GOD'S PLEA FOR NINEVEH: OR, London's Precedent for Mercy. Delivered in certain SERMONS, within the City of LONDON.  
By Thomas Reeve, B. in Divinity.  JER. 13.27. 
woe unto thee, oh Jerusalem, wilt thou not be made clean? when shall it once be?  CANT. 6.13. 
Return, return, oh Shulamite: Return, return, that we may look upon thee.  LUK. 13.7, 8, 9 
Then said he to the dresser of the Vineyard, Behold, these three years I come seeking for fruit on this figtree, and find none; cut it down, why cumbreth it the ground? And he answering, said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it; And if it bear fruit, well; and if not, than thou shalt after that cut it down.  LAMENT. 3.40.41. 
Let us search, and try our ways, and turn again to the Lord. Let us lift up our heart with our hands unto God in the heavens.  
Noli negligere, quòd vos priùs Dominus peccantes sustinet; quia quantò diutius exspectat, ut emenderis, tantò graviùs judicabit si neglexeris. Aug. de util. Paen. ag. Quot habuit in se oblectamenta, tot habuit holocausta; convertit in numerum virtutum, numerum criminum.  Jeron. hom. 33. in Evang. 
LONDON, Printed by William Wilson, for Thomas Reeve, living at the Bunch of Grapes in Chancery-lane, near Lincolns-Inne, 1657.   

To his Honoured Friend, a very eminent Citisen of LONDON, THOMAS RICH, Esq  
Honoured Sir,  
I Have ventured upon a great work, I do need a Patron; I beseech you, be you mine, and the city's. The Subject, I know, cannot displease you; it is about a penitent City, and Gods pleading for it, to have it spared. Would it not be your comfort, to see your City thus qualified? Would it not be your joy, to behold it thus secured? Yes; your virtue, I know, doth desire the repentance of it; and your zeal, the safety of it. Who knows, but the motion may take place? God, of Stones, can raise up Children to Abraham; the Womb of the Barren may be fruitful. This City, which hath learned little by Pulpits, may learn much by a Pattern.  
I have prepared the Piece, and altered and amplified it much, since the first drawing or preaching of it; that I might make it as exact, as mine Art would attain to. I desire to present it, by your fair and spotless hand, to your City; The innocency and piety of such a tried Citizen, may do much, to promove my intention, and to sanctify the Work. Bless but my endeavours with your Name, and the success shall be left to God Almighty. Sir, I know you; therefore I am sparing in my exhortation. I seek about for others of your fellow-Citisens, to them I shall enlarge my advice. God's blessing light upon your Person, this Drift, and the City, that it may have Niniveehs graces, and Niniveehs felicity. Thus leaving my request to your charitable construction, and my suit at the Throne of God, with my humble service presented to You, submissively, I take leave, and rest.  
SIR Your very faithful Servant, and the Cities fervent Solicitor THO. REEVE.   

To the rest of the Religious Citizens of London which are sensible of the Sins, and do supplicate for the safety of their City.  
Honoured Sirs, and Citizens of a famous City, etc.  
I Do call you out to a new Merchandise; Many of you have been negotiating in most of the known Cities of the world; but did ever any of you yet trade at Nineveh? This is that which I desire may be your Empory, that ye would buy up her commodities, and set up an Exchange of her Wares: let others call upon you to mind your Traffic elsewhere, I direct you to this City. Some of Ninevehs ashes, sackcloth, beasts in new skins, men with new lips, feet, and hands, would be more useful to you, than all the precious Rarities which the richest Marts upon earth can afford you. Nineveh is the place, the way is beaten out for you, I have chosen you out a good Leader, (a Gentleman of intemerate fame, and unblemished reputation); be not unwilling, nor ashamed to follow him. My intimacy hath been most with him, and I have been very privy to his worth, therefore let it be no man's displeasure, or regret, that I (according to my acquaintance and affection,) do single out him to stand in the front of this new Company to be erected. Though I love and honour him, yet I have an high opinion of many of you; therefore I have made bold to summon forth Him, and You, to try if ye can by your joint inquiry find out the place, and strike up a bargain for that memorable merchandise; be not offended to go together like Pilgrims, ye shall never repent you of the journey, for ye go to visit a renowned place, in whose ruins ye may find treasure enough to redeem you out of present hazards, and to prevent future miseries: Indeed I lay your Sandals before you, yet be not discouraged, ye shall go but like Merchant-Adventurers; and if ye be industrious, and employ your time well, ye may drive a very advantageable trade; if ye can but find out the place, and come home laden with the riches of the same, your City was never so happy as ye shall make it; linger not in the journey, but set forth speedily, and make a quick return, and millions shall bless you. Only do not quarrel as ye go along, fall not out by the way, who shall go first, or who shall come after, but walk on peaceably, and God Almighty prosper you. Abraham when he went up to Moriah to sacrifice, he left the beasts at the bottom of the Mountain; so do ye, all envy and emulation, when ye are going upon this noble design. Ye have more to think on, than the frivolous and superfluous cavils of nature. Apply yourselves to the right work, and fall to rightdown Christianity. Let him be the best man, which can be most virtuous and zealous in this religious service. It is an hard thing to build an City; and it will be as hard a thing to preserve it. When a City is grown crazy with sins, they must be Master-workmen which can repair the decays of it, or keep it from a downfall: if ye be never so well prepared, yet ye have a task which doth require almost an Angelical purity and perfection to discharge it. Eye your duty, and look upon nothing else, and see what a great measure of remorse and reformation is expedient to keep a tottering City from an imminent casualty. Oh go not to Nineveh only to look upon the City, for then this motion will take no impression upon you, and ye will never take off the charge of my impression, but these Books must go seek for entertainment in the Country, which will neither be for your honour, nor for my advantage; but come ye home full fraught with Ninevehs qualifications, and I shall be happy, and ye blessed. Consider what ye are to do, to wring a spear out of the hand of the Almighty, to turn back an host of judgements upon their March; appear in your complete harness, and quit yourselves like men. But by what Citizens shall this be performed? by them which are truly religious, and are sensible of the sins, and do supplicate for the safety of the City. There are many which are called Citizens, and many that seem to be Religious; but I must have such as have a sense, and can supplicate, which have the sins of the City smarting in their hearts, and the safety of the City echoing in their lips. 
Alex. ab Alex. l. 4. c. 17. Quam pulchras manus, & pulchra crura habes; ventrem vero non habes! Plut. in Philopaem.  As of old, they which would honour the Altars of the Gods, did burn not frankincense, but Cedar and Citrine; so, for this sacrifice, there must not be the vulgar Citizens, but those of the sweetest odour. Titus Quintius, derided Philopaemenes, because he had rare hands, and singular thighs, but no belly; so, they are not the Citizens to be prized, which have only hands to catch, or thighs to walk up and down in trading; but such as have the Belly, the conscience to nourish the whole body. They which have narrow brains, that can consult only about their private interests, 
Suidas.  are like Philocles the Comedian, who was said to have a sharp head like a Lapwing. I take little pleasure in the hearing of any persons commended for particular excellencies, which are but outward, as that Alsus Son of Sigarus, 
Saxo Gram. l. 7. Sucton.  King of Denmark, was praised for hair which glisteren like silver; and Tiberius, who had eyes so bright, that he could see in the night; and Anthony Benzus, who at 34 years of age, had such plenty of milk in his breasts, 
Cardan the subtle. l. 1. de nost. hom. Pliny l. 11. c. 37. Strabo. l. 15.  that he was able to give suck to an Infant; and Zancles the Samothracian, who had new teeth grew in his head at the age of 104 years; and Darîus Longimanus, who had hand which could reach down to his knees; and the Carmelitane Monk who so often, as he stirred his cowl about his head, 
Cardan de reb. var. l. 8. e. 48. Petrarch ex Treb. Saxo Gram. l. 8. Dan. hist.  his hair was seen to sparkle like fire; and Zenobia, Queen of the Palmirenes, who had teeth like bright gems; and Suavilda, who was so incomparably fair, that when she was adjudged to be trampled to death under the horses feet, the bruit beasts started back, and by no violence could be compelled to injury her beautiful body; No more do I take delight to hear Citizens commended only for exterior things, as that they dwell in the most gorgeous structures, wear the costliest array, have the largest warehouses, have Factours trading in every port of Italy, nay, in the bottom of the straits, and in the furthest part of the Indies; that they have so many leases in the City, so many purchases in the Country, and have matched their Children into the noblest families of the Nation; that they sit upon the Bench, and shine in the Magistrates Robes; no, I can hear an Elephant thus praised for his great Bosce, or a fat Bull of Basan for his well fleshed stanks: but they are the perfections of the mind, and eminent virtues, which I chief magnify in Citizens. Such are the conspicuous persons, which are perspicuous in graces, and the eyes that see them bless them for their piety, whose chief mart is in Heaven, and trade for such riches as exceed all the treasures of Egypt, whose hearts are knit to the City, and whose tongues are soliciting for it, which weep over the sins of the City, and would even sacrifice themselves in expiatory duties to prevent judgements from it. Pardon me therefore, if I do not judge the City by Furs, and gold Chains, birth and bruit, port and portals, means and merchandise; no, not by wit and worship, sermons and services; but by soft breasts, sound vitals, pure and operative spirits. Potency, priority, principality, presidency, here have no place, but only the feeling conscience, and the fervent Soul. For those which are only politic, or pragmatical, or busied about their own ambitious designs, as they have no leisure to mind this subject, so they have no propensions to be intent upon this solemn work. I may send them to Biccius, and Malchiattus, who traded at Florence only to learn Philip the fair how to adulterate metal, or to those Merchants which were so buried in their Warehouses, that they were called Sectores, 
Joh. villain. l. 8. c. 55. Sectores, aut s●quuto res, quia sequebantur suum. Asconius.  because they followed only plots how to enhaunse their estates, or to those Egyptian Traffikers, who were stained with so many blemishes in their callings, that they were commanded to give over their merchandising by the space of ten years before they could be admitted to any office, of place of authority; or to the Family of the Clodii in Rome, 
Alex. ab Alex. l. 4. c. 6 Suct in Tiber.  who were all of them (except P. Clodius) so given to factions and seditions, to raise their own interests and Parties, that they were accounted the common Boutefeaus of the City, or to C. M. Coriolanus, who in the greatest necessity never tendered the welfare of the Inferiors, but looked only to provide for his own greatness, and his great Ones; and held the poorer Citizens to sad sufferings, lest being supplied with what they wanted, 
D. Halicarn. 1. 7.  they might be enabled to call him, and the rest, to account for their injuries. Now what should I do with such Citizens! they do but only live within the City, or live upon the City, they will not be drawn from their shops, and Countinghouses to venture a knee, or a tongue, that they might preserve the City at the greatest exigent. Send back therefore those soldiers, which how down upon their knees to lap water, they are not fit to he employed in gedeon's Army; so, set apart those Citizens, which stoop down, and are even grovelong in their worldly contrivements, and projects, they are not fit to be called forth to seek for the City's safety; Having taken upon me then a kind of dolorous service, to whom should I rather apply myself, then to the true Mourners in Jerusalem? Yes, there are sins in the City, and these sins do threaten judgement; all ye then which do face the one, and fear the other, let me entreat you to sigh, and sacrifice with me, that the City being penitent, neither the peril, nor perishing of the City may be dreaded. To obtain this blessing, I confess I have (as I can) sanctified myself with some solemn resolutions; I desire you to enter into the Vow with me, not to desert the City with your repentance, and devotions, till a discharge may be brought out of Heaven, and the City settled in a condition to be Spared. I hear a loud speech, What is not this City able to do? I wish it may be able to examine, and to extricate herself. I cannot but love your City for her breast, that she proved such a kind Nurse to them, which had neither milk nor maintenance, when upon the death of their Mother they were as exposed children. All the gratitude which I can express, is to piety this Nurse upon her sick-Couch, and if I can, preserve her alive upon her bed of anguishing; till there may be some signs of her recovery I shall not cease to visit her, and, (if she will admit me) he as a ghostly Father to her, that she may confess her inward disease, and apply that spiritual remedy which will certainly, and can only work her proper cure. I thought once to have called in all the Nobility, and Gentry of the Nation to join in this work; for the Herald's office is in the City; and why should not they which are comparable to fine gold, cast in their talon for the advance of this pious design? Yes, they are too high, if they do not humble themselves to the earth for her, which all this while with a trusty hand hath kept their Pedigrees. I would have invited the Reverendest of the Clergy, to have assisted in this religious service, for Sancta Maria de Arcubus is in the City, & why should not they deprecate judgements from her, which hath retained for them a place, where they have received their first Consecration; Aaron doth carry upon his breast plate the names of the Tribes of Israel, the Priests must not be absent from the Sacrifice, these must weep between the Porch and Altar: I would have drawn in all the Civil and common Lawyers to plead in Heaven for this City, for they having been so often retained in her Counsel, and learned all their honoured skill, here (the Inns of Court being nigh to the body of the City, and Doctors Commons within the bowels of the City); why should not they solicit the highest Court for a release from her extremities? I would have summoned-in all the Physicians to administer a sovereign potion to this City; for their College being within her walls, and they having raised vast estates out of their City practise, why should not they prepare an Elixir for her out of their suppled eyes, rent-heartstrings extracted consciences, to preserve her at an exigent? yea, I thought once to have sent down to all the Cities in the Kingdom, to have repaired hither their selves, or to have sent their faithful substitute, Proxey, their conversion, to officiate for the City in her greatest peril. For seeing this is the Metropolis, why should not all the Daughters do their duty to their Mother, and wait upon her with their prayers, and tears, and humiliation, and mortification? yes, they here vending all their commodities, and buying here all their principal wares, it is convenient that they should bless her with their repentance, which hath blessed them with revenue. But because the most proper cure is that which is personal (people being able to prepare their Antidote) therefore ye knowing both the malady, and the medicine, what need I trouble others, when ye are able (if ye will) to do the work yourselves, and to be your own Physicians: And now that I have left you in your own hands, setting Life and Death before you, oh that I could speak to the City in general, that as all Nineveh so all your City would be unaninous to unite their repentance to keep off a judgement. But I see such a complicated disease of bad opinions and such a cakexy of evil life amongst you, some only magnfying the virtues of the City, others going on in an insensibility of any thing, that it is either sin or danger, that I despair to find the generality apprehensive, either of disease or cure. Acron could only paint the Cypress tree; so there are some amongst you, 
Erasm.  which can only draw the picture of their own self-grounds, and selfe-ends; why then should these men's pencils be desired to delineate this piece? no, I remember that Chalcedon was called The Town of the blind, because they would not suffer an experienced Workman to build their houses; 
Pliny. l. 5. c. ult.  And so, such a blind City shall I leave you, if I set on work half-sighted Architects, which can neither see errors, nor foresee hazards. Therefore I set, by all the humourous and vicious amongst you, and apply myself only to those which are truly religious, which have the most conscience to discover sin, and the most remorse to reconcile an offended God. It is a singular work, and there must be singular Agents engaged in it. It is that great City, and it must be that Great, or good Party, which must invert the state, and avert the judgement of the City. All ye then which are of mine own Religion, and repentance, be ye my Patroness out of affection, the Cities out of relation; deny not your own City, nor me, for your City's sake; this shall be my engagement, and I hope not the City's envy; that I should desire you to do that for the City, which the City will not do for itself. I cannot expect you to be absolute Saints; I myself am not innocent, but I desire to be penitent, and I besceech you let us both centre together in this qualification. Make this subject, if ye can, your Altar, where ye may work an atonement; or your Sanctuary, where ye may find refuge, howsoever make it your Crucifix, or Sepulchre, even to die in mortifying exercises, to procure the City's release, and rescue; Ye have been often at the Pulpit, and learned much perhaps for information; but one Sermon practised, is better than a thousand heard; if ye have any Christianity in you, let the abridgement of it be found in repentance; neither your souls nor your City, can be blessed by you with a virtue more beneficial; If ye had the understanding of Joseph, the knowledge of Daniel, the wisdom of Solomon, or the insight into all those secrets which were revealed unto St Paul in the third heavens, ye these were but glimmering speculations without repentance. To have the loins girt up, and the lamps burning, is more than to divide the waters of Jordan, to fetch water out of the Rock, to command the Sun to stand still in the midst of heaven, to remove mountains, or to raise the dead 
* The Lady Capell of Oxted lay speechless a long time, & by fervent prayer was restored to speech, and died in a most ravishing manner. Mr. Gale in S. John's street distracted, and despairing, by prayer recovered his senses, & died calmly, peaceablely, & Christianly. A Gentleman in Bishop's Court in Grayes-Inn-lane, visited & assaulted by the Devil, by prayer within the space of three days was delivered from that Obsession Mr. Barmes in Fountain Alley in Holborn, having for half a year almost starch (sometime hot, sometimes cold) reigned through his tiled house into his Kitchen, and nothing seen in the upper rooms or Planchers, but only in the lower rooms, and that divers times under Pots, and other Vessels, where it was impossible in man's apprehension, that any thing should come, for the outsides were untouched, which caused an high affrightment in the Householders, that he and his family were ready to leave the house; yet by prayer, in a short time this strange and unheard of accident ceased.  I know a man which hath wrought some miracles in the world, but yet his conscience doth more rejoice in his repentance, then in all the testimonies of God's power, yea then in the finger of divine Omnipotency lent unto him to make him instrumental in admired events. Whatsoever your gifts, and endownments, characteristical, or charismaticall privileges be, yet feel it as your chief consolation, and write it down as your prime prerogative, that God hath caused the lips of them that were asleep to speak, that the eyes of the blind do see out of obscurity, that ye stand up from the dead, and have sorrowed to repentance. Rejoice not in these things, but rejoice that your names are written in heaven. Let others look to be Scient, but look ye to be Penitent. Lord, who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? Exod. 3.11. So, who am I, that I should summon a whole City to repentance, and bring such vast numbers out of the bondage of their corruptions and destruction? yet God hath given the motion, and he may by such a stammering tongue, make his message effectual. Who knows, but that this Cake of barley bread may overthrow the tent of the Midianites? that this lump of dry figs may heal the sore? that this clay and spittle by the blessing of God, may open the eyes of the blind? I venture therefore upon the work, and call forth you as my Assistants in the enterprise; Bring forth your repentance, and what may not such an Hester appearing do to reverse a Decree? God is not so offended with the City, but Repentance can yet end the distaste. To assure you of this, I set before you Nineveh, not half so glorious in being a Potent, as in being a penitent people; they are penitent, and God is instantly assuaged. Will ye observe the sum of the passage, if I do but lead you into the City? there are very delectable things at the entrance, even between the Prophet and God. Do ye love a Prophet truly? then here is Jonah active in his pertinent duty, a weighty errand? Do ye honour God faithful? then here is God busied about his proper work, a work of mercy. What more consonant to the Prophet, then to impart his Master's mind? What more congruous to God, then to interpret his own meaning? Jonah doth denounce a judgement, God doth pronounce a pardon, the Prophet must not spare and yet God doth spare. The Prophet had threatened them into repentance, than God doth not threaten, but comfort; not adjudge, and accurse, but accept and acquit. Repentance hath renewed the people, and revoked the sentence. It is true, the Prophet was very opposite to it, but God doth bring in very apposite reasons to satisfy his contradicting spirit. God doth plead for the City, and doth plead against his own Prophet. He doth show him how the Prophet cannot be justified, without menacing an overthrow, and how God cannot be justified, without hindering this overthrow. This is the Dilemma how the Prophecy may stand, and the City may stand. The Prophecy is obeyed, and therefore there could be no overthrow; there was repentance, and therefore there cannot be rejection, and revenge; this is the middle way, which God doth make use of to answer the Dilemma. God will not approve of his Prophets, if they do not proclaim judgement: God will not listen to his Prophets, if they do declaim against repentance. Though the Prophets must thunder, yet God doth keep the thunderbolt in his own hand. A sinful people must be warned, a penitent people must not be destroyed. No, this is one of the Riddles of God's mercy, which Jonah not being able to unfold, God doth expound it; yea, the whole debate is about the resolving of this difficult demur. God doth show to Jonah how he could prophesy no less, and yet how he himself could spare no less. Shouldst not thou thus cry? Should not they thus reform? Should not I thus spare? God had taught Jonah many things, and now he doth reveal to him the aenigma of his merciful justice; how justice and mercy can meet together in the same subject without violation to either: The Prophet at first was in a great blindness concerning this secret, and the City had like to have paid dearly for his want of understanding. But God hath satisfied the doubt; and saved the City. Nineveh hath repent, & Pergameae jam fas est parcere genti: It is requisite now that Nineveh should be spared. So that I trust neither Jonahs' cry, nor God's plea, the courage of the one, nor the compassion of the other, the message, nor the mercy, the Prophet's scruple, or God's scrutiny, the Prophet's dark eye, or Gods bright mouth, Ninevehs sacrifice, or Ninevehs safety, Ninevehs repentance, or Ninevehs remedy; the change of the City, or the change of the sentence, the compunction, or compassion, the threatening, or the sparing shall be displeasing subjects to you. No, be ye Patroness to this Riddle, the contestation of Jonah, the replication of God, the explication of the Problem. Oh that we could see such a Riddle in your City, and thus explained. Jonah doth cry, but is God believed? the overthrow is proclaimed, but do men fly from is? the City is warned, but is it humbled? it is threatened, bu● shall it be spared? Oh that the wilful impenitency of the City, after millions of cries, should not be a greater riddle, how it can be spared; than God's inclination to mercy after serious repentance, is a Riddle fully expounded before, and half expounded now, that the City may be spared. As intelligent as this City doth seem to be, I wish it could answer one question. Is it Nineveh? Is there expression? or almost expectation of such humbling and cleansing? For this end is this cry sent forth, and oh that the Prophet might only cry, or the Prophet so cry, that he might cry up a Nineveh! Be ye not deaf, and open the cares of others; that ye may not be my Patroness only, but of the City; not of her sins, but of her repentance. If ye fail in this work, the City is past remedy. Be ye your felves therefore as penitent as ye can, and diffuse your repentance to others; have ye burdened consciences, and draw others to feel the weight of those guilts which may sink them into ruin. The City is in peril, what is the preservative? Policy may invent many expedients for security, but I do know none but that of repentance. To prevent a general overthrow, shall we ever see a general conversion? What will men leave their seats of honour, and apply their selves to sackcloth, ashes, fasting, mighty cries, turning from their evil ways, and from the violence of their hands? Oh that we could see such a beautiful City to honour our Nation, and bless itself. But I am afraid that this is but a City of desires, and that it is not harder to build up Jerusalem again in her first glory, than to raise up such a City amongst us; every stone in this City may sooner be altered, and new laid, rather than men's minds and consciences. I doubt whether penitent duties were ever truly intended amongst us, and I am very jealous whether ever or no we shall see them really expressed. Men can rather shoot the gulf, climb the Alps, go a pilgrimage over the whole earth, than repent. Well, as it is my drift to propose, impose, and dispose, so let it be yours to explore at homt, and excite abroad; Oh to incline God to plead with his judgements, saying, Should not I spare this great City, wherein are more than sixscore thousand persons, which cannot discern between their right hand, and their left hand, and also much ? That the Citizens could first plead with their consciences, saying, Should not we turn to that great God, who hath invited us by more than sixscore thousand warnings, which cannot discern between pity and forgiveness, and also much forbearance? Ye see now what a great task ye are to undertake, and that ye had need to lay to your whole strength to bring forth a right City. Is it an easy matter for yourselves to speak this language, and to feel these brest-motions? howsoever, is it so to open other men's lips, and to set omens hearts on working? All the difficulties which ye ever met withal upon earth, are not like unto this straight. Yet to what end do ye wait upon the Lord, if ye will not do him this service? Why are ye trees of righteousness, if ye will not bring forth this fruit? I hope ye are alive to God yourselves, (yea, that there are some of the regenerate race, which do stir quick in this City) but how many dead carcases do ye walk amongst? I trust that ye have brought iniquity to remembrance; but are there not too too many that need their Monitors and Remembrancers, as if they had forgotten their selves, and their sins? In what forwardness is the great work? is not the first stone for the generality yet to be laid? yes, it would astonish a man, that amongst so many celestial shows, there should be so little heaven; and that the Devil should be lurking under so many Angelical transformations. I confess, here doth appear to be much Religion in the City, but what Repentance is there? or if Repentance, is it that of Nineveh? No, here are sins enough in the City to have it overthrown, but is there repentance enough in it to have it spared? What people are, they may find out by examination, what they should be, they may find out by the Example. The earth never saw greater provocations but when shall it be said, that the heavens never saw greater propitiation? People are much for patterns, but not for imitation; wise men may devise forms, but where are the virtuous men, which will conform to them? No, as a beast neighed to Alexander's horse which was painted, but the spectators expressed no such respect to Alexander's Image itself whereupon Apelles said, That he had painted the Horse better than the Prince. 
Equus (oh Rex) melius expressus est, quàm Tu. Erasm. in Apoph.  So Brutes will be more affectionate to those things which do resemble their nature, than we to those things which should direct our manners. Xenophon wrote a rare Book, called Cyrus; but where was there ever such a prince? Plato set forth a singular Treatise, de Republica; but when was there ever such a Commonwealth? No, it is an easy matter to describe, but it is an hard mat●erto exhibit the like. Here is a choice Picture, Nineveh limmed out with tears & graces, and a frame made for it, even this record in holy Scripture; but when shall we behold the parallel? Oh Citizens, and Religious, though ye may have some skill in painting, yet can ye draw Nineveh to the life, in Orient colours amongst you? No, were it to preserve the City from fire, and sword, yet will ye readily be thus abased, and changed? ye may be, but it will be with a great difficulty. For the present, what signs are there of such prostration, consternation, renovation? No, they which have committed horrible sins, may rather have forms of seeking God to confirm themselves in their wickedness, than many here which are liable to imminent dangers, have any evident expressions to fall to the earth, or to look up to heaven to avert vengeance. Can these bones live? O Lord, thou knowest, Ezech. 37.3. It were a miracle almost to see these dry and scattered pieces, though prophesied upon, to have a noise, and a shaking amongst them, and bone to come together to bone, and flesh, and sinews, and skin, to grow upon them, and the spirit of life to enter into them. There is nothing impossible to God, but this is almost incredible to the present view. For I do not see that men have learned Ninevehs initiating, much less than her completing graces': They are not yet come to her dejections, trepidations, perculsions, astonishments, humi-cubations, macerations, syncopes of grief, paroxisms of conflicts, gravitoned accents of prayer. No, people nourish the flesh, catch at the world, follow modes, temporise with changes, and leave perils to the venture, and judgements to the chance: Happen what will, they have not so much as a wrimpled brow, or a trembling breast. A Stork will fly faster from a cold Country, or a beast from a naked sword, than these from plagues and punishments, Then, if they be not come to the disfigured face of repentance, how will they ever come to her transfigured spirit? When shall we see the two essential parts of repentance amongst them, The turning from their evil waids, and from the violence of their hands?  
First, Their evil ways do seem to have a mist upon them, they have not eyes clear enough to see them, or hearts tender enough to lament them: Though they have strayed far enough from the prescript rule of obedience, & they find never a precept warranting their lawless paths; yet, they do tread on, and consider not whither their feet do carry them; the Ignis erraticus hath led them aside, and they do not lay to heart over what ditches, rocks, cliffs, and precipices they do pass: It is enough that they are in motion, but whether in regular, or erroneous courses, they do not apprehend. Oh that there should be such declinations, under the directing Ordinances; or such foot-prints, amongst instructed Christians! No man saith, What have I done? Many a man saith, What may I not do? but, No man saith, What have I done? People do look upon their faces, but seldom upon their consciences; this clasped book hath not been opened, to view every leaf; nor this deep well searched to the bottom, these many years. Oh! how much hypocrisy, apostasy, bribery, flattery, blood, blasphemy, soothsaying, sacrilege, have been passed over without the least check, or fret? men's proper rights they can consider, but not their proper sins: no, If any sins come under their discovery, or disquisition, they are the sins of the age, or the sins which malignity have doomed sins, or the sins of Rome or Turkey: but they have neither eyes, nor tongues, nor hearts, to spy out, speak out, or reflect upon their proper sins; though they be as bitter as gall, as red as scarlet, as venomous as the poison of the Asps, as black as Satan, coming forth with a steam out of the smoke of the bottomless pit; yet, there is neither sensibleness, nor conscientiousness of them: they are their proper sins, and as they have given them conception and birth, so they will bestow upon them education and maintenance: They may have a street-cry, or a Pulpitnoise (sometimes of them) but the sound of them is gone, so soon as it is received: they deny them, conceal them, extenuate them, and justify them; yea, some are so impudent, as to deride them. Fools make a mock of sin, though it be to dance before a Case of their melting, or to triumph over a captivated Samson, or to quaff in the Bowls of the Sanctuary, or to present John Baptist's head in a platter, or to cry Hail to the King of the Jews, when he 〈◊〉 leading away to be crucified. These, and the like, are the expressions, which they do make to their sins, rather than to look aghast upon them, loathe them, bleed under them. How many sinners have ye yet seen, that though they have done things contrary to the Torchlight of Nature, the Sun-light of Scripture, the tenor of their own oaths, and the terror of a Catholic Church condemning them, that have yet blushed, or sobbed, or wrung an hand, or bended a knee for them? No, they have done them, and they stand up in the defence of them; after production, they do bestow upon them protection: there is either silence or senselessness, speechlessenesse or remorslesnesse. Now if people will not discern their sins, how will they ever disclaim them? if they will not look upon their evil ways, how will they ever turn from their evil ways? What little likelihood, what small hopes of conversion and reformation?  
Secondly, The turning from the violence of the hands, is a thing as improhable; for, are there any gentler, or juster times to be expected? Will men pair their nails, soften their harsh palms? No, I do not see so much as a sense of injury, or a shame of oppression; not so much as an Adonibezek's remorse for cruelty, to confess, Threescore and ten Kings, having their thumbs and toes cut off, gathered meat under my table, Judg. 1.7. Nor an Ahab's fright upon a bloody fact, to be confounded so, that persons should rend their clothes, put on sackcloth, and go softly, 1 King. 21.27. People do not so much as question their Estates, which they have gotten by forged cavillation, or ask forgiveness for their wrongs, or make restitution for their ill gotten goods; much less will they then desist from their damnifying courses. Tyranny doth flow in with an high rage, The earth is covered with violence, as it was in the days of Noah, Gen. 6. 9 A man would think, that Aegypt's iron furnace, or Babylon's iron yoke were amongst us. Here is digging of pits, taking up all with the Angle, swallowing people alive as the grave, eating fruits without money, breaking the arms of the fatherless, afflicting God's heritage, the Rulers being as roaring Lions, (as the Scripture saith) and the Judges as the Woolves of the evening, devouring with such fury, that they leave not the bones tiil the morrow. Some groping for bribes, with Felix; some requiring men's right eyes, to condescend to a peace, with Naash; some pronounting sentence of death, upon a framed information, with Jezabel's Judges; yea, some not being ashamed, to run greedily after the error of Balaam for reward. How many houses are built with crying stones, and cemented with bloody mortar? The Times are full of much fraud and force, invention and circumvention, domination and conculcation: Men enjoying preys with as much inward satisfaction, as birthrights, and possessing rifles with as quiet a conscience, as just earnings. Oh! when will the whip depart out of this City? when will the wild beast's teeth fall out of their heads? when will the hammers leave beating, or the millstones leave grinding? when will repentance so reduce the City to equity, that there need neither Tribunal to rectify injuries, or Pulpit, to touch conscience for extortion? People in general will scarce take notice of their cruelty, much less will they take away the crime; they will scarce feel their rough hands, much less will they turn from the violence of their hands.  
Thus than ye see, how your City is in a dangerous, deplorable state, full of stupendious sins, and yet full of stupid impenitency; a professing City, and yet far from Evangelicall purity; a corrupt City, and yet far from contrite Nineveh. How then may your City walls shake, and every citizens heart be daunted, expecting some unexemplified judgement, for these enormous transgressions? Will God ever be dared with challenging trespasses, or mocked with fanatic formalities? Will the noise of your Sermon-bells, or the sound of your Gospellising tongues, be able to pacify an incensed God? No, he may seize upon you in your streets, where ye are defying him in your full strength; or take you at Church, where ye are deluding him (perhaps) with Templechedis. Will a few superficial specious pretences, satisfy the strict Examiner, the God of pure eyes? No: He hath showed thee, O man; what is good, and what the Lord requireth of thee; not burn offerings, or calves of a year old, not thousands of rams; or ten thousand rivers of oil, not thy firstborn for thy transgression, or the fruit of thy body for the sin of thy soul; all these are but outward, they come no nearer to thee than thy , thy stock, or thy progeny: thou must therefore be the  offering, the calf of a year old, the ram, the jar of oil, the firstborn, and the expiating fruit of the body; God must have thyself, thyself humbled or hated, thyself renewed or rejected. There is nothing will appease Joseph, but the bringing of Benjamin; there is nothing will atone God, but repentance, all by-contriuments are but sinister drifts and bents. Ye see how Nineveh was spared, and so must ye be freed. Oh! that ye can think to stand an age in remorslesnesse, or to be secure one year in impenitency. No, the twigs are gathering, to make the sharper rod, or the razor whetting, to shave with the keener edge. Who ever resisted the Lord, and prospered? Shalt thou reign, because thou dwellest in Cedar? Doth not the Lord remember thee, and came it not into his mind? Can two walk together, except they be agreed? Can a snare be taken from the earth, and nothing be caught? Is not destruction to the ungodly, and a strange punishment to the workers of iniquity? Who can dwell with the devouring fires? Is there any hiding place from the Lords fury? No: though thou shouldst dig into hell, thence would he take thee; though thou shouldest climb up into heaven, thence would he fetch thee down; though thou shouldest hid thyself in the top of Carmell, he would search thee out there; though thou shouldest lie in the bottom of the Sea, yet there would he command the Serpent to by't thee. God may send the flood, when thou art in the midst of thy quaffings and dalliances; fire may come down from heaven, when the Sun is shining brightly in thy streets; a great cry may be heard in the midst of the City at midnight, when thou art suspecting neither the slaughter of the first, or firstborn; the avenger of blood may pursue thee, and pluck thee out of the Cities of refuge; yea, God may slay thee, whilst thou art laying hold on the horns of the Altar. Hath not God destroyed as mighty a people as you? Yes: the Amorites were potent, yet, when their sins were full, they were emptied out of their Nation. Rabbah was a strong City, the City of waters, yet it was taken, and the citizens put under saws, and harrows, and axes of iron, 2 Sam. 12.31. Hath not God ruined as religious places as yours? Yes: Go ye now to my place which was in Shiloh, where I set my name at the first, and see what I did to it, for the wickedness of my people Israel. Jer. 7.12. Yea, go ye to Jerusalem, how was that fortress of the earth demolished? yea, that City of oblations made a sacrifice to the justice of a provoked God; yea, left such a relic of misery, that a book of Lamentations was written, to bewail the rueful desolations of it. Oh therefore, be not confident, neither upon your prowess, nor profession; for it is neither your formidable Chivalry, nor formal Religion which will privilege you, or protect you; but it is your Repentance which must shield you, and shelter you. See then what must save you, and what is your only preservative. There are a great company amongst you, famed for parts, and magnified for piety; to you I writ, you I summon, entreating you, by all the worth that your names are embellished with; & adjuring you, by all the Orthodox truth, which ye seem to have reserved, out of the defection, and declension of the times, that ye would first go a Circuit through your own consciences, and then that ye would walk the streets, and go from the one end of the City to the other, and observe the face and face of the City; that ye would take notice of the maladies and ulcers of the City, and consider what prognosticating symptoms there are of an emigration, and exanimation. Oh feel the weak pulse of the City, touch her cold lips, and behold her grisly cheeks. Look upon the present dangers and dysasters, apprehend what a Flag of defiance is hung out upon earth, and what a sword is bathed in heaven. Can such sins, and the City's safety, such impenitency and the City's impunity, long stand together? Fear ye not some plague? some general massacre? some coal, blown with the breath of the Almighty, that may sparkle, and kindle, and burn you to such cinders, that not a wall or pillar may be left, to testify the remembrance of a City? They whose judgement was not to drink of the cup, have assuredly drunk it off; and shalt thou altogether go unpunished? Jer. 49.12. May not the vial of red wine be reserved for the lips of this City? Is here more sin, and shall there be less justice? Hath this City been often at her wit's end, and may not her brains at last be crazed, with an inevitable, and an inextricable judgement? Vengeance deferred is not recalled; a forbearing-God, may double his dismaying and confounding strokes. Oh therefore, mark the bad Crasis, and the sad Crisis of the City. Help at an exigent; repent, when there is nothing but repentance lest for an antidote. Repent truly, lest your repentance prove a scandal and a curse; repent throughly, lest one unmortified sin, frustrate the virtue of an humiliation; repent timely, lest not knowing the time of your visitation, the blessings ye wish for be hid from your eyes.  
1. Repent for yourselves. For, as the pure minds had need to be warned, so the pure consciences have need to be cleansed. The best of you, I fear, have not passed through the puddle, without some filth sticking upon your skins. Ye have not lived in such an age of Epidemical diseases, but ye have catched some contagion: Therefore search out your own spots, and leave not a stain, to be an eye-fore to heaven. Weep out all your contaminations, pray away all your pollutions, purge away all your defilements. Have an hour in the day, a day in the year, for strict and solemn repentance.  
2. Repent, to teach others repentance: When thou art converted, confirm thy brethren. When ye are quickened yourselves with Repentance unto life, propagate it (if it be possible) unto midtitudes, that it may be said, Behold, here am I, and my children. Let your believing God, beget faith in others; your standing up from your seats, excite others to rise; your empty bowels, provoke others to fast; your stripped backs, cloth others in sackcloth; your squalid demeanours, seat others upon the ash-heap; your making your beasts partners in the pacifying act, raise up a strange penance in the streets; your moist eyes, set others on weeping; your confessing lips, stir those tongues in men's heads, which have been silent these many years; your making reparation for errors, cause others to deface the memory of foul facts, with opposite virtues; your mighty cries fill the City with echoes of devotion; your turning from your evil ways, change the steps of others from exorbitances; your purging your hands from violence, procure oppression to ache in the joints of other men's fingers. Do your closet work well, and be exact in your street-work. Repent, and make a whole City propense to repentance.  
