and store of rain among us. Which if we will observe, and compare it with that which is past, we may say that the course of nature is very much inverted; our years are turned up-side down; our sommers are no sommers, our haruests are no haruests; our seed-times are no seed-times. Ammianus Marcellinus doth write, concerning the City Alexandria in Egypt, that for many ages together, scant any one day hath been seen, that the Sun hath not shined upon it. We may say to the contrary, that for a great space of time, scant any day hath been seen, that it hath not rained on us. Or if there have been some few, that have been otherwise, their glory and our hope is forthwith overturned. And the nights are like the days: we know not which are the better. It was said in the time of the Emperor Augustus,

It raineth all night, but in the morning men return to their sports again, the weather was so fair in the day time, that all returned to their spectacles, or plays, or went about their business: but with us it is otherwise. Athenaeus telleth that Stratonicus a • esting fellow, did use to say concerning the mountain Haemus, as oft as he was asked of the temperature of the air there, that for eight months in the year, it was exceeding cold, and for the other four it was winter. We may speak in such sort of this weather, that in the daytime it raineth, & in the night it showreth, or poureth down, and that is all the difference.

8 Now, as in the days of David, when the matter was looked into, it was found that the famine fell upon them, for one sin, and that was for the deed of Saul and his bloody house, in murthering the Gibeonites, neither could the land be purged, till blood were paid for with blood; so no man need doubt, but this hurt is on us for one sin or another, or for a multitude of wickednesses bound together, for we make no spare of them. Since we know not the particular, let every man suspect himself, and privately cry to the Lord, it is I who have offended, and it is my fathers house, and let us not thrust it, as men do use, from our selves unto other. But who is he that hath altered or changed his ways, although the wrath of God be yet on us, and his hand be stretched out still? I grieve to speak that which is truth: who goeth not on as he did before, and keepeth not his old tenure? Who yet hangeth down his dead: or whose countenance is abated? May we not say with Saint Bernard, How many do we see humbled, and yet they be not humble, stricken but not grieving at it, dressed indeed by the Lord, but yet they be not cured. Who leaveth that sin which he frequented? his avarice, or his malice, or his swearing or his pride? what here I say of our selves, may be spoken of all our land. The sore is far extended, and the sin is grown as far. Then in general we may ask, whether bribery in the temporalty, be diminished at all, and detaining of that, which should serve for a Minister, to feed the people's souls? or simony in the Clergy, or usury in the citizen, or oppression in the mighty? Do the pastors any whit more diligently inform the charge depending on them, or do they shine before their people in honest conversation, and propose themselves examples of contemning the world? Do the people with more devotion, or more increased numbers, come together to solicit, and call on the God of heaven, to be yet merciful unto them? The manner in all times hath been, to do something which is not common, while the smart hath been vpō men; although afterward the badder sort, do turn again to their wickedness. Chrysostom upon the Acts of the Apostles, maketh mention of his time, The year before, saith he, did not God strike our whole city? what then? did not all run to their devotions? Did not whoremongers and wantons, and effeminate persons forsaking their possessions, and the places where they conversed, turn and become religious? But when three days were past, they returned again to their malice. There the end was amiss, but the beginning was good. I would that we might begin so: I would hope for a better end. Some extraordinary thing would well beseem this time; if we would not fast with the Ninevites (whereof I may have occasion, if God will, to speak hereafter) yet public prayers are much worth, which coming jointly from whole congregations, will echo up to the heaven, and pierce the clouds and sky, and as a man may say, will offer a kind of violence, to that God who did make us. It will wring mercy, and wrest loving kindness from him, for so is his own pleasure. If we do thus, then together with Jonah, we make use of our afflictions, learning by those things which we suffer, religion and true holiness, and patience, and obedience, which the Lord loveth more then sacrifice.

9 Thus hitherto having spoken in general of the readiness of our Prophet to obey, after his grievous punishment, it is not amiss to look on that in special, which my text doth import unto us farther. And that doth not only say that Jonah did arise, and go to Nineveh, but addeth according to the word of the Lord. As much as if it were said, that he both took the journey, and observed all the circumstances, which God proposed to him. This was faithful performance of his part, to look to every tittle which should be required of him. These circumstances are they, which make or mar a matter, & the Lord standeth much upon them. To go, and when, and whither: and to speak, and what, and to whom, and with what manner of spirit. When Moses went to Pharaoh, he failed not in any one of these. In the building of the Tabernacle, the matter, and figure, and number of everything was prescribed and kept. Moses was the most careful man that ever lived on earth; therefore he had that Elogium, or testimony given concerning him, that he was faithful in all God's house. What was it which cost Saul his kingdom, but the failing in these particulars? He went and fought with Ameleck, and conquered and destroyed; but not the king, and the cattle; therefore the Lord was offended, with anger which never was appeased. Saul thought himself to have reason for those things which he did: but God will be obeyed, and not taught by his potsherds, nor rectified by his creatures. The Romans in their discipline, would not have an inferior swerve from the words of his commander, much less to chop speech for speech with him, or give him reason out of the conceit of his fancy. When Crassus being on a time General, had written to Magnus Gaius, that he should send him the bigger of two shipmasts which were in his custody, that thereof he might make a Ram, which was an Engin used to batter, Gaius knowing that the lesser was fitter for that purpose, sent him that lesser: but because he obeyed him no otherwise, Crassus caused him to be beaten with rods most severely. How much more should our God stand upon his glory, that what he biddeth should be done, and his will should be fulfilled according to his word?

10 In which respect, I doubt not but our Jonah now is so wise, as to look to that word only, and to be obsequious to it, in every the least thing. When he was bid forthwith to repair to that place, he doth it without delay. When Themistocles being banished from his country, would needs into Persia, to the great king Artaxerxes, in one yere he would not come into his presence, but spent that time in learning the Persian tongue, that he might be able personally to speak to that Prince, & tell his tale himself. Here now is no such doubt made by Jonah, but either he could already the speech of the Ninevites, or was sufficiently instructed, that he who once at Babel, made so many tongues of one, could give his servant so many of those tongues as were fit for his business. That evidently was shown, some hundreds of years afterwards, in the gift poured upon the Apostles. Therefore he stood not upon this, but presently went his way. Neither doth he make scruple of another matter, that himself was but a stranger, and therefore he should not be believed: that he was to speak to a king, for the which he was insufficient: that such things as were necessary, might be denied to him, as his diet and his lodging; but looking on nothing else, saving God's commandment, and nakedly upon that, he betaketh himself to his journey. True faith and true obedience, do not busy themselves with that, which resteth upon the commaunders direction. It was a most commendable rule, of that worthy Paulus Aemilius, that his soldiers should take care of three things, and no more. First that their bodies should be nimble, and such order taken for them, as should be needful. Secondly that their armor were fit. And thirdly that their mind should be ready for everything, which their General should give them in charge, although it came upon the sudden: but for other matters, they should not trouble themselves about them, but know that those were cared for, by God and by their leader. There can be no better precept, even in our Christian warfare against powers and principalities and everything that withstandeth, then to have all things in readiness, which belong to our vocation, and to respect the voice of Jesus, who is the Captain, and finisher of our faith: but not to medle at all with his secret counsels, or with casting too many perils. He requireth a duty of us, and that is it which he himself enjoineth; and he will have us in many cases, to depend upon his providence. This is not always remembered, when we forbear to speak a necessary truth, fearing to utter it, lest this or that should come of it. I do not incite men to presumption, or to speak they know not what, but I urge them to perform that, which is commanded them, with all singleness of heart, and to discharge a good conscience, by the example of the Prophet. And so I come to my second part.

[ 2] 11 The charge unto which this messenger of God, is at this time sent, is a marvelous great charge, described in more places then one in this Prophecy, and in different terms, to be mighty and huge. In the first Chapter, it is called that great City, and so in this third Chapter; and in this verse great to God, for so it is in the Hebrew, which is expounded to signify as much as excellent; even as in the thirtith of Genesis, Rahel saith of her self, I have wrestled with my sister, with wrestlings of God, which yet commonly is translated, with excellent wrestlings. Some other more literally say great to God, because for a very long time, he placed there the seat of the Assyrian monarchy, and therefore much advanced it in all kind of temporal blessing. Or else great to God, that is before God in sins, which for the odiousness of them were ascended up before him. In the fourth Chapter it is said, that there were a hundred and twenty thousand such infants and young ones, that they knew not their right hand from their left. But here, which is most of all, that it was a City of three days journey. Which is not to be taken, as if a man riding apace, could but cross it in three days, from the wall of the one side, to the wall of the other, as from an East-gate, to a West-gate, but that the circuit was such, as by the compass of the wall in the outward circumference, a man traveling on foot, might by reasonable journeys, be well three days in compassing it. (And that it was the greatest custom of those Eastern countries, to journey on foot, may be very well collected, by washing of their feet so commonly after journeys, and by the travels on foot, of Christ and his Apostles.) Now by such testimonies, as we do manifestly gather from profane writers, this is found to be so. There be that do cite something to this purpose, out of Herodotus, but that is not so plain. But Diodorus Siculus in his second book (as Stephanus doth reckon them) speaketh fully to this point. And in the times of Herodotus, and Diodorus, the rudera, the ruins and desolations of Nineveh stood, so that if they had written falsely, common men might have controlled them. Diodorus then saith, that this city had walls of marvelous breadth, so that carts might not only go, but very well meet upon them: that it had fifteen hundred towers, which argueth a great bigness: & that the walls being four ways set, although not equally square, had no less in the compass of the outside, then four hundred and fourscore furlongs. Where if we accompt after eight furlongs to the mile, all amounteth to threescore miles, and not only to eight and forty, as the Geneva note in the English Bible hath upon the first Chapter. So then threescore miles in circuit, may be reckoned for three days journey, twenty miles to a day, which is more then soldiers march; and for ordinary footmen, in the winter it is harder, in the summer it is easier. And this I take to be the true meaning of the Prophet, and not only as some would have it (which may be true also) that it was full three days labor, to go through every lane, or broad street in the City.

12 When I opened the first verses of this prophecy, speaking out of this place, I more fully handled this argument, and shown that in old time, the Eastern Cities were very huge, as for example sake, Babylon, which Aristotle reporteth to be so great, as that when one part thereof, was taken by an enemy, the the other part heard not not of it, in three whole days together. Moreover that the city stood on a river, and therefore had store of water; & that the fertility of the soil was such, that Herodotus on his knowledge, speaketh it in his first book, that the seed thereabout sowed, did return two or three hundred fold, so many bushels for one. The water then being plentifully there, & the soil answering to it, to yield food for such a multitude, & the place being the royal city of the Assyrian Monarchy, and therefore built with all magnificence, for the honor of the kingdom; yea the profane writers confirming it; but that which is most of all, the Spirit of God affirming it, we may very well take Nineveh, for an excellent and great city, such a one as I suppose, that neither the old world, nor the new world had any like unto it. Not Babylon, not Jerusalem, not Rome with her seven hills, not Quinzay in the East, nor Mexico in the West, not Millaine as it is, nor Antwerpe as it was, not Paris in her late glory, nor Venice in her now beauty. Which since the holy Scripture hath described so plainly, we must needs labor to find something in it, which may be applied to our learning. It is worth the thinking on, that the Prophet is not discouraged to go to such a place: a single one to so many, a sole man to such a city. Who would not have thought, that himself should there have been contemptible? and derided for the paucity of his attendants? not a fellow to bear him company? not a boy to do him service? Appian in his book of the wars of the Romans with Mithridates, telleth how Tigranes jested, when he saw the small number of soldiers, which the Romans sent against him: he must needs bestow one scoff on them: What are these men saith he, I think they come as Ambassadors: but then they be too many: or if they come as soldiers, alas they be too few. It is likely that if he had seen this Ambassador, and his train to be none, and peradventure his apparel, to be base and disgraceful, he would not have left at one speech, but doubled his wit upon him.

13 Our man standeth not at this: neither feareth he his life among them, although their number were so great that with ease they might have devoured him, and everyone of them taken so little, that it needed not offend them. His faith and his resolute mind now put him through thick & thin: his confidence in his master, maketh him contemn the greatness of a world. He knoweth that if God be on his side, what matter is it who be against him? All that is borne of God, saith S. John in his first Epistle, overcometh the world, & so doth that also which is borne out by God. I will not be afraid saith David, for ten thousand of the people, that should be set me round about. Then what the Ninevites should think of him, or how the king would frown upon him, he reckoneth not to dispute; they were all in the hands of his master, & so himself was also, therefore he only strove, how to please him, and not any other man. And this is a good resolutiō, more to think on one God, and retaining of his favor, then of all the world besides. His love is incōparably greater, then the love of Nineveh, & ten Niniues, yea of all the frame of creatures. For instruction herein, Chrysostom directeth us to chariot driuers, of whom he speaketh in this manner: Dost thou not see the driuers of chariots, who passing swiftly by all the part of the race, where the whole city sitteth, to behold the coursing of the horses, do there strive to overturn the chariots of them with whom they contend, where they behold the Emperor sitting, & do say that the eye of him alone, is more worthy to trust unto, thē the faces of so many mē? But when thou seest the very king of Angels, to sit as the judge and rewarder of thy striving, passing by him thou fliest to the eyes of thy fellow-servants, seeking to please them. We should imitate these chariot-riders, preferring God's liking, and love, before a many of Ninevites. For put them in the balance, and he over-weigheth them all.

14 His settled mind at this time, remembereth this well enough, & therefore feareth not this mighty city: Nay on the contrary side, if his heart were upright, as it should be (and I think that at this time so it was) the greatness of the company to which he was to be sent, should give him larger hope, and yield him greater spirits: for if God did bless his labor, here was good indeed to be done: to angle where was such store, to speak where was such an auditory. For by this means, how many thousands might he win to the Lord, and what joy might he conceive, that his mouth should be the instrument, to win their souls from destruction. If God be glorified in gaining one, how is he honored in gaining many? If men labor, and spend themselves to obtain a little, what should they do for much? Then the Prophet need not fear, but take it as a mercy of his God shed upon him, that he must go to great Nineveh. For I doubt not but he was furnished with the powerful grace of the Spirit, that he needed not fear himself, or distrust his own ability. And indeed I am of that mind, that whē a man is provided with sufficient meditation, and earnest prayer to God, to speak to a congregation, his heart is more with child, & his vigor is more kindled, and his spirits are more quickened, when he seeth a great assembly, attentive and intelligent, so that nothing may fall to the ground. I doubt not but this was the very case of S. Peter; his heart did yearn in his belly, and his bowels were more dilated, when he saw so many hearing with reverence & respect, as that three thousand of them, might be catched at one time. And it is mine opinion (although perhaps it be but mine) that the Savior of the world, according to those different inclinations, which his manhood brought unto him, did rouse himself the more, and did pierce the hearts of his hearers, with more pathetical speech, when he saw such troupes come about him, that he was forced to go to a mountain, or betake him to a ship, to teach so many of them. He who was moved in his bowels, with compassion, to see so many as sheep without a shepherd, may be more moved, in and with his tongue, to satisfy such a multitude. Quintilian saith of a school-master (imagine that he meaneth a good one, such a one as is well prepared to teach) that since a good Lecture is not like a supper, which being provided for a set number will serve no more, but as the sun-shine, which may satisfy all without scanting, come as many as will; that he is very much encouraged, when he readeth to many, and doth use such voice and gesture, as if he should use to one, a man would think that he were mad. Surely this is the case of the faithful steward of Christ, who aimeth only at the honoring and glorifying of his master, and doth not mean to set himself at sale, with vain glory (for there God oftentimes, doth send a curse, in matter, or voice, or memory, or one thing or another, besides those common infirmities, which are incident to God's servants) he is cheered, that the Lord is pleased to make his tongue, the conduite to convey grace to so many. It is likely that our Jonah at this time was so well persuaded, and therefore it is said here so precisely, that the city was so great and huge a city, straight after mention made of his willingness and obedience.

15 Well, be it as it is, he entereth this great city a days journey, it is said: This is, as Jerome citeth the opinion of some men, he passed so among them, that he warned and instructed the third part of the city, so much as a man might compass, in the journey of a day. And there he began to cry : he crept not in as heretics do, nor whispered like to our Jesuits, who by secret reconciling, draw men from God and their Prince, and all true love to their country: not as a fearful coward, who dare not show his head, for fear lest he should be taken, but as one of the Lord's Prophets, he delivereth his message in open streets and the market. God's servants have not feared, to speak even to the faces of kings and cruel tyrants. Christ Jesus taught in the Temple, and in the midst of Jerusalem, and so did his Apostles. Neither may that be said to be, by a secret or private conference, but as our Jonah here, so Christ in the seventh Chapter of Saint John, did stand and cry in the Temple. They were on sleep in Nineveh, through prosperity and security, and therefore that they might be awaked, they had need of one to cry. The more they were lulled in evil, the more noise must be made to rouse them out of evil. He who should have spoken mildly, and but softly and quietly there, might have been passed by of all men: which was the estate of Christendom, when Luther came into the world, and therefore he spake with a stirring spirit, of fortitude and courage, God sending a sharp surgeon, to sores which were so vlcerated. Our Prophet is in this predicament of vehemency and earnestness, which appeareth by all particulars, as first that he began so soon to tell his message; he goeth not about the city, nor gazeth to see the buildings, or with curiosity to observe the streets, or houses, or palaces, or Temples, but he straight way falleth to his work: secondly he thundereth with voice lift up, and speaketh out that everyone may take notice; but thirdly, which is most of all, he uttereth that which biteth. The matter is a great deal more piercing, then the manner. Yet forty days and Nineveh shall be destroyed. But because this is the third main note, which I culled out of my text, give me leave now to come to it.

