guestes to be partakers of her dainties which do hunger and thirst after spirituall graces The Prophet Dauid saith of himselfe My hart breaketh for the desire to thy iudgmeÌ„ts alway Such a desire as worldlings haue to their riches as voluptuous men haue to their pleasures who are neuer satisfied such a desire I say haue the Saints of God to this wisedome The kingdome of heauen saith our Sauiour froÌ„ the time of Iohn the Baptist hitherto suffreth violence the violeÌ„t take it by force his meaning is that the hearts of men were then inflamed with an earnest zeale and greedie desire to heare the word they did not coldly for fashion but with an earnest violent affection follow seeke after this wisdome not the idle carelesse sort but such as be spiritually violent take receiue the kingdome of heauen he that taketh any thing by violence he doth vehemently desire it will not want it vseth all power indeuour to obtaine it neither doth he feare to expose himselfe all that he hath to danger so that he may enioy it the matter then being so waightie it must not be lightly desired sought for but with great vehemencie zeale And therefore the Apostle exhorteth that as new borne babes we should desire the sincere milk of the word that we may growe thereby Infants they desire milke that egerly they cry yell for it nothing will stay them till they haue it their desire is daily continuall Such desires affections we must beare to true wisedome as good foode is sweet to the hungry when it is eaten so is wisedome to the soule if it be inwardly receiued and digested there wil follow exceeding delight and ioy but because most hearers professe their loue to the word shew their loue by desiring it delighting in it as it may seeme to the eyes of the world let vs see some further signes to approue our true loue to wisedome the account that we make of it first then they that truly loue truly esteeme this wisedome they must needes loue the publike assemblies and specially the publike ministrie and preaching of wisedome some thinke it enough to pray and read at home but Gods ordinance must bee acknowledged priuate duties must giue place to the publike this is the gate of heauen the house of God the court of the Saints here shineth most clearely the louing countenance and face of God in his temple Doth euery man speake of his glory O Lord saith Dauid I haue loued the habitation of thine house and the place where thine honour dwelleth And againe I reioyced when they said vnto me we will goe into the house of the Lord he loued ioyed in such meetings because of Gods presence because of the sacrifices and Sacraments they are ministred for that he had there the coÌ„pany of Gods people publike ioynt prayers the word of wisedome there read expounded and as this was Dauids ioy practise being a worthy Prophet and King so it is said in an other place that the Prince shall be in the midst of the assemblies he shall goe in with the people when they goe forth they shall goe forth together And as Salomon built an house for God confecâ—ated it to holy vses so he himselfe resorted thither with the Priests people to offer publike seruice to God Christ himselfe the Apostles Saints did commonly frequent publike assemblies such as contemne these they doe not reade nor vnderstand aright hauing so many precepts presideÌ„ts against them Others there be which are content to come to publike meetings to prayer to the reading of the scriptures but they thinke this sufficient that they need no more at all as for preaching they care little for it nay many do scorne and hate it these doe not rightly esteeme or loue the word if they loued it read they wold loue it preached the rather seeing it is more to edification by preaching we are assured of the authoritie of the scriptures we better vnderstand them many darke senteÌ„ces of scripture are explained places which seeme contrarie are recoÌ„ciled the hid treasures of wisedome are layed open to our further comfort scriptures are applied to time place persons affections are more moued many are called conuerted such as are called are further confirmed and increased by the power of preaching for it is ordained of God not onely for conuersion of soules but for confirmation augmentation and continuance in grace and therefore most needfull for all persons be they neuer so wise strong or holie these be the speciall prerogatiues priuiledges of preaching And therefore the Apostle accounteth esteemeth of it as the most necessarie and profitable gift in the Church the cause why men doe contemne hate preaching is because they are in loue with their sinnes which are discouered by it Therefore Ahaâ— hated Michaiah the Prophet as he confesseth because he prophecied not good vnto him but euill Light is come into the world men loue darknes more then light because their deeds are euill for euery man that euill doth hateth the light neither commeth to light least his deeds should be reproued but he that doth truth commeth to the light that his deeds might be made manifest that they are wrought according to God Againe they hate this light of preaching and contemne it because it is an enemie to their carnalliberties sincere sound preaching reproueth many delights vanities corruptions which flesh and blood would faine retaine nourish and therefore carnall men say Let vs breake this bond and cast this cord from vs Let vs shake off this yoake of Christ but the godly do therfore the more loue it because it doth reproue their sins is