To some I might say, Have ye not heard of repentance? Do ye not know how to repent? Do ye not understand the effects of repentance? Have ye not seen the fruits of repentance? can ye not repent? will ye not repent? Where did ye ever yet repent? when will ye at last repent? Oh that there were repentance! that ye were as eminent in repentance as Nineveh? that in stead of your Buildings and Bulwarks, Walls and Halls, Works and Wonders, Statues and State-houses, Pillars and Pearls, hoards of Provision, and heaps of Treasure in the City, that there were but Repentance; yea, that instead of your Scriptures and Scribes, numerous Lectures and curious language, Sanctuaries and Sacraments, Privileges and Prayers, Meditations and Mysteries, Revelations and Raptures, and the City, that there were but Repentance; that your Congregations were so purified, and your Temples so sanctified, that they might afford you such Professors, which were such Saints, that they might be able to bless a Church, and save a City, by Repentance. Some Penitents there are amongst you, but how many Ninivites? Well, ye that have the highest opinions of yourselves, and in the greatest repute for Religion; know, that ye are but as the sounding brass, and tinkling cymbals, without repentance. Oh that ye could be rid of the libertines and hypocrites amongst you, and that there were none but penitents in the City! Oh that ye stood upon equal numbers, that ye were but the third, the twentieth, the fiftieth, the hundred part of the City; that there were but a common Hall of you, that ye did but equal the number of the Officers, or Watches in the City; that there were but enough to take the frowns out of God's forehead, the menaces out of God's cheeks, to retard God's feet, to bind his hands, to put audience into his ears, compassion into his eyes, reconciliation into his breast, pardon into his lips; to keep his Trumpeters from the gates of the City, or his ●roopers out of the streets of the City. Oh! religious Citizens, try the completeness of your numbers, and the perfection of your gifts. Be not blind under so many grievances, deaf under so many warnings, sleepy under so many judgements. Believe not your Politicians, if they tell you, that your City is in no danger; believe not your Pulpits, if they preach you up to be pure enough, against God's examining justice; believe not your own Consciences, if they persuade you, that ye are prepared sufficiently against all accidents. Consider, in what a talking age ye do live, how Religion is little more than arguments, and profession than discourse. How many are wit-foundred with humours, which stare upon themselves, as if Heaven must look upon them with an enamoured eye? How hard a thing it is, to get people to confess, that there is a guilty Nation, or a sinful City? howsoever, that they are the peccant people, or that God should visit a place for their impieties. Oh behold, how many things there are to tempt you to security, to cauterise you in sin, and to slupifie you to repentance. And as ever ye would seem to have rifled your own hearts, to have dissected your own consciences, to have sent the Intelligencer into the City, to have heard the cries of your abominations at God's judgment-seat, to have seen the Armies which are raised in heaven, to assault you: Oh think upon the City with dismayed hearts, look down upon the City with weeping eyes, turn aside to bemoan apparent perlils, and fall upon your knees, to mitigate deserved vengeance. Oh! bring forth all the water in your heads, to extinguish wrath; kindle all the fire in your lips, to put an heat into congealed pity; stretch out all the manacles in your hands, to chain such an Adversary. Think, that ye have read Scriptures with reckless eyes, if ye have not found out curses against such sins; that ye have frequented Sanctuaries like fruitless hearers, if they have not taught you repentance for such sins; that ye have searched your consciences with partiality, if the sense of such trespasses do not drive you into passions; that ye were never terrified with your own exigents, if it doth not perplex you, to see a City at such a dysaster. Make an experiment of your own contrition, try how ye can humble yourselves, to keep your City from confusion and curse; cut off your own foreskins, and do your best to circumcise others; rend your own hearts, and make a wound in your brethren's breasts, till the blood come. If there be but one remedy, leave all other medicinal applications, and fall to repentance; or, use all other exercises, but as ingredients, to be infused into that Catholicon. Repent hearty, repent eminently, that Angels may rejoice over your conversion, and God himself may look out at his Courtgate, and say, Behold another Niniveh. Oh! think not of the world, think upon judgement; mind not too much preferment, mind atonement; look not upon the splendour of the City, look upon the horror of the City; eye not your Guardians, eye your Enemy. Carry the threaten of God's Laws in your ears, and the perils of the City in your breasts; let your hearts ache, and your lips quiver. The Lion hath roared, who will not fear? the Lord God hath spoken, who can but prophecy? So long as people are settled upon their lees, think, that there is some emptying of the vessel at hand. When ye are laid in your beds, suppose, that a punishing God may awaken you; when ye are at your feasts, that vengeance may bring in the Voider; when ye are selling your wares, that your last bargains are even making; when ye are telling over your thousands, that ye are but pursing up for the new Receiver; when ye are looking out at your doors, that ye are ready to be plucked over your thresholds; when ye are coming from your Sermons, that the time is at hand, when your Temple doors shall be locked up. Expect every hour when your Bells should ring awke, when a shriek Trumpet should be blown in the streets, when nothing should be heard amongst you, but tumult, distraction, wailing, and crying, Alas, alas. Would ye shun this? can ye prevent it? then know, that ye must not only remember the City in the morning, nor mention it at night, but consider, how low ye must stoop, what abjects ye must turn, what mediations ye must use, what castigations ye must endure, what strange backs and bowels, loathe and lament, debatings and debasing, cleansing of consciences, and cleansing of estates, transformings and translating, there must be, before the breach can be repaired. This is your work, act like expert Artists, Master-workmen. Religious citizens, fly from all pleasures, contemn all honours, be strangers for a time to your own Chairs, Cook-rooms, Wardrobes, Cellars, Porches, Galleries, Counting-houses, and Cattle, and converse rather with Ash-heaps than Thrones, Sackcloth than Tissues, biting Hunger then sumptuous Banquets, bitter Cries then musical Instruments, dumb Beasts then reasonable Men, till ye have dispatched that service, which may secure your goods, your blood, your City. Oh! they must be prime penitents, which are to be employed in this peerless duty, they must have Ninevehs plaster, to heal this festering wound; they must have Ninevehs Solicitor, to procure peace in this Court; they must polish their Diamond with Niniveehs File, to make it give the true lustre: They must write out their repentance in Niniveehs capital letters, to have it legible in God's eyes. Some men may prescribe unto you several forms of repentance, and swell them with Scholastical intricacies, and lecturall disquisitions; but at last there may be in them more anxiety than satisfaction, or haesitation than resolution: the clear and infallible pattern is to be fetched from Nineveh, for that repentance was efficacious and acceptable. Oh ye citizens then, gather together, and see how many Penitents there are amongst you; or, let the Penitents stand apart, and mark what qualifications they have. They Penitents are the best citizens, and the best Penitents are the true Ninevites. If there be a number amongst you which have Ninevehs art, they may have Ninevehs success, they may bury all fears in the ash-heap; and shift off all miseries in the sackcloth; they may fast away all perils, and pray away all judgements. God will not turn upon the City with fury, if these turn from their evil ways, nor stretch out his avenging hand, if these forsake the violence of their hands. Who can tell if God will turn, and repent, and turn away from his fierce wrath, that we perish not? These Penitents may send word to heaven, that God may forbear smiting, for they have smitten themselves with repentance: they may convey news to all their enemies upon earth, that they may stay at home, for Repentance hath reared them up Walls, higher than the clouds, which no scaling Ladders can reach, and mounted Ordinance for them upon their Towers and Fortresses, which will shoot Assailants to death, further than the Spires of their Steeples can be seen; yea, dispatch away messengers to all plagues and judgements, that they are not to come nigh to the City, for Repentance hath gotten a Warrant of Remove, to carry them out of the Land, and to convey them beyond the Seas. Do ye thus repent, and ye are as safe as Nineveh; God will be your Pleader, and against all your Adversaries (were it Jonah himself) multiply reasons for your preservation: He will draw pity towards you from the most flinty heart, howsoever his own breast shall flow with compassion; ye shall be precious in his eye, he will forget nothing that may be an incentive for sparing, not the greatness of your City, nor the multitude of your Persons, nor the plenty of your Cattle: Should not I spare Nineveh that great City, wherein are more than six score thousand persons, which cannot discern between the right hand and the left hand, and also much cattle. I have now shown you the right way to safety, walk in it, and ye are gone beyond danger; ye are the City to be spared.  
Thus leaving my Motion to your Consciences, the Practice of it to your Virtue, and the Success of it to the Blessing of HIM in Heaven, I commend you to the Grace of CHRIST, and rest;  
The serious Monitour of your Repentance, and the earnest Petitioner for your Safety, THO. REEVE.   

GOD'S PLEA FOR NINEVEH.  JONAH 4.11. 
And should not I spare Nineveh, that great City, wherein are more than sixscore thousand persons, that cannot discern between their right hand, and their left hand; and also much ?  
WE have here God and his Prophet, in earnest dispute; Jonah is raging, and God is reasoning; Jonah is full of passion, and God full of compassion; Jonah had denounced judgement, and he would have God to execute the judgement; Jonah had retired out of the City, and he would have God to raze the City: Thus as once, Mulciber in Troiam, pro Troia stabat Apollo. the two Deities could not agree about Troy; so God, and his Prophet, could not here agree about Nineveh. 
Virg. 2. Aenead.  But quae tanta insania? Why so much heat? What put the Prophet into such a mood? Jonah, thy name doth signify a Dove; but is there in thee (contrary to nature) so much gall? Boni viri lachrimabiles, Good men should be ready to melt at judgements. Prophet's should carry about them the softest sympathising bowels. But is the Prophet become a Spoiler? the Dove a Vulture? Show some reason of thy displeasure, lay forth the grounds of thy sad wishes against Nineveh; Hath Jonah any motives to prompt him on to such dismal conclusions? Yes, he was a Prophet, and he saw not the event of his Prophecy; God had punished him for flying to Tharsis, and now he doth shame him for repairing to Nineveh. God doth employ a Prophet, and he will not justify his Prophet. For, saith Jonah, I have said, Yet forty days and Nineveh shall be destroyed; the forty days are even expiring, and Nineveh yet standeth. Were Seers wont to be thus deluded? No— Sagax quondam ventura videre Fatidicus vates— The Prophet of old did seem certainly to presage future things. 
Ovid. 5. Met.  For who so intimate with God, as his Prophet? Prophetia est, divina inspiratio futura immobili veritate enuntians. Prophecy is a divine inspiration foretelling future things with unchangeable truth. 
Cassiod.  Thomas Aq. saith, that propheta dicitur quasi procul fans, vel procul videns. 
Aq. 3. p. 7. art. 8.  A Prophet is said to be one which speaketh, or seethe afar off, things to come; the light of Prophecy is little inferior to the Angelical light; the Angel is a Spirit above, and the Prophet a kind of Spirit beneath: But, saith Jonah, where is my light? what shall become of my prediction? Shall not I be esteemed a strange Spirit? a mad Prophet? Yes! the Oracles of the Heathen, and the most southsaying wizard, shall have more reputation than I. It is no marvel God forced me hither, and that he was so eager to hale and drive me forth upon such an errand, I thought what a comfortable message I should have of it; yea I presaged at home, how I should be disgraced abroad; For was not this my saying, when I was yet in my own Country? Oh that Nineveh doth maintain her state, 
Jonah 4.2.  and I cannot maintain my credit; that that continueth a flourishing City, and I shall be accounted a foolish Prophet. If that doth not lay in ashes, I shall lay in ignominy: Oh God, deface it, demolish it, let me see it laid waist, and let not an after-age be able to tell, where it had Turret or Stone; or else it shall repent me that ever I entered the City, or opened my mouth against the City; I am ashamed to be styled Prophet, yea I am weary of my being; do what thou wilt with me, if thou wilt do nothing to that; if Nineveh do not see her last day, let Jonah see his last day; if thou wilt not make an end of that, make an end of me. Take away my life, 
Jonah 4.3.  it is better for me to die then to live. Thus we have seen Ionas in his rage, and the bitter motions of his disturbed spirit. This it is in fermento jacere, to lie souring in the leaven of discontent, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cast darts at hazard; into such rave, 
Plautus Lucian.  and frenzies do we fall, when we are left to ourselves, and rankle under our exulcerated imaginations; we quarrel with Heaven, and other men's welfare is our vexation; if we be disappointed, or fail in our desired drifts, we live with no pleasure, and would even die in indignation. But, saith God to Jonah, wouldst thou fain be dead? what die in distaste against Nineveh? in discontent against thy God? Oh what will become of such a froward, malicious Soul? Thou hadst need to beg for life, till thou be'st better tempered; for if thou dost thus take thy leave of the World, wilt thou not be more unhappy, than thou canst wish Niniveh to be? I found thee unfaithful before, and now I find thee impatient; thou didst flee to Tharshish rather than thou wouldst go to Niniveh; and now thou wouldst flee out of the World, rather than thou wouldst have Niniveh looked upon; Thou hast been brought up under the knowledge of God, hast thou no more feeling of humanity? Thou art a Prophet, is it for thy honour to be thus unkind? 
Jonah 4.4.  Dost thou well to be angry? What angry at an act of preservation? angry because thy God is merciful? Is thine eye evil because mine is good? Art thou angry because thou seest not such a stately City all in a bright flame? Art angry, because thou hearest not the ghastly shrieks of so many perishing Souls? thou art full of humour▪ but dost thou well to be angry? No, then as before I called thee my fugitive Prophet, so now I shall call thee my furious Prophet; as before I punished thee for being faint-hearted, so now I shall punish thee for being hardhearted; What thy God gentle, and thou cruel? thy God patiented, and thou passionate? either I do ill to be gracious, or thou dost ill to be angry. Thou art a Prophet, I am a God, what shall there be improbitas muscae? the waywardness of my servant to direct me, correct me, expostulate with me, exprobrate me? No, abate in thy heat, cool these rash flames; Dost thou well to be angry? was there ever Prophet before, which would judge his God? that would be angry with his God, because he was pitiful? Thou art in an error, be sensible of thy guilt: thou art angry, Dost thou well to be angry? It is true, I sent thee upon the message, I wished thee to limit the time for the destruction of Niniveh, but they have repent in the time, and so have prevented the destruction; I cannot fulfil the prophecy, unless I should deny their humiliation; I cannot destroy the City, unless I should destroy their repentance. For out of conditional threaten no categorical judgement can ensue; the Pacification being wrought, Justice hath no place: no, there is debitae poenae remissio, 
Greg.  a discharge from deserved Judgement: Though God can fight with his Enemies: yet can he with them that sue for peace? No, he hath no sword for the yielding, but the obstinate: 
Aug. de Eccles. dog. c. 48.  paenitentiâ aboleri peccata indubitanter credimus. Sins are utterly abolished by the virtue of repentance. Why then should Jonah urge the destruction of them, whose conversion he hath beheld? No, is it not honour for thee enough that thou hast seen them penitent, and that in after-ages thou shalt be called that eminent Prophet, that did draw such a famous City to such a matchless remorse? shall not the renovation of so many thousand Souls, be the everlasting Monument of thy neverdying praise? Canst thou desire sweeter fruit of prophesying so short a time? How many Prophets have not been so successful in forty years, as thou hast been in less than forty days? Wish not then the end of the City, for I have mine end of the Prophecy; If thou takest offence, I have no grievance, I am pracified, and Dost thou well to be angry? I never intended the ruin, but the repentance of the City; thou hadst my public Prophecy, but not my secret Reservation, if Niniveh had not submitted, it had been subverted, but it hath been humbled, and it cannot be hurt. Would it not grieve thee to see that City in ashes, which thou hast seen in sackeloth? to see such a King, and such a People murdered, whom thou hast seen mortified; to see them never eat, and drink again, whom thou hast seen imposing upon themselves, such a rigorous fast? to see the least living creature amongst them in hazard, which have made their very Beasts do penance? that they should wallow in blood, which have been drowned in a Flood of tears? that they should cry ruefully in a sad desolation, which have cried mightily unto their God? that they should be separated unto evil, which have turned every one from the evil of their way? that they should feel the violence of avenging Justice, which have forsaken the violence of their hands? that they should suffer the utmost of my fierce anger, and quite perish, which have prostrated themselves to the Earth merely upon this confidence, that Reconciliation would redress all sad exigents, for Who can tell if the Lord will turn, and repent, and turn away from his fierce wrath, that we perish not. Art still bend upon spoil, 
Ovid 9 Metam.  and waste? Nullaque res potuit crudelis flectere mentis Consilium? And is there nothing to mollify that truculent spirit of thine? then let thy skin be savage, and thy name barbarous. Consider, who would ever lament sin, seek God, depend upon favour, if so much compunction, devotion, reformation, and faith should be despised? I must raze my Covenant, abrogate my promises, deny my properties, name, and essence, if I should not accept of such a City of Mourners: Jonah, look upon the qualifications of the people; oh stir that prophetical eye of thine in thy head, and if thou hast any of my inspiration left in thee, let every heartstring in thy bosom tremble at the downfall of such a people; behold them squallidos, & pulverulentoes, all bemired, and besmeared in anguish for sin, and let their conflicts trouble thee, their contrition incline thee rather to be a Solicitor, a Petitioner for them, than an Informer, a Crime-urger, a Vengeance-forcer. Will Jonah leave them in tears? scorn their plaints? despise their sackcloth? doom their reparation of guilts? where is the Prophet's mediation, intercession, his standing up in the gaps, and lifting up a prayer for them? what, nothing but dismal plagues, and direful curses, calling for the sharp scourge to sting upon their backs, and crying out for the Cup of astonishment to be thrust to their lips, that the line of confusion might be drawn over the City, that the stones of emptiness might be found in the streets, that they might be made as Admah, and set as Zehoim; that head, and tail, branch, and rush might be cut off in one day, that instead of living men to inhabit the City, there might be none but wild beasts to dwell there, or that it might be a possession for the Bittern, Scritchowl, Zijms, and Jijms, that they might be smote till none be left remaining, that their name might be blotted out from under Heaven, that not so much as a Palace Wall, or the ruins of a Porch might be seen, but breeding of nettles, and saltpits, and a perpetual desolation, that Nineveh might be made a burying place, a Dunghill, a Shambles; yea, that the City might be made an heap, that the days of their slaughter, and dispersions might be accomplished; yea, that the consumption decreed might overflow them? Ah Jonah, are these thy pensive thoughts? thy bloody expectations? then I might have sent a Butcher, a Swordman, an Executioner, and Headsman to the City, as well a Prophet. But if thou be'st thus inflexible, should I be so inexorable? No, never since the Foundations of the Earth did I see such repentance; therefore, since I first created Light, will I cause such compassion to shine forth here as never did: their bringing iniquity to remembrance hath made me forget indignation, their knowing every one the plague of his own heart, hath removed from my heart the sense of all grievances, their taking to them words hath caused me to be silent for vengeance, their throughly amending their ways and do, hath procured me to reverse my sentence, their loathing their selves in their abominations hath inclined me no longer to loathe them; they are troubled, and my bowels are troubled within me, their hearts are renewed, and my heart is turned within me, their repentings do sparkle, and my repentings are kindled: how can my wrath burn, when they have taken away all the fuel? how can I hue down such a tree, in which I find so much sap, on which so much fruit? their fasting doth show, that they had rather never eat food more, then remain under my displeasure; their sackcloth doth declare, that they have no contentment to put on a seemly vesture till I be reconciled unto them; the cladding their beasts in such a mournful manner doth testify, that they acknowledge they have forfeited all their estates, till I reinstate them into a new possession of them; their crying mightily unto God doth witness, that they would cry themselves speechless to appease mine incensed spirit; their turning every one from his evil way, and from the violence that is in their hands, doth import, that they would part with their most pleasing and profitable sins, to be secured from my threatened ire; their looking up to Heaven with an eye of faith, saying, Who can tell, if the Lord will turn and repent, yea turn from his fierce wrath, that we perish not, doth intimate, that if I do not repent, it is to no purpose for men to entreat the face of God; that if I do power out my fierce wrath, it is in vain to use means of pacification; that if they perish, no man will sue or supplicate, purge or cleanse, reform or renew to be preserved; therefore I am challenged upon mine honour; if I do deny them mercy, I must disclaim my Deity. Jonah therefore have better thoughts, lay to heart such a piercing cause, they do well to be penitent, I shall do well to be merciful, Dost thou well to be angry? no leave this anger, and turn thy spite into kindness, thy passion into pity. Thou wert not long since such a Malcontent, such a Malevolent; thou hadst a tender heart in thy bosom, thou wert a soft-breasted Prophet, Jonah the Dove; thou couldst pity. Pity? what? Oh dost not remember Jonah, how I created a Gourd for thee, to preserve thee from the scorching beams of the Sun; and I sent a worm to smite the Gourd, that not only the stalk decayed, but the root dried up: wert thou then so cruel? then so merciless? No, how did it grieve the to see that fresh shading plant whither? thou wert glad of the Gourd for the enjoying of it, thou wert sad at the Gourd for being deprived of it; it was but a Gourd, and yet what a breast? what bowels hadst thou then? 
Jonah 4.10.  Thou hadst pity on the Gourd. What, pity on the Gourd, and not pity on Nineveh? the Gourd to perish, and not Nineveh to perish? where is thy former compassion? art thou, or canst thou not be the same Jonah? Consider, I made that Gourd thy Text, out of which thou shouldest learn mercy; for if the loss of a Gourd was so heavy to thee, what should the loss of Nineveh be? Alas, the Gourd was not much useful, but there is much profit to be had by Nineveh; thou didst not labour for the Gourd, nor make it grow, but thou hast laboured for Nineveh, traveled a tedious journey, seeded it with Doctrines, watered it with exhortations, that it might sprout up with a lively sense of sin, and grow in a holy change: that Gourd came up in a night, and perished in a night; but Nineveh hath been long in the building, and without some heavy judgement from Heaven may stand for many generations: the Gourd was but a little shrub, but Nineveh is a great City; the Gourd had but a few senseless branches, but Nineveh hath in it sensible and rational persons, that must make a reckoning at God's Throne, even more than sixscore thousand persons; the Gourd had every thing in it grown up to the full perfection, which being at the height, what matter if it were taken away? but Nineveh hath those in it which hang upon the breasts, are not come to the full growth, even Infants, which have not yet lived to the years of maturity, which cannot discern between the right hand and their jest; the Gourd had not a living creature upon it or under it, to perish with it; but Nineveh hath droves and herds, even much . Therefore because thou hadst pity, let me spare; because thou hadst pity on the small Gourd, let me spare Nineveh the great City; because thou hadst pity on the Gourd which perished alone, let me spare Nineveh that must perish with above sixscore thousand persons; because thou hadst pity on the Gourd which was come to completeness, let me spare Nineveh which hath in it waxing persons, which are not yet come to years of discretion, even such as cannot discern betwixt the right hand and the left; because thou hadst pity on the Gourd which perished without the loss of a fly with it, let me spare Nineveh which cannot perish without infinite damage, even the destruction of much : Hadst thou pity, and should not I spare? hadst thou pity on the Gourd, for which thou hast not laboured nor made it to grow, which came up in a night and perished in a night, and should not I spare Nineveh that great City, wherein are more than sixscore thousand persons which cannot discern between their right hand and left, and also much .  
In the Text consider with me these particulars.  

1. A digging for water, And should not.  
2. A Spring-head, I.  
3. The stream which should flow from it, spare.  
4. The Channel in which it should run, Nineveh that great City, wherein are more than sixscore thousand persons which cannot discern between their right hand, and their left hand; and also much .   
First, for the digging of water; And should not? These words are put questionatively, and include a serious arguing; for the case is not barely propounded, but pressed, and enforced with high reason; let the adversary, if he can, turn Respondent to such an Opponent, it is urged forceably against him, And should not? From hence observe, That God is a Pleader for his Saints. Their case can never be dry; no, God will dig for water for them. I mean, he will debate things, not suffer matters to be carried precipitately, and peremptorily; but he will try how congruous and consonant the discourse is, he will drive men to a demonstration, or to search all their Topical heads; for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the point in question shall be discussed, and God will interrogate upon it, Should not? God will not remain dumb in the case of his Saints, but he will be a consulting and a conferring God; both give reason, and have reason for them. He will plead with Cain for Abel's blood, with Abimelech for taking away Sarah from Abraham, with Achab for wresting away Naboth's Vineyard; yea, how hath God brought all the earth adscrutinium, to a solemn scrutiny? that when men have thought that things have been voiced, and voted sufficiently on their sides, yet he will have the business scanned over again. The wicked shall not roast that which they took in hunting, no more shall they go away Conquerors with that, which they averred in their first assertions; no, stay till God doth come to expostulate, and to bring in his should not? As the faith full have the arrow of his deliverance, 2 King. 13.17. so they have the argument of his justification. God will awaken for his Saints, Job 8.6. All the wits of the world shall not put God to bed, or make him to sleep, vanquished in dispute; he will be vigilant, and vigorous in what he hath undertaken to verify; his eyes shall be open, and his mouth shall be open. Jacach, which doth signify to judge, or prepare, doth signify also to argue; as if God judged by reasoning, for us, or his assisting preparations, were clear enarrations, and absolute evictions. Guanah for God to hear, doth signify also for God to answer, as if God never heard effectually, till he answered distinctly. Ribbah to plead, doth come of Roubh, litigavit litem, to try out a case by contest, and indeed God is our Jurisperitus, 
Defendit omnes, qui sub cliemelâ sunt Jacob, Spiegel. lexic. Jurid.  one of the long Robe which doth act all things in open Court for us. He doth defend all which are his proper Clients: Yea he doth press things so home, that his opposites do cover their lips, the mouth of all wickedness is stopped. Heman, and his Counsellors are in a distraction, the wisdom of Achitophel is turned into foolishness: when God hath spoken, men turn their backs, and dare not ask a word, as the Scripture saith, Oh rare Pleader! there is not such a Barre-man to be found. How did he silence Apion for his wretched slander against the Jews, 
J●seph lib. 2. Contra Apion.  that they kept their Sabbath from Sabbou, as the Egyptians call it, a base disease (as he said) which they got in their groynes by their hasty march into Palestine? How did he confound Paulus, the great Contriver under Constantius, who for his subtle design against the Orthodox Christians, was called the fettering Chain? 
Vocatus fuit Catena, Amin. l. 14. Theodor.  How did he nonplus Acacius for his false aspersion cast upon Saint Cyril, that he had sold to a Stage-player the precious Vesture, which Constantine the Great had given to the Church of Jerusalem? How did he confute the Heathens, 
August. l. 26. de Civitate dei c. 52.  who when they saw that no practices would prevail to draw the Christians to Idolatry, they caused certain Greek Verses to be scattered up, and down the World, wherein they maintained that Saint Peter had set up the name of Christ by enchantment, and that his worship should continue but for 345 years? 
Socrates. lib. 1. c. 27.  How did he strike dumb the Adversaries of Saint Athanasius, when they accused him of lust, and Necromancy? These have been Gods famous arguings, and memorable plead for his chosen in all ages; he hath reproved even Kings for their sake, nay, pleaded with the whole Earth in their behalf. The maligner of the Church may abound in talk, but he shall never have the last word, no, after all criminating, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Polychronius.  God will have a refutation in open Court. When a Soldier desired Augustus Caesar that he would be pleased as his gracious Emperor to act for him at the Bar, he said, No, but he would allow him an Orator; I thank thee not for this, saith the Soldier, for at the Battle of Actium I fought for thee with mine own hands, and not by my Deputy, and why now wouldst thou turn me off to an Orator? At which Augustus blushing, risen up from his Imperial Seat, and earnestly opened the Soldier's case, and freed him. So God will not leave us to Substitutes, but will be heard for us in his own person. Was not David confident of this? doth he not express words of affiance for it? yes, Let not thine ear be deaf to me. Psal. 28.1. Hid not thyself from my supplication. Ps. 55.1. Keep not silence, cease not oh God. Psal. 83.1. Defend my Cause. Psal. 43.1. Have we not sufficient trial, and manifest experience of this here? Yes, we have a precedent before our eyes, Niniveh was in great danger, Jonah had done what he could to bring down Judgement, and force vengeance. Well the Prophet hath spoken, and had God shut up his lips? No, he is refelling Jonah, and showing him his high mistake; thou wouldst have me (saith God) to do no good to this people, but may not this thing be done? Can it be otherwise, Should not?  

Application.  
This serves to show that the Saints case is never desperate, God is their Pleader. If the Emperor said to the Mariner, being ready to be shipwracked, 
Sueton.  Thou canst not be drowned, for thou carriest Caesar; then thou canst not be cast, for God will appear at the Bar for thee. What can all the Politicians and Craftmasters of the World do against thee, if the Only wise God will but lend thee an argument? or problem for thee? Is there any speaking after God? can any Sophistry prevail, or Paradoxes take place if he come to sift propositions? No, he will strike all mute with one question; there is no answer to his should not? How forcible are right words? Job 6.25. Where is the Wise? where is the Scribe? where is the Disputer? He scattereth the devices of the crafty, Job 5.12. The spark of their fire shall not shine. Job 18.15. Clisthenes' the Athenian was banished by his own Ostracisin which he devised. Zoroaster the ginger was burnt with the sparks of fire which came from his own counterfeited stars; 
Coelius Rhod. lib. 25. c. 43. Anton. tom. 1. tit. 2. c. 1.  Wicked men perish by their own inventions. How many men lie buried in the ashes of their own mischievous contrivements? God is a sore disputant, he doth bring killing arguments. Haman was crafty, but at last he doth hang upon the Gibbet, which he provided for Mordecai; the Babylonians were subtle, but in conclusion, they are torn in pieces with the Lions which they had dieted for Daniel. Did you ever see the ungodly Victors? or Superiors in dispute? No, as Tully said of Coelius, that he had a good right hand, but a bad left hand; so these are dexterous only in traducing, but sinister in defending what they have objected: One reply drives them out of their art, one question puts them by all intricacies. Though an Accuser be a Challenger, 
Accusator quasi adcausator. Isiod  yet this Challenger seldom doth come off with Triumph: No, he is beaten with his own weapons, the charge that he hath given in against another doth recoil upon himself. For as Cato Major was forty and six times convented, and as often cleared; So the righteous are as often acquitted, as accused.  
Ye righteous Saints, though ye be born to the contention of the People, and contradiction of tongues, though ye be taken up in the lips of talkers, Ezech. 36.3. and your names be cast out as evil. Luke 6.22. though the contempt of Families terrify you. Job 31.34. and ye be a Proverb, and byword amongst all people. 2 Kings 19.22. though they shoot out the lip, and shake the head at you. Ps. 22.7. Yea, make a wide mouth, and draw out the tongue. Ps. 57.4. both at their sitting down, and rising up, ye being their music. Lam. 3.63. ye being set forth as gazing stocks by afflictions, and reproaches. Heb. 10.33. even made a spectacle to the World, Angels, and Men, 1 Cor. 4.7. being accounted a people, which have lost their graces, and lost their wits; yet what matter for all these bitter calumnies, so long as ye have God's confutation; No, let them detract, denigrate, so long as God doth plead. And as all injured, and infamed Christians may such sweetly at these breasts of consolation, so especially they of mine own tribe, and tribulation; how is the Ministry the scoff, and the Clergy the taunt of the Age? He is a man of no courage, and zeal, (as the times think) which hath not belched with the mouth against us, and left his spittle upon our faces. The Prophet (say they) is a fool, the spiritual man is mad, being fit neither to stand up in the gapps, nor to stand above ground; not to break bread, nor eat bread; not to be eyes to the people, nor to enjoy the eyes in his head; not to hold the Keys of the Kingdom of Heaven in his hands, nor to have a key to unlock a door for himself; not to be a breast to the hungry children, nor to have a breast to nurse up himself. No, away with these carnal Teachers which have some art in their brains, but no integrity in their hearts, which can make a noise with their humane learning, but they have not the gift of application, and soul-searching, they can speak nothing to the conscience; therefore what should we do with such tinkling Cymbals? This Academical pottage? Let us Order them out of their live, drive them by droves out of their Cures, lock up all Pulpit doors against them? let them go graze in the Deserts, or like the City of Nob, wallow in their own gore. But, oh dear Brethren, when we are made the Contempts of the Earth, despised, despiphted, and disputed against; when men have abased our gifts, steined our reputation, consulted against our safety, and perhaps conspired against our blood: Yet will this Oratory hold? this Elench take place? may we not wipe off this soil? may we not take out these spots? may not our innocency appear like the morning light? may not our righteousness shine forth like the noon-tide brightness? Yes, Wisdom is justified of her Children, our profession, parts, endowments, and graces may be acknowledged. Therefore let us be quiet under this clamour, & not dismayed with this strife of tongues. When Tertullus the Orator doth argue & aggravate against us ye a when Jonah the Prophet perhaps doth bring in his Bill, and urge for sentence against us; yet like the Eastern Christians in the midst of their extremity, Let us fly to the justice of God. 
Adeamus justitiam Dei.  And let us not fear to wander when God is our Guide, nor despair of our case, when God is our Pleader. Niniveh here by Jonah is delivered up to vengeance, Why should such a wicked City stand a day longer? But doth God stand silent at the condemning sentence? No, he doth save hereby argument, plead-her out of the flames; he doth not only defend her, but doth show reason for her preservation, free her by a question, should not?  
Secondly, this doth show that as God doth plead, so we should plead; for there is nothing more natural to man than sympathy, nor glorious than protection. Oh happy is he which doth mingle tears with mourners, which doth help to fence off dismal blows; which dothsearch out the perishing in prison, & doth defend them at the Bar; which is the Shield of the distressed, nay, the Orator of the afflicted. Oh how doth it grieve me, and shame me to see Reuben pleading for the life of Joseph, Jonathan interceding for David; the wise woman from the wall interposing for the City Abel; Yea, many Heathens passionately seeking the preservation of just persons, and that we rather supplant than support, destroy than defend, plot than plead? We leave innocent men to their chance, or gaze upon their exigents, or hasten on their sorrows, rather than lend them a face, or open a mouth for them. That which perisheth, let it perish; So let these perish in their callings, and their liberties lay in chains, or lay with broken necks, rather than we will oppose, or interpose, make a motion, or use a mediation, suffer a check, or endure a frown for their redress; we carry all our members about ourselves, we are not incorporated into our brethren; our pity doth but reach to our own skins, we have not an heartstring stirring to others; In stead of rescuing the afflicted, we are like the Edomites, standing in the crosseways to interrupt them; or like Doeg animating them which are enraged already do to mischief; or like Saul, we consent to the death of Stephen. I read of Brennus when he was sacking of Rome, and Sulpitius pleaded to him the breach of Articles, that he gave him no other comfortable expression but to eat a naked sword, & the standers by were so far from righting the injustice, that they relieved the oppressed only with this doleful cry of exprobration, 
Vae victis: Sabellic, lib. 1. Ennead. 4.  Woe to the vanquished; And that when Demaratus had lost his Kingdom, sending to Leutalchides for aid, he returned him only this taunting message, What manner of Government dost thou expect after thy Kingdom taken from thee? 
Qualis praefectura, post regnum amissum? Herodot. lib. 6. joseph. Antiq. Jud. lib. 6.  And that Mariam the famous wife of Herod, when she was most unjustly condemned to death, her own Mother Alexandra afforded her no other compassion, but called her ungracious Strumpet, and was ready to fly in her face, and pluck out her eyes. And these are the comforts that we usually reach forth to the desolate, and disconsolate. We are readier to break their heart, than to bind them up, and to make their dewy eyes to gush, rather than to staunch a tear; howsoever we stretch not forth a hand to secure them, or stir not a tongue to plead for them. Oh how many in the day of adversity are there, that are fit for an Invective, than an Apology, for instigation, and increpation, then for interpellation? What, can they strain their wits, or engage their friends, hazard their estates, venture their credits, or turn pleaders for them? No, like men, they know how to keep themselves out of danger; like wicked men, they have a feat how to plunge them into further perils; they will rather be Opposites than Parties; in stead of holding out a Target, they will thrust with a Spear; in stead of building to Tower, they will dig a Pit for their friend, Job 6.27. in stead of studying out terms for preservation, they lay in wait as they that set snares, Jer. 5.26. Oh where is the just man's Guardian? where is the good Angel which doth attend upon the distressed? No, misery hath no Champion, innocency no Advocate. He that is falling, is like the Lamp despised, in the thought of him that is at ease, Job 12.5. Behold the tears of such as were oppressed, and none comforteth them, Eccle. 4.1. When the foot of pride hath trampled with tyranny the needy turned aside from judgement, and the wine of the condemned drunk in the house of God; Who hath there been to eye their sorrows, or to plead for their safety? Oh stupid commiseration! oh speechless vindication! Is this your zeal of justice to the oppressed? is this to be tutelar Numen to the afflicted? How ill do such deserve a protecting God? or a justifying Redeemer? Who shall sweeten your sorrows? or plead for you at God's Throne? Oh therefore help the arm that hath no strength, declare yourselves eyes to the blind, feet to the lame; open your mouths in the case of the dumb, be as those which comfort the mourners. God hath taught you this Oratory, enjoined you by precedent to take upon you this pleader's office. For when Jonah had impleaded Nineveh, God doth demur upon the point, or bring in his Rejoinder; what Jonah doth say, God doth gainsay; though Jonah hath nothing but destruction in his lips, yet the sound of God's voice is nothing but deliverance; he doth for the preservation of the City perorate and interrogate, Should not?  
Thirdly, This serves to show that just things are not easily submitted to: for is God enforced thus to reason, argue, controvert, and plead, then are we quick of apprehension? prone to yield to meet propositions? ready to incline to what is intimated and represented? No, the contrary will appear in two particulars. First, That the distemper of sin is not easily cured. Secondly, nor the Malady of error remedied easily.  
1. The distemper of sin is not easily cured, men will multiply allegations before they will acknowledge a trespass, and cavil long before they will be conscious of an irregularity. It is a difficulty to be weaned from the sweet breasts, where sin hath a long time sucked; or to be divorced from those criminal courses, to which a man hath once espoused his affections. 
Vi●ia mores fiunt. Greg.  Vices become usages, a practised sinner is even incorrigible. How long shall evil thoughts remain within thee? Jer. 4.14. Wilt thou not be made clean? When shall it once be? Ezek. 13.27. Sampsons' strength can scarce break these cords, the Apostles can scarce cast out this Devil, which hath gotten long possession; he will not be gone at Christ's command without much renting and tearing. Nero that had given himself to grinding courses, he grew at last so shameless in his bribery and extortion, that he could not pass an Office, but he must be well paid for it, before the seal was gotten; with impudence he was wont to cry out, 
Scis quibus mihi sit opus Suet. Non hominem, sed amphoram esse. Vopise.  Thou knowest what I have need of. Bonosus in his younger days, being addicted to intemperance, he grew at last to be so sottish, that he was called not a Man, but a Pitcher. Rhemnius Palaemon, a Grammarian, being touched inwardly with his Grammatical skill, 
Secum natas esse literas, & morituras. Crinitus. l. 1.  waxed at last so vain glorious, that he thought Letters were born with him, and should die with him Salmoneus being delighted with new inventions in stead of giving over his desperate devices, 
Erasm.  at last he proceeded so far, that he counterfeited thunder to be esteemed a God. Helio gabalus being infinitely given over to excess, there was no reclaiming him from his prodigality; no at last he must have six hundred Ostriches in a Dish, to eat none but the brains of them, his Dining room strewed with Saffron, an Euripus of Wine, his Fishponds filled with Rose-water, 
Lamprid.  pure balm burning in his Candlesticks, and a Dish filled with gold to give away to his Guests. Oh therefore beware how thou dost open thy door to sin, for thou wilt hardly be rid at last of this guest; if thou be'st but a little conversant with it, all the wise men in the Country, all the Counsellors in the Temple, shall scarce be able to speak reason enough to thee to renounce it; once a runaway, and never look on thy Master's face again; once a Renegado, and never mind again thine own Country: they must be pregnant arguments which must confute an habituated sinner. Remember Jonah, how he must be disputed, and argued out of his angry passion; God is enforced not only to demonstrate, but to interrogate: Should not?  