[ 3] 16 The substance of his Sermon, and the doctrine contained in it, is that which reason teacheth, should be handled in these words; for there is the life of the Scripture: but lest I should be wearisome to you, I must be enforced to leave that to the next, when it may with fit opportunity infer their repentance. Yet in the mean while, I will prepare your ears to that, by touching something from the letter, and one collection from the words. In decrees of men, our Lawyers still have recourse principally, to the very letter and plain words of the Satute; which if we here shall do, we shall find that there is great disagreement concerning it, even among great ones. The Hebrew verity hath forty days, as we read it▪ yet forty days and Nineveh shall be destroyed. The Septuagint translate it, yet three days and no more; which caused the expositors of the Greeks, who only followed the Septuagint, to use no other number. So Origen upon Ezekiel, hath three days. So Athanasius in his Synopsis, and in his book, De passion & de cruce Domini. Jerome upon this place, wondereth how the Septuagint could so much over-see themselves, since there is no similitude of syllables, words, or accents in the Hebrew, between Shalosh and Arbagnim, whereof the one doth signify three, and the other forty. Saint Agustine although in most things he be a follower of the Septuagint, yet as I suppose being put in mind by the translation of Jerome (which about that time began to be published) that in the original it was forty, and thereby being put to a push whether to choose, in his books De ciuitate Dei, doth modestly like of that which is in the Hebrew fountain; but being desirous withal, to retain that which was received from the Septuagint, (under a mystical figure, applied to Christ Jesus, who was three days in the grave) hath that excellent wit of his, as Lodouicus Viues writing upon that place speaketh, so troubled and so entangled, that he knoweth not how to clear it. Thus the greatest are but men, and every man hath his errors. But as it falleth out that judges who are too facile to qualify two opinions, would gladly say as both have said, and yet do say like neither, so I find that Justinus Martyr, will neither have three nor forty, and yet both three and forty, yet forty three days saith he.

17 This worthy man as it seemeth, would have a way by himself; but by moderating two sides, he hath drawn them both upon him. In which his case may not unfitly be compared to that of Martin Luther which is so famous. For he knowing that the Papists in the matter of the Sacrament, held a Transubstantiation, as the Septuagint hold three in Jonah, (both of these opinions, both concerning three and the transubstantiating) having continued a long time, but not from the beginning) and that Zwingli held that the bread remained after Consecration, but yet representing the body of Christ (which agreeth with the Scripture, as forty here doth with the Hebrew,) would needs like to Justinus Martyr, bring both these sides after a sort together, that there should be bread with Zwingli, and the body too with the Romanists, not by turning the bread into Christ's body, but by a Consubstantiation, or joining each with other. And in holding this opinion, being driven to those extremities, as to maintain that the flesh of Christ is in the bread, and with the bread, and under the bread, yea everywhere in the earth, and air, and heaven, he drew both sides upon him, and is oppugned by both, with bitterness and great egernesse. Whereout I do make this use, that God's acts are miraculous, and his ordinances wonderful, when he suffereth the best to fall, that none in this world may be perfect, but only the Godhead which is immaculate and undefiled, and so by this means all glory may be his. Moses shall have his spots, although in another kind; and Peter shall deserve to be reproved by Paul. So many Martyrs and Fathers in the old and Primitive Church, had their spots and noted spots, and yet were God's noble servants. In like sort that renowned man, the great instrument of the Lord's glory, who so cleared that point of justification, the very ground of salvation, against all the Rabbin's and schoolmen, and so purged out other superstitions, that all Europe at this day, doth shine the brighter for him, (and therefore as his memory shall be blessed to the end, in despite of all that gain-say it, so his soul doth rest with the Highest) had his lapsum humanum, his error incident to a man, that we might evermore remember that he was a man, although an excellent man, and not more dote upon him, then we should upon a creature. Yet there wanteth not good testimony, that himself before he died, did dislike that opinion, and thought that he had gone too far. I have named this, by occasion of that in Justinus Martyr, in whom that about three and forty days, was an error, although I put a great difference between the mistaking of a number, and this higher point of religion.

18 But to prevent in our selves the like slips, which befell to them writing concerning Jonah, the best and readiest way is to have recourse to the well-springs, wherein the word was written, which Saint Agustine himself doth confess, although he were nothing seen in the Hebrew, and but little in the Greek. In which tongues, the greater knowledge is the greater gift of God, which although he do not grant in abundant sort to all, (as to one he giveth this thing, to another that, to the end that all may stand in need one of another) yet it is good for a Divine, to know something in them, that when great doubts arise, he be not quite to seek, albeit he be not so well furnished, as to read a Lecture of a tongue in an University. In that little whereof I have taken notice, which I confess is not much, I do find in some of the Auncient, oversights which are greater then ordinary, for want of understanding in the original of the Hebrew; and this hath fallen out in the greatest controversies. I will name one for all, but such a one, as then the which nothing is more evident, nothing is more material. He who hath read the old Councils, or the Ecclesiastical story, or the writings of such Fathers, as succeeded the time of Constantine, within one or two hundred years, may sufficiently see and surfeit, how Arius and his company oppugned the Godhead of Christ, and his equality with his Father. What more main question was there ever concerning the grounds of Christianity, or what could possibly strike deeper? In the reading of those forenamed writers, we find that at the first Athanasius was the only man, for writing and disputing, to oppugn them; as was evident in the Nicene Council, and otherwise afterward. And he suffered so much for his labor, that he well deserved to be called a ring-leader, and bel-wether of the flock, a pillar of the faith, that invincible Athanasius, a champion for Christ Jesus, and whatsoever else is honorable. Yet it is marvel to see, how in all his disputations he is troubled with that place, in the eighth chapter of the Proverbs, where wisdom saith of her self, (which he cannot choose but interpret to be the Son of God) the Lord made me, or created me the beginning of his ways, whereout the Arians urged, that Jesus Christ in the Godhead was made or created, and consequently was a creature, and so of another substance. And this they had from the Septuagint, who translated it in that manner. The Lord made me, or the Lord created me. It is strange to see, how in answer of that place, the good Father is driven, as elsewhere, so in Decretis Nicenae synodi, to expound and distinguish this creature, and to show how God's Son in the Deity may be so called. Truth it is that he holdeth the ground, as an Orthodox Catholic man, but he is put to hard shifts. Now if his skill had been such, as to have repaired to the Hebrew text, the matter had been soon answered, and he had found that, which Jerome quickly afterward did discover, that it is there in the place, Dominus possedit me, or Dominus acquisiuit me, as Arias Montanus hath it, the Lord possessed me in the beginning of his way, which maketh not for the Arian. Jehovah Canani, which doth not come of Canan, nidificare, for then the former Nun, should have Daghes in the middle; but of Canah, acquirere, possidere, with the Affixe in the end. And so it had been better translated by 〈 in non-Latin alphabet 〉 , some of whose tenses do signify possideo, then by 〈 in non-Latin alphabet 〉 creo. And this being so answered to the enemy, had razed the greatest fort, wherein he trusted most. Let this place out of the Proverbs, in so renowned a man as Athanasius was, and the other out of Jonah, which was mistaken by so many, show what a help it is, to be able upon occasion, to look to the original: where finding as we do; Yet forty days and Nineveh shall be destroyed, I will not farther dispute it. But having now made this way to the doctrine of the place, I do leave that to be touched, as God shall give grace hereafter. In the mean time let us pray to him so to open our hearts, that we may make true use of the rods of our afflictions, and with patience bear his cross, with trembling respect his judgments, and with obedience work his will, that his justice be not enforced to send forth against us, a sentence of destruction, as it did against Nineveh. From the which the Father save us, for his own Son Christ his sake, to both whom and his holy Spirit, be honor for evermore.

THE XVIII. LECTURE.

H E little conceiveth the purpose of this Prophecy, who seeth not that God's drift from the beginning of it was, to have Jonah go and preach to the Ninevites. You have seen what work he hath had, to bring this business about. The sea & air have been troubled; the mariners much disquieted; Jonah himself so vexed, that he hath spent half this book, to tell what did befall him, because he did not preach. But at last, after all this, he is come to it; and therefore we may now very well expect a long Sermon and a large. For like to the young of an Elephant, it hath been long in breeding: therefore it may be great. Else it may be said, that we stay long for a little: & he came far for a small message: and a great head to a child's body: and a Preface very tedious, to a tale which is quickly ended. But God tieth not himself to the rules of Rhetoric, so to fit the fancies of men, but as in matter he is evermore the same, to speak nothing but truth, so in manner he is ofttimes different, now longer and then shorter, now sharper and then sweeter. But the quality of his shortest speech, doth recompense want of quantity, for much is in a little, and in few things there are many things. Yet if that which is short be repeated many times, the frequent repetition doth also make that large; as that Psalm is no small one which hath reiterated in each verse, for his mercy endureth forever. Then if our Prophet being in Nineveh, and going from one street to another, had used in the ends and middle of them, but these words, Yet forty days and Nineveh shall be overthrown, he might first have spent his day & found himself work enough, and secondly have left much more amazedness in the people, that he would denounce one thing so frequently and so confidently, and say no more nor less, and thirdly he might also fulfill the end of his coming.

2 My text saith that he cried, and I read of another crier, who took the self same course in a city of no less note, although somewhat meaner in quantity. When the time was come that Jerusalem soon after was to be destroyed by the Romans, a countreyman while yet there was great peace and prosperity, cried day and night in the street, and sometimes in the Temple: A voice from the East, a voice from the West, a voice from the four winds, a voice against Jerusalem and the Temple, a voice against new married men, and against new married women, a voice against all this people. This was continued by him in the self same words, saving that sometimes he added, Woe, woe unto Hierusalē. The man who did this was named Jesus. I doubt not but in this case of Nineveh, our Prophet was a Preacher: and I read of another Preacher, who took the same course also. Jerome writeth concerning John the Evangelist, that he abode at Ephesus till he was so old, and f • eble by reason of age, that he could hardly be borne to Church by his scholars. But being there, and his memory or voice not framing to his mind, he would say again and again over, and multiply it oftentimes, Little children love one another, little children love one another. And when his scholars and auditors were weary, with the continual hearing of these words, and no other, they asked him the reason of it; who gave them this answer, It is the commandment of our Lord, and this alone is sufficient, if it be done as it should. If our Jonah as a Preacher, should like that Preacher John, or our Jonah as a crier, should like that crier Jesus, have sung the self same song, and redoubled the self same note, I fear not, but as these men offended not in the manner, but caused much admiration, so he might have done likewise.

3 But I rather think that this case, was the case of John the Baptist, who had both persons in him, a crier in the wilderness, and a Preacher among the people. Yet when his Sermon is described by Matthew the Evangelist, it is in as short terms, as this was here at Nineveh, Repent, for the kingdom of heaven is at hand. Where although the words be few, yet those were but the knitting up, and brief of a great deal more: for John sung not one note, but rose, and fell, and varied, as occasion was offered unto him, as in the midst of the chapter is manifest to the reader. For the Pharisees had their errand, and the Sadducees had their item; and Luke goeth farther yet, the Publican's had one lesson, and the soldiers had another, and the people went not free. Yet because the solid substance of all which John did say, was reduced to that head of repentance, and to inform them, that the kingdom of grace, and appearance of Messias, was now to be seen of them, all his doctrine and preaching is laid down in that brief sum. So it may be rightly supposed, that this messenger did tell a longer tale in Nineveh, even the narration of himself, to procure more credit to his words: and the recounting of his punishment, and escaping from the same; but especially, did inveigh against those noted sins, which were in that great city, their oppression and their ravening, their tyranny and blood-shedding, which they exercised upon those who were under them; their arrog • ncie and pride, whereunto prosperity did puff them; their avarice and their wantonness, but most of all their security growing by their abundance: and that for these and the like, destruction and a speedy ruin should be their portion. Yet because the burden of all, was forty days and destroying, all is closed up in those words. So that it which being folded up, doth fill but a little room, if it be opened and spread, doth make a greater show. Caesar's veni, vidi, vici, contained much matter in it. The Publican had but few words, ô God be merciful to me a sinner, but they were more effectual, then the long prayer of the Pharisee. The Pater-noster is but short, but those heretics called Euchitae, who prayed all their life time, never said so much in substance, as those few lines have in them. It is the wisdom of God, & it is the grace of the Scripture, to say much in a littl • ; to be in show compendious, yet indeed to be large. In five loves there was food to feed five thousand men, in five words here is matter to teach many thousands more. The Lord who guided the tongue of Jonah, to speak them at first, direct my tongue now, to open them at this present. Then to avoid curiosity, or far fetched speculation, conceive all in these two points. First the time which here is limited, yet forty days. And secondly, the sequel which should follow, and Nineveh shall be destroyed. To speak then to the former of them.

4 In opening the Scripture, it is a custom among the ancient, [ 1] that if they find anything, wherein some special number is noted and laid down, they will out of that number collect somewhat, which is observable, as if there were in numbers, some matter of mystery, which by subtle conceit, or some queint allusion, did intend a thing more then common. Few of the grave Fathers, but harp upon this string, which the elder sort among us who have read them, do know so sufficiently, that they can know nothing better. But for the younger sort, to give one example most natural for this place, Jerome upon this text saith, that this number of forty, which is here allotted to the Ninevites, is very fit for sinners, for fasting and praying, for sackcloth and tears, all which followed afterward in them. So Moses did fast full forty days in the mount. So Elias flying from Jezebel, was forty days without meat. Christ Jesus the true Jonah, fasted forty days saith Jerome, and left us the inheritance of fasting in like manner, before that we eat his body. He meaneth the time of Lent before Easter, at which the Sacrament is by Christians received. He might also have added, that this number of forty might be well applied to the overthrow and destruction of a city, since (as Eusebius hath it) Jerusalem was quite razed, forty years after Christ's death. And to speak a truth in this question, we find in the Scriptures that sometimes numbers are pointed out for special things indeed, as the seven fat kine, and the seven lean kine, and the seven ears of corn, to signify seven plentiful years at the first, & then seven years of famine afterward. Twelue precious-stones were set in the breast-plate of the Priest, but it is there expressed, that they were to represent the twelve tribes of Israel, for whom he was to pray, and to whom he was to give judgment. So in the time of Joshua, the twelve stones set up in the river Jordan, and the other twelve which were taken thence by them, and pitched in Gilgal, are expressly said in the text, to note the twelve tribes of Israel.