an effectuall meanes to bring them to true repentance mortification they loue the word read they loue it preached reading is not to be neglected contemned it is coÌ„mended both in the law the Gospell thereby we are the better acquainted with the scriptures we are made thereby more profitable hearers reading helpeth our iudgements affections memories preaching helpeth reading and reading helpeth preaching they that best loue preaching and seeke most for Sermons if they doe it with right affections they read most and with more comfort and profit All the parts of Gods seruice are to be practised by a Christian no part of his seruice is to be neglected or contemned this is an other sure signe of our true loue to wisedome often in secret to meditate of it to conferre of it with others to reade the word or to cause it to be read vnto vs by these priuate exercises Dauid proueth his loue to the word as we haue hard before loue will drawe our affection to speake and thinke often of that which we loue this is a more sure signe then
sinne they must needes rise againe by repentance and so be saued And I haue neuer read in all the scripture that God doth professe any such loue to a reprobate God saith of Iacob I haue loued him because he was chosen I haue hated Esau because he was reiected Againe we haue heard alreadie that Salomon was a figure and tipe of Christ Iesus the sonne of God the Sauiour of the world Againe he was also as we haue heard inspired by the holy Ghost and a writer of the holy scripture Some reprobates haue spoken the truth and haue preached and prophecied as Balaam and Iudas but the Prophets and writers of holy scripture are all elect and saued so far as we know Our Sauiour Christ saith that the wicked shall see Abraham Isaacke and Iacob and all the Prophets in the kingdome of God and themselues thrust out of doores Now Salomon was a preacher a Prophet a writer of scripture and therefore we doubt not but he hath his part in the kingdome of heauen Finally the booke of the Preacher is called by the Hebrewes the repētance of Salomon and so it seemeth by the first beginning and entrance of it where he cryeth out Vanitie of vanities all is vanitie They be the words of one that had tasted of all the pleasures in the world that could be deuised and yet at last being wearie of all and renouncing all he reposeth all true felicitie of this life in true religion and the feare of God This may serue to satisfie vs touching the repentance and saluation of Salomon And now because we vpon some iust occasion haue made some digression not impertinent nor vnprofitable and because this fall of Salomon is abused by many let vs before we proceed further deliuer some good instructions and vses touching this his fall First then consider how dangerous the prosperitie the great wealth and honours of the world are and therefore let vs not too much desire them nor set our hearts or delights too much vpon them For thorough the corruption of our nature many wax proud contemning God and men iniurious to themselues and others being wanton luxurious and Lasciuious And therefore the Lord saith to his people Israel When thou hast eaten and filled thy selfe thou shalt blesse the Lord thy God for the land which he hath giuen thee Beware that thou forget not the Lord thy God not keeping his commaundements and his lawes and his ordinances which I commaund thee this day least when thou hast eaten and filled thy selfe and hast built goodly houses and dwelt therein and thy beasts and thy sheepe are increased and thy siluer and thy gold is multiplied and all that thou hast is increased then thine heart be lifted vp and thou forget the Lord thy God which brought thee out of the land of Aegypt and out of the house of bondage And in an other place he complaineth of that people saying He that should haue beene vpright when he waxed fatte spurned with his heele Thou art fatte thou art grosse thou art loaden with fatnes therefore he forsooke God that made him and regarded not the strong God of his saluation How should I spare thee saith the Lord thy children haue forsaken me and sworne by them which are no Gods though I fed them to the full yet they committed adulterie assembled themselues by companies in the harlots houses They rose vp in the morning like fed horses for euery man neighed after his neighbours wife Again I did knowe them in the wildernes in the land of drought as in their pastures so were they filled they were filled and their heart was exalted Therefore haue they forgotten me Oh that the great men of the world the Potentates Princes States Nobles and all the wealthy of the earth would remēber this who by their power and wealth take libertie to sinne and to liue licentiously without controulement and are infatuated by worldly cares and pleasures whereas the end of all outward blessings is to make vs more thankfull and more holy God gaue his people the lands of the heathen and they tooke the labours of the people in possession the end of this and of all their former blessings is that they might keepe his statutes and obserue his lawes And seeing that great prosperitie is so dangerous let vs pray with the wise man Giue me not pouertie nor riches feed me with food conuenient for me least I be full and denie thee and say who is the Lord or least I be poore and steale and take the name of my God in vaine Great abundance is dangerous and extreame pouertie is dangerous the competent estate is the best and let vs be content with