2. The malady of error is not easily remedied, we need much information and confirmation; we must be led along with deductions, disputed into confession, before there will be concession. The Marbles may sooner be graven upon, then man's judgement receive impressions; yea, thou mayst sooner draw out Leviathan with a hook, or bind the Unicorn with a band to blow in the furrow, then captivate the understanding. Reasonable man is very unreasonable, and perspicatious man very tenacious when he is mounted lofty in opinion; if his brain be but liquored with false conceptions, there is no instilling into him other principles; when he is once soured with error, there is no seasoning of him with another taste. A pertinacious person is an old holder, 
Pertin●x, quasi valde tenax. Isiod. Hazkanim.  though he hold that which he should let slip. The word in the Hebrew for obstinate, doth signify a man settled, and obsirmed: for indeed these are the men which are deceived, and decoyed with the show of truth; 
Specie recti decepti: August. Perversâratione persistit, Aq. 2 da q. 115. a. 1. Millies moriturum quàm 〈◊〉 de suscepta sententia discessurum Sigon l. 2 Reg. Ital.  a Frenzy or Delirium may be easilier cured than such delusions: Aquinas saith truly, That man at last doth grow wilful, and doth persist in his perverse reason. Macarius, Patriarch of Antioch, being turned Monothelite, all the Fathers in the 6th general Council of Constantinople, could not reclaim him; no, he cried out, that he had rather die a thousand deaths, then recede from what he had maintained; though the black cobwebs fell from the top of the house at the time of his condemnation, yet it wrought nothing upon him. And Polychronius his scholar was as desperate, for when he had written out his faith, 
Nihilominus in errore suo perstitit, inquiens, se cum Macario Episcopo. Antiocheno errare malle, quàmcum aliis recte sentire, Id ibid.  and said that the Paper of his confession was able to raise the dead, which in his sight being proved to be false, yet the man was so inflexible, that he said he had rather err with Macarius, then think rightly with others. Cyrola, an Arian Bishop, having corrupted a man with fifty Crowns to counterfeit himself blind, that he might seem by miracle to work a cure upon him, though he saw by the touch of his hands, that the man which before did see, did indeed become blind, and his eyes (till he confessed the underhand practice) did so ache, 
Secundum fidem, quâ recte in Deum credimus, aperiantur oculi tui. Greg. Turon: l. 2.  that they were ready to start out of his head; and though he called out often, According to the faith by which we believe rightly in God, let thine eyes be opened; and nothing availed to help, or ease the extremity of pain, yet he remained obstinate. The Rugians being addicted to their Idol Suavitovitus, though Otho 2. in some measure converted them to Christianity; yet their old Idolatry did so cleave to them, that they could never entertain a guest, make war, pray for deliverance from the pestilence; but they were calling upon their old Deity, and ingeminating Vitei, Vitei. 
Vitei, vitei ingeminam. Dutr. l. 1.  So then a crippled Drunkard, a withered Harlot, a pilloured Forger, a thrice-branded Thief, a gray-bearded Usurer, a sunkeyed, writhen-faced Witch, way sooner be converted than an erroneous Schismatic, or Heretic. Beware of this root of bitterness growing, of this Gangrene spreading; there had need be some Earthquake, or cleaving Rocks in sunder, to make such acknowledge the truth of Christ, which have once with more than Jewish rage crucified his faith. Here are many strange opinions amongst us, men have left the living Spring, and sipped at the broken Cisterns; they have cast away the tried Gold, and filled their purses with nothing but Alchemy; they have forsaken the chaste Spouse, and gone to bed with Concubines; they are full of nothing but fictitious Doctrines, and commentitious; every Quack salver can here sell his Balsams, and every Merchant of conceptions hath vent for his sophisticated Wares. These petty Chapmen do swarm up and down in the streets, this Epidemical disease hath dispersed itself fare and nigh in the Nation. According to the number of thy Cities, are the number of thy Gods. Every Corporation hath a new Brotherhood of Believers, every Pulpit new coin coming hot out of the Mint, every secret meeting a secret rule of faith, and a secret form of worship. Oh what variety of Saviour's have we? every man is for his particular Redeemer, his distinct messenger of the Covenant. Here is Christ, and there is Christ. Now who shall calm this troubled Sea, raise up these ruins, new-joynt these dislocated bones, reduce these Mutineers? There is nothing but one thing (which I despair ever almost to behold) namely a free general Conference to effect this; did not our Saviour thus confute the Pharisees, the Apostles, the Gentiles the Fathers of the Primitive Church the Marcionites, Manichees, Arians, Macedonians, Nestorians, Eutychians, Monothelites, Pelagians, and all the dangerous Heresies of their times? Yes, Humour seduced them, and Argument reclaimed them; and this must still be the Engine to batter down Error; the judgement is not easily satisfied, men must be disputed into the true belief. The right faith is not attained unto by a confident opinion, or a bare subscription; no, there must be a Guide to the blind, Rom. 2.28. I wisdom dwell with counsel, Prov. 8.12. The spirits of Prophets are subject to Prophets: But whilst Prophets live apart, and do not consort, and confer with their fellow Prophets, men are likely to have as great a medley of faiths, as they have a multiplicity of fancies. Oh than that people are sick, and yet that they will take no Physic, that they have a broken title, and yet that they will not go to Counsel; that they wander, and yet they will not ask for the right way: yea, that they ride post in error, and yet that they will not stop, to know whither their Prancer doth lead them; every man cleaving to his admired Teacher, and pleading his private conscience, as if the Devil had not his Chapel, and Chaplains, and some insinuating Beau-Clerk could not bewitch the ear, and set a spell for conscience. What is this but to be such a Bedlam in Religion, that he refuseth all binding? or to be such a deep melancholic creature, that he doth feed upon nothing but his own black duskish humour, till at last he is deaf to all parley. Is this the right way to be settled in the truth? No, it is the only way to tread the Maze of delusions, to hold up the worship of Diana with a cry, to lay in the bed of Jezabel without a suspicion of incontinency, to turn the back upon the Temple of the Lord, Ez'ch. 8.18. to be mad upon Idols, Jer. 50.38. and to say, We will perform our own vows, which we have vowed to burn incense to the Queen of Heaven, and to pour out our drink-offerings to her. Jer. 44. 25. Oh if we would rightly understand God, we must consult with them which have understanding in the Visions of God, 2 Chron. 26.5. which feed in the strength of the Lord. The Priest's lips preserve knowledge, and they shall ask the Law at his mouth. Thou must be led to God by the ear; the Saints-bell to ring thee into the Temple of glory is the Messenger's tongue. Thy confidence doth arise from conference, thy discretion from discourse, thy resolution from reason, thy quieting from questioning. Jonah is peremptory till God doth parley, yea full of discontent till God doth dispute; he is rectified by an argument, yea reclaimed by interrogating, Should not?  
Fourthly, this doth show, that if God doth plead against Jonah's error, that sin should meet with opposition. How many consume in the flames of their vicious courses, because there are none to pull them out of the fire? Judas ver. 23. How many go on in a wild range to damnation, because there are none to convert a sinner from going astray, James 5.20? Oh if Saul sought for lost Asses, should not we seek for lost Souls? if Nehemiah repaired the broken walls of Jerusalem, should not we re-edify the downfalls of the Church. Is there no Balm in Gilead? is there no Physician there? why then are not the hurts of the daughter of my people healed? Yes, we should leap into the water to save men from drowning, and venture amongst Swords, and Spears to rescue Captives? If Nathan had not rebuked, David had slept long in a polluted bed; if Huldah had not pronounced the threaten of the Law, Josias had never been so famous for a melting heart; if Saint Peter had not called the Jews murderers to their faces, they had died under the guilt of the heaviest bloodshed without a penitential pricking; if Saint Paul had not severely reprehended the Corinthians, they had connived at the incestuous person, and he had never been purged out as leaven, nor had they purged themselves with the sharp Potion of a godly sorrow; there is nothing more beneficial to a reckleste sinner, than a Christian reprehension, and opposition. Meritus accusing Elpidophorus the Apostate, 
Victor.  and showing him the Baptismal Garment, that he had wrapped him in after he had taken him out of the Font, reclaimed him from his backsliding. Gregory of Tours blaming sharply Chilperick for taking part with the Sabellian Heresy, 
Aimonius, l. 3. c. 41.  converted him. Desiderius preaching of Charity and justice, before Geysa King of Hungary, made him send for his brother Solomon, 
Bons●n. l. 4. Decad. 2.  and with tears to restore the Kingdom to him. Landelius, of a thief, was made a strict and upright liver by Ausber s showing him his wretched demeanour. Sbigneus Bishop of Gracovia resolutely reprehending Uladislaus Jagello his King, he did not only make him a pattern of reformation, 
Cromer. lib. 20  but he drew such affection from his royal breast, that he sent him Queen Hed●●ces marriage-ring for a present. Sin would never flourish with such a green top, if wicked men were but hewn down by the Prophets. Hos●●. 5. there would not be so many undutiful children playing mad pranks, if the earth were but smitten with the rod of God's mouth, Esay 11.4. If this Lion did but roar, the Beasts of the field would tremble; if the Watchmen of Ephraim were with his God, he would a waken the whole Land to duty. But alas, the Priest hath lost his golden snuffer to clear lights, or his molten Sea to wash sacrifices; he doth put honey into the sacrifice, he doth save the Soul alive which should die, Ezech. 13.19. He doth dish out all his cippets according to the palate of the Age, and limb out all his Pictures as they may best please the eyes his Doctrines do limp if the times do halt, as Chsophus the Sycophant of Philip feigned himself lame, because his Master had through a wound a laking leg; he hath smiling transsitions, if his Grandees be but blithe, as ●arisophus the Parasite laughed afar off, when he saw Dyonisius merry with his Friends. But is this to divide the word of truth aright, to walk with a straight foot towards the Gospel? to declare the mind of God as of sincerity, and in the sight of God? Is this the way to awaken consciences, and to save souls? No, to cast conscience into a sleep, because the noise of their sins do not tingle in their ears; and to fetter Souls to Hell, because men's chains are not shaken about their heels. The best Preacher is the faithful Reprover, he is the true Pleader. Doth not God so? Yes, Ionas is passionate, but God doth oppose him; he is eager upon a cruel bent, but God doth increpate, and interrogate him, Should not?  
Fiftly, this serveth to show, that sin doth carry a self conviction with it, for God doth but say, should not, and hath Jonah any thing to say against it? No, here is a question out of question, a conviction beyond contradiction. What should I say? wicked things take away all excuse: he that doth ill, can be no Advocate for himself, his soil must stick upon him, for he cannot assoil himself. He that doth plot sin, doth consult shame to himself, he needeth no Jury to pass upon him but his own confession; nor no Judge to sentence him but his own conscience, he is condemned in himself: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mater formidinis Chrys. Gravamenlae siovis. Cass. Glibanus arden's Pierius. Spina infixa Je●on. Habemus consitentem reum.  there is in him the mother of sear, the smart of the wound, the burning furnace, the thorn sticking in the flesh. See we not it in many clear examples? Yes, David when he was charged with his sin, hath he any thing to excuse himself? No, we have the guilty man acknowledging the fact. What saith he, but that which would declare himself a witless creature? What answer doth he return, but that which scandals any wise man? I have sinned, and done very foolishly. When the unworthy guest is reprehended; Friend, how cam'st thou hither, not having on the wedding garment? Doth he not put up the check in silence? yes, there is no Respondent to be heard of, a Nihil dicit is returned. He doth speak so little, that he cannot speak; For the man is speechless. Rodolph having fought a battle against his liege Lord Henry 4th being wounded in his right hand, 
Haec est manus, quâ Henrico Domino meo fidem firmavi. Granz. lib. 5. Metrop. c. 16.  he needed no body to tell him why he suffered; no, he was privy enough to his own fault, for saith he in anguish of soul, This is the hand (wounded from heaven) with which I swore allegiance to the Emperor Alphonsus, the 2d of Naples, when Charles the eighth came into Italy to invade his Territories, his Father's Ghost appearing to him, wishing him to deliver up his Crown for the sin he committed in the way called Glarea; 
G●icciard. l. 1.  there was no want of a Monitor to hasten him out of the Country, for his own conscience chased him away for that known sin. When Simon, a young man, had done many execrable things against his own Country, the Scythopolits entering the Nations, and having in one place slain thirteen thousand, his own inward guilt made him to presage sad things to himself; for, said he, 
Tempus divinae vindictae scelerum suorum ●desse. Joseph. Bell. Judaic. lib. 2. ●. 19.  This is the time of divine veageance for all my sins. So that every wicked man is his own Intelligencer; he doth keep more than Quarter-sessions in his own bosom, without hue and cry, he can sinned out the Malefactor, and bring the Prisoner to the Bar. O then that men plead ignorance to their own crimes, or make themselves the greatest strangers to their own delinquencies. What, charge them with such errors? No, they bear out all with high looks, and daring defiances. It is presumption, and peril, to name such sins in their hearing, howsoever to particularise them out for their personal defaults. faults. Men will not acknowledge their own debts, nor confess the false coin they have minted Master, it is I? What, Judas the Apostle, Judas a Traitor? Christ himself shall almost be accounted a slanderer to imagine it, or affirm it. Is thy servant a dog, that I should do such things? no, rather Elisha is a dog, thus to bark against a man of worth. Why weepest thou my Lord? No, thou mightst spare thy censures, and spare thy tears; thou hast mistaken the man, for Hazael doth find no such cruel heart in his bosom. Thy servant went not whither, saith Gehezi, 2 King. 5.25. Gehezi a ranger? a bribe-taker? no, Elisha doth wrong his good servant; his spirit brought him false information, when it told him it went with him; he doth stand in his Master's presence like one that never stepped over his threshold, nor never was out of his call; Thy servant went not whither. I have obeyed the voice of the Lord, saith Saul, If ye will believe his own tale, he was Saul the dutiful, and devout; not Saul the irreligious, and sacrilegious; though the Calves of the Amalekites bleated in his ears, and Agag the Portentous strutted up and down in his Camp, yet he had taken no more than he should take, and killed as much as he should kill; he had been obsequious, and strict, a most precise servant; I have obeyed the voice of the Lord. Thus men behold their selves with another face, than they can see in the glass of their own conscience; let their sins be never so heinous and prodigious, yet with the Whore in the Proverbs, they wipe their mouths, and go their way, and say, I have not sinned. But oh beloved, why do ye thus hid yourselves from your God's eyes, and convey out of sight your own records? hath not every man a genius attending upon him? & doth he not carry about him a Day-book of his constant and continual practices? Yes, and if he doth not look the better to it, this Genius will be a dis-genius to him, and this Day-book will prove a black-book to him; for how audaciously soever men in the foulest facts justify their innocency, yet this defence is but for a short time, for ere long with shaking heads, blushing cheeks, and glaring eyes, they shall be enforced to charge themselves with that, which they now would clear themselves of. Doth not sin carry a conviction with it? Yes, see it in Jonah; God doth but interrogate his conscience, he had enough within him to resolve whether he were not erroneous, and God just: for what other sense can there be given of this solemn question, Should not?  
Sixtly, Whereas God doth plead, and Jonah doth submit, for he doth return no answer to God's interrogatory; it doth teach us further, that if we be penitent, we should be silent; we should not quarrel out our sins, but as before we were brought to conviction, so now we should forbear contestation. Apprehension of sin should be fuller of dejection than defence, of remorse than justification; the tye should be so forcible, that it should tie up our tongues, as if we had nothing to say for it, nothing to say after it. Not he which doth still fight, but he which doth lay down his weapons doth confess the victory. Demamah doth come of Damam; Domitus est, he is conquered; and indeed, the silent sinner is the only vanquished man. Simonides was wont to say, that they whose lives were bad, their greatest honour was their silence: 
Quorum indecora esset vita, maximum decus esse silentium.  for as Democritus said, what more unseemly, than that they which knew not what to speak, could not hold their peace? for, canst not deny thy errors, and yet canst not refrain language? Doth not thy conviction strike thee dumb? Yes, we must pluck down the swallows nest; for that bird, though it cast down never so much dung, 
Hirundinem in domo non suscipiendam esse Jeron. l. 2. Cont. Ruffin. Nescit paenitentia loqui. Cassiodor. Mulierem ornat silentium. Adag.  yet it is so far from being ashamed of it, that it doth never leave chattering. But God forbidden, that the defiling sinner should be so full of noise: no, true repentance doth not know how to speak, or howsoever is sparing of speech. It is an Adage, That silence doth adorn a woman, much more a Convert; for where should there be found more modesty, than in an humble soul; find we it not in scripture? Yes, Ephraim doth strike upon his thigh, rather than to use Oratory to excuse himself: Job doth abhor himself in dust and ashes, rather than he doth turn Proctor for his sins; Marry Magdalen is full of tears, but not of words; the Publican doth abound in knocks, but not in speeches. And assure yourselves, that dumb gestures are fit for repentants, then high phrased babble, Pharisaical boastings and stridulencies. Oh than that we cannot make the criminal man to hold his tongue, that we cannot silence the talking sinner; that though his bell be riven, yet his clapper is not taken out; that though the statute of Bankrupt be sued out against him, yet he is walking the streets, and hath something to say for his reputation. Do we not see that open drunkards, known oppressors, public quarrellers, mischievous disturbers of Church and State, are rise of their tongues? Oh where shall we find inarticulate guilt? what crime is there that is not answering, and Rhetorising? yes, full of replication and retortion. But is this to be Jonah? No, they may sin with him, but not submit with him? he is refelled, and he hath instantly done with anger, and argument? as full of words as he was before, yet being pleaded out guilty▪ he doth not whisper after God's interrogatory, not so much as say, may it be? shall it be? can it be? it must not be; no, he doth end like a man both convinced, and silenced with Gods should not?   

Part 2.  
Now let us come to the Springhead: I. Hadst thou? and should not I? Am not I thy match? nay, if thou considerest the matter truly, Am I not thy better? Do I not excel thee by many degrees? What then, hadst thou liberty, and shall not I have authority? Hadst thou, and should not I? We had the Pleader before, and now we have the person to be justified. God doth defend his own right, stand for his own prerogative, maintain himself against Jonah, to be above Jonah: for, hadst thou, and should not I? From hence observe, That God is supreme. For if man hath a power in any thing, God hath a greater: can man vie titles with God? no, All my bones shall say, who is like to thee? If all David's bones were Choristers, they should chant out nothing but God's perfections: Lord, who is like unto thee? And indeed if man can do something, who is the possessor of a few Mud-walls, Parchments, and Parks, rentals, and Royalties: then what is God, who is the Possessor of Heaven and Earth? Gen. 24.1. If man, who is but a shining Glow-worm below; then what God, who is the Majesty on high? Heb. 1.3. If man, who can be beheld without danger; then what God, who cannot be eyed without expiring? Whom no man hath seen, nor can see, 1 Tim. 1.16. If man who doth carry no slames in his skin; then what God, who is a consuming fire? Heb. 12.29. If man who is but a Saint by infusion; then what God, who is the King of Saints? Rev. 15.3. If man, whose knowledge doth reach no further than his own heart; then what God, which can declare unto man what his thought is, Amos 4.13. nay, who is greater than our heart, and knoweth all things? 1 Job. 3.20. If man who cannot make a Gnat, a Spire of Grass, not an Hair white or black; then what God, who is the former of all things? J●r. 10.16. If man, who hath much ado to get a little pomp; then what God, with whom is the greatness of excellency? Exod. 15.7. If man who can hardly for a while keep his own spirit within his own body; then what God, who is the Lord of the spirits of all flesh? Numb. 27.6. If man whose power is limited, and whose designs may be frustrated; then what God, who is so great, that none can stay his hand? Dan. 4.43. If man who is but of yesterday; then what God, who doth inhabit eternity, Isa. 57.15. If man who cannot span the compass of his own body; then what God, whose right hand spanneth the Heavens? Isa. 43.12. If man, who at most doth but dwell in an Ivory Palace; then what God, who dwelleth between the Cherubims? 2 Sam. 6.2. If man who hath his days set, and there is a stint for his greatness, than what God, Who liveth for ever, and his Dominion is everlasting. Dan. 4.34? If man who cannot make a Pillar to quake, nor melt a flint, than what God, who can make the Mountains to quake, and cause the hills to meli? Nah. 1.13, if man who cannot walk but in a calm, and that upon firm land; then what God, who hath his way in the w irlwind, and his path in the mighty waters? Nah. 1.3. Esai. 43.16. and yet must man be such a man, and God be undeified▪ Shouldst thou have freedom, and God be abridged? Hadst thou? and should not I? What art thou? what is God?  
1. What art thou? the cracked sherd of a ruin, the broken bough of a windfall, the splintered plank of a shipwreck; Adam's Ulcer, the wrimpled skin, stark hand, blind eye, chapfallen lip of that old man; the lake-diver, the furnace-brand, 
Prae omnibus malis homo est pessimum; unaquaeque bestia habet unum malum, homo omnia. Chrysost.  the brimstone-match of that cursed man. Above all evils Man is the worst; every beast hath one evil, but man all. Whatsoever man was at the first creation, yet he may be carried now to some Stage, as a strange Beast to be shown as Laerlius saith of Stilpon. As ye cannot find a Fish without scales, so ye cannot find a man without strange Finns. 
Lacrt. l. 2. c. 12 Aelian var. hist l. 10. panorm. l. 1. de rebus gestis Alphonsi.  Instead of men we are like wild Vultures in the Woods. Arislotle that had searched man's entrails, nay, which by his deep wisdom had dissected him, for who could better have done this, than that rare Anatomist of Nature? Yet what saith he of man, but that he was the spoil of time, the mockage of fortune, and image of inconstancy. 
Stob. Ser. 96.  Therefore Plotinus was wise, who when Aemilius would have his Picture drawn, denied it him, 
Erasin. l. 8. apoph.  intimating that it was in vain to take the Picture of a wretched creature. Indeed man is so miserable, that Silenus told Midas, that the best thing were, not to be horn at all the next thing was to die soon. 
Optimum non n●sci, pr●●imum cito aboleri. Comaedia vita nostra, ●uius ultimus actus in morte. Aen. Syl. lib. 3. come: Alphonsi. Putredo in ortu, bestia in vita, esca vermium in morte.  Let man seem to enjoy never so much outward greatness, yet man's life is but a Comedy, whose last act is death. Solon, that by the Oracle was prononnced to be the wisest man of his age, said, that man was but rottenness in birth, a beast in his life, and wormsmeat in death. Man art thou not thus? canst thou not apprehend it? wilt thou not believe it? then let me a little further decipher thee, skin thee, and unskin thee. At thy first conception oh that thou couldst see thyself! Thou art but a drop of baseness, a spermatick stein, thou art gendering many months to get flesh, and skin upon thy bones, thou suckest unclean blood, and dost wsim in a loathsome puddle, thou puttest out thy head like a beetle out of a dunghill, thou art groaned forth with the half-slaughter of thy Mother, thou art plucked out of the womb, and dost lie in the eyes of all like an hideous fright, there is not an hair of thy head, not a tooth in thy mouth, thou lookest like raw flesh, yea, like a prodigious clodder, this is thy entrance; and when thou art rinsed and perfumed, thy navel cut, thy skull seamed; and by the Midwife's art, made fit to receive the Babes kiss, thou dost hang upon the breast, or art fed with spoon-meat, thou art rocked in a Cradle, wrapped in swadling-clothes, watched, and waited upon, carried in the arm, led by the hand, learned to go, taught to speak, before thou canst give one sensible expression of a reasonable creature; And afterwards when by much nurture, and education thou hast gotten some rudiments into thee, whereby thou mightst declare thyself man, what manner of man dost thou witness thyself to be? even at thy ripe age, what are thy gests, and guises, and garbs, and modes: Thou risest in the morning out of thy bed, where thou hast lain so many hours forgotten of thyself, thou clothest thyself like one ashamed to be seen without his Vest, thou callest the water to wash off thy night's filth, thou pickest thy nasty ears, thou purgest thy fowl nostrils, thou clensest thy polluted teeth, and by degrees when thou art count, and terse, spunged, and powdered, every hair set right, and every habiliment put on, what is thy day's work? how dost thou spend precious time?  
If thou be'st for profit, thy ranges are known; after thou hast called up thy servants to hunt for gain at home, thou thyself as one in full quest for lucre abroad, art visiting other men's Storehouses, searching their Warehouses, ransacking their Cellars; Thou goest to the Customhouse to try what exporting, and importing there hath been, thou repairest to the Exchange to examine what Merchant thou canst meet with, with whom thou mayst truck in Miniver, and Tissues, Musks, and Civet's, the teeth of Elephants, the bones of Whales, the stones of Bezoar's, the claws of Crabs, the Oils of Swallows, the skins of Vipers, yea, be it but in black Coal, black Pitch, white Chalk, or white Soap, rusty Iron, or abominable Mummy, it will serve the turn; or if thy merchandising fail there, thou turnest thy trading another way, to seek about for a Licence, or a Patent, or perhaps to pry out some decayed Heir, or foundered Gallant, that thy Ferret might be sent forth into that borough, or thy Setting-dog let lose to drive that Covey, to hook in some Mortgage, or to prey upon some forfeiture; and if all these devices will not take place, than thou stirrest thy legs to gosuck Venom from a Pettifogger, or Magic from some Conjurer. And thus doth the drudge of the world spend his day.  
If thou be'st for bravery, I cannot follow thee by the tract, nor find out thy various Motions. The Gallant is counted a wild creature; no wild Colt, wild Ostrich, wild Cat of the Mountain, comparable to him, he is indeed the Baffoon, and Baboon of the times; his mind is wholly set upon cuts and slashes, knots and roses, patchings and pinking, jagging, tagging, borderings, brimming, half-shirts, half-arms, yawning breasts, gaping knees, Arithmetical middles, Geometrical sides, Mathematical wastes, Musical heels, and Logical toes. I wonder he is not for the Indians branded skin, and ringed snout. His fantastic dotages are so many, that he hath a Free-School, bookish about inventions for him; nay, an Academy of wits, studying deeply to devise fashions according to his humour: Know ye not the multitude of Students, Artists, Graduates that are subliming their notions to please this one Light-head? Then hear them by their names, Perfumers, Complexioners, Feather-makers, Stitchers, Snippers, Drawers, yea who not? yet amongst these doth the Nitid Spark spend out this time: this is the Gallants day.  
If thou be'st for dainties, how art thou then for spreadtables, and plenished Flagons? thou art but a Pantry-worm, and a Pastry-fly. Thou art all for inlandish meat, and outlandish Sauces, thou art the Dapifer to thy Palate, or the Cupbearer to thy Appetite, the creature of the swallow, or the slave of the weasand. The Land hath scars flesh, the seafish, or the Air fowl curious enough for thy liquorous throat, by thy good will thou wouldst eat nothing but Kids and Fawns, Carp, and Mullets, Snipes and Quails; and drink nothing but Frontiniack, white Muskadines, Leathick-wine, and Vine de pary. Thy Olies and Hogoes, Creepers and Peepers, Italian Cippets and French broths, do show what a bondman to the paunch thou art; even the Idolator of the Banqueting-house. Thy belly is thy God. Thus doth the Glutton wast out his Pilgrimage: this is the ●picures day.  
If thou be'st for lust, what an Itinerant art thou? canst thou mark thy Foot-prints whither thy legs, and thy eyes carry thee? thou shouldst be looking upon her that was once the desire of thine eyes, and embracing her that was given into thy bosom, and paying wedlock-rights to her, that was the wife of thy covenant; but thou hast plucked out that eye that thou didst six upon the face of thy first Love, thou hast pulled back the hand which thou didst give in marriage, and canceled the bond that thou didst seal with solemnity upon thy Nuptial day, and thou art no longer for a chaste wife, but for strange flesh, even like a fed horse neighing after a new Paramour: Thou hast forsaken thine own threshold, and art laying wait as thy neighbour's door; thou hast left the bed undefiled, and art for a Couch of dalliance: thy wife's breath is distasteful, her face displeasing, and her company odious, and thou art now for amiable Paragons, for Nymphs of beauty; these are those whom thou didst court, and compliment, hunt for, and haunt their society; to which thou dost stretch out thy chanting tongue, and grasping arms; to which thou dost engage thy swarthy heart, and blacker Soul. When thy wife can scarce have fragments, these shall have banquets; when thy wife can scarce have fair language, these shall have Dorian music; when thy wife can scarce have seemly raiment, these shall have vails, and rails, cutworks, and networks, blue silk, and Purple, jasper's, and Saphires; when the wife must drudge at home, these shall dance abroad; when the wife must walk on foot, these shall be coached. The Bride is cast off, and the Bedfellow embraced, the Spouse rejected, and the Courtesan entertained. Howsoever the wife is tendered, and respected, dieted and robed, sure I am, these are fed, and clad, men will run into Debtbooks, lay in Jails, and oftentimes hang on gibbets for these. And thus doth the voluptuous man measure out his time, trickle out his hours; this is the Sensual man's day.  
Thus man thou art skinned, and when thou art unskinned, what manner of wight art thou? the prodigy of the world, the horror of the senses, fit for nothing but to be hurled upon the dunghill of nature, or to be hid in the vault of loathsomeness; within four days thou wilt stink aboveground, within four months thou wilt rot underground, thy Heirs do challenge thy Coffers, the worms thy Carcase. Whose shall all these things be? Whose shalt thou be? Within a short time there will be as little seen of thee, as of a Banquet eaten up to the bones, as of a Vessel drawn out to the dregs, as of a Castle razed to the last stone, or a City burnt down to ashes.  
Oh man then, thou missed of fancy, thou bubble of pride, why art thou enamoured upon thyself? No, if thou couldst take the right glass to behold thy physiognomy, thou wouldst abhor thine own face. Beware therefore how thou dost set too high a price upon thyself, no, leave thyself magnifying humours, for when thou hast reduced thyself into thy true materials, either living, or dying, Who art thou?  
But thou wilt say, thou art injured in thrights, much is suppressed that might make thee eyed with honour? What is that? that thou art the Image of God, and a partaker of the divine nature. It is true, grace is a lustre, and sanctification, a Splendour; But bring all these perfections together, yet if thouwert as chaste as Joseph, as meek as Moses, as just as Samuel, as righteous as Job, as zealous as Elias, as full of divine raptures, and ecstasies as Enoch; yet whose are all these qualifications, and endowments? alas they are none of thine, they are not the gifts of nature, but the gifts of the spirit, therefore what hast thou to do to glory in another's largesses? thou mayst have the comfort in them, but God must have the praise of them. Besides, if thou couldst number thy sins with thy services, thy wants with thy gifts, thy errors with thy graces, thou wouldst think thyself but a pusill Saint. Jobs clothes did defile him, and we have filthiness under all our skirts. If thou shouldest be extreme to mark what is done amiss, who is able to stand? One trespass takes away the honour of much obedience; howsoever, multitude of guilts do obscure the brightest Saint. Therefore seeing thou are peccant under a state of grace, yea considering thy daily and infinite failings, let not the purest creature face heaven as a worthy; for in respect of thy regeneration, and election, if thou dost lay to heart how much of corrupt nature doth remain in thee unmortified, and feel the running sore of concupiscence breaking out continually with putrified matter, why shouldst thou be arrogant of thy virtues? or make sanctification an ostentation? No, thy blemish is apparent, therefore as holy as thou art; yet, Who art thou?  
2. What art thou? But what is God? Oh his name is eminency, his person perfection. He is Adonai of Eden, as if he were the basis of the whole world. He is Jah, as if he had nothing but Being in him: He is El, as if he had all power in him: He is Shaddai, as if he had all-sufficiency in him. Alas, how can I describe him? or tell the world his ineffable properties? He is so bright, that he is invisible; so past understanding, that he is incomprehensible; so steady, that he is unchangeable; so wise, that he is omniscient; so powerful, that he is omnipotent; so boundless, that he is infinite; so endless, that he is eternal. Oh how are mine eyes dazzled in looking upon this Sun? how is my soul in a trance, 
Quantò diutiuc considero, tanto res obscurior mihi videtur. Cic. de nat. Deorum. Quod ineffabile est, silentio adorandum esse. Socrat. Eccl. Hist. lib. 6. Nomen non habet. In rebus divinis multum esse caliginis. Nec periculosiùs alicubi erratur, nec labori osiùs quaeritur. Aug. l, 3. de Trinit.  when it doth fall into these divine raptures? Simonides took time to tell Hiero what God was, and no time at last was sufficient to draw from him an answer: for said he, The longer I do consider upon it, the more obscure it doth seem to me. Euagrius hearing men make long Orations of God, he wished them to forbear, for that which is ineffable is to be adored with silence. Attalus the Martyr, being desired to tell what was God's name, he said he had no name. Cato Uticensis, said well, In divine things there is a great deal of darkness. A man may err no where more perilously, nor search for any thing with more dissiculty. God is so great, that he wants a known Cause by which he should be demonstrated, and a Genus by which he should be defined: he is so great, that he hath heaven for his Court, and Angels for his ministering spirits, which is one, and yet three; one in essence, three in existency; in no place, and yet every where, to whom all men are as Grasshoppers, and the vast Ocean as the drop of a Bucket, who can see in the dark, and search hearts; which every year doth sustain whole nature, and every day doth feed a whole world, which doth preserve Saints in Dungeons, & confound Tyrants in their Thrones; which doth shake the Universe with earthquakes, and amaze the stoutest with Thunder; which is tied to no Law, and yet is pure justice; which hath no hand, & yet can do all things, which can nourish men without bread, and heal men without physic; which can take away the spirits from the living, and raise the dead; which is an universal surveyor, and will be an universal Judge; which can punish with unquenchable fire, and ravish with unspeakable joy, whom Heathens confess, Christians believe, and Angels adore; whose praises not a Choir of Seraphims can chant forth, whose perfections none but a Trinity itself can describe. Oh man therefore think upon God, and leave thinking upon thyself; consider his transcendencies, and be appalled at thy insufficiencies; thou art but a Minim to the Almighty, but a mere nothing to the All, All-God. Who art thou? What is God?  
Howsoever, if thou be'st great, God is greater; if liberty doth belong to thee, let it not be denied God: for, Hadst thou? and Should not I? Yes, God must have a precedency in actings above man.  
1. Because he is a free Agent; the Stoics indeed did tie their Gods to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fate that overruled them; but God is liable to no such destiny, 
Appetitus rei non habitae. Aq.  his will is not as man's, an appetite of a thing not had (for he which hath all things, what can he desire more for complacency?) but his will is only a decree, 
Ordinatio erga rem amatam. Idem.  or purpose concerning a thing beloved. He doth will every thing out of affection, not necessity: He doth love himself necessarily, but all other things ultroneously. In all the good things we do enjoy, we can see nothing but the efflux of favour: God doth not regratiate, because we cannot ingratiate; we should never find God a comfortable Agent, if he were not a free Agent: we do not engage God to bless, he is not led along by the chain of our deserts; for who hath given unto God first? No, I have loved you freely; there is no promeriting, or prompting of kindness: And there is nothing that God doth by constraint, or violence, but his own pleasure is the attractive of all his workings, for he doth all things according to the counsel of his will. This is the manner of God's actings, can man equal him? no, man is carried oftentimes contrary to his own inclination, and doth vary from his inward principles, the imperate act of the will being contrary to the elicit; for how many of man's actions are involuntary? that though the will cannot be compelled yet the outward execution is captivated & mancipated. Yea, whereas Man hath many interpositions and oppositions (for what a slave is man to objects, motions, examples, and commands) yet can God be thus intercepted & impeded? no, 
Job. 23.13. Dan. 4.35. Job 23.13. Isai. 46.10. Psal. 135.6. Rom. 9.19.  he is one in mind, and who can turn him? he doth whatsoever he will in the armies of heaven, and the Inhabitants of the earth, and no man can stay him, nor say unto him, what dost thou? What his soul desireth, that doth he. I will do whatsoever I will. Whatsoever the Lord pleased that did he. Who hath resisted his will? Thus than ye see the difference betwixt God, and man in acting; and if man may lord it, how much more the Lord Paramount? If man which is but an implicated and mixed Agent, how much more God, who is an extricated and free Agent? Hadst thou, and should not I?  
2. Because he is a wise Agent. Indeed man doth bear a name for a very prudent creature; yea some are so famed up for judgement, that they are called Sages; but what are these seeing persons to the allseeing God? no, this shutter of the flesh doth hinder man's light from shining, the form is straightened by the matter; but God being wholly immaterial, a pure spirit, 
Coarctatur forma per materiam▪ Aq:  he cannot but transcend man in wisdom. Man doth know all things externally, for acquisite knowledge is gotten from abroad, and infused knowledge is communicated, but God hath no derivative knowledge; to know any thing, 
Redire in su●m essentiam:  he doth but reflect upon his own essence; those Ideas which are conceived to be in God, do contain all intellectual species; therefore, Who hath been his Counsellor, or taught him at any time? Man's knowledge doth come with much tediousness; for how long is he learning of his lesson? But God's knowledge is instantaneous; He doth understand all things in one, for the intellect being in act, 
Omnia intelligit in uno. Terminus discursus▪ Praesene intuitus Dei fertur in omne cognoscibile.  there is an end of further inquiry. God's present intuition is fixed upon every thing that is to be known. Man doth but know things in time, and which do really exist; but God calleth things that are not, as if they were: for whereas his knowledge is measured only with his eternity, what is there from everlasting to everlasting, that is out of the verge of his knowledge? no; entia, things that have any being with all the limits of time, he doth understand by the knowledge of vision; and non entia, which are not, nor ever shall be, 
Scientia vis●●nis; scie●tia simplicis intelligentiae.  he doth understand by the Mirror, that is by the knowledge of his own unlimited wisdom. Man doth understand but few things, for we do boast of wisdom; but how short principled are we? there is an unknown land which we have not yet coasted, 
Terra incognita.  there is a Labyrinth that we want yet a clew to pass through. If wisdom should unlock her great Library door, we would think, that we had many Authors yet to peruse, yea, Decades, and Pandects yet to turn over. Knowledge puffeth up, but the Mercurial brains would judge that they were but ungifted, 
inculti & inscii.  and simply endowed to what they should be. But what, hath God to learn? No, 
Heb. 4.12. Joh. 37.17.  nihil sit extra. Quamvis infinitorum nullus sit numerus, non tamen est incomprehensibilis ei, cujus seientiae non est numerus. Aug. l. 12. de Civit Dei. c. 18.  all things are naked before his eyes with whom we have to do. He is perfect in knowledge. The adaequation, or extent of his knowledge is such, that nothing can be beyond it. Though there be no number of infinite things, yet this is not incomprehensible to him, whose knowledge hath no number. Man doth things oftentimes improperly, and with great indiscretion; he knoweth not how to keep his boundaries; he doth either too much, or too little; he is either too early, or too late; too eager, or too slow; whereby he hath more scandal, than honour in his undertake. But is there any such indecency, or incongruity in God's actings? No, he is neither redundant, nor deficient; look upon all his works, and see how thou mayst magnify the eutaxy concinnity, fitness & fullness of them, yea, thou mayst cry out in wisdom hast thou made them all, they are brought forth in number, weight, and measure. Now if blind man doth assume so much to himself, how much more he, who is all Eye? If the half-witted Agent doth stand so much upon his liberty, should not the wise Agent? Hadst thou? and Should not I?  