5 So that in Divinity, willfully to reject all observation of numbers, is to deprive our selves of a good measure of knowledge, and to seek to have that concealed, which God to good fruit and purpose would have to be known. But there may be an abusing of that which in it self is not evil; when sanctity shall be attributed, or superstition put in this or that number, or overmuch curiosity shall be bestowed therein, to make the world believe that to be a point which is very much material for the sound knowledge of Christianity, which indeed is nothing else, but an idle speculation of our fantasticke brain, although with show of ground in something. Did not those heathenish people put sanctity in odd numbers, the manners of whom the Poet Virgil describeth in his eighth Eglogue, where when they were to use charms for some purposes, he telleth that they made three streakes, and three pictures of a man, and giveth that reason for it, Numero Deus impare gaudet. God delighteth in an odd number. Did not old Balaam carry this opinion when going to curse the Israelites, he not only changed his standing, supposing one place to be more lucky, and another more v • lucky, as gamsters and dicers oftentimes do, thinking that that may fadge here which elsewhere doth not prove, but he must have seven altars, and then seven other altars, and seven bullocks, and seven rams, as if that seven were much to the purpose. In case of superstition we need no example more [ 2] familiar, then that of our gross Papists, who in their blind devotion, stand much upon account, and have their beads for that purpose: three Credoes for such a matter, five Paternosters for this, ten Ave-maries for that. See whether Christ aimed not at them, when he speaketh of vain repititions, and counter-chaungings of prayers, and addeth that they think to be heard for their much babbling. Well fare thee Gilbert Genebrard, who doest tell us that one Peter an Hermit of Amboyse, was the first who did invent those beads for Pater-nosters, that we may know the author, and he may have the praise of that hypocrisy for his own. But Genebrard thou hadst this (as thou professest) out of Polydore Virgil, where thou mightest have added that, which thy author there addeth, that these beads made now a days not only of wood and amber and corall, but of gold and silver, are both unto women in steed of an ornament, and to hypocrites in steed of a special instrument of counterfeit goodness. Thine author did suspect that there was some hypocrisy in the using of these toys, for the saying over of that, which you call The Ladies Psalter. ▪ But because it is fit and expedient that every man should be praised and commended according to the proportion of his own invention, and no farther, it may much be doubted, lest this Peter borrowed the ground of that, which is now fathered on himself, from one Paul who was some hundreds of years before him. For Sozomen doth tell of one such, who seemed to dedicate his whole time to prayer, so that every day he did say three hundred prayers which he offered as a kind of tribute to God; and because he would not fail in his reckoning, he put three hundred little stones into his lap, and at the end of every prayer he cast out one, by which means he knew when his tale was up. Thus did superstition long agone begin to show it self. In our days let a man of mean consideration look into the Jesus Psalter, and see if there be not there a vain and fond numbering of that which is to be said. In the Preface of that book, we are given to understand that there be three kinds of Psalters. The first is David's Psalter, which containeth thrice fifty Psalms: the second our Ladies Psalter, and containeth thrice fifty Aues, and the third is Jesus Psalter, containing fifteen petitions, which being ten times repeated do make in all thrice fifty. And indeed suitable hereunto there are fifteen Petitions, where Jesus, Jesus, Jesus mercy is ten times word for word to be repeated in the beginnings of them. And if you fail in the compt, the devotion is not perfect. What is it to put superstition in numbers, if this be not? And where are the people kept in bondage, and blindness of darkness and gross error, if it be not in these toys? Jesus Christ open the heart of many of our nation, but especially of that sex • which is the weaker vessel, that at the last they may shake off this yoke of vanity and superstition.

[ 3] 6 Of the third kind who offend rather in curiosity, and do not deserve to be reproved so sharply as those two other sorts, are some that fault in Divinity, and some other in other matters. In Divinity such, as if they can catch any mumber, in a piece of Scripture which is to be entreated of, their people above all things shall have that for a note, either in their preaching or writings, as if there were more in that, then in the best text of the Bible, yea such mysteries and such secrets, as that he is scant a Christian man who doth not understand them; or at the least he is but a simple fellow, and fit to be despised. As for example sake: there is much in the number of seven. The seventh day in the creation, was the day wherein the Lord did rest: the seventh day was the Sabbath of the Jews: at Hiericho seven Priests did take seven trumpets of Rammes horns, and they went seven days about, and the seventh day seven times: and the Deacons were seven whom the Apostles chose: and John wrote to the seven Churches, where seven stars, and seven candlesticks are mentioned in like manner. And this is urged, without any reason which may imply fruit of doctrine, or sound edification, or without any necessity of the place, and yet is pursued and followed more, then if it were an Article of the faith; as if the whole law and the Prophets, and the greatest means of coming to salvation consisted in such points as these, and in the ripping up of Genealogies. It is good to be wise: but yet be wise to sobriety. Not so much tricks of our own wit, and the glorifying of our selves, is to be respected of us, as an upright zeal to magnify our eternal and fearful maker. But for the matter it self, how many numbers be there, which might be amplified in such sort? As for two, to say the two tables wrought by the finger of God; the two Testaments old and new, the two persons in Christ, the Divinity and the manhood: the two parts of a man, the body and the soul. For three, the blessed Trinity, and the three who came to Abraham. For four, the four beasts in Daniel, the four wheels in Ezekiel, the four Evangelists in the New Testament. For five, the five books of Moses, the five senses, the five wise virgins. This may be said for ten, and twelve, and thirty, and fifty, and many more, whom I follow not, lest I myself may justly be reproved, in this my reproof of other. Yet I give a taste by the way, of the Non sequitur of the matter. In cases of other nature, those come within this compass, who do tie the event of things to Pythagorean numbers, as the changes of states and kingdoms to the ends of seven years, and of nine years, being multiplied up and down. Herein Bodine in his Method of History is too free, howsoever for other matters of invention and good wit, scant thought of before his time, his industry is praise-worthy. Now if any should make a book, containing nothing else but examples of someone number, and serving in truth to no purpose, that should need no other censure but to be termed, the fruit of an idle wit. From which I would that our countrymen at last would keep their hands clean, leaving judgment and judicious works to our nation (for which some Critics will say that we are fit, by the stayednesse of our constitution, and robustiousnesse of nature) but tricks to the Italians, who suppose that their wits more abound. Thus let numbers of curiosity, of superstition, and of sanctity be quite removed and separated from us.

7 Yet being kept in measure, they have their good and [ 1] profitable use. As first where the word of God doth apply them, directly and apparently to any purpose, we may also do the like, and amplify them so far, as they serve naturally to express the text in question. In the last of the Revelation there is speech of the tree of life, which is said to bear twelve fruits, and to give fruit every month, and that the leaves thereof do heal all kinds of diseases. Here to speak of the twelve months of the year, and of twelve fruits, is fitly to the matter. Yea to note that every month in the year hath several pleasures, and that some things are more seasonable in one month then in another, as some fishes are for special times, and fruits in hotter countries (where the dainty orchards are) are more kindly at set seasons. And moreover that many diseases do follow terms of the year; but yet that by the tree of life, there is provision made for all these matters; in the diversity of whose good things, the various joys of heaven are painted out unto us; and that nothing is convenient for heaven, but there it is to be had: all this is consonant to the place, and both for the matter and number, it may be soberly discoursed. Where there is an use which is not forced and wrested, there the Spirit of God is so far off from forbidding us to apply numbers, and make ou • benefit by them, that it giveth us the example. In the beginning of Saint Matthews Gospel, in showing the descent from Abraham to Christ, are named fourteen generations, and then fourteen generations, and so again the third time: but that is partly to help memory, but most of all to note the times which were of fame, as that of David, and the other of the captivity. In such cases as are manifestly offered by the text which is in hand, we may very well stand on numbers. Secondly I do not think, but we may also apply them, when [ 2] we use some allusion, which is consonant and agreeable to the analogy of faith, or in which there is reason to think in the true fear of God, that the Lord himself had a reference to such matters. Josephus doth expound the seven candles, which did burn in the Candlestick in the Tabernacle, to signify the seven planets, and the twelve loaves of show-bread, to note the twelve signs of the Zodiac. Here if we believe the assertion of that learned man, I hold it to be very lawful, to observe those seven and twelve, for the one and for the other. So he saith that the veil in the Tabernacle, of blew silk and purple, and scarlet, and fine linen, did intend the four elements; and he giveth good reason for that. And the same is also the opinion of Saint Jerome. Here to compare four and four, hath a natural use in discoursing of the elements, the good creatures of God. Nay it will not do amiss, if by a farther allusion we shall make application thus: that as we read in Exodus, that the veil made of those four things, did hang between the holy place whither the Priests did come to offer, and the Sanctum Sanctorum, the Holy of Holyes, where the presence of God was, so that they who stood in the one, could not behold the other, until the veil which was between them were rent or removed: So the holiest man that is, even the very Priest at the altar, cannot see God as he should in the high abode of his holiness, until that his flesh and body which are made of those four elements, be torn off and removed away, by death and by the grave. This or the like about numbers, may be thought to be natural and not strayned, so that I dare not determine against it; as also against nothing else, which apparently hath true and proper use of doctrine, or due application. But I leave to your consideration, whether the author of the book De Spiritu sancto, (who sometimes but not rightly, is supposed to be Saint Cyprian) or other like to him, do keep close within these bounds, when he especially magnifieth the number of seven above other, because it consisteth of three and four, where, saith he, three show the three persons of the Trinity, and four noteth the four elements, which intendeth that God who is signified in the mystery of the Trinity, is carried with a love over his creatures, who are figured in the compass of the four elements. A man may go too far. And this I have observed, by reason of Saint Jerome's note upon this place concerning forty, which I hold to be not unfit for this auditory, because it is few times touched. But now for the benefit of the unlearned, I come to doctrine which is more moral.

8 When God giveth the Ninevites forty days to bethink themselves, it implieth his exceeding mercy, who as he was very loving to them, when he sent them warning of their destruction, so is his love more abundant, when he giveth them space of repentance, that they might turn away his wrath which was to break out against them. The prayer of the Levites is true, Thou art a God of mercies, gracious and full of compassion, of long suffering and of great mercy. And so is that of David, The Lord is full of compassion and mercy, slow to anger and of great kindness. We can never sufficiently admire his bearing patience. That city which for the manifold evil of it, had deserved to have perished in one day, shall have a day and a day, and forty days of grace, to purge it self if it will. The tree which bore no fruit, shall have this year of probation, and the next year of expectation, and shall be pruned and dounged, before it be cut down. So that Lord who is jealous in his anger, is yet a mild God in his suffering. It is observed in men, that they are long in making anything, but very quick in marring of it. A house built in a year, may be plucked down in a month. A castle which hath been long in setting up, by mining and powder may be blown up in a moment. A city whom many ages have but brought to her beauty, is consumed in a little time, by fire put to it of the enemy. Only God is quick in making, but pawseth upon destroying, he cometh not but by step after step; and when he should strike he stayeth, and turneth and looketh away, and will not root up, till justice can no longer endure. He made the heaven in a day, and might have done in a moment, but Nineveh that one city shall have forty days to breath in, before her ruin come. The Sun, and Moon, and stars, had but one day for their creation, but man had warning for a hundred and twenty years, before the coming of the flood in the time of Noah; and Jerusalem shall have admonishment by the Scriptures, before the appearance of Christ, by John the Baptist afterward, by our Savior personally: and when they have killed that just one, yet forty years shall pass over, before that it be quite destroyed. Six days made the whole world, but almost six thousand years have been afforded to it, before that the end overtake it. Thus justice in many cases is, if not swallowed and deuouted up, yet much shadowed by mercy, which sometimes over-weigheth it, and other times over-layeth it; when it is ready to rise, preventing it and holding it down. And there be few of us, who may not feel this proposition true in our selves.

9 If we look upon our own land, how may we break out and say, that pity and compassion have abounded on us from him. See whether he hath not lent us as many years to repent, as he did days to Nineveh, when the infinite provocations wherewith we have provoked him, in hypocrisy, in lukewarmness, in gluttony, and in wantonness, in security and unthankfulness, have called on him for a shorter time. Seueritie might have said, Fortie years I have been grieved or contended with this generation ; & yet clemēcie stayeth that speech. He lent not so much time to our fathers next before us: his mercy did strain it self to afford six years to them, of free passage of his word, v • der his gracious instrument King Edward, whose memory li • e forever; and yet that was encumbered with seditions of the subject, and tumults of the Commons, as also with much hurrying and banding of the Nobility. But concerning our time the question may be, whether is more to be admired the greatness or the goodness, the length which is very memorable, or the variety of those blessings which we do little conceive, because we most enjoy them; even as no man noteth the benefit of the air whereon we breath, because we have store of it, and yet nothing is more precious then it, or nearer to life it self. So in a common generality, God doth bear with us all. But farther, if each man will take the pains to look on himself in private, he may say that he hath had his forty days ofttimes told, together with Nineveh our city here. Saint Bernard in one of his Sermons shall speak that which I do mean. The mercy and expectation of the Lord is great toward thee, for when the Angel had offended, he stayed not at all for him, but threw him down to hell, and when Adam transgressed, he did not defer his punishment, but drove him straight out of Paradise. But now he waiteth for thee, he will not see thy faults, he forbeareth thee ten years, yea twenty, yea to old age, even to dotage. And who is he among us that hath not his part of this, if not to come to old age, yet at least to a great deal more age, then ever he could deserve? He who hath lived so long, as to know that he should turn to God, hath had much time yielded him: and the least here hath seen that. But the greatest sort of us having had space to do good, have turned that another way, and have rather found time to do a great deal of evil; and whereas therefore shame and confusion do belong unto us, God hath borne with us, and yet beareth many days and months and years. So we have had time with Nineveh. We taste of this loving kindness. We go forward to provoke him, and he goeth on to spare us.

10 This is the more to be magnified, since he offereth not so full a measure of grace to all. Many of far better parts in the eyes of flesh and blood, more noble, and more honorable, more rich, and wise, and glorious, have perished in a moment. Those which have lead the dances, have been straight way in the pit. He whom the morning hath seen brauing it, the evening hath beheld dying. How many have been hastily catched away by the sword, by ruin and fall of houses, by the pestilence or by poison, by dead palseyes & apoplexies, by diseases which men know not, by falling from their horses, by sinking down as they stood, by dying in their bed suddenly, yea by thunder and by lightning, which doth make the ears of as many as hear of it to tingle? Which although it be all one, to a man prepared (as all of us ever should be) as if it were at more leisure, yet how fearful and dreadful is it, when we look on common men, of whom we have little hope, that they have called for mercy? Imprint this in your hearts and reuolue it, dear brethren, and tell me whether my speech be untrue and false, that we have tasted of clemency, more then this city of Jonah did. But other men must not by our example, be encouraged to defer, and prolong their repentance, and to hope that they shall still speed so; neither must we our selves presume to take hearty grace, to run on in iniquity and ungodliness: for he may bear a while, which yet will not bear ever. He who is crushed with our sins, as a cart is loaden with sheaves, if we will not disburden him, will ease himself of his load, and cast that load on the ground of confusion and desolation. We may be too bold with our friend, and we may take too much of him who is most free. God beareth with man a long time, but as David saith, Except he turn, he hath whet his sword, he hath bent his bow and made it ready, and we know what followeth afterward, even the black arrows of destruction. And this is seen nowhere better, then in the words of my text: for Nineveh shall have forty days, but if then it repent not (for these threatenings are conditional, as if God give leave, I may show in the end of this Chapter) it shall be overthrown. And this is it which at the first, I laid down for my second part.

11 The saying is most true, that patience being too far [ 2] provoked, is turned into fury. The hand lift up the higher, doth fall so much the more heavy. If a water-course be stopped, when it breaketh forth again, it cometh with the greater violence. If thou stand in danger of it, let it not run upon thee, but turn it another way. If forty days will not serve, there remaineth nothing for Nineveh, but woe and lamentation, and unspeakable desolation. Here in the first place, the forcible guilt of sin doth offer it self to be thought on, that it should have in it a power to draw down so great a vengeance. God himself is a God of mercy, and taketh delight to be mild: and his love is such a quality, as stayeth not in himself, but diffuseth it self to other, and that to all his creatures. For his mercy, as David saith, is over all his works. But especially unto man, the most excellent of all things, either terrestrial or visible, the glory of his workmanship, the resemblance of his son, the beauty of all the world. If to man then to many men, to hundreds and thousands yet more, to Nineveh that great city, the greatest of all the earth, where were so many aged persons, so many unable women, so many sucking infants, whose innocent age did keep them from very many actual sins. Notwithstanding all this, that sin should be so strong, that Nineveh which was externally blessed, & made the Lady of all the East, by the Lord's own preferment, should by the force of it be so quickly overthrown. That there should be so many things to help, in God, in man, in number, in greatness and continuance, yet naughty sin and ungodliness should counterpoize all these, and over-way them far. This is a stinger indeed: heavy more then a mil-stone. This is it whose cry will go up, as it was said of Sodom. Sickness cannot be hid, and fire cannot be kept in, but sin exceedeth them both. When it groweth once to be horrible, God cannot forget himself (for it standeth with his essence to be just) but he must pay and pay home. His strictness in judgment may be covered with a cloud, or eclipsed a while with forbearing, but it may not be extinguished. He is a God of pure eyes, of innocence and integrity, and will not be urged too far. Too much he saith is too much.

12 If a place be near unto him, as the signet on his finger, or if you will have more, as dear as the apple of his eye, yet if there be no remedy, he will pluck off the one, and he will pull out the other, & throw it a great way from him. Be Jerusalem his own city, and Zion the pleasing spouse of the great king of mankind, yet if she play the harlot, and do persist therein, and grow to be so hard-hearted, that she will not be reclaimed, she shall be made a spectacle of judgment and vengeance, to all the coasts of the earth. The more that she was honored before, the deeper shall▪ her plague go. God will double misery upon her, as he spake by Ezekiel, I will overturn, overturn, overturn, meaning that head and tail, root and branches shall taste of his displeasure. And if after one divorce, which may be said to be in the time of the captivity in Babylon, he be pleased to take her to him again, yet if she again turn backward, and grow worse then before, her end shall be worse also. If she once come to that pass, that Josephus himself could say, that their wickedness was so monstrous, that he thought in his conscience, if the Romans had not invaded them, that the very earth would have opened and devoured them up, as it did Corah Dathan and Abiron; or a special flould have drowned them, as a general one in Noah's time, made a riddance of all the world; or fire and brimstone from heaven, have consumed them as the Sodomites; God will no longer endure it, but will root them up, and destroy them by misery which cannot be described. And whereas I speak so much as this concerning Jerusalem, what other sinful place may not tremble? For if those who are so near him, do so bitterly feel the smart, what shall they suffer who are farther off? If it be thus in the green tree, what shall it be in the dry? If those do not escape whom he hath once loved tenderly, why should they hope for favor extraordinary, who were never otherwise unto him then common men?