it and let euery one harken to that counsell of the Lord saying Let not the wise man glory in his wisedome nor the strong man glory in his strength neither the rich man in his riches but let him that glorieth glory in this that he vnderstandeth and knoweth me Againe by this example we see that great and good Princes are subiect to falling some haue good beginnings and continue long and yet in the end they decline and fall away Nero in the first fiue yeares of his raigne was of such liberatie clemencie and gentlenes that he passed all Princes that were before him he either for gaue or else diminished all taxes and payments He was so gentle and fauourable to all degrees that he would admit them to come to salute him and also did salute them himselfe by name He made many good lawes but although he did these and such like things with great honour at the beginning of his raigne yet at the last forgetting the Imperiall dignitie he opened his wantonnes his fleshly pleasures his riot his Auarice his crueltie Oftentimes he attempted to kill his owne mother Agrippina She escaped often at last the Centurion comming towards her with a naked sword in his hand slew her she putting forth her belly cried out That hee would strike that part first for this bellie saith she is to be pierced through with Iron which brought forth such a monster Then the Centurion thrust his sword into her bellie and so slew her with many woundes after this horrible murther was done Nero being both without feare and shame beheld the Carkasse of his mother being slaine He killed Seneca his maister and Burrus one of his gouernours What will you more he ceased not to kill whom he pleased and that for what cause soeuer he pleased Tyberius who succeeded Augustus raised vp of himselfe at the beginning of his raigne no small hope of goodnes but afterwards proued a very Tyrant and most filthy man Alexander the great at the first ruled iustly and valiantly but after he was so effeminated with the daintie delicates of Pasia that he became proud leacherous a drunkard a murtherer by the which vices he both shortned his owne daies and made himselfe to be detested of his
our greatest good and therfore are to beleeue and hope for it nor haue power to liue accordingly vnlesse our beleefe and prayer obtaine helpe of him who hath giuen vs that beleefe and hope that he will helpe vs but such as FouÌ„d the perfection of felicitie in this life placing it either in the bodie or in the minde or in both or to speake more apparantly either in pleasure or in vertue or in pleasure and rest together or in vertue or in both or in natures first effects Fondly and vainely are these men perswaded to find true happines here The Prophet scoffeth theÌ„ saying The Lord knoweth the thoghts of men Or as S. Paul hath it of the wise that they are vaine Some of the Philosophers haue counted vertue in a perfect life some in the tranquilitie of the minde some prosperitie with vertue some to be without sinne and some haue counted it the best happines to die well Solon being asked of Cressus who excelled all in riches whether euer he sawe a man more happier theÌ„ he He named one Tellus an Athenian a priuate man who had left his children and kinsefolke well brought vp and instructed had happily ended his daies and being asked againe whoÌ„ next to him he did thinke to be happie he named Cleobin and Bitis brethren men of small estate who were both dead and left behinde them a great name and praise of their pietie The King being angrie said vnto him doest thou theÌ„ put me in no place of happines Yes saith Solon I doe easily confesse that thou art a King flourishing with wealth and gouernment but yet not to be called happie before thou dost happily end thy life Of all the Philosophers Plato and his disciples came neerest to true Christianitie and in defining true happines he determined that the end of all good was the attaining of a vertuous life which none could doe but he that knewe and followed God neither is any man saith he happier by any other meanes and therefore he affirmeth that to be a Philosopher is to loue God whose nature is incorporiall the Philosopher is then blessed when he enioyeth God he held God to be the creator of the world the light of vnderstanding the good of all actions the beginning of nature the truth of doctrine the happines of life he saith it must be a wise mans continuall meditation to follow God and to be like him that is to be iust holy wise Finally he placeth beatitude true blessednes in the life to come these are diuine and heauenly points and therefore he was called Diuinus Plato and some thinke that he had seene some part of the scripture as Ieremiah or Geneses And a man would thinke that he wrote and spake like a Christian and in the things aboue named he and we doe agree but yet he was vaine in his imaginations and his foolish heart was full of darknes being ignorant of the true wisedome he held diuers grose errors as the worshipping of many Gods the eternitie of the world and denied the resurrection of our bodies but this we hold with him that there is no true felicitie in this life but in another and therfore it is rightly said the true beatitudâ— is vnattaineable in this life for none liues as he list but he is happie and none is happie but he is iust yet the iust liueth not as he list vntill he attaine that sure eternall hurtlesse vndeceiuing state that he naturally desireth and cannot be perfect till he haue his desire but what man here vpon