3. Because he is a pure agent. Man indeed is pure, but he is but a half-washed Creature, the Clean water hath not taken out all his steines, nor the spirit of Sanctification all his filth. No, man hath in him perfection of reality, but not of regularity; of integrity, but not of integrality; of adunation, but not of adequation; of intention, but not of extension; or as (they commonly call it) of parts, but not of degrees; for though the Land of Promise be won, yet the Canaanite doth dwell in the Land; though grace be infused, yet concupiscence is not expelled. Now who can look for an absolute pure creature with such a mixture of natural corruption? Who can bring a clean thing out of filthiness? No, Man indeed doth many a good action, but the black Aethiopian begetting the child, though it doth live, yet the Parents skin is seen upon it; such a person may be Evangelically accepted, but he might be Legally cursed. For what one absolute thing can the holiest man pride himself in? No, though he be converted yet being partly unregenerate, his very tears do draw a soil from his eyes, and his prayers from his lips, and his duties from his fingers, and his thoughts from his heartstrings; for he cannot weep as he should, nor pray as he ought, nor obey as is required, nor think as is enjoined. woe to the laudable life, 
Vae vitae laudabili. Aug.  if God should be severe: the most fined wheat doth grow with a chaffy husk, the purest Gold hath some base oar mixed with it, the compleatest actions of men have an adhaerency of evil cleaving to them; there is either wanting something of mortification, or faith, or zeal, or constancy in it; we either mingle some sin with an eminent virtue, or we neglect a greater good for a less; or we sever the pleasure of godliness from the trouble, or we do good only for trial sake, or are led only by example, or rest upon the outward action, or mind not the object, or do not take opportunity, or are guided merely by success, or are too disdeignfull, or too slippery, or too confident. Oh there are a thousand ways, whereby a service may be disparaged, and guilt creep into the most magnified act of reformation, or devotion. In a pure, impure Creature, who can look for exact sanctity? No Man; the best man is but a defiled Agent. But is God no more perfect? yes, he is Holy, Holy, Holy, uncreated holiness, essential holiness, holiness in the abstract, eminently good, only good, the chief good; who hath given all the Laws of holiness, and doth inspire all the motions of holiness, and doth water the root, and ripen the fruits of holiness; who hath given us an holy calling, and holy Priesthood, and holy Sacraments, not only his holy Angels to direct us, but his holy Son to die for the guilty, and to purge the defiled. Now, can he have any corruption in his actions? No, Are not my ways equal? Ezech. 18, What iniquity have your Fathers found in me? Jer. 2.5. No, I am the Lord your holy one. Es. 43.15. The Lord is holy in all his ways, and just in all his works. So holy that no creature but out of mere compassion, can be looked upon by those pure eyes, the holy Angels do put vails before their faces. The very foundations of the earth would shiver, the fabric of Heaven would fly into splinters, the Crown of God would fall from his head, and his white Throne crack in pieces, if God's works had any blame, or blemish in them. Let us look upon them all, and with admiration in our hearts, and hymns in our lips, let us discern nothing but beauty, brightness, purity, and perfection in them. God is not only glorious in Majesty, but glorious in holiness, Exod. 15.11. his grace equal to his infiniteness, and his sanctity to his eternity. Man may every day be made a Devil, yea, for his best actions judged to Hell. But shall these seek for a Malignant in Heaven? or call God Delinquent? If frail man, who hath in him as much error as truth, as much disobedience as duty, and as much guilt as grace can have approbation in his actions, shall not Gods works be justified? If man can go for an Agent, who is so stained, shall not God, who is such a pure Agent? Hadst thou, and should not I?   

Application.  

Quid profuit altu● Erexisse caput? Claud. Audux Japeti genus. Horace.  1. This serves first to show that there is one above man to be thought on. Man I confess doth look high; but to what end doth he lift up his aspiring head? No, this daring generation must be tamed; for let man be never so great, yet he hath his Superior; let him plead all his rights, yet here is one which doth out-priviledge him; for hadst thou? and should not I? On than that we hear none but man's name, and look no higher than man's face; that we burrow below, and dwell at the sign of the naked man. That man which doth come out of the slime-heap, & is but a potfull of ashes, a bottle of dregs, a patched garment of old Adam's tatters, whose breath is in his nostrils, and his days but a span long, which doth walk upon the same miry Earth, and refresh his lungs with the same moist air with us; who hath not a mouth wider, nor teeth sharper than ourselves; which cannot fast in the day, nor see in the night no more than we; which will faint as quickly, & weep as soon as we; which hath as much want of raiment and need of Physicians as we; which is soaked with Tempests, and frighted with Thunder as well as we; which doth feed with us, tyre with us, sleep with us, and will ere long be taken off from his legs, lie upon a death-couch, be carried out by Bearers, and consume to grave-gelly as well as we, and yet for a few gay clothes, gorgeous building, large rentals, masterly looks, and menacing threats, we do yield all the honour, and terror to man, as if we need not look beyond his shoulders, or the top of his Beaver▪ Oh how is the world Potentate-strooke? Grandee-inchanted? we are only waiting at man's heels, listening to the thunderclaps of his lips, fearing his cold irons, and strangling gibbets. But hath not man his equal? 
Merlto tumet Sabellus. Martial. l. 1. Stripis Archillea faslus Virgil. 3. Aen.  yes, though man do swell upon the thought of his high deserts (and great is the haugh tinesse of this Achillean race) yet man doth but stand upon the lower ground, he is but an Inferior; for wipe thine eyes, chafe thy temples, expostulate with reason, awaken conscience, and see if man be the object to whom all thy regard, and reverence ought to be limited. No, if thou canst lift up thine eyelids, pry into the Heavens, and behold afar off that great Tribunal, where thy last account must pass, thou wilt say thou hast mistaken thy awe, misplaced thy dread. For let there be never such Tremebundoes' below, yet this Earth hath not the face of authority, which thou oughtest to stoop unto; No, there is One higher than the highest. It is a dangerous thing to fall under man's displeasure, but It is a fearful thing to fall into the hands of the everliving God. What are man's fetters to God's chains of darkness? man's Executioners to infernal Fiends? man's vengeance-corners, to Gods tormenting Tophet? Fear not them than that can kill the body, and cango no further, but fear him that can cast both body and Soul into Hell fire. Let summoning, and sentencing man go, and tremble thou at the judging, and cursing God. Here six thine eye, and fasten in thy conscience the Doomsday-nail. For what is man to God? No, God will not endure Man to be his Competitour, or Compeer; he doth plead here a Superiority above man, for hadst thou? and should not I?  
But alas what is all this, but loss of breath? but charming in the ears of deaf Adders, dead Pulpit-haunters; we may preach ourselves speechless, and our Auditors breathless, before we shall sermon-up God's pre-eminence: Where is that effectual Teacher, spirit-lipped Lecturer, that hath gotten God the precedency, and preferment above man? And yet is not this generally known? is it not the cry in every Congregation? the reverberation of the very walls of the Sanctuary, the noise in every ear? the principle in every conscience? do not wise men hear it? and fools understand it? do not old men learn it? and children confess it, as their known lesson? doth not come reason instruct us, that if God be great, the greater, the greatest he should be made Superior, Supreme? if man must have his due, must not God have his right? Hadst thou? and should not I? yes, else never think of God, or speak of God, or avouch a God, if man must be the Such, the Non-such. How can we walk with God, if we do not consider his power, or acquaint ourselves with our God, if we be strangers to his perfections? or stir up ourselves to take hold of our God, if we have no feeling of his greatness? What a Creature is man amongst his fellow-Creatures? For oh that dumb nature doth magnify God, and that we are silent in his praises, that the Heavens declare the glory of God, and the Firmament showeth his handy work; that one day telleth another, and one night certifieth another, that there is neither speech nor language where their voice is not heard, that their line is gone forth throughout all the Earth, and their words unto the end of the World; yea, that Tigers and Unicorns, Stones and Rocks, Fields, and Wildernesses, Fire and Hail, Snow and Vapours, Storms and Tempests, Mountains and all Hills, Fruitful Trees and all Cedars, creeping things, and feathered fowls do in their kind set out God in his excellencies, and yet that the fool hath said in his heart there is no God, and he that is a little wiser than he (even the reasoning Formalist) hath not God in all his thoughts, that he is not made a Superior, nor used like a God, for he hath not an eye to look upon him, nor an heart to reach up high enough to him, no he is far above out of his sight. That people in general do not think of God out of devotion, but conviction, not out of pure honour, but amazing horror. Oh to such a contemning people, who would ever be a Superior? to such an undevout people, who would ever be a God? Here is a strange Creed and a worse Catechism. Is not every Temple a scandal, and every Pulpit an infamy to such livers? Deserve they Scripturcs, or Sacraments, the knowledge of God, or so much as to bear his name? Take away God's praises, and what is profession? silence his honour, and what is religion? deprive him of his glory, and what is his Deity? Is not this? to the world his Lordship? and to the Church his Godhead? doth he not delight in it? doth he not demand it? Yes, there is nothing more dear and acceptable to God, then that we should ascribe greatness to him Deut. 32.3. speak of the glorious honour of his Majesty, Psal. 145.5. behold his high hand, Isai. 26.9. Offer the sacrifices of praise, Heb. 13.15. for God doth not dwell so much in consecrated walls, as in consecrated lips. Thou art holy, and dost inhabit the praises of Israel, Psal. 22.3. Oh than that we should ever mention God, if we do not magnify him; for who would not fear thee O God, and glorify thy name? Rev. 13.4. Our brutish rites, our titular, customary acknowledgements, are but lean fare upon his Table; we must prepare a pure diet for the divine palate, for he doth feed upon ecstasies, and raptures. Oh God, praise waiteth for thee in Zion, and unto thee shall the Vow be performed in Jerusalem Psal. 65.1. The praise of his power, and the Vow of his all-sufficiency. We should leave all the specious things upon earth, and think only on the glorious God. The earth should seem barren, and God fruitful; the Sea dry, and God moist; the Cedars low, and God high; the Mines poor, and God rich; the Stars dark, and God bright. Or, if nature hath any thing in it singular, God should be more admirable; if the Rose be sweet, God should be more fragrant; if the Nightingale doth sing pleasantly; God should seem to be more melodious; if the Lions do roar, God should be more terrible; if the Pearls have lustre, God should have the more splendour; if the air be spacious, God should be infinite; if the marbles be durable God should be everlasting; if the Giants be strong, God should be Omnipotent; if Princes be Majestical, God should have the true Crown & Sceptre. We should take off our sight, and delight from these things, & our eyestrings, & heartstrings should be only towards our God; if we look upon these, we should gaze upon God; if we be affected with these, we should be ravished with God; we should say, what is a Nectarean draught, a delicious banquet, an embroidered garment, an enameled hanger, a marble statue, a face of beauty, an arm of chivalry, a brain of policy, curious galleries, engraven chimney pieces, stately balconies, lofty turrets, furnished wardrobes, burnished dining-chambers, specious theatres, precious jasper's, odoriferous perfumes, orient colours? no, we should call these things but the sophistry of judgement, the Magic of the senses, cheats to delude under-wits, trifles to please half-sighted Naturals: but when we come to look upon him, who is all Magnificence, we should say, What is worth? what is wonder? what is completeness? what is eternity? what is incomprehensibleness? What is God? What is the admirable Universe to the incomparable God? 
Principium Philosophiae est admirari Summum Cicero. lib. 2. Offi●. Admiratio est reverentia ex magna imaginatione erga Maximum. Damas'. l. 2. c. 15.  The beginning of Philosophy is to admire the Ghiefest, and this is not only the beginning, but the summary of all Divinity. For what is Admiration, but a reverence towards that which is principal out of an high imagination? Now who transcends God? then why should he not be most eminent in estimation? We use to affect him most, where we see some choice things; now how is every thing in God matchless? Great things indeed are done here, yet not such but we can conceive the utmost extent, both of the Acts and Authors: but great things doth he, and we cannot comprehend him, Job 37.5. we can tract out other men's ways, but his ways are past finding out, Rom. 11.35. The report of other things is come to our ears, we have discovered them to the full, we desire to hear no more of them: but when shall we have a full relation of God? or our ears be filled with his report? are we privy to so much, that we desire no more? No, These are part of his ways, but what a little portion is there heard of him? Job 26.14. We can sift, and screw out other things, but meet we not here with that which is inscrutable? Canst thou by searching find out God? canst thou find out the Almighty to his perfection? Job 11.7. yet as supereminent as God is, what peerless esteem is there of him? do we seat him in the first place? do we make him a superior? no, we profess him, but do not prise him; we subscribe to him, but do not ascribe to him; we discourse of him, but do not deify him. God hath the least part of the day spent upon him, there is the least speech heard of him, our eyes look seldomest towards heaven, our hearts are least intent upon God. Who would not think, but that we had lost our Bibles that our Temples were all razed, that we had denied our Baptism, forgotten every Article of our Belief? neither our ways, worship, wits, or wills, do declare a God. In this Sermon-age have we learned a God? In this Lecture-solstice, instead of the light of a Saviour doth there so much shine amongst us, as the light of a Superior? Superiors do carry great authority with them, but what sovereignty hath God? their commands are ruling, but are God's laws binding? we live as we list for all this God, and act at pleasure for all this superior; we even mock at this God, and brave upon this Superior. Sure I am, his manifest precepts are neglected, & his known laws violated in despite of his jurisdiction, and maugre his authority; as if he were not able to prescribe or judge. Do we, or dare we carry ourselves thus to other Superiors? do we set up them with no more honour, or give to them no more obedience? Yes, we yield to this bright Phoebus, 
Cedamus Phoebo, Virgil. 3. Aenead.  and scatter our Palace-fumes through every corner of the presence-chamber where such a Clarissimo doth sit in his Chair of state: mark the passages under Dionysius King of Sicily: they harken, and listen, creep and cringe, flatter and flag, honour and humour, correspond, and comply; they did lay at his feet, nay lay under his feet to satisfy his command; the Spaniel did fawn, the Ape make faces, the Magpie chattered, the Setting-dog quested, the Tumbler rolled, and the Mastiff did tear to content such a Master. O how obsequious and servile were they to man's injunctions? their knees did bend, their heads were uncovered, they had Sycophants tongues, and Parasites cheeks, they did shut up their lips, and opened their purses, did bear burdens like Asses, and were led up and down with rings in their nostrils like Bears, they did venture their carcases, and jeopard their consciences to such an one, to express duty and devoyre. But hath God this empery over us? is he such a Superior? is his reverence like to this fear? his worship like to this prostration? his obedience like to this obsequiousness? no, the great God of heaven hath not so much submission or subjection, as a petty Commander, or an under-Officer. For he doth charge, and enjoin, send forth his severe Edicts, and fiery laws, Deut. 33.2. He doth write out commandments with his own finger, and make the visions plain upon Tables, threaten plagues, denounce judgements, even no less than the bottomless pit, the close prison, the lake that burneth with fire and brimstone, and what doth he get by it? People do withdraw the shoulder, turn the back, clap with their hands, kick with the heel, behave themselves proudly, make the neckiron, and the browbrass, see no more than if they lived in Egyptian darkness, hear no more than if they were in a spirit of slumber, obey no more than if they were given up to a reprobate sense: Oh hear Gods sad complaints, How long shall I suffer? Mar. 9.19. I have sent my Prophets early, and late, Jer. 7.13. I looked for grapes, but found none, Isai. 5.4. I am broken with your whorish heart, Ezek. 6.9. I am pressed under you as a Cart is pressed with sheaves, Amos 2 13. I am weary with repenting, Jer. 15.6. So long doth God wait and attend, and lo no respect, no answering expectation. Such an uncommanding God, and unprevalent Superior do we make of him. Now would not man be thus served, and shall God? No, I beseech you consider what the true power of government is, what a domination doth belong to a Superior: and as thou stoopest to man, submit to God, fear him as if thou sawest him throwing Angels out of heaven, drowning the old world for disobedience, cleaving the earth to swallow up some, sending down fire from heaven to consume others, smiting some at midnight like the firstborn of Egypt, some at the sunrising, like the Sodomites, some in the midst of their Camps like Achab, some upon the princely Throne like Herod; or fear him, as if thou sawest him driving out the Pegs out of this fair Structure, pulling down the poles of this goodly stage, sapping the Universe, undermining the world, nulling the whole Creation, clashing the Heavens, melting the Elements, and turning this whole earth into a Bonfire, rifling the Graves, raising the dead, putting on his Judge's Robes, stepping into a glorious Tribunal, passing sentence upon the quick and the dead; Can thy heart but thrill, and thy conscience tremble at the thought of such a Superior? Thou thinkest thou canst lay on heavy strokes, and speak formidably; but stretch out thine arm as fare as thou canst, and roar as loud as thou art able, yet hast thou an arm like God? and canst thou thunder with thy voice like him? Job 40.9. Thou thinkest thy words shall stand, and whatsoever is decreed, or enjoined by thee, thou wilt make havoc but it shall be executed; but, are thy resolutions as firm, and thy mandates as Magisteriall God's? No, Heaven and Earth shall pass away, rather than one tittle of his word shall fail: thou thinkest, wretched are they that do not obey thy commands; but cursed are they that do not confirm all the words of God's law to do them, Deut. 27.26. Oh then let man be no longer the God, and God brought under man; but let man be cast out, and God set up; know his power, consider his authority, apply thyself to his will, conform thyself to his laws, fear the least guilt before such a confounding Judge. Let man be never such a man, yet there is a Numen above him. God here doth enter the lists with man, and plead for his superiority, he is the most high, and must be chief: For hadst thou, and should not I?  
2. This serves to tie up the murmuring tongue; for is God a Superior, and shall we quarrel with him? will not man be contested with, and shall God? must thou be born with, and shall not God be forborn? Hadst thou, and should not I? yes, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hamith of Hamah. Querela cum impatientia Cassiod. Oblocutio indebita contra Deum. Aquin. Justitiam ferientis accusare. Greg. Sibilus latentis odii Hugo. Morsus in manum medici. Naz.  this finding fault with God's actions, is called an obstreperousnesse against the Almighty: yea, Hamith in the Hebrew, doth signify a man in a tumult: This sin is styled a grievance with an impatience, and unjust contradicting of God, the accusing of a punishing God, the hissing of a secret hatred, yea the biting of the Physician's hand, as if God could not decree any thing, unless he had obtained our vote; or act any thing, unless he would give us leave to guide his hand. But woe be to him that saith to his father, Why hast thou begotten me? or to his mother, Why hast thou thus brought me forth? Isa. 45.10. What is this, but to slide from the foundation in a gust? or for the Anchors to come home in a Tempest? How unseemly is it, that we should bring God to the test? summon him into the Court, revise his proceed, or take upon us to ventilate, winnow, screen every grain that doth drop from his providence? Cannot we be out of a state of welfare, but we must be out of patience? must God do every thing according to our wilis, or is he unjust? No, He doth not hear us according to our desires, but according to our soul's health: 
Non audit ad voluntatem, sed ad sanitatem. Aug. in Ps. 21 Electos Dei cernimus & pia agere, & crudelia tolerare. Gr●g. Nos te injuste cu●pabamus dum ligares, dum se●a res homines ●onos. Arnob. in Ps. 50:  afflictions may happen, and yet man never awhit the more miserable; for cannot righteous men suffer, and yet be happy? Yes, we have often seen the elect of God live religiously, and yet endure bitter things. Oh God we did unjustly blame thee? that thou didst bind, and out gracious people. Therefore we should repine no more at Gods changing of our conditions, than at the changing of the weather; nor at some humbling us in our pilgrimage, than at the catching of a fall in our journey; nor at the cutting short of our means, than at the clipping of our over grown locks. God is our Superior, and we must submit all to his pleasure. But how hard a thing is it for God to keep us quiet? no, we came with a cry into the world, and we are froward Creatures all the days of our life: the wisest men have been subject to these distempers, the most virtuous men have been prone to this impatience. This was the sin of the Israelites: Wherefore hath the Lord smitten us this day before the Philistines? 1 Sam. 4.3, and of Job, Wherefore hast thou brought me out of the womb? Oh that I had perished, and no eye had seen me, Job 10.18. and of David, Why hast thou forgotten me? why go I mourning when the enemy oppresseth me? Psal. 42.9. And are not we such Malcontents and Mutineers? Yes, not an accident can fall out, but we are ready to be disturbed at it; not an action can pass from God's fingers, but we are forward to question both his wisdom and justice. Neither plenty nor scarcity, peace nor war, rain nor drought, heat nor cold, the freedom of the Ordinances, nor the restraint of them can please us. But why do we thus lift up our tongues against God? or set our mouths against heaven? Is not this to dig up the rottent bones of the Israelites? or to stigmatise ourselves with their branded sins? Yes. Murmur not as some of them murmured, and were destroyed of the Destroyer, 1 Cor. 10.10. Is it fit for us to snarl against God, and strive with our Maker? no, if the will of an earthly Superior must be yielded to, much more of the heavenly; for hadst thou, and should not I?  
Thirdly, this serves to teach us all humility, for if God be a Superior should not this abase us? can we be haughty, and insolent, when our Better is in our eye? No, he that doth truly believe a God, and acknowledge his Power, and Superiority, should be clothed with humility, and decked inwardly with lowliness of mind. Blessed are the poor in spirit, but cursed are the arrogant in spirit. 
Excelsa patria, humilis via Aug. ad Dioscorum. Nisi quis à seipso deficiat, ad eum qui supra se est non appropinquat. Greg.  The power of Religion is to cast down high Imaginations, and every thing that exalteth itself. The Country is high, but the way is low. Unless a man doth come beneath himself he can never get up to him, who is above him. Learn of me, not to create a World, not to bring forth things visible and invisible, not to work miracles, not to raise the dead, but to be humble and meek. Oh than that the chain of pride is worn about the neck of Religion; that the spiritual person is puffed up with a fleshly mind, 
Discite à me, non mundum creare, non visibilta & invisibilia fabricare, non miracula in mundo facere, sed, quoniam humilis, & mitis sum. Aug. de verb. Dom.  that there is an haughty gospeler, a proud Professor; that superciliousness is under the eyelids of mortification, and most self-estimation where seems most self-denial; that they which pray most, do rise up from their knees with defying brows; and that they which are oftenest at Lectures, do come from the Pulpit exalting their gate, and street ch out their necks. Christ had need come again to wash feet, and to set a little Child in the midst of us, for Religion hath not her haughty eye plucked out of her head; no, the pride of Israel doth testify to her face. But oh beloved, let us abate of this high-mindedness, if we be weaned from the breast, let us not have too much of the milk of vain glory hang upon our lips. It is enough to make us humble, that we are but Inferiors, for it there not one that hath pre-eminence over us? Yes, God is our Superior. How then can we be great in our own eyes, when God doth excel us by many degrees? No, our qualifications are not to be thought of in respect of God's perfections; for lay Face to Face, Place to Place, Power to Power, Honour to Honour, Graces to Graces, and what is the Black-more to the Bright God? The Sunburnt Creature to the glorious Creator? No, God doth every way outvie thee, outweigh thee, outshine thee; thou mayst have some eminencies in thee, but God hath greater: for Hadst thou? and should not I?  
4. This serves to excite every man to uphold the dignity of his place; we must not be proud, we must not be pusillanimous; we must not be of an arrogant, nor an abject spirit; if thou be'st great, come not beneath that sublimity which God hath raised thee to; the Moralist will tell thee that that noble virtue of magnanimity is for every man to defend his just honours. I find this in God's Ethics, He would not abate of his rights; he was a Superior, and he would not be made a Minor. No, Hadst thou? and should not I? It is a disgrace to recede from the interests of our callings, it is ignominy to pejorate our degrees. If our names be much set by, we should not do vulgar things to lessen our reputations; if we be more honourable than our brethren, we should prenoble this priority with honourable actions; prepotency should carry with it superlativenesse of worth, glorious Titles should beget Heroical Breasts, 
Ambros.  lest there be Nomen inane, & crimen immane, a vain name, and a main sin. The noble Vine should bring forth the sweetest grapes, Stars of the greater magnitude should give light according to the Orbs in which they shine. As every one hath received the gift, so let him administer the same, as good disposers of the manifold graces of God. The young man should not lose the vigour of his sappy years, nor the old man should not lose the reverence of his grey hairs, the Magistrate should not rip the fur out of his cap of Maintenance, nor the Priest should not unhallow the consecration of the Lord upon his forehead; the Factor should not turn Filcher, nor the Guardian Bloodsucker. It is an heavy thing for the Pilot to run the Ship upon the Rocks, or for the Watchman to betray his Tower, or the City-keys; It is a scandal to this day to the Sons of Eli to have the charge of the sacrifices, and to lurch with the fleshhook; and to Judas to bear the bag, and to be a thief: And as base is it, for men to pretend for the public, and to live upon the common purse; or to cry up God's cause to seize upon the Church-Patrimony. Oh horrible collusion, and execrable perfidiousness! Would any honourable minds have in them such ignoble resolutions? or any religious hearts such un-Gospel-like practices: Every just man should act with an analogy to his pretended equity, and every holy man should observe the symmetry of his vowed sanctity. 
a Pliny. l. 28. c. 6.  The Pythagoreans would never lay the left thigh over the right. 
b Plut. in Apoph.  Cato Major hated that Soldier that would move his hands walking, or his feet sighting. 
c Q. Curtius.  Alexander would not go to the Olympian games, because there were no Kings Sons there to meet him: all these intimating that no man should do any thing indecent for his places, and Calling. 
d Smaragdus in luce obscurus? Adag.  Should an Emerald be dark in the clear day? No, if thou hast any worthy parts in thee, thou shouldst make the gem to be known by the lustre. 
e Non similiter pingis, & fingis. Macrob. Saturn. l. 2. c. 2.  It was a tart reproof of one to Mallius, who was an excellent painter, and yet had deformed children, that he did not paint, and procreate, in the same manner. So it is fit that the births of our actions should be answerable to the dignity of our callings. What an infamous thing was it for Tiberius, that for two years after he was Emperor he never stirred foot out of Rome, and that afterwards he could not be drawn out of the Island of Capri, but there invented his detestable 
f Spintriae Sueton.  Frabricks of lust. And for Caligula, that he made but one expedition in all the time of his reign, and that was with a mighty army to come down to the Seashore to gather Cockles as the 
g  spolia Oceani.  spoil of the Ocean, for which he wrote a triumphant letter to the Senate. 
h Opera magna potius quam necessaria fecit.  And for Claudius that he delighted only to make great, but not necessary works; and that he was more famous for restoring the saecular games, than for erecting any stately Monuments; that his chief skill was to kill men by degrees, that they 
i  sentirent se mori.  might feel their selves to die, 
k Postero die, & in corvivium, & in aleae lusum admoveri jussit.  and the next day to send for them to come, and feast, and play with him. And for Domitian, who for the vast power, and authority which was put into his hands did nothing memorable, but only studiedan exquisite art 
l Ne musca quidem.  of killing of flies, and setting up golden Statues to his honour, and inventing, and assuming glorious titles to himself, 
m Dominus, & Deus noster sic fieri jubet.  as Our Lord God doth command it so to be done. And for Ninyas the Son of Ninus, who shut up himself in his Palace, shunning the sight of all men, thinking to have his satiety of unintermitted delights, 
n Per omne vitae tempus reclusus in regia, conspectumque hominum vitans, Existimabat in continuis versari voluptatibus, vacuum esse curis, summam in principe esse felicitatem. D●od. l. 2. c. 6.  and that to be free of all cares was the only felicity which did belong to a Prince; And for Sardanapalus, who ended a famous Empire which had continued 1360 years, who for his immoderate licentiousness was firnamed 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. l. 12. c. 12.  the Absolute Effeaminate; as if he had been eviratus, unmanned. And for Alexander, who in his latter end was so highly corrupted, that it was said, 
p Alexandrum ex Imperatore clarissimo Darii satrapam factum videri Sabel. l. 5. Enc. 4. Plut. in Cleomene.  Of a famous Emperor, he was become one of the Courtiers of Darius. And for Ptolomeus Philopater, who was wont to go up and down the streets with a Timbrel in his hand, and spending out his days in pleasure, he left government of all things to his Courtesan Agathoclia, and the bawd Onanthes; And for L. Verus Antonius, who was said to bring from the Parthian Battle, nothing but an army of Libertins', and he himself so sensual, that he delighted only in the presence of one Agrippus, who was called the 
q Apolaustam cognominabant.  Voluptuary. And for Commodus, who not only was vested like a woman, and sprinkled his hair with gold-dust, 
r Humanum stercus cibis immisceret, eosque irrideret, qui eom mixturam abborrerent. Fulgos. l. 9 c. 1.  but put man's ordure into meat, and derided them which would not feed greedily upon it, and brought up jesters naked in Chargers spread over with mustard. And for Leo the tenth, those excessive luxuries, and manifest lusts which were charged upon him, did wonderfully obscure his virtues. And for Julius 3d, who at Port Flumentane, when he was 70. years of age lived in such excess of lust and riot, that it was said, 
t Fruendo potius, quam regendo Pontificatui totus incumberet. Panvinius.  that he entered the Popedom rather to enjoy it, then govern it. Now is this to assert the honour of a place? or to dignify that which hath illustrated them? No, this is to vilipe greatness, or to embase nobleness. A true Peer will rather part with his George, than his Virtues, 
s Leonis Pont. 10. animi virtutes, cù nimia saepe vitae luxuria, tùm objectae libidines obscurabant. Jovius in ejus vita.  and pollute the graves of his Ancestors, than stain himself with blemishes dishonourable to his family. He whose worth doth carry an adequate commensuration with his calling, is best skilled in Geometry, I might say he hath the best insight into Divinity; for do not all gracious persons observe this level? and make greatness the square of goodness? Yes, when Joseph was left officer in his Master's absence, he would not meddle but with that which was under his disposing; he had the command of all Potiphars goods, but his Mistress he thought was none of those utensils a Steward ought to deal with: therefore when she tempted him to lie with her, he would be her servant, but not her bedfellow; he would lose his coat, rather than be drawn to a couch of dalliance; he readeth over the Bill of his charge to her, and telleth her, that she is left out of the commodities which he was to lay hand on. Behold my Master knoweth not what he hath in the house with me, but hath committed all that he hath to my hand. There is none greater in his house than I, neither hath he kept any thing from me but thee, because thou art his wife. How then shall I commit this great wickedness, and so sin against my God? Gen. 39.7, 8, 9 verse. Thus Michaeas when he was sent for to resolve whether Achab should go up to Ramoth Gilead or not, though four hundred Prophets had declared before for the journey, and said, it should be prosperous; and the King himself had expressed his high disaffection against him; for he doth not prophesy good, but evil unto me: and a prepared messenger had used all manner of insinuating terms to put the Court-tone into his mouth; for Behold now the words of the Prophets declare good unto the King with one accord; let thy words therefore be like one of them, and speak thou good. Yet it is neither the King's displeasure, nor the Messenger's flattery, can make him vary, or put a pliable, compliable Tongue into his mouth; no, I am a Prophet, and must keep my calling unspotted; therefore whatsoever the Lord saith, that will I speak, 1 King. 22.14. Thus Nehemiah, when he was entreated to a conference by Tobiah, Sanballat, Geshen, the powerful men of the Country, and a messenger with an open Letter in his hand, had charged him with rebellion, telling him that he aspired, and affected the Crown: for thou wouldst be King, and accused him for seducing the priesthood, as if he had gotten Mercenary Chaplains to preach up his Title, and given him the lie; for it is not done according to these words that thou sayest but thou feignest them out of thine own heart; and as the last design they had treated with his own party, even corrupted the seeming Saints of the age; yea hired the Prophets to take him off, and terrify him; for Noadiah with the rest of the holy league and combination had put him in fear; and Delaiah the son of Mehetabeel, in show devotion had shut up himself in the Temple, and there upon his knees, had sought God, that by revelation he might state the business; He, even he dissuaded him to leave the wall, and to take Sanctuary; for saith he, Let us come together into the house of God, and shut the doors of the Temple, for they will come to slay thee, yea in the night will they come to kill thee; yet against all these frights and charms, Nehemiah doth stand resolute; yea the prophetical lure cannot take him, for he thinketh that these Altar-wights, and Vision-men, are not too much to be trusted, snares and 'gins he thought might be laid in the Temple itself. Therefore Nehemiah doth keep his ground, and would not be struck blind by the Seers themselves, nor drawn away from his charge by a revelation-string. It is the wall that I have undertaken the defence of, saith he, and if I depart from it, I betray the cause: if I do but turn my face, all will desert the business; farewell Wall and City. Let Noadiah, and Delaiah, if they will shut up themselves, when they ought to be animating the people; or house themselves, when they ought to be in Armies, or strengthening the hand of them which are ready to fight; but if I depart, I turn Recreant; if I leave the wall, they will say, There doth go the Corner creeper, let us go after him, for he is gone to save one, to preserve his own head: whosoever doth post away, I must stay by it, whosoever do secure themselves, seek refuges, speed away as fast as their legs will carry them, yet it shall never be said that Nehemiah was a dastard, a Renegade, Retrogade, heel-changer, back-turner, faulterer, falsifier, fortune-seeker, fugitive. I am Nehemiah, and neither Noadiah, nor Delaiah, shall draw me after them: no, let them have their single trace, their distinct vagary, I am a leading man, no following man; I am a fixed man, no fleeing man. Should such a man as I flee? who is he that being as I am, would go into the Temple to live? I will not go in, Neh. 6.10, 11. Epaminondas being accused, because contrary to the Baeotarchicall Law, he had stayed out above seven months in an Expedition, and for this error, judgement of death was ready to be pronounced against him; Indeed, saith he, my crime is great, that making bold with this short time, I have brought home to your State the conquest of all Lacedemonia, and Messenia. 
Plut. in praecep. Politicis.  The valiant Captain intimating, that a glorious victory was far to be preferred before time or law. Cato executing the Calphurnian Law, that no man should come to offices by bribery, the Candidates were so offended, that they set upon him with violence; and though he were Praetor at that time, yet no man assisted him, but even the Senators deserted him; but afterwards escaping out of their hands, he made such an Oration (being gotten up into the Rostra) that he both calmed and shamed his enemies; then the flattering Senate highly magnified both his wisdom and courage: 
At ego vos non laudo, qui deseruistis Praetorem in discrimine, nec ei succurristis. Plut. in Catone  Ay, saith he, you praise me, but I do not praise you, who forsook your praetor in danger, and would not defend him. The prudent man thinking it not fit that he should suffer the dignity of his place to be trampled under foot, and his Praetorship contemned.  
The Egyptians had a custom, that no man could set up his Image in public, but by the approbation of the chief Priests: when Darius therefore would have his Statue placed at Memphis, nigh to the statue of Sesostris, the Highpriest would by no means yield to it, saying that Darius had not yet attained to the honour of Sesostris his attempts. 
Se nondum opera Sesostris aequâsse. Diodor l. 1. c. 4.  The stout High priest thinking it a disparagement to him, that he should be drawn to an unjust consent by the motion of a Prince, but he thought it requisite to maintain the credit of his place, to give honour to them which had deserved it. Severus the Emperor being sick of the Gout, the Soldiers in an heady humour saluted his Son Bassianus (afterwards called Caracalla) Augustus Severus, highly displeased at the passage, cited them all to the Tribunal, and there having humbled them, he told them, 
Nunctandem intelligitis, non pedes, sed caput imperare. Fulgos. l. 2. c. 2.  At last they might perceive, That not the feet, but the head did reign over them. The courageous old man seeing himself assaulted by his inferiors, princely vindicated the honour of his place, showing them that a good Governor was not to be cast away for a lame leg; and that it was the brain, and not the feet, which made the Emperor. The Citizens of Argentine (now called Strasbourgh) coming to Henry the 7th to have their liberties confirmed, they using a tedious Oration, and immoderately extolling the power of their great Lords of the City, 
E●s derisit Imp. nullá responsione dignatus, donec se submitterent, ac se non Dominos, sed cives Argentinenses testarentur. Cuspin.  the Emperor thinking it unseemly, that they which came to beg for favours, should too much magnify their own greatness, told them they should have nothing from him, till they knew how to speak more submissively, and style themselves not Lords, but Citizens. Lewis the 11th of France, desiring to thrust an Abbot injuriously out of his place, commanding him Cedere to give up his Right, and to yield the possession of it to one whom he should nominate; 
Quadraginta annis vix priores duas literas alphabeti percepi A. B. (Abbae) nec nisi exactis alteris quadraginta sequentes duas, C. D. (Cede) addiscere cogito. Aegidius Corrozens de dictis memorab.  the Abbot thinking the King to have no absolute power to dispose of Church-rights without some high crime, or the parties voluntary consent, resolutely told him, that he had been forty years learning the two first letters of the Alphaphet, A. B. that is, to know how to be made an Abbot, and he should be forty years longer before he should learn the two next letters C. D. by which he meant Cede; that is, that he could not understand how to yield up an Abbotship. When the Athenians sent the Thebans word that they had made an happy peace with Alexander Pheraeus, because he Promised them by the benefit of this league he would sell them a pound of flesh for an half farthing, the Thebans taking this as a mock put upon them, they wished Epaminondas to return them this answer, 
Nos ad carnes has praehebimus sine precio line. Plut. in Apopheg.  that if they had concluded any thing in this peace prejudicial to the state of Thebes, that they would send their General to burn down all their Forests, and that they would give them wood on freecost to roast their Flesh withal. 
Pinguis porcus, quam macer hircus esse in in●; lo. Jovius in Elogiis.  When Galeotius Martius Narniensis was to suffer at Venice for religion, a certain vicious liver derided him, and called him fat hog, Galcottus thinking it an inhuman thing to reproach a dying man, told him, I had rather be a fat hog, than a lean goat.  