13 If this do not sufficiently inform us, how heinous sin is in his sight, let us run over all them, who have notoriously been punished in the world, and the examples of them are committed to solemn memory, as Adam & Cain and Saul, or Antiochus, or Ananias & Saphyra, or Judas the traitor, or Julian the Apostate; yea look into the Babylonian Empire, or the Persian, or the Graecian, yea particular cities, Corinth, Rome or Constantinople: all these have suffered ruin, only for their sins. The future torments of hell, are prepared only for sinners. All calamities which our neighbors endure, or we sustain here in our land, do come to us for sin. The speech which Cyprian useth Contra Demetrianum, is very fit in this place, Thou maruellest or complainest in this stubbornness and contempt of yours, if the rain do few times fall upon the ground, if the earth be unsightly by the filthiness of the dust, if the barren turfe do yield hungry and pale grass, if the hail falling do spill the vine, if the ouerturning whirl-wind do mar the olive, if drouth dry up the springs, if pestilent breathes do corrupt the air, if diseases consume men, when all these things come by sins provoking, and God is the more offended, since such and so great things do no good at all. Now by this we may remember to think, that it is our sin which bringeth on us that famine, which is everywhere so bitter. Then if wickedness be so forcible, it is no marvel if on the one side Nineveh were like therewith to perish, in so short a time: but on the other side, let us fly from all gross sins, and willful disobedience, lest transgressing, we so far provoke God as they did, and so bring on our land that, which perhaps we can be content, with patience to hear of them, but should rue to feel in our selves.

14 The second thing here worth the noting, in these words of our Prophet, is that he letteth them know, that they should be overthrown, but he doth not tell them how. He himself did not know, and therefore he could not speak it. It was enough of their part, and too much as they thought, that the matter should be verified: they needed not to inquire of the manner. But this kept them in suspense, and made them fear the more, since they knew not what to prevent. For if they had known the way, their wits would have been busied to withstand the thing imagined. That is the froward nature of man, to turn away from the main, and to look on some by-thing: as in the like sort, we see the man who is complained off, to his superior for his fault, striveth not to amend his error (take heed of that by all means) but laboreth to know who it was that complained, that he may be quit with him. If the Prophet here had said, that some enemy should invade them, all their wits would have been employed (if they had believed his message) in mustering of their men, in scouring of their armor, in preparing of their munition, in uniting of their forces. Their city must have been victualled, their rampars have been repaired. If mention had been made of some inundation to follow, here trenches and there ditches had been cut, to see whether art and labor, might have turned away the water. And the like is to be said of any other set evil whatsoever: they would have b • ne busy in providing for it. But now while they know nothing, they stand in fear of everything. They entertain that opinion, that it is God who doth threaten them, and allowing him thereupon, to be infinite and Almighty, as amazed men they do fear, what possibly may be dreaded. He is of force to do what he pleaseth, and they only must be the sufferers. Now as every man will grant, that one skillful at defense, may rap a silly child, who hath neither strength nor knowledge, and may strike him at his pleasure, on this side and on that side, and above and underneath, because every way he lieth open, so God if he see cause, can lay a burden of any kind of trouble on men or cities, who must take what he offereth, and in no sort can avoid it.

15 Then hath he ways enough to overturn great Nineveh. He speaketh by his servant Ezekiel, of four grievous judgments to chastise men withal, that is the sword and famine, and the noisome beast and the pestilence: what havoc would these make, and cause clean work before them; that what escapeth of the one, might fall upon the other, and he whom the first doth not touch, might be crushed with the last? And if these four would touch the people, but do nothing to the City, then remember the force of fire, not only rained from heaven, as on Sodom and Gomorrhah, but being put to by men. How came Corinth to destruction, or Saguntu • to desolation, but by fire which is one of those things, which we truly say hath no mercy? If all the world hereafter shall be destroyed with fire, what marvel then, if one city might perish with that element? Remember the force of water, which by inundation from sea, within these hundred years, hath devoured great parts of Zealand, and by the over-flowing of Tiber, within these forty years hath cast down very many houses in Rome, and hath been known in other places, to have overturned many mighty bridges. Yea the general deluge did drown the whole world with water, when they thought themselves as sure, as Nineveh now could be, & perhaps laughed at the news which Noah brought to that purpose: therefore a special deluge might quickly drown one city, if God should loose the water. Remember the force of earth-quakes, which destroy both men and buildings. How did Lysimachia fall, and Thessalonica sink? Constantinople in the time of Agathias was sore shaken, and Antioch with a great part of Asia, near to Antioch, was swallowed up in Traianes time, as Dion writeth, reporting very marvelous things thereof. Remember the force of enemies, assembled in great number and with discipline of war, what strange things they have done. I spake before of Hierulalem: and who thought themselves more safe, then the inhabitants of that city? and yet the Romans took them. The Goths surprised Rome, when Honorious who was then Emperor, lying quietly at Rauenna, thought the matter so unlikely, that when news was brought unto him, that Rome was lost, he supposed that they had meant a fighting cock, which he called by that name. So it might be with other places, even with this mighty Nineveh.

16 Truth it is that they had people, and soldiers in great store, a city strongly defensed, money and much munition▪ yet these things are not evermore of power, to keep and save from an enemy. You have heard of that speech of Philip, who never feared but he might take that city, whose gates were so wide, that an Ass laden with gold might enter. Iugurtha could say, that Rome it self might have been bought for money, if there had been any to buy it. But it is the note of an historian in our age, that it is a foolish speech which commonly men do use, to say that any city or fortress is invincible. For saith he, when an enemy hath once laid siege against it, either force of gunnes by violence, or craft of mining in secret, or privy scaling by night, or tiring out the besieged by long continued labors, or treason, or some stratagem may bring it to the inuader. Yea victual may want within, or things fit for defense, or the garrison may be worn. And by such means, warriors may win any place. Let Tyrus be the example, which was gained by Alexander the Great. And if a hold he once taken, why is it not in the mercy of the conqueror, both for the place and the people, to be used at his pleasure, to be saved if he will save, or spilled if he will spill? And is a mortal creature, of power to break the greatest, and shall we not think that God, who moveth and the heaven doth stir, who speaketh and the earth doth tremble, can pluck Nineveh on her knees within forty days, or whensoever it shall seem good unto him? There is no doubt at all of this matter. Then since they had no suspect of the ability of •• s power, and what his will was they had heard, no marvel if all their hearts were filled with such a sorrow, as requireth time to describe it. Thus you now know the cutting Sermon, and galling speech of our Prophet, which is short & not sweet: few words, but full of weight; so heavy that they make the proudest there to quake. Which I shall let you know, as God shall give occasion. In the mean while let us pray, that the Lord will send us that grace, to lead our lives in his fear, that he in wrath be not enforced by the multitude of our sins, to intend such destruction to us, as is here proclaimed against Nineveh, but that we may do those deeds, which belong to Christ Jesus his servants; to which Christ with his blessed Father and his eternal Spirit be praise for evermore.

THE XIX. LECTURE.

I T hath been shown before, how fearful a message the Prophet Jonah brought to mighty Nineveh. That yet forty days and Nineveh shall be overthrown. Yet forty days, and then as Joel sometimes spake, a day of darkness and blackness, of clouds and obscurity, of lamentable horror, and unspeakable desolation. The great city, the rich city, the Imperial commander of all the East parts, he knoweth not how, nor he speaketh not how, but be it howsoever, shall be surely destroyed. I am now to lay down, according to the order of the story, the good entertainment which this messenger found. Who would not imagine, that men in that height of prosperity, in the top of the wheel, now bearing rule over a great part of the world, would have used this stranger in some strange manner, suitably to that pride and disdainful contempt, which commonly waiteth upon abundance. That an unknown fellow, simple, out of countenance, having neither stateliness of apparel, nor any attendants to commend him, should come facing and threatening, with a tale of that nature, neither respecting himself, nor his superiors. If it be want of manners in him, he must be taught good manners: if it be lack of wit, he must be taught wit, not to disturb or interrupt the peace of such a city. Ahab although he knew well enough who Elias was, yet in like case would have said unto him, Art thou he that troublest Israel ? The Jews would have served him, as they served Saint Stephen, shout at him, stop their ears, run upon him at once, draw him out of their city, and stone him. Or as they served Paul, cry Away with such a fellow from off the earth, it is not fit that he should live, and then again shout and cast off their clothes, and throw dust into the air. Very few of the quality of the citizens of Nineveh, would have forborne to imprison him, or d •• e him from among them.

2 But the Auditors here, being made of other more gentle and soft metal, do bear themselves better. The sound of his voice being entered into their ears, hath descended to their hearts, and there having wrought an effectual conversion, reflecteth it self so again, that their uttermost members are affected therewith. The soul having once given credit to this so imminent an evil, the whole man is possessed with a fearful contemplation; the body quiuereth at it, and all the joints do tremble: the voice is lifted up to proclaim mortification: the belly shall be pinched with a macerating fast: the back shall be disguised with sordidity of sackcloth: the head shall be covered with ashes and dust; the tongue shall cry mightily unto God for mercy. Yea great and small of them, without any exception, shall thus be brought down. Such a change, in such a moment of time, was never seen. That the voice of music should be turned into mourning; the sound of the viole and harp, into howling and schreeching; that the Princes and beggars should be equalled together, that the daughters of Nineveh, the daintiest of ten thousand, deprived of their delicacy, and luxurious attire, the joy of their hearts formerly, and pleasure of their eyes, should lie grouelling on the ground in sobbing & bitterness, as vilefied creatures and as dejected worms. So mightily did God's word, and the horror of their sin prevail among them. But this was a happy fall, to shrink once and stand long for it; to sink a while, and rise again. Here because the things are diverse, which my text saith they did in sign of repentance; to the end that you may particularly understand, so much of them as I think fit at this time to deliver, I suppose it best, for plainness sake, to branch all [ 1] into these two heads: First the force of the word, whereby they were brought to believe the Lord, So, that is upon his [ 2] preaching, they believed God. And secondly, the effect which followed of their believing, they proclaimed a fast, and put on sackcloth. For avoiding of confusion, I do not now name such subdiuided circumstances, as do arise from these, but they shall be tou • hed as they lie.

3 I stand not to dispute whether Belohim in this place, with the prepositiue letter B, being put to Elohim, be better translated by they believed Deo, or in Deo, or in Deum, they believed God, or they believed in God, or they believed on God, as diverse diversely have it; for howsoever otherwise these may have their difference, yet in this place as I take it, they come all to one end: they believed that the Prophet had reported from God, whatsoever he reported. But I rather observe the excellent virtue of the word of truth, and such a force in it as cannot be uttered; that in so short a time, as the preaching of one day (for so the text best beareth it) by a man so unacquainted with that place, in a City so averse from sanctity and devotion, it should work so strong an effect, that flesh and blood may marvel, and the natural man may stand amazed at it. But is not this it, which Isaiah hath compared to the snow and rain, who come down from above, but return not thither again, but water the earth, and procure a fruit out of it? Is not this it which the Apostle doth affirm to be lively and mighty in operation, and sharper then any two edged sword, and entereth through even to the dividing a sunder of the soul and the spirit, and of the joints and the marrow, and is a discerner of the thoughts, and the intents of the heart? Is not this it which by Christ is called a net, which doth take the greatest fishes, even against their will? Which as it made Josiah a religious Prince, to melt at the heart, upon the reading of it, so it forced Felix also an irreligious Deputy, to tremble at the hearing of Saint Paul, when he disputed of justice, and temperance, and the judgment to come. Then surely this also might do good among the Ninevites.

4 The Law of the Lord, as David hath taught us, giveth wisdom to the simple. I may add that it maketh the rough ways plain, and crooked things straight; it remooueth away that which is scandalous, it doth rectify the untoward. Give me a man saith Lactantius who is angry, an evil speaker and unbridled, and by a few words of God, I will make him as mild as a lamb. Give me a man that is greedy, covetous and hard, and I will return him to thee liberal, and such a one as with his own and full hands will bestow his money. Give me one that is afraid of smart and death, and forthwith he shall contemn the gallows and fire, and the very bull of Phalaris. Let sin (saith Saint Chrysostom) be like an Oke which hath taken deep root in thee; yet God's word is like an axe, which will hew down that Oke, and if it do it not at one stroke, yet it will be brought about, with doubled and multiplied blows. Saint Agustine, or whosoever he is, who is the author of that Treatise De sanctis, alluding to the parable of Christ, saith that the word is like to mustard seed, which being first ground and then tasted, by the biting thereof maketh the countenance sour, the forehead contracted, or drawn into a narrow room, the tears to break forth; but it is wholesome, and purgeth the head. So the word of the Lord being received, maketh the mind heavy, the body disquieted, the tears to drop down, but yet all this in such sort, as that salvation is gained with this weeping and bitterness. Then if it be so powerful, and the baseness of the messenger detract nothing from it, but rather add honor to it (for by weak things and foolish things, God will confound the wise, and his power is made perfect by weakness, and the words of fishermen are read, but the necks of Orators are subdued by them, as the afore named Saint Agustine hath) then no marvel if so many were pricked in their hearts, at the speech of this poor Prophet; and as being wounded to the bone, could not be at any quiet, till the sore were both searched and healed. No marvel if this Sermon did work as much with them, as once a letter of Paul's did with the people of Corinth, whereof himself doth witness thus, What great care it hath wrought in you: yea what clearing of yourselves: yea indignation: yea fear: yea great desire: yea zeal: yea punishment. So this here procured, that all the faculties of their mind, were frighted and moved, and busied to the full, to turn away that wrath, which now did hang over them.

5 And although they had many things, yea all the things that might be, to deteyne them from these good motions, prosperity, security, satiety of bread, a wall of sin about them, a sea of sin within them, superstition and ignorance and contemning pride, which so loveth it self that it loveth not to be controlled, yet the breath of one mortal man (although inspired indeed from an immortal God) doth ouertumble all. For first albeit the words of his Sermon, be most briefly set down here, yet without question he inveighed against their sins, the enormity of their lives, the crookedness of their ways, their outrageous impiety, their insolent intemperance. And upon this they were stricken with a biting remorse, and fear, that some divine essence, or supreme Justicer, would take vengeance upon them. For the mind of all evil men, agreeth with Adam in this, that after that a sin is done, there is a horror for the same, and blushing and concealing; and there is an impression by the very light of nature, that transgression is punishable, and the integrity of justice is lovely and acceptable. The Atheniens and Greeks who never knew God did admire virtue, as may be evident by the deeds of Socrates and Aristides, and the writings of Plato and Xenophon; and they severely chastised some iniquity; yet they knew not the Scripture. But where the Lord himself speaketh (if men be not impudent, even their faces of brass, and their bowels of the adamant) they must needs show a conformity, in acknowledging the equity of his exclamations against sin, howsoever in some mysteries they yield not their consent. Petrus Maffeus a Jesuit reporteth in his history, that when his fellows came first to preach in the East Indyes, the Gentiles and Infidels there, hearing the ten Commandments, did exceedingly commend, and magnify the equity and uprightness of them. For what could be (thought they) more reasonable, or more holy or just, then that men should not steal, or murder one another, or live in adultery, or dishonor those that bare them, or abuse the name of him, whom they accounted for their God, and so of the rest? Thus ignorant men do assent, that there is a good and an evil, a lawfulness and unlawfulness, that virtue is to be praised, and sin deserveth punishment; and this opinion well rooted in the men of Nineveh, doth make much for the Prophet. Secondly it is manifest, that his threats were of such dangers, as were soon after to follow, so that wrath was at their gates, and vengeance at their doors, and would quickly break in upon them. But only forty days space, and all must to destruction. If it had been years or ages, they might have contemned: but they are put to their days, and forty days God knoweth will soon be expired. The long suffering of the Lord, maketh Atheists to scorn and deride, Where is the promise of his coming ? and the opinion of impunity, or scaping scot-free, until the day of judgment, maketh the wantons of the world persist in disobedience. But here is no such removing, nor putting off of time, no repriuing till next Assizes, or binding to expect judgment a hundred years after, as once the Judges at Athens served a woman, whose cause they knew not how to sentence. It is a danger which is to follow immediately, that will make men look about them. Tell a scorner in his iolity, that he must die one day, he answereth what remedy, and maketh no more of it; but let him hear that which Hezekiah did, Set thine house in order, for now thou must die, or as Nero sent word to diverse, that they by their own hands must forthwith make away themselves, or else they should die with torture; and this ruffler is by and by abated in his courage, groweth pale in his countenance, and is dejected like a miserable caytife. Cato had oftentimes cried out, that Carthage must be destroyed by the Romans; that it was too near a neighbor to their city. For a long space together, he made no speech in the Senate house about whatsoever business, but that was brought in, as his conclusion in every Oration. But this earnestness of his prevailed not. And that so much the rather, because Scipio Nasica with a contrary opinion, did in every speech maintain, that it was for the good of the Roman common-wealth, that Carthage should continue. Yet as Pliny writeth, when Cato on a day, brought a green fig into the Senate house among them, and avowed unto them that but three days before that fig was growing in Carthage, he made plain demonstration to them, that if the wind did serve, and all other things were ready, within the space of three days, an enemy might come from Carthage to Rome, with a fleet of ships, and an army, and besiege them in their City. And the nearness of this danger, did so much move, and earnestly affect the beholders, that whereas they could never before be brought to it, they gave not over till Carthage were laid on the ground. Beware of evil at hand: it is that which stingeth in earnest. The word of God coupled with these two attendants, first that sin deserveth punishment, and then that this plaguing was immediately to follow, hath prevailed so far, from the mouth of Jonah.