earth can say hee liues as he list when his life is not in his owne hand he would liue faine and he must die how then liueth he as he list when he liueth not as long as he list but if he list to die how can he liue as he list that will not liue at all and if he desire to die not to forgoe all life but to change it for a better theÌ„ liueth he not yet as he list but attaineth that by dying But admit this he liueth as he list and brought himselfe to this to desire nothing but what is in his owne power as Tâ—â—rence saith Since you cannot haue what you would desire that which you may haue yet is he not blessed because he is a patient wretch for beatitude is not attained except it be affected and if it be both attained and affected then must this affect needs surmount all other because all other things are affected for this and if this be loued as it ought to be for he that loues not beatitude as it ought to be cannot be happie then cannot it choose but be desired to be eternall Againe earthly riches can neither blesse vs nor our Children with happines we must either lose them in this life or deeme them to be enioyed after our death by one we cannot tell whom perhappes by those wee would not should haue them no it is God the minds true wealth that makes vs happie and this happines is in the life to come there shall the Creator bestowe all the gifts of nature vpon vs and giue them not onely as goods but as eternall goods not onely to the soule by reforming it with wisedome but also to the body by restoring it to the resurrection there the vertues shall not haue any more conflicts with the vices but shall rest with the victorie of eternall peace which none shall euer disturbe for it is the finall beatitude hauing now attained a consummation to all eternitie We are said to be happie heere on earth when we haue that litle peace that goodnes can affoord vs but compare that happines with that other and this shall be held but plaine miserie there is health without infirmitie strength without decay fulnes without loathing freedome without bondage beautie without deformitie abundance without want securitie without feare knowledge without ignorance or error holines without sinne Ioy without any sorrowe Ioy I say full vniuersall sufficient eternal what a glory and Ioy to haue alwaies the presence and sight of God whose beautie the Angels doe wonder at whose light darkeneth the Sunne Oh blessed sight to see God to see him in himselfe to see him in vs and vs in him Oh happie sweetnes and sweete happines whatsoeuer we desire we haue it desiring no more at all and whatsoeuer we shall haue we shall loue with a blessed loue all things to be desired are to be found in him his countenance sweete and amiable he is sufficient for reward we shall alwaies behold him haue and enioy him delight in him This is the whole good and felicitie of man to knowe and loue him that loued him what dost thou loue oh my soule what desirest thou oh my flesh whatsoeuer thou louest or desirest there it is If thou louest and desirest beautie there the righteous shall shine as the Sunne is the kingdome of the Father If thou desire health and life there it is for euer If
neighbour they are full of precepts and exhortations full of graue counsell and sweete consolations they informe all men in the seuerall duties of their callings they commend vertue and forbid vice they set downe rewards for the godly and punishments for the wicked they speake of Christ the wisedome of wisedome the wisedome of the Father The Canticles intituled The Song of Songs the most excellent and holie Song is no vaine nor idle booke of wanton loue as carnall men may falsely conceiue and imagine but it is altogether mysticall speaking of the spirituall loue of Christ and his Church And thus writeth one of this booke The Canticles sayeth he is a certaine spirituall and holie delight in the Mariage of the King and the Queene of this heauenlie Citie that is Christ and the Church but this is all in mysticall figures to inflame vs the more to search the truth to delight the more in finding the appearance of that Bridegroome to whom it is said there Trueth hath loued thee and of that Bride that receiueth this word Loue is in thy delightes As for the booke of the Ecclesiastes it doth intreate of the same argument we haue now in hand of the chiefe felicitie of man in this life that it is not in humane wisedome nor in pleasure nor in vertue if it be considered as it is in it selfe nor in any publique or priuate state of life Againe he sheweth what is true felicitie namely to feare God and to worship him with a true and vnfaigned heart This booke maketh nothing for Epicures and Atheists though hee seeme to stirre them vp to eating and drinking and to reioyce as though this was the chiefe felicitie of man in this life S. Augustine applieth that in the place before alledged to spirituall eating and drinking to the participation of Christs table For he sayeth The Preacher cannot meane of carnal eating because in an other place of that booke he saith It is better to goe to the house of mourning then to goe to the house of feasting because this is the end of all men and the liuing shall lay it to his heart Againe the heart of the wise is in the house of mourning but the hearts of fooles are in the house of mirth yet sometimes it may be and it is most likely that he speaketh not in his owne person but in the person of Epicures not allowing their speech nor practise For doth he not say of