Thus ye see variety of examples, how worthy men have insisted upon their own; that the greater they were, the greater care they had to procure reputation to their Stations. But how many of these Worthies are there now to be found? No, like men, that had some Lethargy, Vertigo, or palpitation of the heart, they have forgotten every thing, that should be dear, and precious to them, and even trembled to be their own propugnatours? Where are their emblasoned arms? where are the crests of their escutcheons? they have forfeited their arms, they have stained their blood; every Hind, or Rural Blebeian would have disdeigned to be so narrow-brested; what regard have they expressed to fame, or family, name or Nation, Church or God? No, they have had vast Estates, and even for the rental sake they have looked to preserve their skins, and not their credets; their heaps, and not their honours. Oh what a fetter is the golden chain? what an intoxicating bowl is the cup, that doth run over with earthly abundance? their esteem is starved to get the bread of increase, and they have left a lean conscience to make sure the fat portion; let all honour go, when the main dormant of the house doth crack, and the roof of greatness doth begin to be untiled; the fane doth turn according as the wind of security doth blow, and the ship doth sail according as the rudder of self preservation doth steer. These are no Statesmen, Estatesmen; not public spirited men, but purse spirited men. Their great Oracle is the chinking penny, and their bright Numen is the golden-wedge; this is the handicraft of such Mechanics, the creeping hole of such earthworms, the foxburrow of subtle Worldlings, the Stage-play of State-actors; or, if ye will, the politic Mummery. But oh! why do ye thus indignify dignities? God hath given you the wings of an Eagle, let not the Bat take as lofty a flight; be as great as your Parentage, and Pedigrees, Ties, and Titles, Lands, and Livelyhoods proclaim you to be great; yea, be as great as your great Creator hath made you to be; let not God have the bringing of you forth, and the Devil the bringing you up; if ye be cut out of the whole piece, let not this broad cloth shrink up; if ye fight for the wall, let not the frokman take the right hand of you in worth; as ye value your places, illustre them; as ye tender your dignities, leave them dignities; lose not an inch of your stature, 
Simia in purpurâ. Servilis Capillus in nobili Capite. Zeno do●.  embezle not your stock, sell not your Birthright; Let there not be an Ape in purple, the servile tough upon the Nobleman's head, be not poor spirited under rich preeminencies. Ye see how all men have stood up in their own right; Oh than that ye should not have hearts great enough to engrandise yourselves according to the eminency of your callings. What is this but pusillanimity of spirit? It is not the gorgeous house, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nor splendid array, that make you mighty; it is not the sword, and spear which do declare your prowess, but he is a man of a generous, courageous spirit, which doth express himself, as worthy as his abilities and titles do empower him to be. No man must be Inferior to himself. God hath given man permission, nay a precedent to reciprocate with his state. He himself was a Superior, and he would not be made a Demy. Ionas had done something, and God would have right to do more. Hadst thou, and should not I  
5. This serves to show that we ought not to deny that to God, which we do grant to ourselves. For Hadst thou? and should not I? Shall not the Judge of all the Earth do right? and shall not the Judge of all the Earth have right? That is a penurious religion, which doth feed itself to the full, and doth turn off God with fragments; here is a sacrifice without smoke. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian  We which assume glory to ourselves, should give glory to God; yea, we which are rigid in our own proprieties, 
Sacra●●● 〈◊〉 ●●n 〈◊〉 constant▪ 〈◊〉.  we should be as strict in God's Prerogatives, for Give 〈◊〉 God that which is Gods: If thy evidence be any thing worth, or there be any claim to be made by thy Patent, or Charter, 
P●a cele●●●●●●venda. August.  Our ●●ly things have as great validity in them. Yea, whatsoever ready payment thou dost expect, God's debts should be as soon discharged, Pious things are the greatest engagements, and should have the first satisfaction. Shouldst thou God it alone, and the true Deity not be permitted to have joint authority with thee? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer.  Yes, 〈◊〉 God too, and have equal right, and rule with thee. Oh that God hath nothing but a name, a Canticle, a Parasange, that he is outed of all, but an Appellative. He is the great God, but he hath the least Jurisdiction; thou canst have many things, that thou wilt not suffer God to participate with thee in. Thou mayst have thy house, but not God his Temple; thou thy badges of honour, but not God his Sacraments; thou thy rents, but not God his tithes; thou thy Officers, but not God his Ministers: Thy evidence must not be falsified, God's faith may be corrupted; thy name must not be touched, his Divinity may be blasphemed: a man cannot trespass against thee, but thou lookest for satisfaction; but a man may sin against God, and he is not bound to right him with repentance: thy customs, usages, laws, and limits must be looked to, but here people are discharged of all ties, free grace doth make them free of all laws, there are pure professors, which say they are beyond duties, beyond Ordinances: thou must be reverenced, and worshipped, but the more saucy and rude men are with God, the more fervent and devout they are, not so much as salute him with a prayer at the entrance into his house, nor uncover their heads to him so long as they stand in his presence, or receive his Laws; not so much as bow at his saving name, or kneel at his blessed Sacrament; thou canst not be made venerable enough, every Mushroom grown up in a night, doth look even to be adored, but all honour to him is will worship, and all reverence superstition. Oh what an Optimus, Maximus, art thou? what a P●ssimus, Minimus is God? thou art a Potentate, he is but an Infimate; thou a Praegrand, but he a Perpufill, a Petite. But what is this, but to seize upon God's Crown-land, and to deprive him of his Regalities, and Numinalities? Shall not the general include particulars? shall not the Landlord have all the rights of the Tenant? Shalt thou which dost sit upon thy wooden chair, and art not as big as an Elephant, which hast upon thy back but a few garments of the D●ers puke, and the hairs of thy head not so comely as the alabaster, which canst not make a leaf, nor create a guat, whose feet do daily touch the Earth, and hast none but a company of Flesh-worms creeping about thee as Attendants, vie privileges with him which doth sit upon a Throne? who is bigger than the whole Creation, whose garments are as wit as swow, the hairs of his head like the pure wool? which formeth the Mountains, createth the wind, buildeth his stories in the Heavens, and hath thousand, and ten thousand Angels ministering unto him? No, God is thy Superior, whatsoever is allowed thee must be granted him; For, Hadst thou? and should not I?   

Part 3.  
Now let us come to the stream which should flow from it, and that is mercy, sparing; Should not I spare? From hence observe, that God's natural inclination is to compassion; if he be offended, doth the grievance always stick at his heart? no, He retaineth not his anger for ever, because he delighteth in mercy, Micha. 7.18. Mercy is his pleasure, and his plea; indeed ordinative justice is in God essentially, but punitive justice is in God accidentally, 
Justitia ordinans. Justitia puniens.  because it is a strange work, strange from his sweet nature. At what leisure doth he lift up the Rod? he doth not punish, till there be no remedy, 2 Chron. 36.16. With what a difficulty doth he reject a people? He cast them not from his presence, as yet, 2 King. 13.23. for as Uladislaus King of Hungary did put up so many injuries, 
Mutum Idolum. Dubrav. l. 32.  that he was called the Mute Idol: so God is deaf, and dumb to infinite provocations. Yea, as Pericles, when one had railed upon him all day, and followed him home at night with clamours, he shown himself not to be discontented at it, but only said to his servant mildly, 
Ito, & hunc civem ad domum reducito Plut. in Pericle. Beneficium se putabat accipere augustissimae memoriae Theodosius, cum r●garetur ignoscere. Amb. de obit. Theodos.  Go thou, and lead home this Citizen to his own house; so God doth endure oftentimes our molestations patiently by day, and causeth us at night to be lead home quietly. Theodosius counted it for a favour, when any one would entreat him to forgive; and nothing is more acceptable to God, than when any doth sue to him for compassion; He doth wait, that he may have mercy upon him, Isai. 30.18. Instead of bringing in an ext inguisher, he doth light up a Candle, Psal. 18.28. instead of searing up the roots, he is as the dew to the roots, Hos. 14.5. his cup is a cup of consolation, Jer. 16.7. his bands are bands of love, Hos. 11.4. mercies are the sounding of his bowels, Isai. 63.15. the shining of his face, Dan. 9.17. he doth take no delight in wounding, but healing, Hos. 14.14. not in recording trespasses, but blotting them out, Nehe. 4.5. If people have any remorseful preparations in them, the comforter which should relieve their souls is not fare from them, Lam. 1.16. if they can restore their obedience, he will restore comforts to them, Isai. 57.18. if he would be accounted to abound in any thing, it is to be rich in mercy, Eph. 2.4. if he would be honoured in any thing, it is in being magnified in mercy, Gen. 19.19. The Saints, which cannot rely upon him for every thing, yet they can depend upon Him for this; for Why dost thou not pardon my transgression, and take away my iniquity? Job 7.21. Spare thy people, O God, and give not over thy heritage as a reproach, Joel 2.17. Spare me according to thy great mercy, Nehe. 13.22. and I will spare them as a father spareth his own children, Mal. 3.17. A Judge oftentimes cannot forgive, because he is tied to the will of another; 
Judex veniam peccatis dare non potest, qui● voluntati servit alienae. Deus autem potest, quia suae legis est dispensator, & judex. Tertul. Deus tam liberaliter omnem condona vit injuriam, ut jam nec damnet ulciscendo, nec confundat improperando. Bern. Quo non alter amabilior.  but God can, because he is the dispenser and judge of his own law. God so liberally doth pardon all sin, that he doth damn none by revenging, nor confound them by hastening their destruction. Therefore let none say, that we have a rigid God: no, the Lord with whom we have to do is very pitiful, James 5.11. Know ye not his name? it is the father of mercies, 2 Cor. 1.3. Know ye not his Throne? it is the Throne of Grace, Heb. 4.16. If the whole world were destitute of mercy, yet with thee is mercy, Psal. 130 4. Than Augustus, there was none more courteous: So than God, there is none more compassionate. The molten Sea, the Shewbread, the bright Lamps, the sweet Incense, the Smoke of the sacrifices, Moses Chair, Aaron's breastplate, the preaching of the Cross, the keys of the Kingdom of heaven, do not all these proclaim mercy? who would ever enter into a sanctuary, hear counsel, search conscience, look up to heaven, pray, or sancrifice, name a God, or think of the tree of life, which is in the midst of the paradise of God? if there were no mercy? Do not all visions, revelations, covenants, promises, messages, mysteries, legal purifications, evangelical pacifications, confirm this? Yes, mercy is the air in which we breathe, the daily light which doth shine about us, the gracious rain of God's inheritance, it is the public spring for all the thirsty, the common Hospital for all the needy, all the streets of the Church are paved with these stones, yea, the very presence-Chamber is hung with nothing but this curious Arras: What should become of the children, if there were not these breasts of consolation? how should the Bride, the Lamb's wife be trimmed, if her Bridegroom should not deck her with these abiliments? how should Eden appear like the Garden of God, if it were not watered with these Rivers? It is mercy that doth take us out of the womb, feed us in the days of our pilgrimmage, furnish us with a souls stock, close up our eyes in peace, and translate us to a secure restingplace. It is the first Petitioners suit, and the first Believers Article, the contemplation of Enoch, the confidence of Abraham, the Syrophoenicians Physic, Marry magdalen's laver, St Peter's teare-stancher, St Paul's scale-dropper, the expedient of the penitent, the ecstasy of the reconciled, the Saints Hosannah, the Angels Hallelujah. By this Noah swum in the Ark, Moses was taken out of the Bul-rushes, Ionas lived in the belly of the Whale, the three Children walked in the fiery furnance, & Elias was taken up in a fiery Chariot. Ordinances, Oracles, Altars, Pulpits, the gates of the Grave, & the gates of Heaven do all depend upon mercy. It is the Load-star of the wand'ring, the ransom of Captives, the antidote of the tempted, the prophet of the living, and the ghostly father of the dying; there would not be one regenerate Saint upon earth, nor one glorified Saint in heaven, were it not for mercy. Therefore Ionas, wouldst thou pluck out mine eye? tear out my bowels? thou art a man, and thou shouldest be merciful; but I am a God, and should not I be merciful? Yes, if thou continuest the spiting Prophet, I must be the sparing God; Should not I spare? Yes, God will be merciful, for his own nature, for the nature of mercy, and for the nature of men.  
1. For his own nature, and that because first it is most proper to him, for is it not inherent to him? Yes, the mountains shall departed, and the hills shall be removed, but my kindness shall not departed from thee, neither shall the covenant of my peace be removed saith the Lord, that hath mercy on thee, Isai. 54.10. Thou O Lord art a God full of compassion, and gracious, long-suffering, and plenteous in mercy, 
Formaliter de nominans ipsum Aq.  Psal. 86.15. Yea, he is usually called in Scripture, Miserator, & misericors, The merciful, and gracious God; Mercy being so in God, that it is constitutive, and formally denominating Him; yea he doth not desire to be known so much by his omnipotency, majesty, or eternity, as by his mercy: This then as it is most expected from God, so it will be most expressed by God, because it is most proper to him.  
2. Secondly, It is most honourable to him; for is God so exalted in anything, as in showing of mercy? no, his works of power are nothing like to his works of mercy; the pardoning of one sin, and the saving of one soul, is more than the framing of the Universe, 
Aug.  and the creating of Angels; God is to be glorified in mercy, Rom. 15.9. a whole choir of Angels sung an Hymn to the honour of mercy; therefore except a man would leave the Church without a Chantry, or silence all the praises in heaven, God must have liberty to express mercy; for it is to him, the thing most honourable.  
3. Thirdly, It is to him the thing most uniting; for what doth draw, and gather the multitudes to God, but mercy? There is mercy with thee, therefore shalt thou be feared, Psal. 130.4. We are astonished at his glory, we dread his power, we flee from his justice, but his mercy doth knit us to him; Who would b● afraid of a compassionate God? No, the stretching out of this golden Sceptre doth make us approach to him with confidence: 
Deus est appetibilis propter bonitatem. Aq.  other things might separate us from God, but God is appetible in respect of his goodness, and kindness, and favour, and mercy. Therefore that God might call in Believers, and have his Courts througed with professors; he doth exhibit mercy, because he doth find it is the thing most uniting.  
2. He is merciful, for the nature of mercy. For what is mercy? but an efflux of a sweet disposition, 
Condecentia bonitatis. Contristants affectus, ablatio mali, debitae poenae remissio.  a sympathising affection, a remedying virtue, a remitting virtue, a prompt virtue, which doth but expect a call, and it doth present itself; for he will be gracious unto thee at the voice of thy cry, Isai. 30.19. Which doth embrace, when it might strike; accept, when it might abhor; crown, when it might crucify, which cannot contemn tears, reject the prostrate, nor give a repulse to the suppliant; which is continually lighting up of Candles, that sinners might see their errors, and melting of consciences, that converts might be new stamped, & bringing blood out of the wounds of a Redeemer, ●●at not a Captive might be left in prison; it would draw men to be frighted with the pit, to leap out of hell, and to seal heaven. Therefore God doth seem to be ravished with the beauty of this divine grace, and would show mercy even for the nature of mercy.  
3. He is merciful, for the nature of man. For what is man in himself, but one shut up in Caitiffs hole? yes not only in durance, under lock and key; but ready to perish in the dungeon, that cannot pay his Goal-fees, much less hath money enough to buy his pardon; no, if God would offer him mercy, yet he must not condition with him upon the easiest terms, for he hath not an earnest penny to bind the bargain; 
Breve est, parvum est, minus est. Chrys.  whatsoever he can tender, he is ashamed to have it mentioned, it is short of the account small in respect of what is demanded, yea less than the lowest proposition which can be made. I am less than the least of thy mercies, Gen. 32.10. If less than the least, then how shall he deposit for the greatest? Now how shall this necessitous creature be relieved? The bitings of want are sharp and bitter. 
Gravissimi sunt morsus necessitatis. Sallust.  At this exigent man is not wholly helpless, though he hath no succour at home, yet he he hath a friend abroad. Here is an object for pity, a place for divine compassion; he cannot depend upon his own means, yet he hath something to rely on, he shall be relieved out of the Exchequer. If he can but cry at the grate, there is a listening ear which doth hearken to him. God doth expect such a suitor, and is ready to satisfy his requests. If he can but apprehend wants, he hath felt his last of them. For wherefore am I rich (saith God) but to supply the indigent? Wherefore have I bounty, but to make it a common treasury for the distressed? Shall this man then perish? No, the merciful God will preserve him. He doth see his miseries, he doth hear his plaints, it is enough that he doth confess, that he doth stand in need of God, and doth fly to him for redress, he shall not be left without aid; yea, there shall be commiseration, because there is extremity; God will be merciful, because of the nature of man. Thus than ye see how God's inclination is for mercy, and the reasons for it, how then is Jonah in a distraction? he is too bold to inculcate upon the ruining point, as if he would put indignation into God's eye, vengeance into his breast, swords, spears, thunderbolts, balls of wildsire into his hand; Can God consent to such a furious Prophet? no (saith God) neither mine own nature, nor the nature of mercy, nor the nature of man will suffer me to subscribe to thee: therefore appease thy rage, give over thy dooming humour; howsoever if thou be'st inhuman, wouldst raise up a bloody God? If thou be'st inflexible, should I be inexorable, Should not I spare?   

Application.  
1. This doth serve to show that our first interest in God is by an application of mercy: for hath nature with all her endowments any claim in this tenure? No, till God hath spared, there is nothing but the sword of justice held to the throat: Our first recovery is by the benefit of a pardon. 
Ex venia convalesco. Greg▪  Justification is the foundation-stone of the spiritual building. Can two walk together except they be agreed? Amos 3.3. Can God, and man consort together, except they be reconciled? no, as Bassianus, and Geta so long as they were in contention parted the Palace, 
Cuspinian.  and would not sit at the same Table; and as Agamemnon, and Achilles so long as the difference lasted between them, 
Sabellicus. l. 3.  would not come into one another's Tents. So an unregenerate state doth beget a perpetual quarrel betwixt God, and the sinner; what freedom can he expect that is holden with the cords of his iniquity? what pleasant fruit can there be tasted from that Plant, whose root beareth gall, and wormwood? what delight can the Father have to cast his eye upon the brows of the children of wrath? No, an unpardoned soul is under the Executioners power, an unjustified conscience is filled yet with an hellish Fiend? Let not a guilty heart boast, nor a man without the wedding garment think to sit down at God's Feast, as an acceptable guest: Mercy is the first ingratiating act, thou art fit for nothing but to be exposed to vengeance, till God doth spare. Should not I spare?  
2. This doth serve to show the sweetness of mercy, it is a sparing. Oh that the Cities of refuge are vilified! that God's mercy seat hath lost its honour! Vespasian was wont to drink out of his Grandmothers Tertulla's curious cup at all solemn Feasts, but we have given over upon the most memorable occasions to drink out of the golden bowl of mercy; 
Sueton.  Agesilaus had a Friend which had pleasured him at many exigents; yet this Friend falling sick, and weak, desiring him to stay by him, and assist him, 
Plut. in Agesil.  he turned him off, and marched away, parting from him with a jeer, saying, How hard a thing is it, both to pity, and to be wise? So this Heavenly Grace which hath been beneficial to us upon all occasions, we now can scarce endure the company of it, but we reward it with a scoff in stead of respect: it may call to us for presence, and observance, but if vanity, or ambition hath an expedition to employ us in, we have more mind of our march, then of Mercy. Oh was ever a Benefactor thus contemned? Nay, was ever a Preserver thus neglected? doth it not rescue us? doth it not spare us? and was ever indulgence, a pardoning virtue, so ill entreated? so disesteemed? No. When Philip was conquered, and the Grecians upon it expected nothing but slavery, Titus Flaminius proclaiming life, and liberty, the despairing people were so transported with it, that they gave such a shout, that the very birds in the ear fell down dead with the noise. When the Crotoniats were besieged in a Castle, 
Sabellic. l. 7. c. 1.  and they were ready to die for thirst, Dionysius sending them in water, and freely pardoning them, they were so overjoyed, 
Diodoru●. l. 14  that they sent him golden Crowns. When Frederick had subdued Milan, and, by the persuasion of Uladislaus, 
Dubra●. l. 12.  he had forgiven them an horrid outrage committed against him, they took it so kindly, that besides other rich gifts they honoured him with, they sent him the Candlestick of Solomon. But where are our Songs, and Crowns, and golden Candlesticks as thankful Memorials of God's mercy? No, we are often spared, but purse up all favours like legacies, which are never thought on, after the money is told out; or we turn them off like Physicians, which are no longer minded, than the cure is working; if we have saluted freedom, farewell God, and mercy. Indeed a sparing God ought to be precious to us, Mercy should be the gaze of our eyes, and the trance of our hearts; for the light of Heaven should not be more pleasing to us, than the light of God's countenance, not the sparkling Ruby, than God's white Stone; not the Apple of the Eye, than God's pitiful eye; not the nurses breast, than God's bosom; not the casting a judgement out of Court, than Gods casting sins behind his back; not the pardoning signet, than Gods setting us as a seal upon his heart; nor the forgiving of debts, than the not imputing trespasses; Oh how should we dance about this appeasing Altar, bow towards this propitiatory, smell with a fragancy the costly perfumes which come steaming out of this golden Censer? But alas we sponge out the memory of benefits, raze out the characters of preservation, we eye not our reskues after they are reached forth unto us; we look not upon our pardon after it be once granted. Favour hath scarce a Panegyric, or Mercy an Anniversary; we consider not what it is to be freed, we know not what it is to be spared. To be spared from an Amerciament, a Tax, a Sequestration, a Messenger, a troublesome Officer, is very operative upon us; such a thing doth lie near to our hearts, there is cap, & knee, the feet tripudiate, the cheeks look blithe, the teeth chatter at such a respect; but to be spared by God there is neither reverence, nor worship, echo, nor ecstasy: we desire mercy, but not delight in it; pray for it, but not prise it; weep for it, but live not worthy it. Oh what despisers are we of favours? what a lethargy is there of mercies? how seldom do we kiss Gods sparing hand? Is this sense? is this discerning? is this gratitude? is this devotion? Do ye thus requite the Lord, oh foolish people? Let me pull the vail from the face of this beautiful Rachel, and show you what an amiable Creature she is; let me represent Mercy to you, and cause you to look upon her as a Celestial Deity. I do not say, it is that which gave you the first quickening, inched you in the womb, rocked you in the cradle, set you upon your legs, gave you feature and stature, rudiments and reason, favour and fame, which bought every cloth to your backs, hath put the keys of your houses into your hands, furnished your Wardrobes, burnished your Dining-chambers, opened your shops, steered home your ships, stored your Warehouses, guided Customers to your thresholds, filled your Coffers whereby ye are able to trade with the greatest; and purchase with the richest; which hath brought you from the single to the second services, from the Stall to the Summer-house, from the course dress to the Livery, and the golden Chain; that hath been your Agent, your Solicitor, your Spoaksman in the City, Friend at Court, your Steward by day, and your Chamberlain by night; but I pass by variety of blessings, though ye cannot say but all these clusters do hang upon Mercies boughs, & all these swelling Rivers do flow out of Mercies vast Ocean, there being not a year wherein Mercy doth not bestow amongst you Donatives, nor a day wherein Mercy doth not scatter amongst you her largesses. But I tell you (according to my Text) that Mercy is your refuge, and your Shield, your Castle, and your Sanctuary, your Sentinel, your Champion, your Pleader, and your Patron; it doth keep your feet out of the snare, your necks out of the yoke, your breasts from the arrow, your heads from the Pole-axe; it is your ye that watches over you in darkness, your arm every morning; it doth preserve your bodies from judgements upon Earth, and save your Souls from the torments of Hell; when ye are ready to be punished, it doth pardon; when ye are ready to be spoiled, it doth spare. Oh that Mercy is such a bright Star, and yet that we have neither observed the Asterism, nor taken the Altitude of it, that we are ready to commit Idolatry to a preserving Man, and yet cannot worship at the footstool of a sparing God that Heathens have been astonished, Christians have wondered, and Angels admired at the sight of those protections which we have enjoyed, and yet that our reskues are gone out of our eyes, and our deliverances out of our lips; that mercy hath no memory; nor preservation any observation; that the pardoning God is not a magnified God; that he hath for all his favours nothing but ingratitudes. Benefits have no Triumphs, Mercy doth not wear her Crown; the impressions of blessings are worn out, the Records of safety are lost; Oh that our praises were answerable to our protections! But amongst multitudes, which have been cleansed from the Leprosy, there is but one which doth return to give thanks. Oh beloved have ye tender skins? can your shoulders endure no burdens? do ye love to be kept from the hour of temptation? do ye desire with the woman in the Revelation to have the two wings of an Eagle to fly from dangers? 
Rev. 12.14.  can ye not endure to be chastened with the rod of men, broken with a tempest, to be tossed like a ball in a large Country, to be fanned in the gate of the land, to be set as a mark for the arrow, to have your teeth broken with gravel stones, to drink the water of gall, or to eat the bread of Mourners, to be bound in fetters, and holden in the cords of affliction, to have your heads bowed down with sufferings, or afflictions wreathed about your necks? Doth the least distress drive you into passions, make your hearts melt within you, discruciate you, exanimate you, cause you to tear your own flesh, make a wailing like the Dragons, and to belch out your sorrows with a rage, that doth reach up to Heaven? And is Mercy your Guardian, and the Keeper of your heads to prevent all these miseries, and to secure you from all these hazards, and yet will ye not know her soft hand, and cherishing breast, not honour every joint of her preserving arm, and magnify every feather of her safegarding wings? have ye honours, & Hymns, Charm, and chaunting and none for Mercy? what not a distich, a semibrief for Mercy? Doth Mercy bless all the Earth, and is all the Earth dumb? doth that spare, and are we speechless? Zeal then, where are thy sparks? Devotion where is thy fervent tongue? what is all the worship of the times, if there be no ardency to Mercy? sing no more Psalms, away with all your melodious tones, if Mercy hath no choir, and doth want her sweet singers; that is a strange Chapel, where Mercy hath not her Anthems. Oh therefore look upon Mercy, observe Mercy, know her sweetness, consider her benignity, apprehend her favours, take notice of her benefits, and as ye love your lives, tender your own blood, let mercy have your life-song: Oh how often hath she been unto you a refuge from the storm, a cover from the face of spoils? How often hath she fenced off dangers, and hide you in the secret pavilion? Oh therefore when this glorious Queen doth enter your streets, let all the Bells in the steeple, all the Tongues in the Professors heads, ring a peal to the honour of mercy; let there be praises, & parasangs, Eulogies and exultations, songs and Selahs, to exalt mercy. Mercy must needs be a singular thing, when God here doth plead so much to be esteemed a sparing God; Should not I spare?  
3. This serves to show that we have our lives upon mercy; for he that doth spare, 
Nihil admirari. Plut. Tolle misericordiam Aug. Si quoties homines peccent, sua fulmina inittat Jupiter.  might judge. If with Pythagoras his Scholars, corrupt nature had not taught us to wonder at nothing, doubtless our preservations might be astonishments. Take away mercy, and what might we be, but the spoils of divine justice? If our punishments were equal to our provocations, what should we be but the miserable of the world? we have nothing but Compassion to be the Citadel of the Nation, the Counterscarpe against battering judgements; they are neither our fenced Cities, nor trains of Artillery, our puissant Navies, nor redoubted Captains, that are our security; It is the mercy of the Lord, that we are not consumed, Lam. 3.22. We have sins enough amongst us to bring all the plagues of Egypt upon us, to level our Walls like Jerichoes, to consume us into the cinders of Sodom and Gomorrah; Ah sinful Nation! ah people laden with iniquity! a seed of evil doers, Isa. 1.4. in all our do our sins do appear, Ezek. 21.24. we have deeply corrupted ourselves, as in the days of Gibeah, Hos. 9.9. there are our manifold transgressions, and mighty sins, Amos 5.12. If there were an Ezechiel that could consider what the Ancients do in the dark, nay take notice of the abominations which are committed in the midst of Jerusalem, a man would think that God were forsaking both Sanctuary and City; for, the riot and excess, pride and insolency, spleen and malice, fraud and falsehood, oppression and cruelty, forgery and bribery, perfidiousness and perjury, hypocrisy and apostasy, perverting of truth and persecuting of Religion in this Nation, is such, that we seem to be nothing but a hold of foul spirits, and a cage of unclean birds: oh what dismal vengeance, and brayning judgements do these sins deserve! we might think we heard the noise of a Nationall down-fall in these execrable courses, 
Fragorem pereuntis Antiochiae jam tum in auribus ejus circum●onuisse▪ Erag. l. 4. c. 7.  as Zozimas the Monk of Palestine heard the crack of perishing Antioch a long time before it came; yea, the walls and pillars of the Country might seem to melt before our destruction, as the marble statues of Anthony at Alba did sweat, 
Plutarch.  and could not be wiped dry before his overthrow; yea, at the approach of these ruining judgements, the whole Land might seem to be warned with a loud summons, 
Bonsin. l. 3. decad. 7.  as at the approach of Attila into the Roman Territories, a voice was heard often in the night, Italy look to thyself. What place may seem to be safe amongst us? what privilege secure? our Castle-gates might seem to unbar, of themselves, our Fortresses to sink, our Temple-doors to shut up, our Ordinances to take shipping to sail into some foreign Country. It is true, God doth spare, but he might open his armoury, and bring forth his weapons of destruction; yea turn against Jacob with a flaming fire, which might devour round about. Oh therefore let us not pride ourselves in our strength, nor glory in our Hosts, and Heroes, it is God's mercy which is our tutelar Numen, we are preserved only by the clemency of a sparing God; Should not I spare?  
4. This shows that we are never quite lost; for a judgement may be reversed, the punishing God may become a sparing God. Let Marius if he will, being overcome of Sylla, fly to Praeneste, and deliver up himself to Pontius Pelesinus, to be slain; 
Livy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  but let not us be thus diffident of a sparing God. No, Distrustfulness is a word fit for the mouth of Dionysius the Tyrant, then for the lips of a Christian: for whatsoever sad presages there may be of ill fate, and continuing misery; yet as Aethra told Theseus, God can turn all things backwards. 
Deus omnia convertitretrorsum. Eurip. 1.  If a blind Rhodian, when he had been kept long in a Cave by a Tyrant, and fed like a beast, was so disfigured, that his friends wished him to make away himself, that he might end his miseries, could repel the motion, and say, That all things were to be hoped for, so long as life doth continue; 
Eras. l. 8. Apoph.  then let not us deny ourselves remedy in extremity, or lock the door in the midst of dysasters, as if no comfort could enter, for this were to lose the Shute-Anchor. 
Sacram anchoram solvere. Adag.  Oh therefore when we want bread, let us knock up our friend at mid night to relieve us; when our chain is heavy, let us file it off by devotion; when men ride over our heads, let us pray, and hope under the horse-hoofs; for may not God feed us under devouring judgements? Yes, Out of the eater there may come meat. Afflictions have but their stints, the punishing God may be a sparing God: Should not I spare?  
5. This serves to exhort us to imitate God; for doth he pardon, and are we implacable? doth he spare, and will we revenge? Oh that man doth desire a gracious God, and yet that he himself is so ireful? that he doth need so much mercy, and yet will show so little? that there is no repealing of his decrees, nor reversing of his sentence: that no Wolf is more unreconcilable, nor no Leopard or Tiger more unappeasable; that the wildest beast that doth range upon earth, is not more merciless than man. Do not all Courts of justice feel this intractableness? Do not all Prisons cry out of this inflexibleness? Yes, woe be to him that comes under the fury of an enraged neighbour; there is no peace to be had, unless with Nahash they can get the right eyes of their enemies, or with Lewis the proud Earl of Fanders, 
Amonius de gestis Franc. l. 4. c. 71.72. Bonsin. l. 1. Dec. 1.  they can see their Adversaries strip themselves, and with bare legs, and bare heads, implore favour; or with the Mysians, they have liberty to sacrifice the bowels of the greater part of their Opposites, as a pleasing oblation. The wisdom which doth descend from above, is easy to be entreated, but the wisdom which doth descend from beneath is hard to be entreated: they must unhouse, unskin, slash till they see the naked entrails, and suck blood till the veins be dry, before their hearts will relent. Ferdinand King of Naples, 
A puero conceptum odium servavit usque ad senectutem. Pont. de magnanimit. c. 8. Susceptas cum aliquo quacunque de causa postea nullo tempore deponebat. Pavi nius. Hic me De us jubmergat, si ullt inimicotunc parsurus sum. Paul. Diac. l. 29. Ret. Rom. Hoc inquit ut ad Idiotamver è dixisti. Apud me vero non multum habet momenti; neque magni pendo ex i●sdem genitum esse genitalibus. Plut. de piet. erga fratres. Rex praeter dignitatem regiam calce repulit, haud esse referens Majestatem Regis faemineis ululatibus polluendam. Bonsin. l. 5. c. 2.  was so tenacious of his malicious intentions, that he kept them from childhood to old-age. It is observed of Pope Paul the 4th, that those grudges which he once conceived against men, that they never after left festering in his breast. Justinian the 2d. who is usually called Rhinotinetus, being in a great danger to be cast away in a Tempest, was desired by Myaces, that he would take a vow to pardon his enemies, that the Tempests might cease; but saith he, Let God rather drown me here, than I will spare one enemy. Plutarch being chosen to be Arbitrator between two brethren, the one a common man, and the other a Philosopher, he desired the learned man for the honour of his Philosophy, that he would surcease all spite with his brother, and the rather, because he was inferior to him in parts, and equal to him in birth; but he answered, This may very well agree with my brother, the Idiot (that is a private man) but it doth carry no weight with me, neither do I regard at all that we come from the same parentage. Colomannus King of Hungary, intended an expedition against the Russes, Queen Laura prostrate at his feet, desired pardon, and peace; but he most unprincely kicked her away, and said that the Majesty of Princes was not 〈◊〉 be stained with womanish howl. Thus ye have seen the exulcerated spirits of men, and how this Devil of Malice (above all the black infernal spirits) if it once get possession, will not be cast out without much difficulty and danger. An Adulterer, a Drunkard, an Infidel, may sooner be reclaimed, and converted, than a man of an hateful nature. Such sharp teeth are there in man's mouth, such griping claws there are upon his feet, such a savage heart there is in his bosom. Strike but at this hornets nest, and see what hissing, and stinging there will be; stir but this Lion out of his Den, and see what roaring, and tearing there will be: was ever Viper, Dragon, Basilisk more venomous, than a splenative person? By the old Law the Dam must not be destroyed with the young ones, but malice will ruin both old and young; even seethe a Kid in the Mother's milk, nay, in the Mother's blood; not leave the Parent with a Message, nor the Infant with a moiety. Oh that man should have so much rough nature under a smooth skin, and carry so much of the Fiend under a fair complexion; that he should embrace so gently, and gripe so dreadfully; greet so courteously, and grind so cruelly; tread so softly, and trample so Tyrannically: In a Blacksmiths shop there are nothing but Anviles, and Hammers, and Pincers, and mals; In a malicious man's house are nothing but Warrants, and Writs, and Attachments, and Executions; Vulcan himself was never such a forge-striker, nor Cyclops such an Anvil cannoneer. Thou art afraid of kites for thy pullary, of Wolves for thy sheep, but take heed of this Cannibal for thine own flesh; this torrid Zone doth scorch all that come under it, this Hurricane doth shake all in pieces that is subject to the blast, or dint of it. Thou hadst better shoot the Gulf, live under the foot of Mount Aetna, be seated in the Hyrcanian Forest, then to live nigh to such a rancorous creature. Cankers do eat thy fruits, but these thy stonewalls; vermin devour thy corn, but these thy coin; swine root up thy grass, but these thy Inheritance; Mastiffs snatch away thy staff, but these thy Evidence; wild bulls cast thee into the mire, but these into a Dungeon. Fever's have but their fits, malignant Planets but their Seasons, deluges but their sudden inundations; but there is neither term, limit, nor period, to an hateful man's rage, and fury. Absalon that stayed three years in Geshur, Jacob that served Laban twenty years, the infirm man at the Pool of Bethesda, that was sick of his disease eight and thirty years, had a shorter time for their miseries, than they which fall under a spiteful man's displeasure; this Ostrich is not to be tamed, this flint is not to be softened, this ulcus profundum is not to be healed. But oh beloved, why do ye plead the spirit, if ye express corrupt nature? or believe a God, if ye will not imitate him? How do his mercy, and your malice, his clemency, and your cruelty, agree together? Oh draw your Physiognomy from his face; and fetch your affections from his bowels; conform to him, by whom ye would be justified; resemble him, by whom ye would be saved. Be ye merciful, as your Heavenly Father is merciful. Forgive one another, as God for Christ's sake hath forgiven you. Maintain Birthringhts, defend just claims, but make not every cavil a solemn quarrel. No, bear with men's infirmities, pass by frailties, cover a multitude of provocations; for if God be so gentle, why should ye be so extreme? if he be so yielding, why should ye be so unappeasable? The Ornament of the age is the affectionate person, the Mirror of the times is the placable, peaceable creature, which doth feel least of the sting of injuries, and doth not suffer an offence to come to her rankling coat; which is seldom seen at a Bar, and oftener consulting with a ghostly Father than a Paradoxing Politician. Clear your grounds from noisome weeds, build with planed Timber, drink no dregs, eat no Bears flesh, set no snares, dig no pitfalls, paint no Crocodiles upon your doreposts, have no Panthers in your galleries, purge out leaven, expel poison, keep no goring cattles in your pastures, breed no fierce whelps to worry your neighbours. Remember that the wrath of man doth not accomplish the righteousness of God, that he that hateth his brother is a ; therefore, As much as in you lies have peace with all men, yea, Above all things put on love, which is the best bond of perfection. Consider how your Saviour was like a Sheep upon Earth, which did not open his mouth, and that in Heaven be sitteth like a Lamb in the midst of the Throne; As David did not regard Shimei's curse, so walk you like deaf men, and blind men in the midst of this abusefull, and provoking age. Let Abraham say, Let there be no strife betwixt me, and thee, for we are brethren, and let Saint Paul say, Ye have not hurt me in any thing; feed not upon discontents here, which are to eat Mannah in your Father's Kingdom; let not your instruments here jar, which are elsewhere to stand amongst the harpers harping upon their harps.  
Be readier to lend a courtesy, than to repay an injury, and to shed tears than to shed blood; Leave vengeance to God, and for the sake of Christ's wounds, feel not too much thine own bruises, or cuts. Prepare for the Sacrament by reconciling thyself to thy brother, and pave the way to Heaven by a charitable demeanour. Forbear desolations, when thou art able to lay waist; and let thy Enemy live, when thou hast his life at thy mercy: for this is not only the sign of a noble nature, but it is to be a partaker of the Divine Nature; for when God can ruin, he doth preserve; when he can extirpate, he doth spare, Should not I Spare?   

4. Part.  
Now let us come to the Channel, Nineveh that great City, wherein are more, than sixscore thousand Persons, that cannot discern between their right hand, and their left hand, and also much Cattles.  
In which words there are three things considerable.  

1. The name of a place, Nineveh,  
2. The nature of the place, that great City,  
3. The description of it, wherein are more than sixscore thousand persons, that cannot discern between their right hand and their left hand; and also much Cattle.   
First for the name of a place, Nineveh. What? Nineveh the proud, and profane, arrogant, and peccant, whose insolency, and security was such, that a Prophet was drawn from far to discover their iniquity, and denounce judgements? (For Jonah is sent not only with a message, but a menace, he must cry against it, because their wickedness was come up before God. Chap. 1. v. 2. and he must cry confusion to it, and that speedy too, for Yet forty days, and Nineveh shall be overthrown? Ch. 3. v. 4.) No, this is not the Nineveh which God is so tender of, and he doth argue so with Jonah for the preservation of it: no, if Ninveveh had persisted in her impiety, God would have been no Pleader for her, neither would he have made the least motion for her sparing; but it is Nineveh the changed, and renewed; for Nineveh had been wicked, but she had seen her wickedness, searched it out, and separated herself from it: and here indeed is the incentive of Divine commiseration. For so soon as God saw his message entertained, he is no longer an Adversary, but an Advocate; he doth pitey Nineveh, and would pardon it; he doth speak for it, and doth spare it: Yea, he doth reason with Jonah, why Nineveh having confessed the fact, and put herself upon the mercy of the Court, God should not recall his sentence, and spare the Execution of Judgement. What, saith God, shall I trample upon the prostrate? ruin the humbled? then I shall seem to abhor that, which I do affect, and to punish that which I do take pleasure in; Who will ever blush for sin, if abasement be despised? or shed tears, if the weeping transgressor be judged? these then having found out their sin, I can no longer pursue it; they were guilty, they are innocent, they were culpable, they are acceptable; such a seeking people are to be owned, such a submitting people are to be remitted: Nineveh is to me now a fit subject for sparing. Should not I spare Nineveh?  
And that God did not spare Nineveh for the bare Walls, but for the repentance within the walls, is the judgement of the most learned Expositors, 
a Niniveh ad concio●em Jonce actâ panitent iâ paenam sibi denuntiatam evadebat Chelm. in Nah. 2.  Nineveh expressing repentance at the preaching of Jonah, it did escape the threatened punishment, saith Chelmannus. 
b Deus peccatoribus paenitentibus ignoscit, & paenas commeritas ab eis avertit. Pis. in Jon. 3. v. 11. Tu homo mortalis, & non tui juris & arbitrii, velles par sum fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, e● cujus umbrâ voluptatem aliquam percepisti; Et ego, qui Deus sum aeternus, & omnium Dominus, non parcerem iis, qui mihi approbantur, & quorum paenitentia est jucundissima?  God doth pardon penitent sinners, and doth turn away their deserved judgement, saith Piscator. c Thou art but a mortal man, and though thou be'st not of thine own power and jurisdiction; yet thou wouldst have had the Gourd spared, from whose shadow thou receivedst a little delight: and shall I who am the eternal God and Lord of all, not spare them who are approved to me, and whose repentance is to me most accept able? saith Gaulter.  