6 A thousand things beside these do wait upon the word of God, as allurements, reasons, promises of infinite variety, and that doth fasten one way, which doth not catch another, and that is done one day, which is not done another. Then let the faithful Pastor, who standeth between the Lord, and the consciences of the people, still hope the best of his labors, that his harvest may be great, although yet he reap little, of an of-ward, and untoward, and stif-necked congregation. Let him plant with diligence, and let him wait with patience; let him teach and let him pray, and God will give an increase. But let not him appoint the time, and be wiser then his maker. It is the Lord's own word, a softening, seasoning, piercing, a working, winning word, and by the force thereof, he who hath fished a whole night, and caught nothing, may make a draught to be wondered at, in a Sermon of one hour. That sinful man Jonah, who lately by his notorious disobedience, and sleeping upon his fault, had provoked the Lord's high displeasure, and was accordingly chastised for it, hath his labors so countenanced, and graced every way by his master, that he stirred the greatest city that all the world had, to fasting and repentance. And shall thy single heart devote it self to the Lord, and consecrate all his ability, sincerely and entierly to the honor of his name, and to the enlarging of his kingdom, and shall not a blessing follow thee, yea an inestimable blessing? Only see that thou do serve him in integrity of thy soul, and go in and out as thou shouldest, without halting or paultring: and if thou gain not much, yet thy joy is with the highest, and thy comfort is with that blessed one, that thy heart doth bear thee true witness, that the fault is not in thee. He who laboreth to draw other unto evil, although he prevail not, yet he is punished as a naughty man for his wills sake, when he speedeth not (this most plainly appeareth in cases of treason.) And God forbid, that the pastour who endevoreth to bring the stray sheep home to Christ's fold, should loose his reward with the Lord, for his willing travels sake; although he should be refused or rejected by men. This is the comparison of Saint Agustine. And he addeth farther afterward, that Christ wept over Jerusalem, and professed that he would have gathered them together, as a hen gathereth her young ones under her wings, and yet they would not. By this saith he; he intended to teach us, that if we strive to convert men to grace, and do not obtain our purpose, we should not thereupon sink and be discouraged in our hearts, because Christ sped so before us. So if we do our duty, we are sure on every side. To win nothing, is the worst that in reason can befall us: yet we our selves do fare well. But if our faith be steadfast, and we apply the means without fainting, we may build so far upon God, in the confidence of his promises, that for his own names sake, and for his Churches sake, our work shall grow and prosper. If the heart within be perfect, and the external powers be vowed to God as a sacrifice, our lips, and tongue, and mouth, shall be instruments of his praise, to the great love of the godly, and wonderment of the wicked. It is more then an ordinary trust, to be put in trust with such Oracles, and that eye which never slumbereth, doth follow and observe those, who have this in their charge: and if this trust be discharged, he crowneth his servants here in this life with much comfort. For there is no joy like to this joy, when a man doth tread the steppes of the Savior and Redeemer of the world, and is a means under God, to save the souls of them, for whom Christ came from heaven. There is no comfort like to that comfort, to stand in a congregation, and turning this way and that way, in humility to say unto the Lord, Behold here am I, and the children which God hath given me.

7 Having other things to discourse, I fear that I stand too long on the force of the word of truth; and therefore I step a little farther. It hath extorted and wrung out from these Ninevites (although they formerly had been stubborn) a faith and believing on it. The people of Nin • ueh believed God. But why is it not said that they believed the Prophet, but that they believed God? The author is here named, and the instrument is understood. Jonah did speak in God's name, and they received it as from God. They respected not this man's weakness, but thought upon the majesty of the sender. And they are said to believe God, who believe a man speaking by God's word. In Exodus the text hath, the people feared the Lord, and believed the Lord and his servant Moses. In that place both are named. But commonly the messenger, as being a person necessarily understood, is included within the mention of his master the sender. So the Prophets in old time did evermore use, Thus saith 〈◊〉 Lord: and yet it is intended that they also did speak. By this we may conceive the regard which God doth bear to his servants, the ministers and preachers of the word, that as he doth impart his name unto Magistrates, I have said that you are God's, so he communicateth his spiritual actions with his pastors, and doth give to them as to a kind of fellow-workmen, the credit of that which is his own, and so back again assumeth to himself their actions and their sufferings. They have not cast thee away, but they have cast me away that I should not reign over them saith God unto Samuel. Thou and all thy company are gathered together against the Lord, saith Moses to Corah, and what is Aaron that you murmur against him? God doth attribute to Jeremiah that which belongeth to himself. Behold this day have I set thee over nations, and over the kingdoms to pluck up, and root out, and to destroy and throw down, to build and to plant. It is a great warning to us who stand before the altar, that in regard of his holiness and righteousness whose person we represent, our carriage and behavior should be framed to a resemblance of the immaculate Deity: that we live if not like God (for who can match that sanctity which resideth in that pure essence) yet like to men of God. The titles which we bear, the office which we sustain, the person which we present, the nearness of our vocation to that absolute integrity, which is only in one great majesty, are remembrancers unto us of this. Then we had need be advised, how we take this office on us, and how we use it afterward.

8 God is a God of knowledge, and of inconceiuable purity. The Priest should tread those steppes. The Vrim and the Thummim, the light of knowledge and perfection, should rest upon his breast. He should know how to put a difference, between a sheep and a sheep, to speak a word in due season, to bind up that which is broken, to beat down that which is froward. There is committed to him as Gregory calleth it, the art of all arts, and science of sciences, the regiment of men's souls. Then he had need know how to handle them. If one should have in a vial or glass, the precious blood which distilled from Christ on the cross, and were forced to remove it, and transport it from place to place, how wise should this party be, that he did handle it warily, lest if the glass should break, all should perish? This were no charge for an ignorant or silly body. But the Minister as Saint Bernard hath well observed, hath the keeping of those souls in his congregation, whom Christ loved more then his blood, for he who was no unwise merchant, gave that to redeem them; and therefore he who should have to do with these, should be no babie for knowledge and understanding. How fearful should an ignorant and unskillful person be, to run when he is not called, and to thrust himself into this business? He will be in place of God, who hath scant the sense of a man: for I wish that in diverse places, there were not such, as want those common complements, which men of reason have. He to whom you would scant commit the meanest thing to be governed, must rule that which is most precious. Every man should put to his hand to amend this error, which crept in while Popery reigned, and can hardly yet by so many good laws, be utterly rooted out. Let Patrons think on this, who for gaining a little trash, which is cursed by God and all goodness, as being a sacrilegious thing, set such to guide their own souls, and the souls of their sons and daughters, their servants and their tenants, to heaven and eternal blessedness, as a man of understanding would scant set to guide his husbandry, yea his cattle to the water. A blind god among Christians, is ridiculous and contemptible, but a blockish god much more. But he who is to thee in God's place, is apparently blind and blockish. How filthy a thing is it saith Gregory, that a man should be to learn, when he is in place to teach? As in knowledge, so in life we should approach to God's image, a • d therefore we should carefully estrange our selves from all notorious crimes. It is far from that Highest to be spotted or disorderly: so it should be far from us, as much as man's frayltie may suffer. A little stain in a white garment, doth make a sensible blemish. Such things as are conspicuous, have their faults seen most easily. Cut off the hair but from one eye-brow, and how disguisedly will the face look? there is little taken from the body, but a great deal frō the beauty. It is Saint Augustine's comparison. Thou art in place to purge other, therefore first purify thyself. Thy people are to thee, as the shadow is to the body. If the body stand upright, the shadow is upright also. But marvel not if the shadow do double, if the body be first crooked. Thy falls draw other on with them. For thy callings sake, and for his sake whose mark is stamped in thy forehead, have an eye unto thy ways. But above all follow him in this. He sitteth on high in the heaven, & there is no earthinesse with him: let not thy celestial spirit be fixed upon the earth, and lie groveling on the ground. Thy outward man, and thy inward man, and all thy conversation must be above in heaven, not in scraping or in scratching, as if thou hadst a perpetual habitation in this world. How shall other by thy example learn to contemn that world, which thou with greediness doest embrace, and showest thyself, as if thou hadst lost much time at thy study in the University, and wast now to recover it, with a preposterous emulation, of the fiercest hungriest worldlings? There is nothing farther from heaven then this; there is nothing more unlike to thy maker. It is noted that those creatures which are nearest the earth, take most care to get store: those which are more remote, are less busied, but those who live next the heaven, have their hearts least set upon it. What hoordeth like the Emet or pismire, which is an earthy thing, and dwelling thereupon? But the birds of the air, who fly next to the heaven, as Christ himself doth teach, do neither sow, nor reap, nor carry into the barn. Let thy meditations carry thee much higher then their wings, that although thou live with men, yet thy love may be with God. So thy celestial contemplation, thy pastourlike conversation, thy knowledge fit for a teacher, may show that thou art one of them, by whom the Lord doth speak, and that title shall be given thee. And so much for the Minister.

9 But the people are also taught from hence, to yield an unfeigned reverence, to their pastors and preachers, yea although they be such as have their infirmities. For who had more then Jonah? and yet his speech is called God's speech, & the believing of his words, the believing of the Lord. The profit which is brought by the true Pastors to their congregations, their master who doth send them, and the message which they bring do deserve to be well regarded. It is more then men do accompt it to seek out what goeth astray, to comfort the broken hearted, to lead in the way of peace, to feed that with spiritual food, which otherwise would perish. To overturn the strong holds of Satan and of sin, is that which is worth the receiving. But as Origen once said, as the walls of Hierico fell down by nothing, but by the trumpets of the Priests, so be the strong holds of Satan overthrown by nothing, but by the doctrine of good teachers. These come from the immortal Lord, who is a jealous God and a terrible, and doth hold the disgrace done to his Ministers, as a disgrace offered to himself, and punisheth it accordingly. A Christian captain could once say to Valens the Emperor, that he lost a victory for abusing of God's ministers, and they (saith he) who fight against the Lord do prosper in nothing. Moreover, the message which they bring, is the true peace of conscience, and joy in the holy Ghost. A treasure beyond all treasures: and although they be but earthen vessels, (and therefore brittle) who bring it, yet for the treasures sake, they should be well entreated. How do they keep this lesson▪ who accompt it part of their happiness, if with facility they may abuse and with promptness deprave those, whom in truth they should honor, for so the Apostle speaketh, and yet they will be Christians, and men known for religion. Thou who so doest, art an unhappy man: thou wrongest thyself and knowest it not. Hear what Saint Cyprian saith unto thee: Thou art angry with him who laboreth to turn away the wrath of God from thee, thou threatnest him who entreateth the mercy of God for thee, who feeleth that wound of thine, which thou thyself doest not feel, who poureth out those tears for thee, which thou thyself perhaps doest not pour out : for thus the true Pastor doth I may add; Thou wicked heart, why doest thou render him so ill thanks for his labor? Commest thou not unto his Church? by that means thou debarrest thyself, from the communion of God's saints. Doest thou come, & ioynest not with him in prayer and invocation? then thou secludest thyself from a multitude of men, who call upon the Lord: and it is better that thou hadst been absent; for now thou condemnest thyself, for coming and yet refusing. But thou prayest jointly with thy Pastor: then let Saint Chrysostom speak unto thee, when he saith, peace be to you, (as we say in our Liturgy, the Lord be with you ) thou answerest, & with thy spirit, (for in old time, they replied so also, as we do now.) Thus thou sayest in the Church, and as soon as thou art come out, thou impugnest him, thou despisest him, thou reuilest him, and privily with a thousand reproaches thou rentest him and tearest him: what a peace is this to his spirit, which thou doest wish unto him ? Take heed and be advised ô you sons of men, lest despising those whom your God favoreth, you purchase his high displeasure. Learn of the Gentiles of Nineveh, to think of God in his messengers, and by the visible creature, to remember the invisible Lord, and to respect them both, the Eternal for himself, the other with a reference, because he cometh from him.

10 Now to return to my Prophet: by him speaking from God, and by God sending his word, his loving, moving word, faith is wrought in the Ninevites, according to that of the Apostle Saint Paul, that faith is by hearing, and hearing by the word of God. They by a terror apprehend the conscience of their sins, and imagine that without repentance, destruction and unavoidable desolation is at their doors. See the strange effect of one sermon, and the doctrine of one day (for so I do still take it) among a forlorn people. The stony heart is made like wax, the flinty mind is made soft. But how strange a work is this? where something was expected there nothing is to be found, and where nothing was looked for, there it cometh in great abundance. There is more treasure in a wilderness, then in the treasure house. He had long preached to the Israelites, and Israel was not Israel, but a disobedient nation: God's people were now become a Nineveh, or a Babylō, in comparison of that which they should have been. He cometh among the Ninevites, and there he findeth more of Israel, then he did in his own country. The circumcision scorneth, and the uncircumcised are made heirs of the promises. The children prove to be rebels, and the rebels are changed into children. So in the time of our Savior, the Jews who dwelt near, contemned and neglected Christ, but the wise men who dwelt a great way off, came from far unto him, and adored him. A new thing saith Saint Chrysostom, and marvelous to behold: Palestine lieth in wait to destroy Christ in his cradle, and Egypt receiveth & harboreth him. So those who are nearest to the Sanctuary, are sometimes farthest from sanctity. The Moon hath least light, when it is nearest the Sun, but when it is most removed from him, then it is full of beams and brightness. They who hear the word but few times, make more profit, by opening all the hatches of their hearts, and by swallowing it and devouring it, even as the chapped earth doth the rain, then those who by a wantonness, and evil disposition, do loath even the food of Angels. He goeth little abroad who seeth not this experimented: poor people of the country, who hear not of God many times, do more attentively regard, and more fruitfully receive one sober and grave instruction, coming from a godly Preacher, never catching nor censuring at it, then those places which we take to be most solemn auditories. This is no fault in the word, neither is it to be blamed in the poor people, but it is a shame for the other, who yield not their best devotion. Israel scant lendeth an ear; but Nineveh ears and heart, and doth not stay there, but will give trial outwardly of their intendment: a fast shall be proclaimed, and sackcloth shall be put on, that if anything may mitigate the fury of the Lord being offended, that may not be forgotten. And this is it which my second part in this place doth offer to me.

11 It may seem an unfit time, to speak of fasting and sackcloth, when feasting and gay clothing are in their heighth among us. But blessed be the God of our Sovereign, and of our land who sendeth us such peace, as that we may in some measure, have fruition of these things. It is a mighty blessing, if we compare it with the estate of our neighbors. I will therefore not unadvisedly, but of purpose defer this, which is here mentioned concerning sackcloth to the next verse, where it shall have ashes with it: and I will put over almost all the circumstances concerning fasts, to that which afterward followeth; only noting now, and that as I take it, not unfitly for this auditory, by whom solemn fasts and abstinence, whensoever they are called, should be designed and appointed. If any man will suppose, that here the people of Nineveh did help to set this forward, I will not be against his opinion; for in as much as they are first named, I will not be difficult to think, that they hearing the voice of the Prophet, might by themselves or by means, have recourse to the nobles, and the nobles to the King, and so make known their terror, yea in humbleness be solicitors & beseechers, that there might be a humiliation. For in this sort the feet may be a monitour to the head, the servants of Naaman to Naaman their Lord, the subjects to their Prince, the gardener to the greatest. But the letter and plain words of the Prophet, is contrary to that surmise, that the people did decree it. It was the King and his nobles, who made the Proclamation. And albeit at the first it be briefly said, that the people proclaimed the fast, yet observe what followeth, and the matter will be evident. The manner of Scripture is sometimes to propose an action, at the first in gross, and then afterward to particularize the circumstances of it. So here it is, and the next verse as an Exegesis to the former, doth explain the difficulty. Moreover the name of people may signify all the inhabitants, and in them the King and the nobles, as populus Romanus did include the Consuls, and Senators, and Equites as well as the commons. Then the commandment for the fast did come from the king: and that among God's people hath ever obtained, and been observed, that the Magistrates and Elders should determine of it, and not inferior men.