laughter and pleasure Thou art mad And doth he not in an other place scoffe and threaten yong men for their vaine delights and pleasures saying Reioyce ô yong man in thy youth and let thy heart cheare thee in the dayes of thy youth and walke in the wayes of thy heart in the sight of thine eyes but know that for all these things God will bring thee to iudgement And presently after he giueth him this counsell Remember now thy Creator in the dayes of thy youth And ô ye Atheists Epicures and Libertines marke and remember the conclusion of that booke as he began so he endeth crying and repeating Vanitie of vanities sayeth the Preacher all is vanitie and the last word of his booke are these Let vs heare the end of all Feare God and keepe his commandements for this is the whole dutie of man for God will bring euery worke to iudgement with euery secret thing whether it be good or euill This is the chiefe wisedome of Salomon which is extant written and recorded for the instruction of all posterities this is true and diuine wisedome and though it was not then written when these words were spoken yet the same or the like he taught this woman she receiued beleeued it and with great ioy doth heere commend and magnifie it Therefore true felicitie consisteth in true and diuine wisedome which was vnknowne to the Philosophers for their wisedome was earthlie false and contrary to it selfe and as there is one Creator and gouernor of the world one God one truth so there must needs be but one true wisedome because whatsoeuer is true good it cannot be perfect except it be singular And therefore it is worthilie said All the wisedome of man consisteth in this one thing that he know and worship God this is our doctrine this is our sentence and therefore with as high a voice as I can this I testifie this I proclaime and this I denounce this is that which all the Philosophers in their whole life sought for but could neuer finde nor comprehend it because they held a false religion or else vtterly ouerthrew religion let them therefore goe which haue troubled the life of man for what should they teach or whom should they instruct who haue not instructed themselues whom can the sicke man cure or whom can the blind rule or guide shall wee tarrie then till Socrates know any thing till Anaxagoras finde light in darkenesse or shall we stay till Democrates draw out the truth or till Empedocles dilate the paths of his minde or Arcesilus and Carneades perceiue and vnderstand Behold a voyce from heauen teaching the truth and shewing to vs light more cleare then the sunne it selfe Why are wee iniurious to our selues and so slow to receiue wisedome How manie worthie men haue spent themselues in seeking and yet could neuer finde He that will bee wise and blessed let him heare the voyce of God let him learne righteousnesse let him contemne earthly things receiue heauenly that so he may attaine to the best and greatest good to the which hee was borne casting a side all other religions Let vs come to the true religion and wisedome this true wisedome consisteth in the knowledge of our selues and in the knowledge of God this is the height of wisedome in comparison of which all knowledge is ignorance and if thou hadst the perfect knowledge of all Arts and Sciences what would it profit thee if thou knowe not thy selfe thou wandrest abroad and thinkest thou knowest many things and yet are blinde at home But ô blessed soule which is filled with wisedome of God and happie is he who desireth to be wise in Gods sight for one little drop of this true wisedome is more worth then a riuer and sea of worldly wisdome In all the creatures the Lord doth shew his wisedome and power but most of all in man creating him after his owne Image and likenes many knowe many things and yet knowe not themselues they see others and passe by themselues the better thou doest knowe thy selfe the better thou shalt knowe God Set before thine eyes the miserie of thy body and the shortnes of this miserable life and so thou shalt come to GOD thou must beginn◠with the knowledge of thy selfe this will humble thee and make thee feare God If thou wilt knowe what thou art looke thy selfe in a glasse The glasse of a man is an other man If an other be earth dust and wormes such a one
respect of wilde beastes theeues enemies Christ was borne amoÌ„gst them he was brought vp and dwelt with them he came to them preaching in euery Citie Towne Synagogues his wisedom cryed in their streetes and at their doores This gracious woman spent much was at great charges in comming and returning and giuing costly presents to Salomon Christ freely offreth to them temporall and spiritual graces foode to soule and body and yet they regard him not She was moued with fame and report which is often falâ—e and vntrue they saw before their eyes his wonders wisedome There came to Salomon a man being onely a tipe of Christ but the Sonne of God the true Messias the wisedome of the father came of his owne accord to them yea he came amongst his owne but his owne receiued him not She came to learne to be resolued and satisfied of her doubts Christ offreth them diuine wisedome such as is able to satisfie and resolue any that are willing to learne in all the matters of their saluation but they being carried away by a conceit of their owne wisedome and righteousnes thinke scornâ— to be resolued by him this Queen aboue all things preferreth this heauenly wisedome as the chiefe treasure felicitie but they make the commandements