d Eos ob paenitentiam a morte absolvit. Cor. nel. à lapide, in loc.  For their repentance God acquitted them from death, saith Cornelius à Lapide. 
e De paenitentia nihil dicit quod eam jam viderat Ionas. Dedi spirit 'em paenitentiae, ut omnes salvi fierent, Ribera in loc.  God doth speak nothing here expressly of their repentance, because Jonah had seen it before; but he gave them the spirit of repentance, that all might be saved, saith Ribera. By the judgement of these then, 
f Deus haec corum paenitentiae opera probavit, & acceptivit, eisque paenam condon avit simul & culp●m, ut videtur. Chrys. in hom. quod nemo laeditur nisi à seipso. Id. l. 1. de orando Deum. Mortem suam lachrymis funerant. Anno de Paen. c. 6. Hoc timore utiliter concussi Ninivitae ad Jonae praedicationem, plenam terroribus paenttentiam egerant, & misericordiam à Deo impetrarun●. Concil. ●rid. Ses. 14. c. 4. Sic Vega l. 3. de justif. c. 5. & Tho. Aq. s. p. 3. q. 84. Art. 6. ad. 1. & Aug. 1.16. de civet. Dei. c. 3. & Ephrem. Ser. de Jona.  and many more, it is apparent; than though God doth but only name Nineveh, yet he meant penitent Nineveh; yea, for their change, God doth change: and because they did not spare repentance, he would have them spared for their repentance. Should not I spare Nineveh, that is, Nineveh the repaired and renewed?  
This then being the true sense and signification of the word (that I might not seem to dig amongst Rubbish, and put my spade into empty Historical conceptions, as if I would scrape Divinity from the stone, and lime, and mortar of Nineveh, and not from the manners and graces of the place) penitent Nineveh being here to be understood: from hence I draw this fruitful observation, That Repentance doth carry with it pacification: Nineveh thus qualified shall be spared; God can no longer be angry, than whilst men stand out against him; if the flag of defiance be pulled down, God doth instantly listen to an accommodation; for why should they be made to grieve, which do grieve already? where there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an anguish for sin? or why should their heads be broken, which are come to their right wits? Where there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a new brayning, or a transmentation? 
a Taenitentia est recuperatio integritatis. Aq. 3. q. 84. art 6.  Repentance is the recovery of integrity. It is true, sins are not sanctified, but the person is fanctified; so soon as his sins are renounced, take away the leprosy, and the flesh is sound. 
b Paenitentia omnes defectus ad perfectum. Amb.  Repentance doth reduce all defects ●o perfection: yea it is 
c Melioris vitae inchoatio. Layman.  the beginning of a better life; the liableness then unto death is gone, so soon as this vital principle doth enter: how can God exact any thing for sin, when the penitents will hath destroyed it; 
d Paenitere dicitur, qui nollet fecisse aliquid jam à se factum. Navar. Praelud. 10.  for to repent is to desire, that that which hath been done, had never been done. It is an hard thing for God to sue a canceled bond, or to require a debt that hath been discharged: 
e Paenitentia pertinet ad justitiam commutativam; nam est aequabilitas quedam in compensationem. Aq. 3. Sum. q. 85. a 3.  all reckon are cleared, when God by repentance hath received his commutative justice.  
I know there are many curious questions about sin, as whether the sin of Adam which effectively vitiated whole nature, be greater than the sin against the Holy Ghost, which objectively is not only against the love, and truth of God, and that gift, and union by which all graces have their influence, but against the eminent goodness of God by which the divine relation is dissolved, and therefore expressly called the sin unto death: and whether man be obliged to the sins of all his forefathers, as well as to the sins of Adam, because we are baptised into the remission of sins, and not sin; and David (though born of lawful wedlock) saith, I was born in iniquity, and in sins hath my mother conceived me: Or whether a man shall answer only for Original sin, and not for other sins, if he do not imitate them, as Jerome holds; and whether the punishments of sin be sin, because they are not only effects of divine justice, but a contracted depravation, as after precedent sin there doth come a subsequent corruption, and obduration oftentimes: Whether pardoned sins be quite abolished, or whether upon reiterated transgression they do not return: whether the preterition of good, 
Delictum est declinare à bono, peccatum est facere malum, peccatum est perpetratio mali, delictum est desertio boni. Quid enim aliud sonat delictum, nisi derelictum Aug. in q. Levit. q. 10  or the perpetration of evil; or if ye will, whether the sin of omission, or commission, be the greatest; and whether to the formal deordination of sin, there be absolutely required a complete consent, because he which can resist is not enforced to yield; or a mere nescience, pausing delight or propathy, do not of itself cause sin: and, to be brief, whether a man may not sin in serving God, or sin in his sleep, or sin in thinking of his former sins, or sin in looking upon the sins of others: these and many other intricacies have been propounded concerning sin; but repentance doth answer all these Problems, and take away all these scruples for repentance is a reparation, a purgation, a remedy, a redintegration: I do not say but the Macula, the spot of sin, may remain till the day of judgement, there to the greater glory of the Redeemer, to be covered with the righteousness of Christ; but the reatus, the guilt is wholly removed, God doth not impute it, nor look upon it as a greevance: No, God hath received his ransom, Exod. 30.12. the enmity is slain, Ephe. 2.16. there is an healing, Hos. 14.5. as stained as they were before, they are made as wool, and as white as snow, Isai. 1.18. their blood is washed away, Ezek. 16.9. the iniquity of Israel shall be sought for, and there shall be none, and the sins of Judah, but they shall not be found, Jer. 50.20. The penitent doth become forthwith a favourite, and is a darling in his Prince's eye. Doth the humbled sinner seek for acceptance, 
Nescit tarda molimina spiritus sanctus. Justificatio fit in inftanti.  and doth the soul long hang in suspense? is the Petition laid aside? is there no answer to be gotten from Court? Yes, the Holy Ghost knoweth no delays, justification is in an instant. The sacrifice is no sooner offered, but the atonement is gotten, the keys of the Kingdom do no sooner stir, but the gates of Heaven do stand open. Solution I am not well skilled in, (what virtue suffrages have for souls departed); but I am sure Absolution hath a present effect and efficacy. David doth get souls-ease with a breath, I have sinned against the Lord, saith the King, The Lord hath put away thy sin, saith the Prophet, 2 Sam. 12.13. Marry Magdalen doth not departed out of Christ's presence without her pardon in her hand, no she sought for it by tears: And he said unto her, thy sins are forgiven thee, Luk 7.48. Zacheus is not put to expectation, what the issue of his humble acknowledgement of Christ should be; no he had called him Lord, and he shall presently find him a Lord, for This day salvation is come to this house, Luk. 19.9. This Deiopeia can be the Mother of none but a fair Progeny, none but amiable beauties come out of the womb of repentance. In Goshen is nothing but light, upon mount Garisim are nothing but blessings, out of repentance comes nothing but a state of approbation. I will rather fear that the Rainbow is not an undoubted sign to prevent a deluge, and the Urim and Thummim not to be a certain Oracle to resolve doubts, than I will suspect repentance to be an infallible Charter for spiritual liberties. Oh that thou wert penitent, I would show thee the Serpent's sting falling out of thy sides, the Angel of the bottomless pit dropping his keys out of his hand, the Accuser of the brethren standing speechless in God's Court, this Jordan washing thee clean, this Bethesda healing thee of thy mortal disease, the Angels of heaven coming forth to salute thee, and rejoice over thee, and the Father stretching out his hands to embrace thee, and putting shoes upon thy feet, a ring upon thy finger, and the best robe upon thy back: Whatsoever Penitent doth stand here, I pronounce, that he hath broken the yoke of bondage, he hath leapt out of Hell, and though Pharaoh, and all his Host do pursue after him to catch him, and to new-fetter him, the Devil, and his trained bands of sins do march after him to captivate him, and to bring him back to his old chains; yet he is out of their reach, he hath left all his Enemies behind him, and none shall be able to lay hands on him, if he hath but past this red Sea, the Egyptians whom he hath seen to day, he shall see no more hereafter, they all lay pickling in that brine, drinking their last in that deep, and quesoming bowl, either swimming dead above water, or lying dead upon the Shore. The penitent, and his sins are parted, as Moses left the Court, when he took upon him to be a deliverer to Israel, and Zacheus left his Publicans office, when he intended to devote himself to Christ; he hath given them a discharge, and quite abdicated them, as Ephraim said to his Idols, quid mihi ultra? What have I to do any more with you? Hos. 14.8. Repentance is the Funeral of sin, and the birthday of grace, a man then shifts himself out of the tatters of natural corruptions, & doth array himself in the bright vestment of regeneration, as Jehoshuah put off his filthy garments, & put on a change of raiment upon his back, and a glorious Mitre upon his head. He is so transformed, that not only all the Earth doth look upon him with delight, but the eye of Heaven is taken with him: he need not be troubled with any of his former guilts, nor fear the charge that his sins have preferred against him, for the indictment is taken out of Court; he dare present himself before the Judge, for he is sure to be justified at the Throne of grace. The Penitent man shall be pardoned, Nineveh shall be spared. Repentance is a Virtue; now can there be a Virtue, which should leave a man as a spotted creature in God's eye? No, they are called Purgatory Virtues, 
Quaedam sunt virtutes transeuntium, & in divinam fimilitu●inem tendentium, & hae vocantur virtutes purgatoriae. Tho. 12 ae. q. 61. art. 5. virtue ex ipsa ratione nonunis importat perfectionem potentiae Tho. 12 ae. q. 55. art. 2 Virtus uniuscujusque rei est, quae opus honum reddit. Aristot. 2 Ethic. c. 6.  which belong to men in their passage, and frame in them a Divine Similitude; for as natural virtues perfect the essence, so do these the operations, it being impossible that there should be a Virtue where there is not a regular action, because Virtue doth inherently carry a rectitude with it; so soon then as this virtue is entered, it doth beget a straightness in the Soul, and raiseth up in it such a sweet composure, that it may be proportionate for Divine favour. God cannot but approve, that which he did detest; and love that which he did loath; therefore God instantly doth close with the Penitent, and doth give him for laying open his plague-sore, the application of a plaster; and for his searching his ways, the razing out of his foot prints, and for his rend heart, a reconciled breast; and for his tears, clean water to purge him; and for lifting a brow to Heaven, the light of his countenance. The Penitent hath no sooner made his addresses, but he hath a gracious reception, for, Let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. Esa. 55.9. Return oh backsliding Israel saith the Lord, and I will not cause mine anger to fall upon you. Jer. 3.12. I have heard Ephraim lamenting thus, Thou hast corrected me, and I was chastised as an untamed Heifer, convert thou me oh Lord and I shall be converted, for thou art the Lord my God. Surely after that I converted, I repent, and after I was instructed, I smote upon my thigh. I was ashamed, yea, confounded, because I did bear the reproach of my youth. Is Ephraim my dear Son, or pleasant Child? Yet since I spoke unto him, I still remembered him. Therefore my Bowels are troubled for him, I will surely have compassion upon him, saith the Lord. Jer. 31: 18, 19, 20. Israel doth no sooner take unto him words, but he is answered with a promise of divine favour, I will heal their rebellion, I will love them freely, formine anger is turned away from him, Hos. 14.5. Jonah doth but make his Prayer in the dark Chapel (the bowels of the Whale) and he is cast upon dry land as a pardoned Creature; the Publican doth but go up to God's house for a little Sinners Ointment, and he doth departed out of the Temple justified. The Penitent doth no sooner move the Court, but his Petition is granted; or bend his knees, but mercy doth come flying from Heaven upon Cherubims' wings to him. The matter of repentance is sin, and strange it were that repentance should not be exquisite about her own matter, to heal the Ulcer, that she is intent to cure; yes, 
a Paetentia est de praeteritis peccatis. Sylu. prier.  as it is of forepast sins, so that which is forepast, hath by repentance lost the future being; it doth bring it to such an utter waste, that there is the 
b Paenitentia est ad destructionem, & remissionem peccat●▪ Navar.  destruction of sin, and the remission of sin. I confess repentance doth not this as a passion, but as a virtue, and not as a positive, but a dispositive virtue, and so it doth not only take away the act, but the offence of sin: for by 
c Dolour est displicentia seu●eprohatio fac●icum intentione removendi sequelam ejus s●, offensam dei, & reatum poene Tho. 3. p. q. 85. art. 1.  displicency there is a reprobation of the fact, and by remotion there is a purging away of the guilt; for as it is contrary to all sins, so according to the nature of Opposites it doth cause an utter expulsion, and that not only of the pravity, but the noxiousnesse of sin; for repentance working in the virtue of Christ's passion there is no sin, which Christ suffered for, but repentance is able to abolish it; yea it doth hall to the Cross, both the crime, and the criminality of sin, that is the curse. 
d Paenitentia est immutatio Voluntat●s  Repentance is a motion, for it doth cause an alteration: now man's will is no sooner changed, but Gods will is changed with it; that as man doth cease to transgress, so God doth cease to be incensed; 
c Offensa directè opponitur gratiae, in hoc enim dicitur aliquis offensus, quod repellit eum à gratia sua— gra●ia autem gratum reddit. Tho. 3. p. q. 86. art. 8.  for as an offence is against God's grace, so repentance doth restore a man again to that grace, and grace presently doth make man acceptable. For though sins have not in them a connexion as virtues have, for virtues draw a man from a multitude to unity, that is, God; but sins draw a man from unity to a multitude, namely, his several delights; 
f Vnum peccatum non dimittitur sine alio; h●c enim est contra misericordiam Dei, quae est perfecta. Debitum culpae contra iatur amicitiae, & ideò una culpa vel offensa non remittitur sine altera. Si d●●pliceret illud peccatum, quia est contra Deum super omnia delictum (quod requiritur ad rationem verae paenitentiae) sequeretur, quod de omnibus peccatis paeniteret. Tho. 3. p q. 86. art. 3.  yet a man repenting in particular of some grievous sins which burden his conscience, and in general of all sins that he conceiveth he may have committed, this shall procure him a full remission, for one sin is not forgiven without another. So that it doth appear that pardon of sin is an inseparable effect of repentance, for as sin in those that have the use of reason cannot be forgiven without repentance, so it cannot but be forgiven by repentance; for repentance hath ever grace annexed to it, and that grace doth confer justification; Was it ever heard that a justified person had yet a new reconciliation to make? No, justification is from one contrary to another, that is, from a state of wrath, to a state of favour: to be accounted innocent, and made righteous is the formallising act of repentance. What then? shall repentance be a project, which depends wholly upon event? or an experiment, whose issue is in the success? or a lottery, where blanks, or prizes may be drawn? shall a man abhor himself, and not know whether he shall be rejected, or accepted? shall a man turn to the Lord with all his heart, and have no assurance, whether God will show his face, or turn his back upon him? This were then an anxious vexation, yea, repentance to be repent of; but the imposthume which breaketh out kindly, is past the danger, penitent Nineveh is to be spared. Can God profess enmity, where men desire to take away the ground of discord? No, Acquaint thyself with God and be at peace. Job. 22.21. 
g Nudus sermo, sed immensitatem salutis continens, Miser●re meî Ch●vs. de muliere Chanan. Hom. 12. Recurrunt ad Dominum, & Dominus ad eos Bern. de consid. l. 2. c. 1.  Can he turn off Suitors? and despise Suppliants? No, to cry Lord have mercy upon me is a naked speech, but it doth contain in it infinite comfort. Can God seek up them by vengeance, which are already come home to him by repentance? which live not at a distance, but are returned with all their heart? 1 Kings 8.34. No, They have made their recourse to God, and God to them. God cannot disgrace men with their errors, nor put them to the blush, where they are ashamed of their iniquities, Ezech. 43.10. nor march out with his trained bands, where men prepare to meet their God, Amos 4.12. Nor scour with plagues, where men wash and make clean, Esa. 1.16. nor smite hip and thigh, where men knock upon their breasts, Luk. 18.13. For what were this but for God to insult upon the prostrate? and to set his face against them that seek his face? yes, it were to wring the sinne-offering out of the sacrificers hand, and to kill men at the sides of his own altar. God can try no masteries with them that submit, nor lay them gasping for life, which are already half dead in spiritual anguish; for than he should lay his axe to the root of the fruitful tree, and make a waste upon the ground, that brings forth herbs meet for the dresser; not make men bear their iniquity, but bear their integrity; not only not be slack to them that hate him, but quick against them that deprecate him. But God doth reciprocate with the penitent, if he doth repent, God doth repent: 
Conversus est ed puniendum peccatum, & ego convertar ad liberandum eum. Aug. Ps. 84. Deus nunquam despicit p●nitentiam, si ei sincerè, & simplicìter offeratur. Chrys. de reparatione japsi. Non sinis infirmos computrescere. Qui se medicis dederit, seipsum sibi abnegat. Amb. in Ps. 130. Interius.  The offender doth turn to punish his sin, and God doth turn to free him. hardheartedness may be fruitless, but compunction is never in vain. God doth never despise repentance, if it be offered to him with sincerity, and simplicity. God is a Physician, and will he slight his Patients? or suffer them to die under his hands? No, how then can he be styled the Healer? therefore he will visit them, administer to them, give them his constant attendance, his examining eye, his gentle hand, a certain cure; for such is the goodness of God, that though he doth loath the corruption of the disease, yet he doth take compassion upon the groans of the languishing, Thou O God wilt not suffer impotent and infirm Creatures to rot under thee, as Stratonicus told a Physician. No, such are come under his hands, and renouncing their selves, they have wholly cast their selves upon his skill and faithfulness, therefore he will take strict charge over them. To deny men recovery under the mercy of a gracious God, were worse then for Dionysius to pluck the golden beard from Aesculapius. He doth heal inwardly that which did wound outwardly. The fruit of the grief is recompensed with remedy. 
Quando sic paenites, ut amarum sapiat in anima, quod dulce fuit in vita, bene ingemiscis erga Deum Amb.  Esau may weep his eyes sore, and find no comfort, but the convert doth never shed tears without success. When thou dost so repent, that that is bitter in thy soul, which was sweet in thy life, thou dost groan happily towards God. God is the Lord of Hosts, and he doth bathe a sword in heaven against contemners; yea, water Nations with blood, where his professed enemies do live; but God cannot fight with sighs and tears, bended knees, wring hands, and pacifying lips. If the heart of stone be changed into an heart of flesh, there is nothing left for the hammer of judgement to bruise or break; God hath no rod but for the disobedient, nor no blood-axe, but for Malefactors: if repentance hath shaved men, there is no other sharp Razor to come upon the head: God cannot strike where the penitent hath given the first ●●ow at sin, the very standing up in the gaps, doth fence out all judgements; one moist eye will take away all grievances, as Alexander said, That one tear of Olympias would blot out all the accusations of Antipater. Where men deplore sin and implore mercy, where the eyes are rinsed, and the heart cleansed, the sinners stand no longer like culpable persons; no, the fruit of their lips is peace, Isai. 57.19. These have quieted God's spirit, Zach. 6.8. Shall Si●neon lie in prison, when Benjamin is come? shall the sinner continue in bondage, when repentance doth appear? No, though God cannot spare the obstinate and incorrigible, yet can he not spare the prostrate, and the penitent? Yes, Should not I spare Nineveh?  
But some will say, how shall we be penitent? If we be Nineveh, that is, if we answer their penitential works. Which are those? Would ye know them? then search the Records, view the Original, take out a Transcript, and ye shall find them thus filled up, or penned down in the Catalogue.  
1. Hearing God in his Messengers; for Nineveh is converted by the preaching of Ionas. People usually find the way out of the world by the light of the ministry, and are listed into God's Camp, by attending to the beat of this Drum, and repairing to God's Muster: it is teaching which doth give us our first conception in grace, and organise our parts to be shaped penitents. Faith cometh by hearing, Rom. 10.17. as if the spirit entered by the ear, or that were the clicket-gate of conversion. Preaching is so effectual an Ordinance, that it is called The power of God to salvation, Rom. 1.16. and the savour of life unto life, 1 Cor. 2.16. Woe be to him which doth choke this seed, or doth trample under foot this Pearl. Ministers are Gods authorized Messengers, to set before us the way of life, Jer. 21.8. To turn many unto righteousness, Dan. 12.3. To seed men in the strength of the Lord, Mich. 5.4. By such as these Lydia's heart was opened, Acts 16.14. The Romans were called to be Saints, Rom. 1.7. The Corinthians were begotten through the Gospel, 1 Cor. 4.15. The Galathians had Christ form in them, Gal. 4.19. The Ephesians which were fare off, were made near, Eph. 2.13. And indeed the Church hath not a rarer engine for conversion, than this sacred function. It pleased God by the foolishness of preaching to save them that believe, 1 Cor 1.21. By this the door of faith is opened, Acts 14.27. the dispensation of grace is bestowed, Eph. 3.12. the excellency of knowledge is communicated, Phil. 3.8. the unsearchable riches of Christ are brought home to our doors, Eph. 3.8. Preaching doth level mountains, make crooked things strait, cleave the Rocks, turn deserts into Gardens, quicken the barren wombs, teach five Cities of Egypt to speak the language of Canaan, raise up of stones children to Abraham, open the eyes of the blind, turn men from darkness to light, and from the power of Satan unto God, Acts 26.18. make manifest the secrets of men's hearts, and cause them to fall down upon their faces, and worship God, 1 Cor. 14.25. The ministers lips being touched with this heavenly sire, they send forth 
a Verba flammantia ad aures audientium procedunt. Greg. Hom. 3. in Ezech.  words flaming with zeal into the ears of their Auditors, they do 
b Convenientes curationes ad hibent. Theod. Dial. 2.  apply sit medicines to all diseases 
c Formas insculpunt. Greg. Nys. de. Paup. Amand. Et benig. complectendis.  they do grave and stamp the first impressions of regeneration upon men's souls, 
d Proscindunt spiritualem sulcum, ut cum purgatus ager sit cordis nostri pulchros virtutis surculos conseramus: Olympiodor. in Ecclesiast.  they do blow up the spiritual furrow, that the field of the heart being purged, it might receive the graffs of virtur; they do chew the food of instruction for the nourishment of the body mystical, 
e Just. in Cantie. Inter tenebras hujus vitae praesentis student venruram lucem nunciare.  they crow in the midnight of this life, to show that light is coming. Here is the calling which is 
f Greg. Moral. l. 38. ●. 5. Totius mundi cordimentum. Jeron. Cont. Lucif.  the seasoning of the whole earth; 
g Omnibu● mem●ris pulchrior, & Iretiosior est. Chromant. in 6. Mat.  the eye of the Church more precious than all other members. How have these seeded the world with Believers filled the streets of the new Jerusalem with gorgeous buildings? put bright Gems into the Imperial Crown of Christ Jesus? St. Peter at one Sermon converted three thousand, St. Paul whole Nations. By these the Amasei were brought from their Idolatry, in the reign of Justin. 2. Zo●ar. tom. 3. and multitude of Moors living in the desert of Eaprapit, were converted by Maturianus, Victor, Vand. Persel. lib. 1. How is Bonisacius famous for the conversion of the Germans? Vincentius of the Spaniards? Palladius, and Aydanus, of the Scots? and amongst ourselves, Berinus for the conversion of the East Saxons? Bed. l. 3. c. 7. And Jaruma for the conversation of the west Saxons Bed. l. 3. c. 33. O then that thou seest so many pulled out of the pit by the hand of the ministry, and preached home to God by the fervency of Teachers, that the stones of the spiritual building are hewn at the Pulpit, and the Pearl of everlasting life bought at the Temple-Mart, and yet that thou hast no opinion of, nor no reverence to this Calling: that thou canst not smell the presume of the Sanctuary, nor see the brightness of these stars in the right hand of God; that thou hast scarce a foot for a Temple, or an ear for a Preacher. But oh beloved, look with an eye of reverence towards these consecrated walls, know the worth of this holy ground, account this the place of God's Throne, the beauty of hol●nesse, yea no other than the house of God, and gate of Heaven: As they said of old, Let us go up to the Seer, so let us repair to the Crier, let us hang upon the Ministers lips, and suck our fill at these breasts; consider the eminency and necessity of this calling, for thou mayst starve in thy Tent, if thou dost not step forth to gather this Mannah; thou mayst be to seek for repentance, if thou dost not find it under the Ordinances, Nineveh was converted by the preaching of Jonah.  
2. Not to be too curious in our Counsellors, Nineveh doth accept of Jonah for a Prophet, though a Stranger by Nation, and a man opposite in religion. So we should accept of any lawful Messenger; for strange it is that some have itching ears, no Teacher will please them; they have an heap of Teachers, as if they could find nothing but in the heap, they run from Pulpit to Pulpit to cheapen Doctrines, as Customers go from shop to shop to bartar for Wares. It is naught, it is naught, as if it were worth neither looking on, nor bidding price for. They hunt Counter for Textmen, and like idle scholars they will learn little of the same Masters, they must have variety of Paedagogues; I am of Paul, I am of Apollo's, I am of Cephas. They drink of all waters, and scarce any spring hath liquor good enough to relish with them, 
Projecta vilior algd est Virgil Eclog. 2.  no the Crystal stream to distempered Palates is base than dregs, or draff. The full despise the Hony-comb; and these surfeited hearers, nauseat the most Mellifluous Instructours. Mannah is but light bread, with the Israelites they must have Quails; how many Ornaments of learning, and Mirrors of judgement are too meanly endowed for some ripe wits? 
Despectus tibi sum, nec quis sum quaeris Alexi.  Many a rare gifted Divine may say to his Auditor, I am thy contempt, neither dost thou think me worthy thy ask for. The Daughter of Pierias have no greater glory than to despise the Muses, and these no greater pride then to avile the worthy Preachers. Can any good thing come out of Nazareth? Can any inspired thing come from such carnal Teachers? alas they may have some learning, but they have no piety; they may have some gifts, but they have not the spirit. And why not? have they not as much sincerity? are they not as often at their knees? do they not seek God? and desire to speak out of the mouth of God, as much as others? oh then that Pharaoh is only for his own Enchanters, and Achas only for his own Court-Prophets! that some men will eat no meat, but that which is dressed by their own Cooks, nor wear a Vest, but that which is made up by their own Stitchers; which will hear none, nor allow of none, but those which agree with them in every Tenet, and do not vary from them in the least principle. The foolish Galathians were for their own false Apostles, and the ripe-witted Corinthians for their artificial Teachers; the great Council, the Sanhedrim of the Jews will not accept of a Messiah from the Apostles, no, rather whip them for preaching up such an one to them. The Stoics and Epicures will receive no counsel from Saint Paul, no, rather stick to their infidelity, than he shall reason them from their Idols. What meaneth this Babbler? So many men will not be converted, but by whom they affect; nor saved, but by whom they prise, and magnify; they will die in their sins, if their own Physicians do not cure them; yea, lie in Hell, if their own Key-keepers do not open Heaven-gates unto them; they will shed no tears, if their own weeping Doctors do not melt them out; nor accept of no repentance, if their own mortifying Teachers do not stab and pierce their hearts. But, doth it become men to be thus singular, and precise in reformation? must they have it in their own way, and by their own men? No, they should be glad to be led into the right way by any Guide, and to be called home to God by any Crier. A wise Auditor doth hear all willingly, 
Prudens Auditor omnes libenter audit, omnia legit, non personam, non scripturam, non doctrinam spernit, ob omnibus indifferenter quod sibi deesse videt quaerit; non quantum sciat, sed quantum ignoret, considerate. Hugo de Sanct. Vict. in suo Didascal.  he doth peruse all things, he doth despise no man's person, writing, or Doctrine, he doth indifferently seek from all, that which he seethe to be wanting to himself, he doth consider not how much he doth know, but how much he is ignorant of. Oh therefore renounce this limitation of Doctrine, or particularising of Teachers, be not too strict, who shall rectify thy conscience, nor too curious who shall save thy soul, listen to the motions of repentance from any Interpreters lips. Nineveh is not captious to accept of Jonah for a Prophet.  
3. Enduring sharp Doctrine, for Jonah doth not treat gently with Nineveh, but he doth come with thunderclaps of vengeance, with a mouth full of menaces, Yet forty days, and Nineveh shall be overthrown. That tender ear which cannot endure threaten, will hardly hear of reformation; The ear is the raster of the Soul, and this taster must not only have sweet sauces for the relishing diet; old nails must be plucked out with violence, even with their heads flying off; old stocks will not be shaken down, they must be hewn down; the sinner never change till the Minister doth change his voice, Gal. 4.20. there must be loud calling to awaken men out of the spirit of slumber; there must be knocking to purpose to shiver in pieces an heart of adamant; this kind of dead carcase, which hath lain so long in the grave, that it beginneth to stink, it will not be raised up without much groaning in the spirit. Ezra must sit astonished till the evening sacrifice, Ezra 9.4. before he can amaze the Israelites with their sins; Huldah must read the curses of the Law, before she can make Josiahs' heart to melt, Saint Peter must lay blasphemy and bloodshed to the charge of the Jews, 
Adhibent prodisciplin a molestam severitatatem Aug. ep. 78. ad Bonif. Ad puguos, & pugnam accingamur, ne quid nobis ereptum cedat in praedam ferarum. Chrys. adv. Jud. orat. 1. Sic mihi contingat semper beare amicos terrendo salubriter, non adulando fallaciter. Bern. ad Brun. Colon. Archiep. ep. 9  before they will be pricked at their hearts; Sinners will never be corrected, unless Ministers use a troublesome severity for wholesome discipline: We must smite, and sight to deliver preys out of the wild beasts jans. So let me ever bless my friends, by terrifying them kindly, rather than by flattering them deceitfully. I know people do delight in mild doctrine, and that the pleasant tabret should be in the Ministers lips, to tell them rather of comforts, than corruptions; of perfections, than defections; of privileges, than prevarications; No errors must be spoken of, but those of their enemies, nor trespasses, but those of the adverse party; where sin might rather be a derision, than a conviction, or a taunt, than a necessary check; they their selves must not be blamed, or shamed, live they never so impiously, yet they must not be called wretches; or let them behave themselves never so accursedly, yet they must not be styled Reprobates; the children of Belial must not be of their lineage, the Cockatrice eggs must not be found in their nest, nor the Vipers breed spied out in their hole; they must be of the generation of Abraham, though both their ears, and their hearts be uncircumcised; they must be Sainted though they have nothing of religion, or holiness, but the lip-stroke. Saul though he knew he had disobedience enough to rend a Kingdom from him; yet he would have Samuel to honour him before the people. So these though they be privy to their own execrable courses, yet they would have the Minister's tongue to be the flute of their praises, and every Pulpit to ring of their fame; they cannot endure to be taxed wish guilts, nor terrified with judgements; they would fashion out preaching after their own mould, and dip Doctrines in the pukes of their own Dyfat; the bells must not stir unless they will ring their changes, nor bread must not be offered for the sustenance of souls, unless it be spread with their own butter. Ps. 55.21. Prophecy not unto us right things, but preach unto us smoo●h things. Esai 30.10. If a man walk in the Spirit of falsehood, and prophecy of wine, and strong drink, he shall be a Prophet to to this people. Micah 2.11. Jerobeam must have a Sinner for his Chaplain, and a liar for his Court-teacher, or else the man cannot be merry, sor they make the King glad with their wickedness, and the Princes with their lies. Hos. 7.3. So that such kind of Divines are but Proctors for profaneness, Advocates for impieties; not Ministers, but Ministrels; not Interpreters, but Impostors. If their Masters have a mind to be blithe, their Preachers must smile with them; or if their Patrons halt, they must limp with them; such must be the Sophistry of the Pulpit, the sorcery of the Sanctuary, the Magic of the Ministry; as if such Prophets were read in nothing, but the Common-place book of temporizing, or studied in nothing, but the Topics of conformity. These men may have excellent parts, and endowments, but they are not gifted with reprehension, 
Homer.  to strike, and stab sin at the heart, as Patroclus could put all the armour of Achilles, but his weighty spear with which he was wont to gore men to death was too heavy for him to wield. But when the Parasite is gotten into the Pulpit, and there is nothing, but Courtship in the Preachers lips, when he doth congee to the humours of the age, and make low legs to the fancies of the times, when there is like People like Priest, what hopes is there of conversion? no, the giving of flattering titles, putting pillows under every armhole, and having men's persons in admiration, do but confirm men in their sins, 
Delectat ea facere in quibus non metuitur Reprehensor. Aug. in Ps. 9 Magis obruere, quàm attollere. Bern. ad Romaldum ep. 72.  and strengthen the hands of the wicked, Ezech. 13.22. For it doth delight men to do those things, in which no Reprehender is feared. This is the way rather to throw down to destruction, than to lift up to salvation. Woe be to them that go about to tame the Ministry, or to file the Preachers tongue; which would have him only choose his Text out of the Bible, but draw his observations, amplifications, and applications out of the Book of compliance; which will not attend to Amos no longer, than he doth not prophesy against Bethel; nor hear John Baptist gladly, than when he doth not glance at Herodias; which are ready to cast their riders, if they do put spurs to their sides; which are ready to lift up their heels against them, if they attempt to bridle them; which are apt to smite at a Prophet, if he doth cry out against the Altar, and to shed the blood of Zacharias between the Porch, and the Altar, if he cannot speak low. Oh what sense of sin, or dread of judgement can there be in these men's breasts, where flattery doth so inchaunt them? No, like the beasts of Sicily they are ready to rot with too much sweet pasture; or like wasps they are ready to be quesomed with sucking too much honey out of the Gallipot; pleasing Doctrine is the poison of the Temple, and a blandishing Preacher is the Chain of Hell. When frogs croak, the Tempest is at hand, when the Messengers of God are the Pandours of licentiousness, Vengeance doth tie at the door. The gentle wind will never purge the air, nor the dull plowshare prepare the soil; if people would be saved, they must sit out a threatening Sermon, and hear a rebuking Priest with patience, saying with Boniface to Saint Augustine, I receive thy words full of truth with trembling, 
Suscipio tremens verba tua verheribus plena.  though every sentence doth seem to scourge me. Submit to this, or else no hopes of conversion, for Nineveh turned Penitent, because she could endure a threatening Jonah, Yet forty days, and Nineveh shall be overthrown.  
4. Apprehending danger: for Jonah doth denounce judgement, and Nineveh doth effectually lay it to heart. Yet forty days, and Nineveh shall be overthrown. So the people of Nineveh believed God. Did they believe, and shall we give no credit? when the Heavens writ out our judgements in Capital letters, shall not we read our own fatal condition? when the Lord doth roar from on high, Jer. 25.30. shall we be deaf below? when He smites the Earth with the rod of his Mouth, Es. 11.4. shall not we see the whipping-Pillar fet up? when He hews down men by his Prophets, Hos. 6.5. shall we say, only timetous and suspicious fools stand in awe of the Prophet's Axe? when he causes a grievous Vision to be declared. Es. 21.2. shall we turn this grievous Vision into a Panic fear? that instead of the stings of dangers, and the frights of miseries, there is nothing but drinking up scorning like water, Job 34.7. making a wide mouth, and drawing out the tongue. Es. 57.4. not saying, these Temple-warnings carry sad presages with them, but away with all these Pulpit-lightenings, the pen of the Scribes is in vain, the Prophet is a fool, the Spiritual man is mad; as if People would drink away the dread of all crime, as Medea told Syrus; 
Popasti scelus. Victorius lib. 8. var. ject. c. 4. Me pransum, & unctum neca bunt. Plut. in Ap●ph. Aegyptum Does omnes hospitio excipere, & salvare posse. Rhod. lib. 29. c. 21.  or would be killed with Gods punishing hand, being gorged with delicacies, and anointed with carnal delights, as Chabrias told Iphicrates; yea, as the Egyptians in respect of the fertility, and strength of their Country thought it was able to Feast all the Gods, and to keep them safe; so against the predictions of ensuing vengeance for sin, we think our fruitful, and formidable land is able to sustain us, and secure us to perpetuity. Vain men we dream rather of dignity, than danger; of jollity than judgement; all the threats of the Temple do not make us look pale, all the cries of Jonah do not terrify us; no, they daunt, but we do not faint; they predict, but we not believe; we are readier to say, the land is not able to bear these men's words. Amos 7.10. then to think of our own burdens; or to lay a snare for him that reproveth in the gate, Esa. 29.21. than to doubt of any snare coming upon ourselves. 
Ne te credideris, q●●a non facis ista, moneri Ovid de T●i. l. el. 15.  But thou which art opposite to warning, canst thou say thou wert ever truly admonished? No, Behold ye despisers, and wonder. Is there any thing more ominous than this sat heart? and spirit of slumber? no of all bad things, the evil of an obstinate, and inflexible mind is worst; 
Malum inflexibilis & obstinatae mentis pessimum. Bern. ep. 125.  for than we seek to outface the Prophets, & to put God himself out of countenance. Therefore when misery is approaching, put not the evil day afar off, when vengeance doth knock at the gate, dance not upon the threshold; when God doth hold up his rod, think not it shall draw no blood. The Lion hath roared, who can but fear? Amos 3.8. If thou hadst the strength of Samson, do not wrestle with God's Messengers, if thou hadst the puissance of the Anakims, do not try masteries with the trained bands of the Sanctuary; for the Prophets wait upon God's person, and God will live, and die with his lifeguard. I will watch over my word, they shall know that there hath been a Prophet amongst them. Away therefore with all your trusty Politicians, and take up these as your confiding men; believe the Prophets, and ye shall prosper, 2 Chron. 20.20. So the men of Nineveh believed God.  
5. Not delaying repentance. For Nineveh was a City of three day's journey, and Jonah had but even as it were entered the City, not gone his full circuit; and what a new face is there to be instantly discerned? Jona's cries are heard; and the City is converted. So we should not linger too long in repentance, for it is a sad sign, when the child doth stick in the womb; Esau's untimely tears made him a perpetual mourner, the foolish Virging are locked out of the wedding, because they knew not their trimming-season; How long shall evil thoughts remain within you? Jer. 4.14. Wilt thou not be made clean? 
Hibbekah of Hachab.  when shall it once be? Ezek, 13.27. Oh sad complaints! Protraction in Hebrew, doth signify supplanting; for there is nothing doth more undermine our felicity, then to be too tardy in necessary duties. Hector blamed Rhesus for coming to the siege of Troy, 
Euripides.  at the end of the ten years' War; so repentance is a scandal, which is expressed with too much prolonging; the Pinarii which came late to the feast of Hercules, 
Plut. in q. Rom.  were enjoined fasting; so they which do neglect opportunity, are left to starve upon their after-services. If God doth call, and men will not make appearance▪ they come at last rather for stripes than embraces. We that will not give God his right without a tediousness, are like the Areopagites which bade the Matron of Smyrna demanding present justice for the death of her Son, 
Valeria M. l. 8. c. 1.  to come and require it after an hundred years were passed. Should we wait upon God, and must he attend upon us? the Lord, upon the servant? the Judge upon the Delinquent? Must we be so much entreated to be accepted? or so often invited to be made happy? Are we not ashamed to deserre a patiented God? do we not tremble to give him so may repulses? How oft would I have gathered thee, and thou wouldst not? If God doth desire affection from us, let us send our hearts to him at the first call; if he will be pleased to enter, 
Sera satio semper mala est Culumella.  let us not drive him to too much knocking. Late sowa grain doth seldom thrive. To day if ye will hear my voice, harden not your hearts. He that giveth thee but a day, will not suffer thee to prepare thine ear to morrow, for then a deaf care, and an hardened heart may meet together. 