12 In the time of Jehoshaphat, when the enemies came in great multitudes against Judah, the king thereof Jehoshaphat proclaimed a fast. At the coming up of the people from the captivity of Babylon, the governor Ezra proclaimed a fast, to entreat that God would be pleased, to defend them by the way. When Esther was to adventure her life for her people, she gave order being Queen, that such an abstinence should be held for three days. The like may be gathered from the prophecy of Joel, where they are bid to sanctify a fast, but it is added also, blow the trumpet; which in the Levitical law, was only to be blown by the sons of Aaron. The high Priest had a finger, both in the trumpet and the fast. Even Jezebel knew this, who wrote to the Elders and Princes of Samaria, or some other city where Naboth dwelt, that they should command a fast. It must be the public crier, and public authority, which must set anbroach such things. So it was in England in the fifth year of her Majesty's reign, when by the most sacred power under God, and by advise of the chief governors, it was established, that over all the land, there should be set abstinence and prayer, that the Lord would be entreated to stay the hand of his destroying Angel, who then overthrew many thousands in this kingdom, with the plague of pestilence. The people in their parishes, and Ministers in their charges, may be remembrancers, in modest and godly manner, to the Church-governors, to exercise this duty of Christian obedience, when the wrath of the Lord doth hang over by grievous famine, or the sword or pestilence, or other the like danger: but neither of them may assume that prerogative to themselves, to enjoin or to publish a solemnity of that nature. It is no true fast in a Christian common-wealth, which is begun and ended, with manifest disobedience to that superior power, which doth serve the same God with them. Do thou expect direction from them, whom the Lord will have to rule, and be not so censorious or Criticall toward them, whom thou (when thou doest wisely and reverently consider of it) doest know to be no enemies to God and true religion, as to think that they conceive not the conveniency, and necessity of extraordinary humbling of men's souls to the Almighty, especially when they are warned of it, and religiously requested. Much less do thou suspect them to be hard hearted and insensible. Solomon telleth us, that the Kings heart no man can search out, & Magistrates in great place under him, are not at all times to acquaint all men, with their counsels and intents. But to suppose the worst, if the time do require it, and God doth expect it of us, and yet those whom it most concerneth, shall withhold and detain such an exercise, yea after solicitation and request thereof made; thou mayest then use thy discretion for thyself and thy family, but especially for thyself, like a good Cornelius, and without any murmuring concerning other men, or seditious complaing, do thou double thy devotion. Fast twice if God do so move thee, in steed of every single time before intended; once to turn away the wrath gone out against the land, and secondly, that the Lord will move them that be in authority, to do that which is truly pleasing in his eyes. So thou hast saved thy own soul, and the burden shall lie on the conscience of other. But take heed of seditious singularity, and over-weening contempt, and condemning of other, lest thou more offend with that, then thou profit with thy abstinence. Divinity will not justify it, that if a Christian state shall give solemn entertainment, for dismissing of Ambassadors, who may be suspected to come about no religious practice, the Ministers on the other side at the same time, and in the same place, should of purpose to cross the first, proclaim a solemn fast: or if the chief Church-governor should bid stay a while, for reasons not irreligious, inferior men should therefore make a great deal more hast. Neither may the examples of others make good this. We live by laws, not by examples. Every man must not carry the sword, or be a commander. Good things may be done amiss, and so the goodness of them may be impeached. It is good to deface idolatry, but whē multitudes in places whereas now reformed Churches be, have run into the temples, & with violence have plucked down the images, and taken away the Crucifixes, and made havoc of the vessels and superstitious things, to speak most mildly of it, it was not well; but it had been much better, if public authority had been therein expected. Men who are private persons, must wait for God's leisure, and not run before their maker. Saint Paul was wise, and commanded that all things should be done in order. Take heed then of disorders, and such gaps as these may be to enormity. I speak unto the wise, and therefore shut up this point, with that saying of Saint Bernard: If every man shall be carried according to his own motion, after that spirit which he hath received, and do fly upon everything indifferently, even as he is affected, and do not hasten to it by the judgment of reason; while no man is contented with the office assigned unto him, but all will attempt all things alike, by an indistinct administration, it will not be an unity, but rather a confusion.

13 Let not any man mistake me, as if I did dislike the Christian solemntitie of the most public abstinence: for far be that from me. My Jonah too well knoweth the fruit of that in his Ninevites, among whom it wrought not least with the eternal Father, when so openly and generally they did that which they did: for all of them did fast, and all of them put on sackcloth, from the highest to the lowest, The King and his Princes began, the people followed after: but the greatest begin, and the least follow. The eldest are not excluded: the youngest are not excused: for the child but of one day old, is of spotted seed and corrupted. But all of them join together, that if one want devotion, another may be right; if one of them prevail not, yet the multitude may obtain. What a sight was this to behold, that young and old, male and female, the Ladies and their handmaids, the Nobles and their servants, should be rufully lamenting on their faces, with voice lift up unto the highest heavens? How would this pierce to the throne of the vnapprochable Godhead, what heighth could keep this back, what cloud would not this sever, what heaven would not this enter? When so many thousands cry, all Nineveh with one echo, without fraud or hypocrisy, how could God choose but hear, for the great mercy which is in him? The joint prayers of mortal men, have much force with the Lord. For, to speak after the manner of men, suppose that he were hardly bent to take vengeance upon a nation, & at first when they should call for mercy, would seem to be on sleep; yet would not this awaken him, when he should have no rest? when on the right hand and left hand, before him and behind him, at the doors and at the windows, and at the floor which is under him, there should be knocking and bouncing, which will not be answered with silence, nor take any denial. The diversity of the noises, as the shrill voice of the infants, the wailing of the women, the howling of the men would move him who is most settled. Their various importunity will wring forth pity from him. Then it is a fault in us, that when God's heavy hand, doth lie sometimes upon us, we come not with our forces united to solicit him. We do in a sort strain courtesy, who it is that shall go to Church, but the most will be away. And those who come do it so coldly, that it is as good that they were absent. It is the great congregation of spirits thoroughly moved & kindled in devotion, which doth win God over to us. When citizens who have transgressed, shall open their gates to their Prince whom they have offended, and the men and women and children, shall lie prostrate at his feet, and acknowledge themselves wholly at his mercy and discretion, his heart melteth on them, and spareth them being thus cast down. So would God deal with us. But our proud mind cometh not to this: although much misery be upon us, we cannot tell how to stoop. Saint Basil complaineth, that when a most grievous famine pinched his city of Cesarea, yet very few of the inhabitants sought for remedy. I come saith he to Church to preach or to pray, but scant any is joined with me. The men are about their merchandise, the women about their profits. But very few are with me; and those who be, are so gaping and weary, and so itching up and down, as if they looked still when he who readeth the Psalm, would make an end, that they might withdraw themselves from the Church as from some prison. The most here are the scholars who come from the school, which take this comfort by it, that they are from their books the while, and make no more use of it: but the stronger sort the while are carelessly gadding through the streets. See if he paint not out as with a most perfect pensill, the time wherein we live. God hath sent us such a famine, that if under his blessing the seas had not served us more happily then the land, to the eternal praise of merchandise, many thousands of men besides those few which are lost, had perished, and the Lord knoweth what had been done. And yet the prices of all things continue exceeding deer. Now in this case do we from the greatest to the least, assemble before the Almighty? Nay as Basil saith, few come, and those who come, come so carelessly and sleepily, as if they were not present at all: but in many great towns and cities, upon a day of ordinary Lecture, men and women are so scant to be seen, that indeed the boys of the school are more, then all the Church besides: and yet they be not many. This is a fault which cannot be excused; & the greatest herein do as commonly offend as the meanest. How would the Pastor delight, to see a great flock about him? how would every true heart joy, to hear the sound of Psalms sung, like the shout of a mighty army? How would the Lord be pleased to be moved & called upon, by the prayers of such a multitude? We cannot excuse this.

14 Yet I commend the men of Nineveh, for what they did, they did wholly. I pray God that it never fall out, that they stand up in the judgment, and condemn many of our nation, for their forwardness and our beckwardnesse. For what do we in comparison of those infidel heathen men? We have received gifts far before them, but bring forth fruit far behind them. There came one man to them, but we have had many hundreds: a stranger was their solicitor, but we have had of our own: God hath poured the spirit of Prophecy on our sons and on our daughters, our young men have seen visions, our old men have dreamed dreams. They were only taught by threatenings, but we have had sweet promises, and persuasions, and allurements: and when these have not served, we have felt the smart of the rod, by a hunger and by a sickness. They had the word but one day, or a very little time, but we even forty years, a goodly space and a large: and therein line after line, and precept upon precept, now a little and then a little: yet in so many diminishments and extenuations of theirs in comparison of us, they repented, and all of them repented in sackcloth and ashes, in fasting and lamentation, but we without repenting, go on to provoke his wrath. Then what should stay God's fury, that it doth not break out against us? Nothing certainly, but some few such righteous, as were not to be found in Sodom: but especially his own mercy, which followeth us unthankful persons, for his own sake, and his Sons sake, and for his Churches sake. Let us pray that this favor of his may yet lengthen, that it be not cropped off with violence, that we feel not that indeed, which the Ninevites did but hear of, yet a very little while, and much sorrow and affliction. God the Father turn this from us: Christ Jesus ever favor us; the holy Ghost still preserve us, and to them be eternal glory now and for evermore.

THE XX. LECTURE.

T Hat saying of Saint Paul is a most true speech, that the Ministers of God, & the ministry of the word, are to some the savor of death unto death, and to other the savor of life unto life. And so is that also, which we find in Saint Gregory, that this word is like the Planet, or wandering star Venus, which unto some is Lucifer, a bright morning star arising in their hearts, whereby they are rowzed up, and stirred from iniquity and sin, but to other is Hesperus, an evening setting star, whereby they are brought to bed, and laid asleep in impiety. To this purpose we need no example more significant, then the preaching of our Prophet, whose words by their contemptuous receiving of them, were a means of condemnation to the Israelites, adding hardness of heart to their rebellion and unthankfulness; but were such an occasion of peace to the men of Nineveh, that nowhere in the world, hath the word by teaching wrought greater effect, in so short a space of time. In the describing whereof, I lately gave but a glance, dealing no otherwise therein, then if the gardener topping a tree, should cut off here a bough, and there a shred, that he might afterward come to the main stock it self. So I have prepared the way, to show the means of the fast and repentance in that city, by touching the precedent circumstances: but whereas exegetically or expositorie-wise, it is now more largely amplified, I am at this present to discover particularly the substance of all that is here done.

2 When the Prophet then having entered the city, had in terrible and fearful sort cried out, that yet for some few days it might be spared, but after that glass run out, Nineveh must be overthrown, the auditors are affected with that horror of conscience, and miserable molestation, that by their disturbance, their King doth take notice of the imminent danger, which was denounced from God; and being provident for himself, and his people which were under him, he taketh a course, I cannot tell whether more holy, or more happy, to turn away the wrath, which was coming out against him. For by a Proclamation which was made with good advise, he enjoineth a fast for the taming of the flesh, a general fast both of men and cattle. But to the end that he might seem to be most lively touched himself, and that he might the more stir up the people to devotion, he performeth all ceremonies of debasing and dejection. He who sat in his majesty before, now ariseth up as forsaking it: he who was distinguished from all inferiors, by sitting in a throne, as if it had been in a solemn Parliament, now standeth among the common sort, as a person of no reputation. He who before was covered with a royal and princelike robe, layeth the same aside as loathing it, and putteth sackcloth upon him, and to his tender flesh he joineth dust and ashes. An example which very few times hath been heard of in an Ethnic, and therefore it is the more worthy our best consideration. For the expressing whereof, after some studying what way might be most commodious, I resolved to tread these steppes: first to note some things in general, concerning him and other Kings, which notes are insinuated by the text: then in special to examine the manner of his proceeding, which is varied by diverse branches. But first here it is said, that word of the Prophets preaching, was brought to the King.

3 I suppose it to be no strange matter, that speech of the great abashment of his people, should be brought to this King: for the cry of common miseries, and open desolations, will preasse into the Court, and to the hearing of the Prince, who although he seem to be above ordinary, yet in care he is possessed by small things, and such as be but contemptible in show. The abundance of the earth saith Salomō is above all, & the King consisteth by the field that is tilled. Thē the greatest cannot stand without husbandry and feeding of cattle. The infection of the plague, even among very beggars, will trouble the mightiest. The General is not safe, if an enemy hath made an irruption, into the tents of any of his soldiers. That Emperor may well stir in his own person, on whose land and coasts an army is entered: and that King is not free, whose imperial city where himself resideth, is in the brink of danger. Galienus the Emperor is condemned as unwise, when he so neglected his provinces, that he made no more of it when Egypt was lost▪ then to say, cannot we be without the flax and linen of Egypt▪ and when France was gone, cannot the commonwealth stand sine sagis trabeatis, without those soldiers cassockes, which France doth send unto us? Wise mē do never thus, but although themselves be as the head, they will look to the feet. Therefore it is not this, which I hold so necessary to be observed, that the king should know of it; but rather that so soon it should come unto him, for immediately upon the cry of Jonah against them, the best understood of it. Which albeit it may be imputed to the amazedness of the people, who were not advised whither else to seek; or to the idle curiosity of some, who were glad to carry news of anything, yet I rather ascribe it to the good government of the King, and his orderly proceeding, that his house was so settled, and his Court so disposed, that matters of moment were imparted to himself. He himself did not stand still, as an image wrapped in gold, very glorious without, yet neither seeing nor hearing, but putting all over to other, but he saw with his own eyes, and heard with his own ears, and with his own heart considered. And unto this opinion of him I am induced, by reason of those gracious parts, which the text recordeth to be performed by him, & could not have been so done, unless there had been in him a sensible feeling, with great understanding of his place & office, which groweth by practice.

4 The manner of some Courts is, that to satisfy the auaritious, or ambitious affections of some few in place, the humor of the Prince is fed with fair tales, or jests, or delights, yea wantonness peradventure, that the other may sway all things at their pleasure. Placentia are sung, and that which may content▪ If Sara a fair woman, although a stranger, come into Egypt, the Princes of Pharaoh will think that to be a tale worth the carrying to their master: but if it be business which toucheth never so near, that must not be told, for fear lest it should disquiet. Thus by his voluptuousness, the King is made a child, and as Solomon saith, Woe is to the land when the King is a child, not in age so much as in manners: the land is impoverished, the subjects are injured, justice is trodden down, iniquity prevaileth, a confusion of all things is begun and continued, and he who should amend it, silly man is brought a bed with folly and security. So no man is more a stranger to his own charge, and the heavy burden which lieth upon him, then he who is most interested in it. Vopiscus in the life of Aurelian, doth utter to this purpose a good speech, which as it seemeth he borrowed from Diocletian, who sometimes had made trial of it. Four or five in the Court gather themselves together and take counsel to deceive the Emperor. They tell him what is to be liked and allowed of. The Emperor who in the mean while is shut up at home, doth not know the truth. He must only know that which they will speak to him. He maketh such Judges as be not fit for the place, he remooueth such from the Common-wealth as he should keep, and in brief the good Emperor, the honest and wary Emperor is bought and sold by them. If the good be thus dealt with, how pitifully are they used, who willingly fancy, and embrace all delights, tendered to them by their servants, and are nusseled of purpose, that they might understand nothing, and think very well of it. In such places and with such persons, it is likely that a messenger, who should have brought such melancholic news to the king, might have stayed without doors, or perhaps have been sent back again, as wise as he came.

5 But this monarke of Nineveh, is not made of that metal. Such cases as much import, are brought to his hearing. He knoweth that the Prince, as the father of the country, is set over the people for their good. That the foundation of justice remaineth in his own person, and is thence derived unto other men; that if he cease to do justice in his own person, if the case do so require, he should by right cease to reign, and give over the name of a King, as a woman once said to Hadrian the Emperor: and truth cannot be known, but by taking and admitting speech from the parties themselves. This is the cause, why the report of Jonah is first brought to his own hearing, that he may know and judge, and take order accordingly. This may be a lesson to all the Princes of our time, that they themselves be partakers of all great causes of estate; that they lean not wholly upon other, because the Lord hath laid the charge upon them; but especially that their ears be open to God's word, when it shall be delivered by the Prophets, that they may be taught thence, what is healthful for their people, and acceptable to their maker, on whose service their prosperity doth wholly depend. Here may we conceive the happiness of our kingdom, where God hath placed a governess, who thinketh upon such things. Hence also the Magistrate, and every householder, in his private family may learn, to give easy access to sober information, that if there be anything, that doth make for the good of their household, or other charge, it may not be rejected. It is best to quench fire, while it is but in the spark, to stop a watercourse at first, to bind up a wound betimes, to kill young foxes in the nest, to meet with danger, while it appeareth yet a great way off, and in such things not to rest on those who will fail, but to trust thine own eyes, thine own ears, thine own knowledge. So, many evil matters shall be met with in the egg; good things shall be advanced, and promoted opportunely; and as among the Ninevites all points succeeded well, although they sowed in tears, yet they reaped in joy, so shall it be with thee. But let word of causes important be still brought to thyself.