of God to be of no force by their owne traditions She moueth many doubts to Salomon with a good minde to be resolued they indeed aske many questions propound many doubts to our Sauiour but with most wicked malicious mindes to catch entangle and intrappe him in his speech This Queene commendeth magnifieth reuerenceth SalomoÌ„ her teacher but they râ—uile and blaspheme our Sauiour Christ She stirreth vp others to loue and honour Salomon they withdrawe others so many as they can from honouring of Christ She accounteth it true happines to heare Salomons wisedome they feele and finde no such thing though they heare the wisedome of Christ She a stranger admireth Salomon they of the same countrey stocke and kindred with Christ Iesus and yet reiect and despise him She most thankfull to God and to Salomon for the comfort good which she had receiued but they most creul vnthankfull against Iesus Christ thogh he bestowed many great blessings benefits vpon them they were those bad husbandmen to whoÌ„ the Lord set his vineyard and sending his seruants to receiue fruit some of them they beate and some of them they killed and at last sending his sonne they said among themselues This is the heire come let vs kill him and let vs take his inheritance Therefore saith our Sauiour to these That the kingdome of God should be taken from them and shall be giuen to a nation which shall bring forth the fruits thereof Finally this woman obserued all things that Salomon spake or did and wondreth but they are so blinde that neither the power of his doctrine nor the greatnes of his miracles could moue them to admiration She was not brought vp in the schoole of God and yet seeketh for instruction they were learned in the lawe and the Prophets and yet despise the true teacher and Prince of Prophets Therefore shall this Queene rise it iudgement against these blind and obstinate Iewes which is not so to be taken aâ— if she had any power of iudging or condemning for that properly belongeth to Christ but that by this example and fact oâ—hers they shall be conuicted and left without excuse It shall clearely testifie to all the world that their damnation is most iust THE FOVRTH SERMON MAny worthy and excellent things we haue heard alreadie of this gracious woman her great care desire and loue to knowe the truth in comming so great a iourney to her great paines and charge her reuerencing and magnifying of Salomon and accounting the hearing and obeying true wisedome as the greatest felicitie in this life We haue heard her example commended by our Sauiour Christ and alledged by him to the shame and condemnation of the Scribes and Pharises and all the obstinate and vnbeleeuing Iewes who did not receiue but reiect him that was far greater then Salomon Now let vs adde the other example of the Niniuites applied also by our Sauiour to the same purpose against the Iewes and so let vs make some vse of them both to our selues The men of Niniuie saith Christ shall rise in iudgement with this generation and shall conemne it for they repented at the preaching of Ionas and behold a greater then Ionas is here Heere is a like comparison as before to the same vse and ende the Niniuites being Gentiles strangers from the coÌ„mon-wealth of Israel yet at the preaching of Ionas suffer themselues to be reproued reformed these were Israelites the seede of AbrahaÌ„ to whom pertained the Adoption the couenant the promises the law the oracles of God yet they wil not harkeÌ„ to the voyce of the soÌ„ne of God the sauiour of the world They had but one Preacher of the word the prophet Ionas these had manie prophets yea Iohn the Baptist Christ him selfe yet they did not belieue them The Niniuites in one day at one Sermon were touched conuerted To them the word had bin preached a loÌ„g time many yeres yet they were not the better They repeÌ„ted at the preaching of Ionas being confirmed by no signe nor miracle they saw daily new signes and wonders wrought among them such as neuer any did before yet they coÌ„temned both his Doctrine and miracles Theywere moued at the preaching of Ionas a stranger being a Iewe coÌ„ming froÌ„ the Iewes a nation odious to theÌ„ but these loathed CHRIST being their owne Countryman borne among them The Niniuites endured Ionas his sermon threatning most fearfull and general destruction vpon them but they hated Christ and could not abide him but thought him worthie of death though he preached offered to them the treasures grace of mercie Finally they belieued Ionas a mortall and sinfull man these would not belieue Christ being not onely man but God whom they could not reproue of any sinne hauing so many witnesses from the Law froÌ„ the prophets from God the Father from Iohn the Baptist and from his owne glorious works And very notably doth one knit vp this comparison together in these words The Niniuites saith he a nation strange froÌ„ God Ionas a wan vnknowne of a base condition came to them No man commended him vnto them before hee came none foretold his comming he wrought no miracles at all hee got no mans fauour by any benefites hee promised no great matter he onely threatneth destruction and he preached no longer then three dayes but CHRIST was promised long before by the Oracles of the Prophets often commended by the testimonie of Iohn and his Father proceeding from the same progenitors of whom they gloried he had taught them a good while and wrought many miracles among them he bestowed many benefites vpon many both vpon their soules