Plurimum momenti habet celeritas. Plut. in Apoph.  In commendable things, Celerity is of the greatest consequence, as Julius Caesar was wont to say. O that thou which must account for time, darest make bold with the next new Moon. Must thou not reckon for every week? 
Mamentum non ●eribit de tempore. Bein.  Yes, not a moment shall perish. Mark then how the shadows do decline upon the Dial; yea consider every dropping of the Hourglass. Let not God stay thy leisure, have not a post dayed repentance. Rise out of bed at the first cocks crowing, put on thy armour, when the Trumpet doth sound away to the March. Must grey hairs teach thee repentance? wilt not leave chanting with the world, till the Daughters of singing be abased? Canst not feel the weight of sin till the Grasshopper be a burden? wilt come so often to Church with an uncircumcised spirit? or leave the Pulpit with a flinty heart? Doth the Preacher but plough upon a Rock, or wash a Morian? Is the Daystar yet to arise, which should give light enough to the world to see thee a penitent? Is the Minister yet to be born, that should preach to thee thy conversion-Sermon? didst never yet hear a solemn warning? wert never present at an affectual call? Doth the Ploughman blow all the day to sow? doth he open and break the clods, and no fruit appear upon the ground? Isai. 28.24. Hath the Minister sweat, and yet dost thou I'll inwardly hath he preached himself hoarse, and yet hath he not spoken loud enough to thy conscience? Art not confounded at the thought of so much neglected doctrine? dost not fear the curse of so much disesteemed counsel? hast thou an heart which cannot repent? or wilt thou repent when there is no place left for repentance? Should repentance be the last act of thy life? or should thy first souls-search begin at the last gasp? No, if thou hast heard but one penitential cry, thou shouldst look upon thyself with terror, that thou art yet to be humbled or cleansed. Thou art not often called upon to take thy Rents, to lay hold on an inheritance; then why shouldst thou weary so many Pastors, kill so many Preachers, to call upon thee to be penitent? No, Repentance should be timely, speedy, or else the professor is worse than the Ninevits, for Jonah doth but begin to cry, and Nineveh is converted.  
6. Sin hath her stirring motions; for was there only the shaking of ears at Jonah's Sermon? No, there was the shaking of limbs; the cry will not suffer them to receive the message upon their seats, they are driven to stand up to it, for I read of a Rising, ch. 3. v. 6. So repentance should quicken men, and put them upon spiritual addresses. 
Omnis virtus in actione consistit. Cic. l. 1. Officiorum. Imperfectum & languidum bonum est. Senec. de vit. beat. c. 22.  All virtue doth consist in action. That good which doth go no further than a conception, is imperfect and languishing. They are blamed which do not frame their hearts to turn to the Lord, Hos. 5.4. An heart-touch is not enough, there must be an heart-frame, the judgement must not only be enlightened, but the affections must be inclined; that is a fruitless Sermon where all ends in motions, and men go not beyond incentives: Gods messages must call us up, and set us to work; for Arise, and be doing, 1 Chron. 22.16. They must put us into the right way, and make us mind our steps, and expatiate in endeavours; We must follow on to know the Lord, Hos. 6.3. There are many distances to be gone in Religion, therefore we must stretch out ourselves towards that which is before, Phil. 3.13. Else Agrippa might have been a Saint, for he had some warnings in him; and Felix might have been a penitent, for he had his tremble. Oh what shall we say then to them, which perhaps do receive the warning, but all their repentance doth lie in their ears? they attend to the cry, but they do not arise from their seats? Is it enough to see God angry, and not to pacify his displeasure? No, this is but to take notice of the sadness of the times, or to receive the bruit of impending misery, the main thing is to dispose ourselves to prevent a judgement. Therefore as we apprehend the misery, so we must apply the remedy, prepare for action, do something to avert the punishment: In Niveneh there was a warning, and a stirring, a crying, and a Rising.  
7. Greatness is not thought on: for this cry doth not only make the ears of the vulgar to tingle, but the consternation is entered into the palace, he which sat in the Throne, and wore the Robe, is made to forget his Throne, and Robe; he doth not only move with the rest, but he doth rise with the first, For word came to the King of Niveveh, and he arose from his Throne, and laid aside his Robe. And so the voice of the Lord should break the Cedars, and make them leap like a calf, yea Lebanon, and Shirion, like the young Unicorn; the mightiest should have their judgement-frayes, and shiver under God's threatened plagues. 
Antidotum ad versus Caesarem. Sucton. Feriunt summos fulgura montes. Horace.  Is there any antidote against Caesar? any preservative against divine wrath? No, Gods lightnings strike upon the highest mountains. What is a Throne to him, that hath built his stories in the Heavens? What is a Robe to him, that is clothed with jealousy as with a garment? Can a golden Sceptre fright away a judgement? or all the Jewels of the Crown redeem a man from vengeance? shall the munition of Rocks be a safe defence? Shalt thou reign because thou dwellest in Cedar? No, God takes Kings by the Collar, and hurls them under his feet; he doth smite the great house with breaches, and make the houses of Ivory to perish. That great Pharaoh that asked, Who is the Lord, that I should hear his voice? shall hear ere long, Who is Pharaoh? that would match his princely lips to the lips of the Almighty? Oh then, that many were not enclosed in their own fat, and infatuated with their Chariots of Glory, as if they should outrun, and outride all miseries; yes they have lost their sight with glaring too much upon their glistering heaps, and their senses by drinking too deeply out of the intoxicated Cup of abundance; like Licinius, because they have so much ground, 
Plut.  that a Kite cannot fly over it, they fear no dangers; and like Charles the 8th of France, because they have great Riches to trust to, 
Tametsi neque manu, neque consilio multum valeret, maximis tamen opulenti regni viribus innisus, armis atque ausu plurimum confidit. Jovius. lib. 1. Tristor.  they distrust not to be happy against all accidents: these high-to wring Eagles which have built a loft, think their nests shall never be pulled down; these fat Bulls of Basan, which graze in the green pastures, never look that they shall be taken by the horns, and flayed; these great Leviathans which swim in the vast Ocean of greatness, never expect that the harping iron shall be darted into their sides, and that they shall be played withal like a bird, bound for the Maids; that the basket shall be filled with their skins, and the fish-pannier with their heads. The rich man's goods are his strong confidence, Prov. 10.15. They which dwell in the clefts of the Rocks, say, Who shall bring us down? Obad. 3. These never Rise, forsake the Throne, and cast away the Robe. It is an hard thing to see these Chuffs tremble in a Temple, or to let fall an eylid, or to bruise a breast before the most mortifying Preacher. Pashur, that is a Governor, never thinketh that he shall be a slave, and that his name shall be Mager-missabib, Fear round about: the Prince of Tyrus, which was of perfect beauty, and shone upon earth like an anointed Cherub, which sat his seat by the seat of God, which sealed up the sum, walked as in Eden, where every precious stone was his covering, never imagined that he should have been un-numened, be made a man, and not God, and that he should die the death of them, which are slain in the midst of the sea. There lieth hid a kind of sorcery in the Throne, the Robe is a kind of enchanted vesture; how many might have sit in the heavenly places in Christ Jesus, were it not for this Throne, and might have been arrayed in the pure and fine linen, which is the righteousness of the Saints, had it not been for this Robe? Do we not see, that an upper seat in the Congregation, a scarlet Coat, a sumptuous building, a large Rentail, Parks, and Fishponds, Lordships, and Royalties, make men contemn all Doctrine, and scorn the most devout Messengers? If Eliah doth reprove such, he is made to fly the Country; if Jeremiah doth deliver his errand freely to such, it is enough to have his prophecy cut in pieces with a penknife; if Cyrill meddle with the great Julian, he shall be hewn a sunder in the middle, and his liver eaten up by the Heathens; 
Theodoret. l. 3. c. 6.  if Ignatius reprehend Bardas' for his vicious life, and tell him judgements hang over his head, he shall be locked up into a Sepulchre for many years, afterwards banished, and at last slain. 
Cuspinian.  The high-crested worlding cannot endure a check: the Throne, and the Robe, make men conceive themselves superior to all reproofs; how do they snuff and snarl, fume and rage, show their tusks, and put out their stings, look like Leopards, and sparkle like Basilisks, if they be but rebuked, or threatened? A Jonahs' cry against them fills all the Country with tumults; they storm upon their Thrones, and defy in their Robes, yea, vow by the honour of their Thrones, 
Here rich men in general are only meant.  and Robes, that they will be revenged; a man had better anger all the Witches, and Conjurers, provoke all the Centaurs, and Minotaures in the world, then to menace this haughty spirited generation. The Devil hath his strongest chains upon rich men's heels, he is most Prince, where disdeignfull men sit in the Throne, or wear the Robe: He hath thrust fees into these men's hands to oblige them to him, and given them a salary to make them his Stipendaries; he hath an Incorporation of Cosmopolites, an Host of Lucre-worms; oh the golden wedge doth weigh heavily, the fat portion is a sweet morsel, For riches a man will sell his Soul; how few can separate themselves from this fair Concubine? or stop their ears against this Syrinx? no, where there are painted Portals, seeled Parlours, Warehouses, Wardrobes, Deeds, deb-books, Gems, and Jewels it is a difficult thing to unlock a door to let in regeneration, or to open a casement to look towards Heaven. But oh beloved, why do men thus fetter their affections to greatness? or live contentedly in this lofty, and well freezed Prison? Have rich men no Souls to save? or will their riches secure them against Divine vengeance? cannot God cast down thy Throne? and tear in pieces thy Robe? smite thee upon the Throne? and strip thee naked for all thy Robe? is a golden nightcap an head piece? and a velvet jacket, a breast plate against his judgements? why then doth not greatness stoop as well as penury? and listen as well as indigency? yes, the cry from Heaven ought to be as shrill to thee, as to the ears of the most despicable. Oh therefore, when God doth denounce plagues, forget the Throne, and the Robe, trample the world under thy feet, look with an eye of neglect upon all pomp, and splendour, and be as active to quiver up God's arrows, and to sheathe up his sword, as he that doth grind at the Mill, or doth crouch for a piece of silver in the streets; this is to imitate Nineveh, yea, the greatest in Nineveh, for Word came to the King of Nineveh, and he arose from his Throne, and laid his Robe from him.  
8. An humble dress: for the King of Nineveh doth not only lay off his Robe, but cover himself with sackcloth. Did the King of Nineveh so, and shall not our Penitents be tied to as much humility? will they be Penitents, and not part with a new fashion? or lose a new fangle? doth the King of Nineveh put off the Robe, and do these put it on? doth he cover himself with sackcloth, and do these cover themselves with silks, and Satins, cloth of silver, and gold? what be as sumptuous as Lords? as gorgeous as Princes? and yet is this dread of judgements? dismayed repentance? oh feat converts! oh spruce Penitents! They that wear soft raiment are in King's Courts, 
Luctuosus habitus. Jeron. Vince ves●em. Cyp. de habit. Virg.  but repentance hath no such glistering Gallants; no this is rather a Correction-house, than a Stage; a Whipping-post then a Wardrobe. Where there is true humiliation for sin, there must be a mournful habit. If thy heart be subdued, 
Mollia indaumenta animi mollitiem indicant Perald. Non monilium, aut vestium quaere ornamenta sed morum Cyp de hab. Virg.  Overcome thy garment; otherwise it will be said that thy spirit is not very sad, thy dress is so trim; or thy conscience is not much mortified, thy back is so gaudy. Lose attires show a dissolute mind; thou art fit for a dance, than dejection; for jovisance, than repentance, therefore look not for the adoraments of jewels and vestments, but of manners. What true Penitent was ever too busy with the Mercer's shop? or minded too much the Featermaker, and Perfumer? No, Micah doth appear Stripped, and naked, Micah. 1.8. Esay doth go harefoot. Esa. 20.2. the Israelites did not put on their ornaments, nor best garments, Exod. 33.4. Powders, Spangles, Cuts, Jags, Frizles, Crisp, Purple, and Crimson, are fit for Swartrutters and Ruffians, then for true Penitents. There is a strange talking of God, where every member of the body doth speak itself to be Absalon; or a strange chattering of repentance, where from top to toe there is nothing to be seen but the embellished Daughter of Herodias. I can find such Penitents at the Bacchaanals, Saturnals, and Lupercals; yea, at the Feasts of Lucina, Cybele, and Flora. Is this the School of mortification? no, the staircase, or tiring-room of vanity; these are strange kind of pieces, that are inlaid with nothing but garishness, or checker-worked with pride. Are these splendid Blades, and nitid Sparks fit to defend a Nation? Yes, with their Corslets, but not their consciences; their rapiers, but not their repentance; I will as soon look for a protection from Jebusites, and Pherezites (those cursed people in the Land of Promise) as from such. They may call themselves Hector's, and Demagorgon's, and indeed I think there is some truth in the titles, for they are fit to fright a Country then to support it. If there were no other provocations in the Land, yet there were fuel enough for consuming judgements, in people's excessive and unlimited pride. Oh our patched faces are enough to make us Monsters in God's eyes, our long tails to sweep all blessings out of the Nation, our powdered hair to fetch God's razor to shave these besmeared locks, and if a man should search the Wardrobes, Cabinets, Complexion bottles, a man would wonder that the flying Book of curses had not already lighted upon this exotic Island, or that this Theatre of vanities were not burnt down with fire, 
Tolerabiliora in adulterio crimina sunt; ibi enim pudicitia, hîc natura adlteratur. Aug. de verbis Dom.  and brimstone from Heaven. There are more tolerable things to be found in the Stews, then amongst these Ravishers of manners; for there modesty is but corrupted, but here nature. Away therefore with these fine, superfine guises; repentance doth admit of no such garbs. If thou conceivest therefore that God doth threaten the Nation, make thy tiring room to be sensible of it, let Jonahs' cry fetch all thy new fashions from thy back; Is this a time to take Vineyards, and Oliveyards, and Figtrees? so, is this a time for tersing, and sprucing, and flaunting? No, this is a time to rend, and not to sew. Eccles. 3.7. God doth call now to baldness, and sackcloth. Es. 22.12. Attire yourselves therefore in your judgement suits, and cloth yourselves in your visitation rags. When Jonah doth preach destruction, the King of Nineveh doth not keep State, no he hath little Imperial seen about him, he doth lay aside his Rohe, and cover himself with sackcloth.  
9 An height of abasement. For the King of Nineveh doth not leave his Throne to take up an inferior Chair, for this had been but to change seats, but he doth take up his place where a bondman in another case would not have rested himself; He was a King, but he doth couch down with the Caitiff, for he sat upon ashes.  
And to be Penitent I must sprinkle you with these ashes, nay, prepare you a low stool upon these ashes. Job abhorred himself in ashes. Job. 42.6. and Daniel humbled himself in ashes. Dan. 9.3. Repentance hath never bowed you low enough, till it hath thrown you upon the ground, and cast you upon the ashes, that ye might think yourselves as base as ashes, and that there is no higher price to be set upon you then ashes. Oh what self-contemning expressions do we find in all them, which have turned but an eye to Heaven? Elizabeth the famous wife of the Landgrave of Hesse, after her conversion forgot all state, and dignity, and fashioned herself after the manner of a poor woman, 
Ad pauperculae morem se componebat & quoties ad licelesiam Evangelicae praedicationis gratiam accessit, non nisi inter insimas mulieres considebat. Sabellic. l. 8. c. 5. Veste, voce, habitu, incessu ut minima crat. Jeron. in Epitaph. Paulae. Humi sedebat, & panem suum provolutus in terram gemitu comedit. Marul. lib. 1. c. 8.  and whensoever she went to Church to hear God's word, she sat amongst the lowest women. Paula the great Matron of Rome, when she went to Bethleem, was so altered, that a man would not have thought her to be the same woman, she was so changed in vesture, voice, habit, and gate, that she seemed to be one of the meanest. Francis the Father of the Minors, because Christ was laid in a cratch, was wont for the most part to sit upon the ground, and grovelong to eat his meat groaning. So repentance hath never wrought her effectual work upon thee, till it hath pulled the admiring eye out of thy head, and the proud heart out of thy bosom; Abnegation, or selfe-deniall, is the penitents necessary lesson. Is there any thing more unseemly, then to see a lofty spirited convert? 
Perit homo amando se, hic invenitur negando se Aug. ser. 48. de divers. Si intelligas quid sit alium abnegare lunc percipies, quid sit abnegare teipsum. Chrys. hom. 50. in Mat. Si ipse esset, pius profecto non esset, Greg in Evang. hom. 32. Qui me desiderat seipsum despiciat, qui vult facere meam voluntatem discat negare suam. Pern. serm. de S. Andrea.  the crucifing nails of repentance will not suffer the flesh to live in magnifying desires of itself. Blessed are the poor in spirit. Man doth perish in loving himself, he is preserved in denying himself. If thou understandest what it is to deny another, thou wilt then apprehend what it is to deny thyself. It was an high word of St. Paul, to say, No longer I live, but Christ liveth in me, Gal. 2 20. A man to be quick, and yet expired, to be seen of all, heard of all, saluted by all, and yet no Paul: yet thus it was, Saul was gone, and St Paul doth come in the stead; or not he living, but Christ lived in him; and indeed, if he had still been himself, he himself had not been godly. If any one will come after me, let him deny himself. He must take the great man out of his eye, and streyn the worthy out of all parts of him. If Christ doth leave a man his skin, he doth not leave him his will; for He which desireth Christ must despise himself, and he which would do Christ's will, he must renounce his own. And thus ye see, how repentance doth not only anatomize, but atomize you, naught you, nusquam you, null you. All high conceits, and glorious, vainglorious, imaginations of yourselves are gone. Oh thou penitent, so soon as ever thou deniest thyself, thou losest thyself; for what art thou? a Perpusillus, a Nanus, a Nemo, a Demy, a Dwarf, a very Nobody. Thou which wert a bright Candle, art now a snuff; thou which wert a spread flower, art now a dry leaf; thou which wert a pearl, art now ashes: Oh therefore upon the day of thy repentance, let high birth, high crests, high looks, high titles, all elate, inflate, lofty, stately, imaginating, engrandising, preeminencies, and privileges be forgotten, and count thyself the bran of the boulter, the sweep of the floor, a scuttle, a spanfull of ashes; sift thyself into these ashes, and sit upon ashes, for thou seest how the great King of Nineveh, by this loud-cry of Ionas, doth see that if God's jugdements should calcine him, and his City, what a Caput mortuum, and terra damnata, should be left of them; therefore whatsoever his Throne was before, ye see now his penitential stool; He sat upon ashes.  
10. A restraint of Delicacies; for here is a Fast proclaimed, and a fast kept. Repentance must not run to the Dresser, or step into the Cookroom, or sit down in the banqueting-house, revel, and riot, quaff and carouse, whilst men are preventing a shipwreck, quenching a sire, pacifying an incensed God, and averting eminent judgements: no, it is much that a wounded conscience can have an eager appetite, or bended knees, can creep to the Pantry, or watery eyes can look out for Feasts. Spread Tables, variety of Services, Chargers, Flagons, eating Lambs out of the Flock, feeding without fear, drinking wine with a song, do not agree with repentance; these things are fit for Sardanapalus, Heliogabalus, then for the Penitent. Repentance must not hunger after the Creature, whilst she is soliciting the Creator; nor come to her appetite, whilst her stomach is full of the sense of sin, and divine wrath; let her earn her bread, and do her work, before she doth sit down at the Table: She is to stretch out her hands indeed, but not to receive what the Feastmaker shall carve out; she is to open her mouth, but not for dainties; she hath a diet of her own (Humiliation-bread) and let her feed upon that; she hath a Cup of her own (the penance-goblet) and let her drink of that; when she is preserving of life, let her not mind too much nourishing of nature; when she is freeing herself from destruction, let her not be too intent upon Belly-chear: Can the Mariner gorge himself, when the tempest is coming? or the Soldier eat, when the enemy doth look him in the face? or the Penitent be at his repast, when vengeance doth blow her trumpet? no, then let men not eat, but abstain; not feed, but fast. It is a day of atonement, Num. 31.50. therefore it must not be a day of pampering; 
Mucore suo. Pro corporis castigatione cessatio à cibo. Aug de fide ad Petr. Semper virtuti jejunium cibus fuit. Leo in ser. de Jejun. dec. Mensis. Paenitentia à licitis cautè se restringit. Greg 5. Moral. jejunium humilitatem commendat, Praestat homini seipsum intelligere. Aug. ser. de Jejun. remedium salutis, radix gratiae. Amb. de Elia & Jejunio. Paenitens sine jejunio est sicut miles sine gladio. Chrys. in Mat. 6.  of afflicting our souls, Levit. 16.29. therefore it must not be of satiating the flesh; of rolling ourselves in dust, Micah. 1.10. therefore it must not be of surfeiting ourselves with excess. Though at other time's men's mouths may be satisfied with good things, and they may eat of the fat, and drink of the sweet, yet than they must not eat the bread of men, Ezech. 24.17. but like the Shafalus, they must live with their own moisture; there must be for the chastisement of the body, a cessation from food. Always fasting (at such times) was the diet to virtue. Our daily bread is not to be thought on, when we are begging pardon for our daily trespasses; then repentance must refrain from things lawful. We must show ourselves the servants of God in fasting, 2 Cor. 6. we must sanctify a meeting, and call a fast, Joel. 2. David's knees were weak with fasting, Psal. 109.24. The Israelites fasted all day till night, Judg. 20. Ester and her maidens fasted three whole days together, Ester 4. Fasting doth testify humility, and it is singular to make a man understand himself. It is a remedy of health, and a root of grace. A penitent without fasting, is like a Soldier without his sword. Apelles the Egyptian Monk, was wont to hue his body with fastings, as one doth timber with the axe. Hilarion would feed his body with chaff, and not with provender, lest the beast should grow too lusty; St. Jerome saith, that Asella used fasting for a recreation; Euphraxia would teach her body to fast extremely, that she might dream rather of meat, than abominations. How doth it grieve me to think that the Altar of Aridalus could not be approached, nor people could not be initiated under the Goddess Isis, without high preparatory fasts, and that we think to get our admission under God with voraginous paunches, and soaked gullets, as if we would have God to seal our pardon in the Larder. But we must not have the crumbs hanging between our teeth, when we are petitioning for mercy; nor belch in God's face with our full stomaches, when we are begging for life; no, hollow cheeks, sunk eyes, gnawing bowels, macerated sides, fainting spirits, are better than swollen faces, swallowing throats, reeking stomaches, eyes starting out with fatness. Doth Nineveh seek to appease God's wrath by sitting down by her fleshpots? eating bread to the full? turning over their bowls? wallowing in her vomit? no, the dread of God's judgements hath shut up all their Pantries, locked up all their Cellars, the whole City doth sit like an Anchorite, there is no pleasant bread to be gotten, neither flesh nor wine come into their mouths; to free themselves from stripes, they chasten themselves before the Lord; to procure mercy, they proclaim a Fast.  
11. The whole strength is put to the work; for Nineveh doth not act singly, but the generality is called on, King, Nobles, Citizens, and all sorts of men. And indeed where the danger is common, there ought to be an unanimous prevention. A defective assistance is next to absolute carelesseness. If the Iron be blunt put more strength to it, that a joint endeavour may set an edge upon gracious attempts, we should be knit together as one man, Judg. 20.11. and lift as it were with one shoulder, Zeph. 3.9. Joseph was angry, when one Benjamin was but wanting, so it is a greevance in a religious design, when the whole kindred do not meet; a work of importance should have a joint advancement, if they be of the same fee, they should come to do their suit and service with us; where all are interessed, every one should send in their supply. In that renowned meeting at Shiloh, about the accident at Gibeah, All the children of Israel, and all the people came to the house of God and wept, and sat there before the Lord, and fasted, and offered burnt-offerings, and peace-offerings unto the Lord, Judg. 20.26. In ester's humiliation, Mordecai, and all the Jews in Sushan, and Ester, and all her maids fasted, Ester. 4. In that great pacification enjoined in the 2. of Joel. The people are summoned, the Congregation called, the Elders gathered, and not so much as the Bride, or Bridegroom exempted. The Stone in Scyros if it be cast into a River, being whole it doth float above water, 
●lin. l. 36. c. 17.  but if it be broken it doth sink to the borome; so united devotion is powerful, but divided ineffectual; if we would have the Boat goon happily, we must row alike at the Oar. 
Pariter remum ducere. Aristoph. D●on.  Eleas said of the Lacedæmonians, that Target stuck to Target, and Helmet to Helmet, and so indeed we should all serve together in the same virtuous resolution. Philopaemanes' was wise, 
Plut.  who built a Temple to Jupiter Plitorius, where all should meet to agree about the same commendable action: and such a Temple (though not to such a God) were fit for us, where all worshippers might congregate together, to promote religious undertake with an holy combination; that Physic doth work best, where none of the ingredients are wanting, but there is a perfect compound. A sad thing it is, that when some are upon their knees, others should be walking after their pleasures; when some are seeking of God, others should be seeking of their booties; when some are shedding of tears, others should be singing of catches; when some are fasting, others should be juncating: what do this show but collateral winds, one blowing against another? or mutinous Soldiers, turning their weapons one upon another? doubtless such a land is splay-footed, or such a Church doth look asquint. Therefore let there be an harmony in pious intentions, what one builds, let not another pluck down, what one lays a foundation for, let not another undermine; but where the hazard is public, let there be a public union to eschew the peril; here ye see all Nineveh was incorporated into the same reconciling act, all joining together, King, Nobles, Citizens, and all sorts of persons.  
12. A memorable thing done in repentance: for the Ninevites made their Beasts to fast, and wear sackcloth: and shall Nineveh do this, and we do nothing to imitate the precedent? Profaneness can bring forth prodigious things, and shall repentance bring forth no eminent things? we can find Monsters in the one, and shall we not Mirrors in the other? was Phidias known by his image? Archimedes by his engines? Architas Tare●tinus by his Cube? Flavius Melphitanus by the Card and Compass? 
Plato de repub. Petrus Cieza. l. 2. Rerum Indic. c. 9  and shall repentance be known by nothing that is illustrious? Have seals their stamps, odours their scents, elixirs their virtues; and shall there be no print, perfume, operation, whereby repentance may be discerned and distinguished? Shall this newborn have upon the birthday not be lovely shaped? shall this Diamond at the first cutting have no lustre? shall this mettle when it doth come hot out of the Mint, not be purely refined? do we strive to be ingenious Students, politic Merchants, sagacious Statesmen, redoubted Captains, and but vulgar Penitents ' Yes, if in other things we are choice, here we should excel; if in other things we are laudable, here we should be incomparable; in this we should be in our prime, show ourselves most elaborate, yea set forth repentance as our Masterpiece. Do we not find repentance thus adorned every where in scripture? yes, look upon the repentance at Bochim, Mizpeh, Hadadrimmon, the repentance of David, Job, Mary Magdalen, St Peter, and St Paul, and see how repentance is dignified and illustred; and find we not these marks of honour amongst other religious penitents? Yes, peruse a whole Catalogue of them Godfrey of Bononia, being the first that scaled the walls of Rome, whereupon happened an heavy slaughter, he was so afflicted for it, that he wished he could wash out this guilt of that blood with the blood of Saracens. Godfrey of Lorraine, 
Aemil. l. 5.  having burnt a Church at Verdun, he was so troubled for it, that he built another at his proper charges, and would often labour in the Mason's work with his own hands. Aurea a Virgin of Paris, 
Schafna burgenfis.  having reconciled herself to God, she lived afterwards a very severe life, and built her a seat, 
Marulus. l. 4. c. 11.  where she might have fifty Psalms at her right hand, and fifty at her left hand, and fifty at her back to meditate upon. Charles Earl of Valois, having by false accusation destroyed Enguerra Marignan, being visited with sickness, he did so lament this fact, that he not only procured his body to be taken down from the Gibbet, and solemnly interred, 
Fulgosus.  but he neglected no duty of Religion, no charity to the poor, nor passionate humiliation to expiate this foul crime. Starchatherus, a valiant Champion, having slain virtuous Olo in a bath, such an horror came upon him, 
Tantus horror incessit. john. Magn. l. 8. c. 12.  that he was ready to drop down dead, and spent out his whole life afterwards in a most anxious manner. Hermannus bishop of Prague being converted, he bewailed that he had spent more time in Prince's Courts, than in the Temple, 
Dubrav. l. 11.  and was infinitely grieved that he had been more conniving, then resolute against sin, vowing for time to come, 
 peccatum, quod loquendo contraxerat, acendo emendaret Gennad.  to be (as he proved) the glass of Penitents. Severus Sulpitius, being deluded by the Pelagians, seeing his error, he afterwards enjoined himself perpetual silence, that that sin which he had contracted by speech, he might correct it by holding his peace. Thais of Alexandria, after she had renounced her lustful life, was ever such a dejected creature, that she durst never mention the name of God, but only said, Oh thou which hast made me, 
Qui plasmasti me, misere meî. Sabel. l. 5. c. 5.  have mercy of me. Lewis, Landgrave of H●sse, having lost his way in an hunting, he was enforced to lie in a Wood-makers house, where the Wood maker, not knowing the Landgrave, expressed most sharp language against him, with which the Landgrave was so struck, 
In posterum vitain suam, & Aulicorum mirè emendavit. Cytiac. Spangenberg. in venatorio Diabolo.  that he afterwards most rigidly [reformed his own life, and the lives of his Courtiers, and died a most exemplary Prince. Was this the repentance of former ages, and do we only preserve the scabbard, and have no keen blade left in it? were these our Predecessors, and progenitors as it were, and have we buried all of them, but their names? then pity it is that we should have any of our Ancestors gold, if we have none of their graces; or that we should possess their revenues, if we have embezzled their repentance; or that we should enjoy their Redeemer, if we have rejected their Reconciliation. What shall a naked, titular, ironical, histrionical, Mathematical repentance content us? what is our Repentance? what memorable thing is there evident in it? oh that we could think on it without a partial heart, or look on it without an hypocrites eye. Alas, we do but only observe a day of Church-meeting, look upon God with a brow of familiarity, stand up as if we would prescribe laws to Heaven for agreement, wrimple at a Pulpit-launcing, fill our ears with Panegyrics of Jerusalem, or sarcasms ' against Babylon, sing a Penitential Psalm, or hear an artificial Lecturer. Now, is this Rachel that ye have served so long for? No, the wrong party doth lay by your sides, a very blear-eyed Creature, in the morning you will find it to be Leah. Oh umbrage of humiliation, and walking ghost of repentance! Repentance is a joining ourselves to the Lord in a perpetual Covenant Jer. 50.5. and shall this Covenant be sealed, and signed without binding Articles on our side? It is a returning to our first husband. Hos. 2.7. and dare we return to our former husband without a new plighting of that fidelity, which we promised at our first espowsalls? It is a rising from the dead, Ephes. 5.14. & can we come out of our graves without resurrection-cheeks? It is a translating of us into the Kingdom of his dear Son, Col. 1.13. and shall we be carried no further to Heaven, than a throat-puffe, or a lungpipe-pant can blow us? Oh beware, these Temple larves, Congregation Mummeries will do us little good. We must be other men, and more expressive men, than ever we were before; we must declare something that is signal, yea, set up a Monumental repentance, the Ninivites did so, they made their Beasts to fast, and wear sackcloth.  
13. An anguish for sin: for how is Nineveh at her contrition? She is turned a most disconsolate Creature, every street of the City doth proclaim her Mourner, yea, every gesture, and motion doth testify her sad apprehension of sin; there is nothing to be seen it, but afflicting buffets, it doth echo with ejulations, and is drenched, and showered with tears. So a true Penitent should be the troubled Creature of his age, the sight of sin should daunt him, yea, exanimate him; this childbirth must be in sorrow, this ague must be with a shaking sit, this fining with an absolute melting. The Sun should not seem to shine upon the day of thy repentance, no, there must be a clouded sky, a black eclipse, dark mists, tempests, and thunder to be discerned. He is a strange Penitent, that doth not change countenance, that doth feel no inward gripes, and hath not every heartstring aching. The humbled spirit must be a contrite spirit, 
Nullus potest nobam inchoare vitam, nisi eum veteris vitae poeniteat. Aug. de medic. Poenit, c. 2. poenitentia est poenae tenentia. Nau. Poenitentia est punientia, Sylvest. prier. Erubescentia de peccato. Rich. in 4. dist. 18. q. 4. ad 3. Est vindista quaedam, semper puniens in se, quod dolet commisisse. Aug. de vera, & falsa poens. c. 8. tom. 4.  repentance cannot be without godly sorrow. No man can begin a new life, but he which is afflicted for his life past. Repentance is a torturing with pain, or Repentance is a chastising punishment. There must be a blushing for sin. Yea it is a self-avengement, whereby a man is ever correcting in himself, that which he feeleth with distress he did commit. Thus than ye see how repentance doth pierce, and pinch, grind the heart, and soak the eyes at the first entrance; Contrition is full of collisions, and convulsions, rough waves, and rushing Surges, sparkling and scaldings, bosom-thrillings, and eye-drippings; A true Penitent is brought to the Aliar, and would even make a sacrifice of himself, he seemeth to have no more life left in him, but to vent out his own anxiety; there must be the torment of sin in repentance, that which the infernal spirits should do below, a contrite spirit must here perform; the Penitent for a time must feel the Chains of darkness, the gnawing worm, the fiery lake, the weeping, and gnashing of teeth; if he would not suffer the everlasting curses, he must try what a Tophet he can raise up in his own conscience. Oh my gentle Penitent, I know not how to comfort him; the insensible Sinner doth go for an impenitent, the remorseless for a Reprobate; he that hath not a rend heart, hath a pharoh's heart; they which are not weary and heavy laden, I find no refreshments for them; as Christ came not to call the righteous, but sinners to repentance, so no more did he ever open his lips to invite them, which are not conscious of their own unrighteousness; there are no plasters but for smarting wounds, nor wine but for the sorrowful, nor breasts of consolation but for the crying children, nor garment of beauty, but for the spirit of heaviness; God doth light up his candle to none but those which sit in darkness, nor cast out his Anchor to none but where the Ship doth crack, and is ready to sink; he doth lift up only the hands which hang down, and strengthen only the weak knees; he doth hold only the aching temples, and wipe only the blubbered cheeks. They whose hearts are as fat as brawn, and as hard as the nether millstone, which are at ease in Zion, settled upon their lees, frozen in their dregs, whose eyes are blind, their ears uncircumcised, and consciences seared with an hot iron, which cannot answer crimes with cries, nor provocations with vexations, let them perish in their steely, and flinty condition; Let the  only be bound up, consolations be shed into the breast of them, which recount their sins in bitterness of soul, let the golden Thou be set only upon the foreheads of the Mourners of Jerusalem; let the distressed Publican only departed out of the Temple justified; let Paradise be promised only to the penitent thief. Shall the children's bread be cast unto dogs? shall God feed the secure with the dainties of the perplexed? It is an easy matter to rise out of bed, but is it so to rise out of sin? to put on garments, but is it so to put on the Robe of innocency? to get an interest in nature, but is it so to get an interest in Heaven? It is an easy matter to take up a Bible, to walk to Church, to pen down a Sermon, to profess the Gospel, to Saint a fancied cause, but is it an easy matter to repent? No, is it a difficult thing to fight a Battle, and not to obtain this conquest? to run a race, and not to win this prize? to pacify man's wrath, and not to appease God's indignation? Yes, oh that thou sawest, how a Sinner must be broken in pieces, before he can procure his reconciliation! doth repentance require no passions? yes, greater than those of Esau for the loss of his birthright, or those of the Egyptians for the slaughter of their firstborn. Oh the sharppointed weapon of compunction! oh the grinding millstone of contrition! this red Sea, and Wilderness must be passed before the desired Canaan can be entered; the Penitent must lie (as it were) for a while in Hell, and feel, though not specifically, yet analogically some of the torments of the damned, 
Initium omnis peccati est superbia, per quam homo sensui suo inherens à mandatis divinis recedit, & ideo ●portet, quod illud destruit peccatum hominem à proprio sensiu discedere faciat. Ille autem qui in suo sensu perseverat, rigidus & durut vocatur, unde & frangi dicitur aliquis, quando à suo sensu divellitur. Tho. Suppl. q. 1. art. 1.  before he can have a sense of inward satisfaction; For the beginning of all sin is pride, whereby a man cleaving to his own senses doth recede from God's commandments, therefore it is fit that these senses should be punished, yea, that that hardness which is contracted by sin should be broken, and shivered; for that contrition might annihilate the sin, it must even almost annihilate the sinner; therefore it is styled a comminution of him; not only a sensitive passion, but a spiritual contusion; there must not only be attrition with a little diminution, but contrition with an absolute dissipation, for there is divisio ad minima, a division, or demolition to the least sherd, shiver, or dust. For the object of contrition being guilt, and every guilt requiring his proper grief, how eager had that contrition need to be, that is to be exercised about all these sins? all the sorrows of nature are not like to the griefs of a penitent in respect of displicency; but only in respect of the exterior anguish; nature may exceed in her griefs, but contrition as it is essentially seated in the intellective appetite, cannot be dolour nimius, too great a grief. All which serve to show what a salt, and brackish Sea must flow into a penitent Soul. I read of the Mahometans, that they must drink of a bitter water, before they are permitted to go up to the Mountain of Pardons; sure I am my Penitent must drink of his Marah, before the sweet tree can be cast in. Repentance cannot be without remorse, Nineveh is a Mourner.  