6 The next matter which in general I note in this great person, is that God would have him to be touched above other, that his humiliation might be accepted beyond others. For the Lord is much affected toward them, in the persons of whom he hath imprinted a majesty, and by special ordinance hath made them his Vicegerents. As he hath seated them in a propriety of dignity above all their fellows, so the account which he hath of them, is of special property. Look through the Heathen men, as well as upon such as knew him and feared him. Where do we find a man furnished with such parts as Alexander was, of celerity, of resolute magnanimity, of felicity in all his attempts? Where see we a man comparable, with that worthy Julius Caesar? How admirable were the works of Herod the Great, and how majestical, yea terrible was the presence of his person, when enemies of his came into the place, where he was washing, and yet feared to make toward him, although he were naked and they armed? Name him who may be like to Constantine that blessed Emperor. And if it be suggested that the faculties and abilities, which they had to do great things (because they were mighty Princes) might make them to do such matters, as which others in their places might as well have effected; yet this serveth not the turn, since a spirit of rarer quality then other men have enjoyed, might apparently be seen in them. Now where the Lord soweth most, he looketh to reap most largely. Where he poureth forth most benefits, he expecteth most gratefulness. And if his service be neglected, but especially contemned by these royal Potentates, he taketh it more unkindly of them, then of a common man. When Saul being brought to a kingdom, from following his fathers asses, had faulted in that case of Amelek, what furies did follow him ever after, with irreconcilable desolation? It was not a little punishment, which followed after the murder and adultery of David. The child's death, the reviling of Shimei, the rebellion of Absalom, the deflowering of his concubines, were evident corrections. When Solomon who was fraught with wisdom, fell foolishly to idolatry, at once ten tribes were rent off from from the kingdom of Judah. The like may be said of many the persecuting Emperors: when they being advanced by Christ, turned their swords and scepters against Christ and his Gospel, he did not long endure their tyranny, but with violence cast them down.

7 But on the other side, God so embraceth the true piety of those in highest authority, that themselves are not only blessed for their entire devotion, but their people for their sake. The blessings poured on the heads of them, run down unto the skirts and lower parts of their garments. When such as by God's hand are lifted up above others, do come nearer then their people to the heaven, not so much in place as in spirit and the inward man, the Lord doth accept them with greater favor and acquaintance. The Israelites knew this, when they thus make request for their king: The Lord hear thee in the day of trouble: the name of the God of Jacob defend thee. Send thee help from the Sanctuary, and strengthen thee out of Zion. Let him remember all thine offerings, and turn thy burnt offerings into ashes. Grant thee according to thy heart, and fulfill all thy purpose: That we may rejoice in thy salvation, and set up our banner in the name of our God, the Lord shall perform all thy petitions, And so they go forward: Now know I that the Lord will help his anointed, and will hear him from his sanctuary. They knew, that from him being blessed, good things would flow to them, and God would bless his devotion. How lovely and how precious in the eyes of the Almighty, was the melting heart of Josiah, when he heard the threats of the Law read unto him? What private man alone, ever turned back so much wrath? Yea God doth attribute so much to this his ordinance, that if it be but Ahab, yet if he put on sackcloth, and will fast and go barefoot, the Lord will de • err that vengeance, which was to come on him and his land. Those countries then are right happy, where such sit in the throne of honor, and most eminent place of glory, who do love and fear the Lord in integrity, and sincerity full of faith. For mercy and loving kindness is by such conduit-pipes, diffused through all the coasts and quarters of a land. If the pestilence shall devour, yet the prayer of such David's will stay the destroying Angel. If Sennacherib shall revile, yet if such Hezekiah's, shall enter into the Temple, and with weeping shall lay open the letters before the Lord, a hook shall be put in his nostrils, and he shall be turned another way. If a victory shall be gotten, and such Deborahs shall acknowledge it, by a public gratulation, this victory shall be doubled. When our Deborah and Hester as it is voiced and received with bended knees did beg of the Omnipotent maker, and guide of all our worlds mass, that he would prosper the work, and with best forewinds guide the journey, speed the victory and make the return the advancement of his glory, the triumph of the fame of those which were sent, and the surety of our Realm, with least loss of English blood, we all know what effect this holy prayer had, to foil the proudest enemy, in a strange land; we all know it, and it were great pity, but succeeding ages should remember it. And that may serve for an example of the point whereof I now entreat, which is, that the actions of great Monarkes, have a straighter kind of reference unto God, then those of common men. Their voluntary debasing, doth lift them high with the Lord, their repentance is very gracious, their sorrow is much acceptable. Then it was well with the Ninevites, that such a king did reign over them, as had an humble mind: God dealt with them most bountifully, to send them such a ruler, as whose heart he himself did soften, and put some graces into it, and then did crown those graces, to the comfort of all his subjects. For I ascribe all this to God. The words of the Prophet were something, but the heart was touched from the Lord. Paul may plant and Apollos water, but God must give the increase. And as Saint Agustine speaketh, Teachings without, and admonitions are helps to set things forward, but he hath a chair in heaven, who teacheth the hearts of men. I speak saith he of the Lord. God then did them much favor, when he sent such a king among them, as whose heart he made to be flexible, that so the Lord might embrace him, and with him all his people.

8 In these general observations, yet a third thing is here offered. That the way to bring the city to conformity of repentance, was for the king to begin. For the actions of the leaders, are a great spurr to the followers, to do as the other do before them. It is not in Rhetoric only that imitation holdeth, but in all the course of our life. For naturally the younger do tread the steps of the elder; servants do as their masters do, children walk like their fathers. But the example of the Prince, is the mainest provocation, to do either good or evil. If Jeroboam sacrifice unto the golden calves, he must not go alone; the people will have their part. Lactantius could say that to imitate the manners, yea the vices of kings, is held a kind of obedience. It is the observation of Lodouicus Viues, that when Alexander of Macedon lived, because he was a warrior, every man would be a soldier: in the days of Augustus Caesar, because he delighted in Poetry, he was nobody who could not make a verse. And in latter ages, when Leo the tenth was Pope of Rome, because he loved merry fellows, all Rome did ring with singers and iugglers and stage-players, but under Julius the second who was both a warrior and a Pope, the city was full of armor. So the subjects ever press after the manner of their soueraignes, being even like apes in imitating of them, whom they know to have a power to honor them or disgrace them. Yea it is marvel to see, how meaner men then kings are followed by their inferiors, so that the thing which seemed to be honorable, if it be by the greater rufused, doth straight way grow contemptible, yea contrary to long custom. And that which seemed base if it be taken up by them, doth quickly grow in request. The old manner of Athens was, that young gentlemen did learn to play on a kind of pipe, the Recorder or some such like. And this was frequented by the most part of them. But when on a time, Alcibiades looking in a glass, did see his own cheeks to be puffed up with the blowing, he threw the pipe away, and so did all the gallants of Athens, immediately after him forbear that kind of Music. What was thought more vile in Thebes, then to take charge of the scouring of the gutters and sinks? but when that worthy person Epaminondas, had once borne that office, it was accounted a place of honor, and was sought for among other preferments. Therefore it is good that great men be advised in their actions, not only for their own sake, but for the avail of other: that by virtue they may breed virtue, lest by doing that which is vicious, they lay open a way to naughtiness. For if they once begin to do that which is preposterous, their scholars will be many, and they will add to their evil: the picture exceedeth the principal, the copy the original: a little gap being opened, in small process of time, cometh to be a great deal wider. Louis the twelfth that king of France, who was called Pater patriae, the father of the country, being at exceedieg charges, in the getting of the Dukedom of Millaine, and willing notwithstanding to spare his people from great payments, set those offices which belonged unto the Crown ot sale, but as for the places of dignity which were toward the law, he meddled not with them: But since that time, other by his example have gone so far, as to make sale of them also. It is a great misery to that kingdom, that justice is so bought and sold. But this grew from an ill example.

9 The ruler of the Ninevites did walk a better way, when he would not go before his people in evil things, but in good. He imagined that his own conversion, would draw on others with him. He should incite his Nobles, and his Nobles provoke his people, and so his city might be marvelously changed in one day, like that saying in Isaiah, Who hath heard such a thing? who hath seen such things? shall the earth be brought forth in one day? or shall a nation be borne at once? He himself began the work, knowing that to be a strong load-stone, to pluck on other men. And indeed where good is intended, there let the best begin. Zaleucus might punish other with loss of eyes, for committing of adultery, when he made his son the first example, yea bereft himself of one eye, to spare one in his son. It is written of one Frederike, who was consecrated Bishop in the time of the Emperor Ludouicus Pius, that when upon the day of his installation, he was remembered at dinner time by the said Ludouicus, that he should be constant and resolute in his office, speak the truth, and do his duty; before that he would make any other answer, he requested to be told, whether he must begin on the fish that stood before him, at the head or at the tail? Whereunto the Emperor replied, that he must begin at the head. Truth it is then quoth the Bishop, we must begin with the head, & therefore you who are head to all your people, may do well to put away Judith frō you, the woman which is incestuous • y married to you. And this indeed was done afterward. It is a very natural and orderly course in any reformation, that the best should give the onset in good things, and the meaner sort should follow. If a stone thrown into a fish-pond, make one circle in the middle, that straight way causeth a second, and that bringeth on a third, and so it goeth to the bank. Even so is it in honest or evil actions; being once set on foot by the chiefest, they provoke other to follow. When Constantine had once embraced the faith of Jesus Christ, many heathen cities did likewise. Then the way to stir the Ninevites, was for the king to begin, which he did as fully and wholly as ever you heard of any. The particulars whereof follow now in my second part.

10 Among men, such as have their authority unlimited, which point belongeth only to absolute Princes, do think themselves exempted from the common sort of creatures, and therefore for the mighty prerogative of their sovereignty, will stand when other stoop, and will bear up the head, when other shall shrink for fear. It is therefore the more admirable, that this Monarke of the East, higher shall I say then ordinary, yea the highest as I think, of all the men on earth, a king over kings, and commander over nations (the Assyrian dominion being then in his pride) should not only be cast down, and debased with other, but before other and beyond other, in so noted a degree. For what was to be done, which he performed not willingly? That which Princes do in private, is not it which breedeth majesty, but their royal glory in public, when in the eyes of their subjects, they appear in their sta • elinesse of pompous apparel, of rich and noble train, of gard and other matters, which procure a kind of amazedness, in those who are not accustomed to it. This as Herod & Agrippa did use, do did Solomon and religious governors, which exciteth from other toward them a fearful reverence, yet withal a lovely admiration. But among all shows, there is nothing comparable to the throne, that magnificent seat of justice, where much honor is accumulated and heaped up together. In a palace large and spacious, a rich seat to be set, very eminent for the height, conspicuous for the furniture of gold and cloth of estate, compassed about with Nobles, and great Peers of a kingdom, in Parliament-like attire, attended with many trumpeters, and heralds and other officers, with a gard of strong and armed men, environed with much people, in a peaceable plentiful place. What on earth representeth a majesty, if it be not in such an assembly? The sight of this or the like, in Justinian the Emperor at Constantinople, made Athanaricus the king of the Goths, to break forth into these words, The Emperor without doubt is a God upon earth, & whosoever shall stir his hand against him, shall be guilty of his own blood. But this phrase of sitting in the throne, is used by the Spirit of God, to point out unto us the highest honor among men. Solomon was said to be set in the throne of his father David. The people pray that his throne, that is to say his honor and magnificence, may be above his fathers. What a stately throne did the same Solomon make, as one of his most glorious works? In Saint John's Revelation, where the Lord himself is described in inconceiuable glory, the first thing named is a throne. How the Gentiles respected this, may appear by that of Alexander, who when a poor soldier of his own, who was as stupefied and amazed with cold and hunger, was by himself set down in his throne near the fire, told him that if he had so done to the royal seat of the Persians, it would have cost him his life, but this saith he shall save thy life; meaning that there he should be warmed, and freed from his cold. And it may be judged also by that speech of Demaratus the Corinthian, who seeing Alexander in his pomp at Susis, did for joy break forth into tears, and said that those Greeks who were dead before that day, had lost a great occasion of rejoicing, because they lived not, to see Alexander sitting in the throne of Darius. Then for the king of Nineveh, being set in open show, to arise from his pompous place, is a sign of much humility: to top himself, to come down, with such a depressed diminishment, so grievous to flesh and blood, is a matter which is not common. He who never tasted the sweet of sovereignty or ambition, cannot judge aright of this deed. When the nedle touched with the load-stone, shall bear it self toward the North, in passing a great part of the earth or sea, it is a great alteration, when it coming under the Equinoctial line, must give over that property wherein before it was excellent, and might justly have caused no little admiration. A proud mind cannot stoop: a lofty heart would not down. And yet the great king of Nineveh, being touched with repentance, vnseateth himself, vnthroneth himself, and cometh as low as the meanest.

11 As he did put himself from his place, so he strippeth himself of his raiment. It should seem that it was some solemn time, that he was sitting in his throne, and adorned with his robe. When Herod would show himself in his magnificence, he put on his royal apparel. Otherwise the Eastern Princes went glorious in their attire, and so at this day do all men who are of worth among them, as travelers do report. They use a stately kind of clothing. By the witness of Christ himself, they that wear soft or delicate raiment, are in the Courts of Kings: how then go the Kings themselves? They think that common clothing, maketh them seem but as common men: and they would that nothing should be wanting to them, which might increase an opinion of estate. We see that some inferour persons, do pin their greatest felicity on the gaynesse of their backs. There is more care to adorn the body, with vanities and new-fangles, then to beautify the soul with sanctity and devotion. The work of worms shall not be refused, to clothe a worm-eaten body. Colours shall be brought from the sea, and pearls taken out of fishes, gold digged out of the earth. Ethyopia and both the Indies shall be ransacked for new devises, and these things shall be put on with more greediness, more carefulness, and more orderlinesse, then if it were to do that, which most nearly appertaineth to the gaining of heaven. Fashions shall be invented so wide and spacious, in hoopes and ruffes and supporters, that there is great danger, that the little gate which leadeth to eternal life and bliss, is not wide inongh to receive them. And if it be a grief, and even a death in comparison, for such as are not the most honorable, to part with these vanities (for who would live to lack things handsome?) how might it strain the heart of a King, to be uncased in such sort, as to put off that which distinguished him from a common man? I fear that there be many in our age, who hardly would yield to this. Yet the great ruler of Nineveh doth make no stay thereat, but at this time putteth away from him, his robe of greatest dignity, as a hindrance to true piety. Where is a lively feeling indeed, that we should be arrayed with pure and fine linen, which is the righteousness of Saints, there the most sumptuous clothing, is upon some special occasion but accounted as the dung, and that which is most delectable, is detested as a Scorpion. Where a man is best clad within, there the least care is for the outward.

12 Well, you see what this Prince hath left: now hear what he taketh to him. He putteth not off one brave gown, that he might put on another, so to iet it in variety, whereupon the world standeth much; but that he might betake himself to mourning weeds, even sordide sackcloth, and earthie ashes. Sackcloth was used to express sorrow, as may be seen in Jacob the Patriarke, who upon the news of the death of his son Joseph, rent his clothes, and put sackcloth about his loins, and sorrowed a great season. Ashes were used by men dejected to the lowest degree of misery, as may be gathered by Job, who after all his grievances so doubled upon him, went and sat him down in ashes. Mordecai in the book of Esther giveth example of both: for when the King had yielded to the bloody request of Haman, for murthering all the Jews, he put on sackcloth and ashes, and cried a great cry and a bitter, in the midst of the city. But by the testimony of our Savior Christ, these two joined together, are arguments and tokens of the most humble repentance: Woe be to thee Chorazin, woe be to thee Bethsaida, for if the great works which were done in you, had been done in Tyrus and Sidon, they had repented long agone in sackcloth and ashes, that is in the most lowly manner which may possibly be devised. Saint Gregory in his Morals doth show the reason, why these should be used in the time of grief: In sackcloth saith he is shown a roughness and a pricking, even the compunction of our sins. In ashes is signified the dust of men who are dead. And therefore both of these are used in repentance, that in pricking of sackcloth, we may know by our fault what it is which we have done, and in ashes we may weigh what we have deserved in judgment, that is, to be made dust and ashes. Consider then saith he in the sackcloth pricking vices, consider in the ashes the pain of vices, which followeth by the sentence of death. This is the spiritual meaning of this mourning attire, and it cannot choose but strike a kind of horror outwardly, into everyone who beholdeth it. For doth not sackcloth or haircloth cast down the mind of the wearer, or the high conceit of the stander by, to see him who was most glorious with or beyond many other, now to be arrayed in that, which noteth manifest lamentation. And do not ashes more remember us of mortification, that he who liveth and moveth, should like a carcass turned into dust, be as already in his grave: that if he be not yet fallen into the dust of the earth, yet the dust is arisen up to him, and hath met him half the way. So living he is as dead, and moving as if he were already buried.

13 I cannot choose but admire the care of this worthy Ninevite, to satisfy in every kind so far as lay in him. Look in what he had offended, in that he would make a recompense. In former time he had displeased God, as well within as without, and now he would show the fruits of this his grief, as well within as without. Within, by debarring his belly and stomach of their sustenance: without, by making that flesh which had taken delight before, in beauty and in bravery, to be basely and ugly clothed. He saw the faults of himself, and therefore as a careful planter or overseer of trees, he bent that stock which grew awry, to the contrary side. And he took the rightest course to redress his faults, not doing as necessity many times urgeth men, in their chastisements to lay upon one member or part of the body, for the oversight of the other, as for the slips of the hands, to lay stripes upon the back or shoulders; but he correcteth the offenders in the most just and equitable order that might be. For had he not transgressed both in the back and the belly? His belly had been a receptacle of much luxury and excess: the sumptuous birds of the air, the dainty fish of the water, had been devoured by him. It may be that he had offended as Vitellius did afterward▪ who caused all seas and lands to be sought, for rare creatures to feed on, and when they had been brought unto him at an inestimable price or rate, then they should not be touched in gross, but an eye only of this bird, or a tongue only of that fish must be tasted, that so the spoils of a many, might be taken at one meal. It may be that like his countreyman Sardanapalus that Epicure, he thought that alone to be his, which he had consumed in eating, and so had made his belly no less then his God. To make amends for this, by proclaiming a solemn fast, he abateth the • uperfluity of his unruly paunch, and pincheth it with famine, that because in former times it had had a great deal more then it should, now it might want that which is necessary. So his back and loins had been supporters of much excess, so that the most curious of workmanship, the most sumptuous of stuff, the most conspicuous of metals, the most precious of stones and pearls, had been bestowed upon them. There was in likelihood no pomp to be desired, which they knew not. Therefore to satisfy for those follies, and to bring his body to better compass, sackcloth bumbasted with ashes, or vnderlayd with dust, must now be worn and sat on. I Inow not whether the wisdom of this king, or his equity, or humility, be more to be commended.

14 But the mind within being added to it, maketh all the rest more acceptable. For we need not doubt but that was joined. He who had done all those things, that is, came down from his throne of honor, laid his kingly robe from him; put on sackcloth and ashes; by the advise of his counsel set forth such a Proclamation, for a fast to be kept by all his people, both young and old, men and cattle; bid cry to God so mightily; yea who appeased the fury of the Lord, and quenched his wrath toward them, need not be suspected now but to have joined his mind within, to his external actions. And that being put to, as a kind of celestial salt, maketh all the rest to be savory. For above all things the sacrifice of God is a troubled spirit, and a broken and contrite heart the Lord doth not despise. It were to be wished, that our Jesuits and Seminary men, would learn this of this Barbarian, to adorn their external penance and voluntary worships, which they enjoin to themselves, with this contrite mind within. For if sackcloth and haircloth, and fasting and whipping too, be used and ofttimes doubled, they which do them are not the nearer to heaven, unless the inward conscience be established in the faith, and taught that nothing meriteth, but the blood of Christ our Redeemer. It is but like a whited sepulcher; whited, but full of rottenness: like old Jezebel, who albeit she was painted, yet was she full of aged wrinkles: the deeds but of Baals Priests, who could cut and launce themselves: the very works of hypocrites. They may gain praise with men, and make their Proclamations to the world as they do, that their lodging is very hard, and their shirts made of course haircloth, yea as Posseuinus saith, and seemeth to cite it from our Campian, that flying to wildernesses as Heremits, and to monasteries as Friars, all their life time in the schools of perfect virtue, cilicijs paludati, & pasti ieiunijs, that is, being robed in hearcloth, and fed with fastings, they do meditate both day and night in the Law of the Lord: Yet although they go farther also, and cast out Devils too, they may hear in the day of judgment, from the mouth of the last judge, Depart from me, I know you not, you workers of iniquity, unless the inward meaning be rectified, and made orderly, by believing, understanding, and justifying knowledge. And this may yet be feared to be wanting, by their making much of images, their invocation of Saints, their abusing of Christ in his institution in the Sacrifice of their Mass, by counting their prayers on beads, by reputing that which is sin to be meritorious with God. This maketh vain all the rest, and wringeth that speech from the Almighty, Who required these things at your hands ? Let them with the king of Nineveh believe on God, and be inwardly settled in their mind out of the word, and then for Christ's sake, and not for their own merits, their deeds shall be acceptable.

15 Now to make application of this. There is nothing written here, but it is written for our instruction. If sin among that people did deserve so hard a doom, and provoke so fearful a wrath, why should it then be esteemed with us a light matter, & only a point of dalliance? Why do men now so embrace it, • nd with greediness make after it, as after a blessed thing? God is one and the same God evermore, and hateth it now as he did before. And there remaineth an account to be made by us, as well as by men before. Then if we did as we should, we should seek to diminish the faults of former ages, and not to add unto the measure of them. The least burden is most easily borne; the fewest sins are soonest reckoned for. It is a fearful thing to fall willfully into the hands of the ever-living God. Sin is like to that Siren, which Poets do describe, to sing then sweetly when it meaneth to destroy. It is like to the Hyaena, which can cry like a child, but intendeth to tear in pieces. Although the face be fair above, yet it hath a Scorpions tail to sting. It was like to destroy a whole city, which was the greatest in all the world, & therefore it may bring desolation and perdition upon us. Again, if this mighty Monarke to appease the fury of God, did refuse no humble subjection, but did cast down himself by inward and outward means, then we oftentimes should change our ways, and give more signification of the feeling of our misery, that by open repentance, God's threats may be removed and turned into blessings. If we will turn unto him, he is a gracious Lord. But he loveth to be sought to, and to be solicited with earnest devotion. We do little deserve to have it, if we will not ask that which we want. Then let us cast our selves down, by public and private prayer, and give him no rest till he grant us things convenient. Moreover as the king of that nation, did so ouersway all his subjects, that he brought them also to God, so let all who have any other under them, stir up those to true holiness who are committed to them; that many hands being lifted up together, may take the stronger effect. And let him who hath fewest to rule, know that his affections are placed by the Almighty, as subjects under him, if he have the Spirit of God in him, and therefore let him labor to command them, and dispose them not to earthinesse and iniquity, but to virtue and obedience. So shall the ground of our hearts, which bringeth forth nothing else of it self, but nettles and brambles and briers, yield lovely fruit, and that which is acceptable in the eyes and ears of the Highest. And then as the word from Jonah, was effectual to the Ninevites, so shall the preaching of God's Ministers, and good pastors among us, be a pathway to eternity. To the which the father bring us for his own Son Christ his sake, to both whom and the holy Spirit, three persons in one Godhead, be honor now and forever.

THE XXI. LECTURE.

I N the verse before going, you have heard of a king, who upon report of the preaching of a Prophet, which denounced destruction both to him and to his, did humble himself in incredible manner. For sitting in his throne, and seat of royal estate, he cometh down from it, and being attired with princely attire, he putteth that off him, and seeming for his person to be no better, then any of his subjects, he goeth yet farther, and as one meaner then the meanest, putteth sackcloth on him, and sitteth him down in ashes. But as in the natural body of a man, it is not sufficient that the heart alone be warm, but the heat of it must be a propagating heat, which may breed the like in the rest of the members, and be orderly diffused to the exterior parts, even the hands and feet, which are the remotest portions of that 〈 in non-Latin alphabet 〉 or little world; and if this be not done, the heart doth not perform the office expected: So in this civil regiment and political place, this Prince doth not think, that he hath completed that which lieth on him to do, if himself be thoroughly warmed with heat of devotion, unless his people also do participate that quality, and be brought even feelingly to know their own misery, that so they might work means to appease the Lord's displeasure. This was a good motion, as at the first to hear with that zealous king David, what the Lord God would say concerning himself, so to be glad also when other would say to him, We will go into the house of the Lord, nay more, to be a spurr to hasten them thither by crying, Come vnt • • e you children, I will teach you the fear of the Lord. Fire desireth to breed fire. The custom of the hard rock, is to turn that earth which is joined to it, into stone. A sensible object received once in the air, striveth to multiply his species, as far as it may. And in like sort the soul which is truly converted to grace, loveth to convert other. A good servant doth think it the honor of his master, and consequently his own best contentment, to see many other as well as himself, clothed with his Lord's livery. It is the envious person, who grudgeth his neighbor a light from his light: but the sanctified creature, is more ready to offer information in holy things, then other to receive it. The good man desireth to make other good also.

2 This maketh the king of Nineveh, who for his own part had tasted of remorse and anguish of conscience, for his offense toward the Highest, to be willing that his subjects should run to the same fountain of sorrow & tears, that with many groans of heart, and much weeping of the eyes, and many hands lift up, the long suffering God might be moved to compassion. And if this did not suffice, then his farther desire was, that the emptiness of the reasonable creatures, and hunger of the unreasonable ones, even the oxen and sheep and cattle, which should break forth into bellowing, & bleating and out-crying, might extort and wring forth commiseration. For I may well use that speech, in the same sense that the kingdom of heaven is said to suffer violence. And therefore taking counsel of his most honorable Nobles, and Princes, and Senators, he putteth forth an Edict, and most solemn Proclamation through the streets of the city, that every mothers child, be it male or be it female, young or old, or bond or free, should enter into abstinence, and put on sackcloth and pray, but especially with a hatred should turn away from sin. And to make the stronger out-cry in the ears of the Almighty revenger, the brute beasts should be urged by the pinching of their bellies; to make a rueful noise, that these conjoined complaints might prevail and work out mercy. A good consideration of a heathen man, which as a glass may be set before us who be Christians by profession, and may also teach us something▪ which is very well worth the learning. Which that we may understand with better facility, may it please you to consider with me, first the induction to the Proclamation, [ 1] which is here proposed by the Spirit of God: & that is by a double circumstance, one that he proclaimed through Nineveh, the other that he did it by consent of his Nobles. And [ 2] secondly, the Edict or Proclamation it self. These I am now to lay open to you, as the Lord shall enable me.

3 It is for no small matters, that Princes and mighty rulers are set over people, and countries, and cities; not alone to brave it in pompous apparel, or by external helps to make show of majesty; for the most coward, the veriest fool, yea an image may in great sort perform this. But there is required of them a superuising care, and diligent respect, that their people should do well. By doing well, I mean have welfare and prosperiti • , and be free from plagues and punishments. So Moses being in the wilderness, did exceedingly desire that the Lord's blessing might abound upon his people: and so also did David, when in the time of the devouring pestilence, he said unto his maker, I have sinned, ye • I have done wickedly, but these sheep what have • hey done? But principally I understand by doing well, that they should do their duty, walk in fear of their maker, serve him with their heart, be informed in true religion, pursue that which is virtuous, fly from idolatry and sin. See how great the care of Joshua was, that the children of Israel even after his death should stick fast to the Lord, and not do as the Gentiles, but keep their faith entirely. So David by his own example stirreth up his subjects, to offer part of their riches to the building of the Temple, yea calleth on them by plain words, and when he seeth it willingly done, he taketh much comfort in it. And which is most of all, he prayeth the God of Abraham, and Isaac, and Israel, still to keep that devotion in the minds of his people, and to prepare their hearts unto him. In another place the devout mind of Jehoshaphat is lively expressed, who sent abroad his Princes, and his Levites joined with them, that first they might teach the men of Judah, the law of Moses and the Scripture, that so they might know the way to walk uprightly and holily: and then afterward his Judges, to see whether they lived according to their knowledge. And there was never King, who was commended in the Scripture, or by just and true desert in Christian common-wealth, but he did take such a course. They who failed in this▪ may be thought to fail in all: for this is the very scope wherefore Kings are ordained.

4 It is no question in holy Writ, but that the Lord requireth, • hat every man should embrace and frame himself to his commandment: but he hath solemnly appointed the Monarkes of the earth, to see this to be done. He hath committed the charge of their inferiors to them, and doth expect from thē such executions and accomplishments, as may bring the necks of their subjects under the yoke of Christ. Therefore he hath armed them with the highest authority: therefore he hath given them the help of wise aduisers: therefore oftentimes he enricheth thē with graces extraordinary, partly being carefully infused by education, and partly immediately inspired by his goodnessed, that so they may be able to foresee with wisdom, what the common sort do not think of, and to discern with judgment, and to prevent with diligence, and with violence to restrain from enormities and obliquities. And to remember them thereof, he giveth them titles accordingly: as rulers, that they may rule them with a faithful and true heart; which cannot be done, but by teaching them obedience to the highest ruler. So, fathers of the people, that as parents are bound to train up their children in the fear of the Lord, and by natural affection to work them all happiness that may be, and intend them all good, so these should do to their subjects, who are placed under their government. In like sort they are called shepherds, • o watch over them, to keep them from the wolves and foxes of heresy, of idolatry and schism, of Satanical resolutions, and to better their pasture, as conveniency may yield. The heathen Poet did use this name to Agamemnon his King:

Agamemnon the shepherd of the people. But they are put in mind of their du • ie, by nothing more significantly then by calling them heads, whereby he letteth them know, not so much that they are placed uppermost in the body, but how they are placed, & why they are placed, that is, with ears to hear what is good for all the body, with smelling and tasting to choose what is wholesome, with the tongue to speak what will help, or what will hurt: but especially with the eyes to see a great way off, which way the feet should walk, the stomach should be relieved, the body should be cherished, and ever to think, that the rest of the parts are so united to it, that all make but one in the conjunction of the whole. God doth require this of the heads of lands and nations, that in the midst of danger, they should not be winking with drowsy eyes, but see what is coming, and withdrawing themselves, withdraw their people also. And there is no one thing, which he will so severely exact of them in the day of judgment, as an accompt for this. For albeit there must be a reckoning for the actions of themselves, how they have bestowed themselves, yet because many thousands are more then one soul, the accompt for their charge shall more strictly be stood upon.

5 Inferior Magistrates may herein take instruction, that it is not for themselves, that they are hoissed to their places, but to the good of other. Be they never so eminent for sanctity or sincerity, it is not enough, unless they whom they rule, do savor like to themselves. God expecteth of each of them, that they and their houses, as Joshua said should serve him, even so many as they rule over. And that if a blessing come upon them, it should like Aaron's ointment drop from the beard, to the skirts of their clothing; that the low valleis may have the benefit of that fruitful rain, which falleth upon the mountains. And if plagues and woes should come, that then the rest should be retired from the danger of the shot, as well as the fairest. That there should be a 〈 in non-Latin alphabet 〉 , and natural affection to all that be in their custody, principally to save them from the wrath which is to come, and afterward to encourage them, that they go with an upright foot; to quell that which is rebellious, to take pity upon the weak, to rectify the untoward, to think that to be the field wherein God hath bestowed them, and they will strive to make it like the Paradise of the Highest, by planting choice plants in it, by pruning them, by watering it, by fencing it and hedging it, by keeping out the boar; to take comfort in the beauty and prosperity thereof, and to delight in all happiness which shall befall unto it. Thus the faithful steward doth, being always pleased best when the common good doth flourish; not thinking himself a body besides the public body, and so as two substances to be contradiuided things, and all well which is scraped and scratched away from the members, but a head unto that body where and in whom he liveth, and so to have a fellow-feeling of the sufferings of other. This doth well in all things, but in nothing so much, as urging them to aim at things celestial; to beg of God the continuance of his graces upon them; or to entreat him to be pleased, to turn away that fury which is coming out against them. And in this last case, the king of Nineveh may well be proposed as an example very singular, who thinketh not his duty to be discharged at all, unless besides the subjecting and debasing of himself, he do stir up his people to a lively apprehension of the state wherein they stood, that they as the followers, & he as the leader, but both they and he, & he as well as they, like humble suppliants might make intercession, to recover God's favor, or at least to be pardoned. He showeth himself a man worthy to bear a scepter, worthy to wear a crown, who is so considerate as to think, that since they should have part of the punishment, he might do well to bring them to part of the penance.