14. An acknowledgement of sin: for what are these dolorous transitions, but silent publications of sin? yes, Nineveh is at her shrift, and brought to open confession; for in the 3. ch. v. 8. she doth speak out, and is not sparing to lay open her evil ways; What then, can a concealer of sin be a true Penitent? no, He that hideth his sins shall not prosper. Prov. 28.13. It is to shame repentance to have her born dumb, or not to have her tongue-string cut. I will go, and return to my place till they acknowledge their salt. Hos. 5.15. God doth live at a distance from the mute Penitent. Cain was a Runagate, saul's Kingdom was rend from him, Judas was cast out as a Son of perdition, because none of these would confess sincerely, what they were privy to. Where is thy brother Abel? I cannot tell, saith the first, Gen. 4.9. Wherefore hadst thou not obeyed the voice of the Lord, but hast turned to the prey, and hast done wickedly in the sight of the Lord? I have obeyed the voice of the Lord, and gone the way which he sent me, saith the second, 1 Sam. 15.19. One of you shall betray me. Master is it I, saith the third. Matt. 26.25. Oh it is a dangerous thing for men to be strangers to their own sins, which they have been most familiar with, that they should neither have an eye to discern them, nor a tongue to discover them. What not reveal that, which thou hast made most public to God's eye? but suppress disobedience, as if the searcher of hearts could not find it out? No, Repentance hath none of these clanculary courses, but it doth bring forth her stolen goods, when the thief is sought after; and open the Castle gates, when God doth come to summon the Rebel, saying, I am the man, these have been my handiworks, thus crieth the Penitent; for where there is remorst, there ought not only to be a reflection, but detection, not only contrition, but confession. For sin is never throughly apprehended, till we have consitentem reum, 
Accusatio sul. Tolet. 3. l. c. 6. Execrando malum sibi imputat Lumb. l. 4. dist. 15. Vulnera nutrit, qui tegit. Paschas. l. 3. Paschal.  the guilty man acknowledging his error, yea, till there be an accusation of a man's self. A Penitent by execrating evil he doth impute it to himself. For how doth a man expel sin, but by casting it out at his lips? He doth nourish his wounds, which doth hid them. Yea, this must not be a formal repetition of e rours in the general, but every trespass which doth come to his knowledge, must be rehearsed upon the tongu's end, 
mon simplex per deodum historiae se bet esse maninistatio; haec ea m potius esset eccusatio quàm ixcusatio. Tolet 3. c. 8.  otherwise confession were rather before God an Accusation, than an Excusation. Oh therefore unravel your lives, sweep the hid corners, rake the cannels, lay open the secrets of your hearts, and lives, disburden your consciences, let not sin lie rankling within, but let the festered corruption run out at the mouth of the wound, speak out your errors, and tell out all your crimes in God's ears; for thus doth Nineveh, she is at Confession, for she doth mention her evil ways.  
15. A reparation for sin, for the Ninivites had offended God many ways, and now they are bringing in opposite virtues to those irregular provocations; they do return back unto God his own, as well as they can; and clear the arreerages, as well as they are able; if they had sinned in neglecting Prophets, they will now hear Jonah; if they had contemned judgements, they will now believe God; if they had been too much taken with the Throne, they will now sit upon the ash-heap; if flaunting attires had been their transgression, they will now wear sackeloth; if they had trespassed in delicious fare, they will now fast, and neither eat bread, nor drink water; and look through the whole series of their proceed, ye shall see nothing but a contradicting of their sins, and oppugning of them with contesting virtues. And thus we ought to learn this permuting art, to change grievances into graces; that what God hath suffered in, we endeavour to make him just satisfaction; 
Deus non potest recipere damnum, sed injuriam. Molin. tr. 2. l. 3. Poster. disp. 715.  for though God can have no damage, because the greatest Tyrant cannot take away any thing from God, for who can strike his person? Diminish his essence? deprive him of Power, Majesty, infiniteness, and Eternity? yet God may be wronged in his Laws, Honour, Service, and so subject to an injury; now this injury must have some retaliation: restitution ad pondus, according to adaequation, we cannot make; yet we should come as nigh as we can according to a Geometrical proportion, that wherein God hath suffered, there might be in us a Contrapassion, 
Tho' Aq. 22●. 61.4.  as Aquinas calleth it. Satisfaction is a species of justice, and we are very unjust, if we have raised up an enemy, and will let him go without recompensation of the wrong. 
Opera paenalia.  I do not tie you to paenall works, as whipcord, cuttings, pilgrimages, and the like, which they call electious actions, for I find not these reckoned amongst either remedies, 
Opera indebita.  or duties; yet I would tie you to works established, and enjoined; 
Opera sancita, & debita.  yea, to make God satisfaction as near as you can in specie, in the kind. As if ye have sinned by ignorance, to search for wisdom as for silver; if by indevotion, to be more frequent in the duties of worship; if by blasphemy, to tie up your tongues to a greater reverence of God's name, if by malice, to bear injuries more patiently; and so to stop all the breaches of your guilts with contrary virtues. The Corinthians Revenge is pertinent to this business. 2 Cor. 7.11. that what we have offended God in, we revenge upon ourselves; thus let God have justice done him, for Nineveh doth make reparation.  
16. Devout supplication: for did Nineveh repent only with penitent gestures, and prefer no Petition? Yes, she did cry mightily unto God. And indeed I doubt whether there be any repentance, where the Court is not moved to reverse a sentence The Penitent must not only be supple, but a suppliant, not only solicitous, but a Solicitor. Why should a sinner be looked on if he will not speak for himself? or be released, if he will not mediate for his discharge? In that day a man shall look up to his Maker. Es. 17.7. yea, not only lift up his eyes, but lift up a prayer. 2 Kings 19.4. that is, call passionately, crave importunately, cry mightily; A Penitent should pierce the air with these darts, awaken Angels with this Gunshot, conquer God with this Artillery; by prayer he should endeavour to make the spear drop out of God's hand, to pluck down his Standard, to unharnesse the Lord of Hosts, to draw him to a treaty, and to get him sign Articles of peace; Prayer should stay execution, procure a reprieve, and bring down a pardon; when Terrors are coming forth, prayer should stop their march; when God is levelling his arrow, it should make his bow unbend; when he is putting a yoke about the neck of a Nation, it should make it drop asunder: Have not the Saints in all ages thus diverted judgement? Yes, Spare thy people oh God, and give not thy heritage over as a reproach. Joel 2.17. Hid not thine ear at my breathing. Lam. 3.56. We beseech thee, oh Lord, we beseech thee, let us not perish. Ionas 1.14. do not the faithful rely upon this, as their principal refuge? Yes, Let us go speedily to pray before the Lord, and to seek the Lord of Hosts. Zach. 8.21. In trouble they have visited thee, they poured out a prayer when thy chastening was upon them. Es. 26.16. And doth not God expect thus to be courted? Yes, I will for this be enquired of, by the house of Israel. Ezech. 36.37. I sought for a man that should make up the hedge, and stand up in the gap for the Land, that I might not destroy it. Ezech. 22.30. And doth he not promise high success to such addresses? Yes, If my people which are called upon by my name shall humble themselves, and pray, and seek my face, I will hear from Heaven, and forgive their sins, and heal their Land. 2 Chron. 7.14. God is pacified, so soon as the Penitent doth petition; the Father attoned, so soon as the child doth cry. Wherefore criest thou unto me? Exod. 14.25. They cried, and their cry came up to God, Exod. 26.23. He heard my cry. Ps. 40.1. I have looked upon my people because their cry is come up to me, 1 Sam. 9.16. Oh these cries do mount beyond an eagle's flight, they pass through guards without resistance, open the Gates of heaven without a key, get audience when none else can be admitted, they press into God's privy Chamber, shake his Throne, and bind his hands; they command above, and reign in heaven, God doth yield infinitely, if men cry mightily. One supplicatory shaft is better than a quiver of Arrows, a single Trooper of devotion, is better than an Army of Giants. How many have filled off the fetters of their sins, escaped out of the Keeper's hands, shut up the mouth of hell, and stood spotless amongst the pure and bright Angels, by the benefit of prayers? The Cities of refuge, the horns of the Altar were never so secure as prayer. Moses by lifting up his hands struck down the Amalekites, Hezekiah by crying to Him which dwelled between the Cherubims, fetched an Angel out of heaven to destroy an hundred fourscore and five thousand in a night; Asah by but saying, Help O Lord, we rest on thee, and are come out against this multitude, dispersed an Army of ten hundred thousand. By prayer, hannah's barren womb was made fruitful, David turned Achitophel's wisdom into foolishness, the Prophet restored Jeroboams withered hand, Eliah fetched rain from heaven, Elisha raised the dead. By prayer then, what sins may not be pardoned? what judgements may not be removed? Say but Lord have mercy upon me, 
Dicito miserere mei, & Deus illico aderit. Chrys. de muliere Chanan. hom. 12. Pulsanti aperitur, si modo pulsent ostium preces. Cyp. ad Cler. & Pleb. Ep. 8. l. 1. Orationis purae magna est vitrus, & velut ●ldelis Nuntius peragit, & penetrate ubi caro non pervenit. Aug. in Psal. 65. Medici pecuniis, Deus sola oratione placatur. Chrys. in 2 Mat.  & God will instantly be present. It is opened to him that knocketh, if only prayers do knock at the door. Great is the force of a pure prayer, and like a faithful Messenger it doth walk, and go whither the flesh cannot come. Physicians are pacified with gifts, but God with prayer alone. Oh how hath prayer calmed the tempests of a troubled mind? yea stilled the noise of the thunders at God's judgement seat? it is a penitents balsam, and the best music in God's ears; it doth fright Devils, and exhilarate Angels, it doth cancel bonds, cast inditements out of the Court, compromise differences, reconcile mortal adversaries, acquit the guilty, justify sinners, cure frenzies, ease conflicts, put songs into mourners lips, fill the breast of disconsolate souls with ecstasies, dig Mines, fish for Pearls, fetch pensions out of God's Exchequer, nay draw the signet off from God's right hand to seal Church-grants to the faithful: so soon as this wise woman from the wall doth but speak, the City is spared; so soon as this Aligail doth present herself, the whole family is preserved; so soon as this Ester doth appear, the golden Sceptre is stretched out; so soon as this Angel doth come down, the waters are stirred, and there is virtue in the pool of Bethesdah for all diseased and distressed Creatures. Oh that devotion were but articulate, that repentance could but open her lips, and the penitent draw up all his desires into this short Enthymeme: this is the true sweat of our brows, whereby we should earn our bread, the Candle which should never go out in the house of the virtuous woman to enrich her family; yea, the key which doth unlock all the chests in God's Treasury. It is the setting the face, whereby we might look right upon God; the foot, that should carry us with boldness to the Throne of grace, the Altar of incense in God's Sanctuary; nay the golden Vial in heaven, which doth send up sweet odours into the nostrils of God. David's sling, Sampsons' jawbone, the Lamps in gideon's pitchers, never won such conquests as prayer. It hath been the prop, protection, and promotion of the Saints in all extremities. When nothing could relieve them, prayer hath comforted them; when nothing could assist them, prayer hath supplied them: Oh what wonders might be told of prayer! the Church hath not had a more happy Agent to work miracles: see a few Monuments and Trophies set up to the honour of prayer. Fulco Earl of Anjou, being much troubled in mind for his grievous sins, 
Admit Domine miserum Fulconem, perjurum & fugitivum tuum. Aemil. an. l. 3.  flying to the sepulchre of Christ at Jerusalem, and there using these words, Lord, admit miserable Fulco, a perjured person, and thy fugitive, presently received souls-ease. Charles Martell being prayed for, that a secret sin of his might be forgiven, there was a schedule found upon the Altar, which mentioned both the sin and the pardon. Piamon beholding an Angel writing the names of some professed men, 
Bergomens. l. 10.  and blotting out the names of other; he rehearsing this vision to the persons: they which were guilty fell into such contrition, and prayed so devoutly with Piamon, that the vision being renewed, he found the Petitioners names recorded amongst the rest. 
Sabellic. l. 9 c. 5.  The three witnesses which accused Narcissus Bishop of Jerusalem; the one saying, if I lie, let me perish by fire, the other, if I say not true, let me be consumed with the falling-sickness; the third, if I do not deliver true testimony, let me lose mine eyes: the first with a spark of fire, having himself and all his family burnt, the second being tormented to death with the falling-sickness, the third was so frighted with these judgements upon his fellows, that confessing his sin, and bewailing his error, 
Euseb. Ecl. Hist. l. 5. c. 8.  though he lost both his eyes, yet he departed not out of the world, till by faithful prayer he obtained pardon.  
Theodosius being distressed by Eugenius the Tyrant, 
Tu omnipotens Deus nosti, quia in nomine Christi filii ultionis justae (ut puto) praelia suscepi; si secus in me vindica. Russin. Eccl. Hist. l. 2. c. 23.  and Anbogastes, he had no sooner uttered this prayer; Oh Almighty God, thou knowest that I have undertaken these Wars out of just revenge in the name of Christ thy Son; if otherwise, he thou avenged upon me; but a wind arose, which drove the enemy's darts into their own bosoms. Attila having besieged Orleans, Anianus the Bishop of the place, wishing the people to prostrate themselves before God in prayer; after the prayer, he bade them look out if no help were coming, and none appearing, he renewed the exercise twice more, and forth with Aetius the General of Valentinian came, 
Greg. Turonens. l. 2. c. 7.  and after a great slaughter, put Attila and his whole Army to flight. Rophilus and Mercurialis, by prayer made a Dragon tame, which before had destroyed man and beast, and tied it, and threw it into a deep pit, from whence it never after returned again. 
Marul. l. 2. c. 2. Id. ibid. Signonius. lib. 6. Imp. Occid. Greg. Nyssen in Monod.  Radegund the wife of Clotharius, by prayer made the Captives chains to fall off. Caesarius Bishop of Arles, quenched a great fire at Budeaux by the force of prayer. Gregory Nazinzena, sailing from Alexandria to Athens, by powerful prayer saved a Ship ready to perish in a grievous tempest. Did not the prayers of Monica turn St Augustine from a Manichee to an Orthodox professor? did not the prayers of St Amborse assuage the wrath of Valentinian TWO, enraged by the instigations of Justina his Arian Mother? did not the prayers of the Christians in the Army of Aurelius Commodus, fetch rain from heaven in the midst of a sad drought, whereupon it was called the thundering Legion? did not the prayers of Alexander, Bishop of Alexandria, with the rest of his devout Priests, bring such an heavy judgement upon Arius, that when he was in his highest favour at Court, by the procurement of Constantine's sister, he but turning aside to a privy, voided out his guts and entrails, and died most miserably? Yes, infinite it were to relate all the memorable effects of Prayer; a Christian is never higher, than when he is creeping upon his knees, nor stronger then when he is stretching out his hands towards heaven, nor more endearing, then when he is exercised in prayer; he will do more by an ejaculation, than others can do by their spears; and by entreating the face of God, than others can do by gathering of parties; and by looking upward, than others can do by plotting beneath: Oh therefore be familiar with prayer, count it your chief antidote, and your principal engine; only remember to petition passionately, and to supplicate ardently, for the prayer of the righteous availeth much, if it be fervent, Jam. 5.16. Consider the Ninivites high accent, they did cry mightily.  
17. Renovation of life: for the Ninivites did not only see their evil ways, or (as before) confess them, but they laid it down for a ground, that they must renounce them; for, Let them turn every one from his evil way. Shall we have repentance without reformation? this were to lay an unhewen stone in the bottom of the building, 
Si in homine de homine aliquid supererit. Bern. tr. de dilig. Deo.  or not to wash the child from the unclean blood, after it is come out of the womb. What change is there, if in man there doth remain any thing of man? 
Diaholum cum ipsis choreis agentem introducere. Chrys. Adu. Judae. Orat. 1. c. 1. Vertit ad numerum virtutum numerum criminum. Greg. Hom. 33. in Evang. Agere paenitentiam nihil aliud est quàm profiteri, & affirmare se non peccaturum. Lactant. l. 6. c. 13.  If men weep and wail, and change not practices, this is to bring in the Devil in his old dance. That is sincere repentance, which doth equal the number of virtues, to the number of sins. To repent, is nothing else but to profess, and affirm, that a man will do his best to sin no more. Shall we stumble at the old stone? burn our fingers in the former flames? run into the Pest-house where we catched our first Plague-fore? Children would not do thus, beasts will be better warned. It is the reproach of judgement to double errors. Men must not steal again, when the branding-iron is newly taken from their hands; nor fall to more forgeries, so soon as they are come down from the Pillory; nor break out into mutinies, when they have been but lately strapadoed: the sorrows of repentance should restrain all future viciousness. That is an unsteady conversion, which doth wander again in the old by paths; yea a filthy repentance which doth defile itself with disclaimed impurites. The Dog may return to his vomit, and the swine to the wallowing in the mire, but the Penitent must not lick up that which he hath disgorged, nor soil his skin in his old puddle; for this were but to hid sin a little out of sight, and not to put away the evil of our works from before his eyes; to heat our cankered mettle, but not purely to purge away our dross, and our time. It is to sorrow to shame, and not to sorrow to repentance. Any Euripus can have such a present flowing, any Proteus can have such a momentary shape: oh it is an heavy thing, 
Nil citiùs lachryma arescit. Adag. Novit vias, quibus effugiat Encrates.  when nothing doth dry sooner than a tear, and that men do repent, but not to stay with God; that Eucrates doth know his creeping holes by which he may get out again. It is in vain ever to undertake the work of repentance, if we do not put away iniquity fare from our Tabernacle, Job 22.23; and throughly amend our ways, and our do, Jer. 7.5. We must keep ourselves as undefiled, as moral diligence can preserve our purity; we must abstain from all appearance of evil, hate even the garment spotted by the flesh; 
Puri simus, prout moralis diligentia servet. Toler. Stow. Desti laborare oculis Philostrat. in Sophistis.  our familiar sins we should cast off when we begin to repent, as Henry the 5th cast off his old Comrades when he began to reign; if they present their selves with the greatest amiableness, we should see no beauty in them, as Isaeus, when a rare Paragon was shown him, and was asked whether she was not fair and fit for his dalliance; he answered, I know not, for I have given over to be guided by my eyes. Isabel of Portugal, 
Turquet. Suidas. Dominus meus Crucifixus, felle & aceto potatus est, & ego oleum edam● Murul. l. 4. c. 2.  after she was converted, affected nothing which might please the senses. Origen so abated the vigour of sensual desires, that he seemed to carry but a withered body about him. Palaemon was wont to taste nothing that was pleasant, for my crucified Lord drank Gall and Vinegar, and shall I eat oil? Oh that the Nazarites, Rechabites, and Essences could live with so much contempt towards worldly pleasures, and that we cannot abdicate wont jovisances. Is this the dying wound of mortification? is this the sacrificing knife of repentance? What? repent, and keep the Concubine still in thy house, bowse with Boon-fellows, comply with Temporisers, not lose one new fashion, not abate one writ? a prodigious, hideous repentance. Thy Covenant with the Devil remains uncancelled; thy old elves suck thy paps, and what art thou then but still possessed, or haunted? Wilt thou come leprous out of Jordan? No, repentance should heal up thy botches, and bring a new skin upon thee, reform thy manners, transform thy affections, make thee Saint all over. Did the Ninivites repent only by sitting upon ash-heaps, wearing of sackcloth, or being pinched in their entrails? were they as enormous, flagitious, detestable, & execrable sinners as ever? No, repentance had eaten out their corruptions, cut out the core of disobedience, made them sound in their inwards. Nineveh hath washed her face, rinsed her conscience, the filthy Channels are swept, yea, the whole City cleansed; oh with delight and pleasure, may a man look upon such a purified place; it is able to ravish every eye. There were sins, but Repentance hath chased them out of the walls; there were evil ways, but what foot now doth follow the old tracks? No, let them turn every one from his evil way.  
18. A reformation of oppression: For the Ninivites thought of the violence of their hands, that whereas Nineveh had been a bloody City, and the whip departed not from it, they now begin to think of the cut veins, and lashed sides, they had caused in the City; how many there were, that were to accuse them for cruelty, and to impeach them of tyranny. And indeed that is a very formal, superficial repentance, where men are not sensible of their damnifying, injurious, courses; oppression is of a scarlet hue, yea, it is put amongst the number of crying sins. Shall a man desire God to remove judgements, when he doth remove Landmarks? or to cast away his rod, when he himself doth chastise with Scorpions? or that he might have a taste of free mercy, when he doth eat the fruits of others without money? shall a man repent with his Bear's teeth in his head? or his Lion's skin upon his back? No, it is in vain for any man to sigh for compassion, where the sighs of the poor do cry for vengeance. Can a man think to pacify God, till he hath pacified the world? Doth God look upon Oppressors with a pleasing eye? no, they are Monsters, and Horrors to him; How are they described in Scripture! Oh that they had eyes clear enough to see their own Natures! they are pricking briers, Ezech. 28.24. threshing instruments, Amos 1.3. mighty hunters, Gen. 10.9. Wolves of the evening, Zep. 3.3. which take up all with the Angle and gather all with the drag. Hab. 1.15. which thrust with thigh, and shoulder, Ezech. 34.21. which smite with the fist of wickedness, Es. 58.4. which swallow people alive as the grave. Pro. 1.12. which groundsel their estates with damages, roof them with detriments, plaster them with the brains of widows, and hang them with the skins of Orphans, 
Ex rapto vi●●● vunt. Coel. Rodig. l. 18. c. 1 Judaea latronibus repleta est. Joseph. Antiq l. 17. Praedatum, & expugnatum in nomine Dei tendite. Azaur. 34 Qui hoc potitur, de finibus agri dicit legitimè Plut. in Lysandro.  which keep a shambles of butcher's meat, and have their Cauldrons boiling with the limbs and quarters of poor people chopped in pieces with their cleavers; which like the Cardaces amongst the Persians, live upon Pillage, which fill a Nation full of nothing but thiefs, as Josephus said, when the Prison doors were set open to condemned men; which did mind nothing but free booty, and plunder, as if they lived under Mahomet's Law, which did determine all rights by power; or as Lysander, they settle all Titles by the sword. Now can the just God endure such rapacious, and savage creatures? no, he which is the Pleader for the poor, will not be the Patron of Oppressors. Till they have cured their blood-shotten eyes, let them not look up to Heaven for pardon; till they have quit their hands of violence, let them not stretch out their hands for mercy. Hath God given to every man his own Enclosure, to own the Hedge-breaker? or allowed every man the freedom of his own bark, to justify the Pirate? No, Woe be to him that buildeth a Town with blood, and stablisheth a City by iniquity. Is it not of the Lord of Hosts, that the people shall labour in the Fire, and weary themselves for very vanity? Habbac. 2.12, 13. Hear this, oh ye that swallow up the needy, even to make the poor of the Land to fail, saying, when will the new Mooon be gone, that we may sell Corn? and the Sabbath, that we may set forth Wheat, making the Epha small, and the Shekell great, and falsifying the Balances of deceit, that we may buy the poor for Silver, and the needy for a pair of Shoes? The Lord hath sworn by the excellency of Jacob, surely I will never forget any of these works. Shall not the Land tremble for this, and every one mourn that dwelleth therein. Amos 8.4, 5, 6, 7, 8. Oh therefore thou which hast been a Grinder, and a Griper, whose chief means do consist in spoils, and whose principal gatherings are heaps of extortion; which hast forborn nothing, that policy, fraud, forgery, bribery, could put in practice; with a burdened Conscience feel the weight of thy injuries, as well as of thy impieties; profaneness should not only sting thee, but oppression: for remember the Ninivites repent of the violence of their hands, as well as of their evil ways: Let them turn every one from their evil ways and from the violence of their hands.  
Thus then have I shown you Ninevehs repentance with all the essential, and integrant parts of the same; if ye would learn your lesson truly, ye see how many partitions and divisions ye must be exact in; if ye would be complete, ye must resemble this Penitent; if ye would be spared, ye must be such a Niniveh. Should not I spare Nineveh?   

Application.  
1. This doth show that mercy is the privilege of the Penitent, It is Nineveh that is to be spared. Wisdom is too high for a Fool, and pardon for the refractory. What hast thou to do with peace? So, what hast thou to do with Reconciliation? Godliness hath the promises. It is Goshen that is free from plagues, Rahabs house hath the red thread hanging out at the window. Are God's dispensations common? have the wicked any share in Soulsinterests? No, 
Balsamum purissimum vas requirit. Bern. Ser. 54. in Cant▪ Jupiter aquilam diligit. Adag. Privilegium est privata lex. Aecursius. Jus togae exteris non datur Plut. Ad ludos Olymbiacos nemo accedit, nist qui stripem legitimam probet. Rhod. l 29. c. 8. Plut. de impud. verecundia.  the stranger shall not intermeddle with their joy. The Israelites eat Mannah, Mercy is the children's bread. Balsam doth require the purest Vessel. Jupiter doth only love the Eagle. The blind, and the lame have no Temple propriety. Privilege is a private exemption. The right of the gown was not allowed to Foreigners. None could come to the Olympian games, but they which could prove an unspotted Stock. It would defile God's favours to make them indiscriminate, and stein mercy to let it be free, and public. Nicostratus would not give his beautiful Lacedaemonian Lady to Archidamus, because he did not derive a Pedigree from the Race of Hercules, as Plutarch saith. So God will not espowse mercy to every sordid, low-bred Suitor. Oh than that Esau doth come crying for a blessing, that Adoniah would have Abishag, that every vicious liver doth expect mercy. No, God will be jealous for his people. Joel 2.18. He will be as the dew to Israel: Hos. 14.5. He doth bind up the . Es 61.1. God's Sun may shine upon the just, and unjust, but the Signet upon his right hand is only for the particular Favourites They are the sure mercies of David. Ps. 55.3. Penitents are only the pardoned generation, Nineveh is to be spared. Should not I spare Nineveh?  
2. This doth show that where there is the greatest provocation, there may come a pacification; God doth not only spare, but he doth spare Niniveh. Who more execrable, then Nineveh? yet Nineveh now is acceptable. Therefore if ye have been not only the Sons of Adam, but the Sons of Belial. Deut. 13.13. not only guilty of inferior sins, but done abominable iniquity. Ps. 14.1. not only been tempted to evil, but sold yourselves to commit evil. 1 Kings 21.20. not transgressed only occasionally, or by accident, 
Tu times defice re●ubi veritas reficere te promittit? Beth ep. 108. ad Henric. Mutd●ch. Non remaneat dubitationis nubilum, quod obstet lumini veritatis Aug. ep. 3. ad volusian. c. 2. Nulli deest unctio, nulli salus. Bern. in F. S. Mattini. Oh paenitentia, quid de te referam? Ligata solvis, clausa reseras, desperata animas. Cyp. de laude Poen. Ex suto aurumfecit. In profundo malignitatis jacuit, & usque ad vertitem virtutis ascendit. Chrys. Hom. 12. de muliere. Chan. Quis in seculo peccavit enormiks Poulo? quis in religione graviùs Petro? Chrysolog. in ser. Rhegino. l. 2. Ma trul. l. 3. c. 4.  but committed e vill with both hands earnestly Micah. 7.3. not only matched inconsiderate transgressors, but overpassed the deeds of the wicked, Jer. 5.28. Yet dost thou fear that he will refuse thee, which hath promised to refresh thee? No, Let not the cloud of distrustfulness darken the light of truth, and grace. Thy saviours name is Christ Jesus, to show that ointment and salvation is wanting to none. Oh Repentance, what shall I say of thee? thou dost loosen the bound things, unlock the shut things, and dost quicken the desperate and decayed things. He hath turned a poor Canaanitish woman from dirt into gold, she lay in the bottom of disobedience, and he hath raised her up to the top of virtue. Who in the world sinned more enormously than Paul? who in the Church more grievously than Peter? yet both these obtained not only (said Chrysolog●s) a Ministry, but a Magistery of holiness. Therefore let us not turn off the most noisome diseases, as desperate cures. Judas by this shown himself the son of Perdition, (as Chrysost.) because he held his sin unpardonable, yea it did set the mark, the brand of a castaway upon cain's forehead, that he cried out, My sin is greater than can be forgiven: What trespass hath not an hope of pardon? What trespasser may not be a bosom darling? as strongly as the Devil hath kept his Captives in wards, yet the Gates of Brass may be broken in pieces. St Augustine may renounce his Manicheism, Justin Martyr his worshipping of Idols, and St Cyprian (as some say) his Magic. One bright star may give light to many men stumbling in darkness. One Boniface may reduce the Hassions from their strange Gods and Goddesses, Bortreia, Berter, Camberth, U●rade, to embrace the true Deity; One Vincent may convert 5000 Jews in Spain, and 8000 Saracens in Mauritania. One Dambrowca may change the heart of Mieceslaus, Duke of Polonia, from being a stisfe Infideli, 
Cromer. l. 2.  to be a zealous Christian, and draw him to propagate the faith throughout his whole Territory. 
Marul. l. 3. c. 4.  One Patrick by making a Circle, and opening the earth as fare as the circle went, may convert the Irish. One Poppo a Priest, 
Crant. l. 3. Metrop. c. 34.  by wearing a plate of red hot Iron upon his hand like a glove, may convert a number of Swedes and Danes; yea, what dissolute liver may not be cleansed out of natural corruptions? Marry, the famous Egyptian Saint, who had spent her younger time in most scandalous lusts, may, when she was going up to Jerusalem, at the feast of the exaltation of the Cross, to finger the gains of a Prostitute, be so renowned, that she lived 45. 
Fulgos. l. 6. c. 9  years as the mirror of purity. Thais, the infamous strumpet of Alexandria, may be so touched in conscience, that she may bring all the goods which she had gotten by her lewd life, and burn them in the open Market-stead, and afterwards live such an austere life, that when she died, a fiery chariot appearing in the air, and Paulus the Monk thinking it had been for his great Master Anthony, 
Non Anthonio, sed Thaidi meretrici. Sabellic. l. 5. c. 5.  an answer might be given by an Angel, That it was not for Anthony, but Marry, to carry her into heaven. Swayne of Denmark, who had been the bloody Tyrant of his Country, upon slig●● suspicions, butchering many of his Nobles and subjects, may prove so remorseful, that he may strip himself out of his Royal robes, go barefoot, fall down grovelong in the Church-porch, 
Saxon Oram. l. 11.  bitterly lament his sin, and give away half Stefnick Province to religious uses. Denodate a great Courtier in Persia, who along time had followed all the delights of the Court, and conformed himself to his Prince's pleasure; 
Articulatim dllaniatus est. Marul. l. 3. c. 4. Fulgos. l. 6. c. 9 Niceph. l. 18. c. 25 Marul. l. 1. c. 2  afterwards may give over his office, and prove not only such an eminent Professor, but such a constant Martyr, that he may be torn in pieces joint by joint. What should I speak of Mutio, the great Egyptian Thief, whom Fulgosus doth mention? or of Golinduch, the Persian Witch, whom Nicephorus maketh relation of? or of Peter of Constantinople, the covetous Tole gatherer, whom Marulus maketh a large description of? all which were heinously wicked, and yet came to be transcendently gracious. What therefore is uncleanness without her bath? bondage without a door of hope? May not the greatest sinner in the world melt out his guilts at his eyes? and feel the oil of joy suppling his conscience? Yes, wert thou the flying Dragon of cruelty, the fiend of envy, the Lucifer of pride, a Shimet the Standard-bearer of tumults, a Doeg the Boutefeau of mischief, an Achitophel that hath stirred every Gimmer of the Oracle, to give pernicious counsel, an Hazael that hath fired Cities, slain Infants, ripped up women big with child, a Gehezi that hath run after bribes, an Achan that hath stolen the Babylonish Garment, and the golden Wedge, a Judas which hast sold thy best Master for a few mercenary pence which art such a transversed creature, that thou hast turned thy tongue in thy mouth, thy eyes in thy head, thy conscience in thy bosom, which hast falsified thy protestation, denied thy subscription, violated thy Oath, expressed thyself Apostate, and art almost as ill as an Infidel; yet if thou canst but have remorse, and reformation; are Christ's wounds dry, that there is no cleansing-blood left for thee? No, let who will decree justice to thy body, I despair not of mercy to thy soul, I can pray for thee, and pledge for thee, show thee a Redeemer, and drop some of his ransomepieces into thy hand; for hath not repentance her golden Altar in heaven? yes, if I could see thee look back upon thy miscarriages, & turn back from thy exorbitancies, eye scarlet sins with scarlet cheeks, and touch the foreskin of thy pullutions with a circumcising knife: if that tongue of thine could speak but ten words of true English, or that heart of thine could feel but five checks of a true Penitent; if thou hadst but Manasses knees, Marry magdalen's eyes, and the Jaylours' scruples, I should call thee Convert, and pronounce thee Saint: if I need not fear the reality of thy repentance, I do not doubt the certainty of thy reception; for see here the Broad-seal hanging up in God's signet office: Is Saul amongst the Prophets? Is Nineveh amongst the favourites? Yes, she was one spiteful against heaven, and near to divine vengeance; yet now having turned her contumacy into contrition, she is declared by God to be one, meet to be spared: Should not I spare Nineveh?  
3. This doth show, that pacification is to be resolved on not according to profession, but repentance; for it is not, Should not I spare Jerusalem? but, Should 〈◊〉 I spare Nineveh? Jonah is called from Jerusalem, because he had prophesied there, and Jerusalem remained obstinate; but being sent to Nineveh, he doth no sooner cry there, but the ear of the penitent Auditor is opened; therefore he doth reject formallizing Jerusalem, and spare heart-strook Nineveh. Humble repentance is better than high-gifted profession; and the sincerity of reformation, than the imposture of information. What do Jerusalem's Visions and Prophecies, Feasts, Sacrifices, distinction of meats, purifyings, do her good? No, one tear of Nineveh doth excel all this ritual piety. Nineveh is preferred before Jerusalem, 
Nulla res sic exterminat bonum, ut simulatio. Chrys in 7. Mat. Levius est apertè peccare, quàm fingere sanctitatem. Jeron. l. 60. in Es. Quod proprium est Dei sibi assumit. Greg. l. 8. Moral. Quis magis impius, an profitens impietatem, an mentiens sanctitatem▪ Bern. in Apol. ad Guliel. Abbatem. Histrie pietatis. Budaeus, videtur potius ludere quàm sacrificare. Chrys. Orat. 11 Ad. Jud●●or.  because Nineveh had the vital part of Religion, Jerusalem but only the shadow and figure. What taste then is there in the white of an Egg? What relish in crude ostentations? no, hypocrisy is the poison of devotion, or the dead fly in the box of pure ointment. Nothing doth so expel goodness, as dissembling. It is a lighter thing to sin openly, than to feign impiety; for the Hypocrite is such a Mimic, that he would cheat his Maker of his Glory, for that which is proper to God, he doth assume to himself. St Bernard doth put a question, who is the more wicked man, he which doth profess impiety, or he that doth belie piety? and he doth determine that the Hypocrite is worse than the Libertine, because the one doth intent no holiness, and the other doth but seem to intent it, for he hath but the show of holiness, and not the power, 2 Tim. 3.5. Now is there any thing worse than a counterfeit? a man of show? and is it not thus with the Hypocrite? Yes, Heis but the Stageplayer of Religion, He doth seem rather to play, then to sacrifice. He hath Ordinances only to boast of, or Altars only to make a smoke in the Country. Hypocrisy in the Hebrew, doth lively decipher this, for it doth come of a word that dothsignifie a clouded creature; 
Keneph of Kanaph, nebulosus, aut velatus fuit. Nebula à nebula. Et inter nebulones, hypocrita est maximè infignis. Bud. Quasi tot stercoribus repletum in conspectu aeterni Judicis pectus ejus faetet. Greg. l. 8. Moral.  In Latin the worst practiser we can imagine is called such a duskish creature, and amongst all the misty creatures the Hypocrite is the most sky-coloured, he is a man in a Cloud. It is true he hath a sweet voice, but if thou couldst sent him, he hath but a stinking breath; if thou dost not think so, God doth believe so, for no dunghill doth smell worse in God's nostrils, than a Hypocrit's breast. Now shall this ill-savoured person think to fetch over God with profession? no, God's favours are not so free, that he will accept of a man only because he can buckle, and bu●●le, frame faces, and make mouths; hang down an eyebrow, and lift up an hand; chatter and charm; groan, and grovel; wheel, and circle, amaze the age with conflicts, and ravish the World with ecstasies; speak like an Oracle, and prophecy like a Sibyl, which as some say, do love no Church-music because he himself would be accounted the Organ-pipe of devotion, and doth hate Church-service, because he would have his enthusiastical raptures to go for the pure, and true Litany; he cannot endure Auricular confession, because he would have all the shrift before him, and his Eldership; he hath plucked down the Font, that his holy basin might be consecrated, and hath put down Holidays, that there might be no Saints but of his Canonising; yea, many are persuaded the man would have Bishops again, if he might put on their Rochet, and an high Commission Court, if he might sit Chief, and pronounce censures; Sure I am, abominable Tithes, that were once accounted but Statute-right; yet when he comes to be sole Proprietary of them, the taking of them away is cried out against as horrid sacrilege; yea, many things which were scarce held lawful jure humane, are now made justifiable jure divino; So that any thing shall paffe for currant money, if it doth bear but his own stamp upon it; and be registered in the Church-book as a child duly initiated, if he hath but the baptising of it; so that here is paint enough, but is God to be taken with colours? No, the seeming to be somewhat, the making a fair show in the Flesh, the having a name to live, the being Jews outwardly, the drawing near with the mouth, the serving God by the precepts of men are of little officacy, or validity before the incorrupt Judge; he doth respect neither protestation, nor obtestation, nor obsecration, nor illumination, nor jubilation, nor meditation, nor maceration; no, if thou couldst (as thou hast high fancies of thyself) match a Monk in mortification, or compare with an Anchorite in external rigours, yet these things would be of little estimation with God Almighty; and the reason is, because thou art but a practitioner, and not a Practiser a Projectour, and not a Professor in all these things; whatsoever thou dost is rather out of affectation, than affection; contrivement then conscience; to please thy humour, than to please thy God. Thou dost but Court the age, thy principal intention is not to make God Master, and to advance his glory; no, thou hast another Monsieur which thou waitest upon, thou art a Servant, a Dayman to Mammon, or popular applause; therefore take thy wages, where thou hast done thy work, thou hast wrought for the World, and let the world be thy Paymaster. God hath not a purse, but for his own Stipendaries, the Hypocrite getteth not a penny out of his bank; for shall God make satisfaction to another's Hirelings? no, such men have driven at fame, and laboured for fame, and they are full of fame, and let them sit down quiet with the boons of fame, They have received there reward. All these things they have done that they might be justified before men; and they are justified, and they shall not where else be justified; the honour of the times is the Hypocrites Heaven, and they have reigned in it, and let them expect no other Kingdom. No, they are at their last blessing, here is their Abraham's bosom, their Paradise, their new Jerusalem, their Celestial joy, and Majestical glory; they have had the worlds Hallelujah, and that beautiful vision, and let them end only such glorified Saints; there is neither Robe, nor Crown elsewhere remaining for them. I do not read indeed, that Cain, and Nimrod, and Pharaoh, and Absalon, and Dalilah, and Jesabel shall have the precedency of the Hypocrites; but I find that those which are of the next blood, but Gosins removed, shall have the first step before them; for Publicans, and Harlots shall enter into the Kingdom of Heaven before them. Why so? why otherwise? they failed God in his main expectation, he looked for conversion, and they give him inversion; he for reformation, and they give him transformation; he for a rend heart, and they give him rend lips; he for a contrite spirit, and they give him contrite spittle; he for turning into another man, and they give him the turning into another mode. Oh thou sagacious Hypocrite, thou which livest by thy brain, and hast nothing but a crafty skull for thy principal endowment, though thou thinkest thou canst befool all thou meetest with, and dementate the whole Earth, yet wilt thou not at last be the mere underwit, and the grand Vappe? For dost thou think thou canst filch from the Law, and lurch from God, and escape ? no, Hue and cry will be sent after thee, thou wilt be apprehended, and shalt hold up thy hand for Burglary. When the Libertine, and thou, shalt meet together in God's Court, and both be called forth to trial (for as great a Judge as thou art upon Earth, shalt thou not stand before that Tribunal)? which of you shall plead least guilty? Thou wilt say, that man did lie in the mire, and thou hast but rinsed thy outside; he doth stink afar off, and thou hast no better smell, than what thou hast borrowed from thy Civet-box, or musk ball, those same Arabic Odours, and exotic unguents of thine; he never had a Limbeck to distil truth, nor a fining pot to melt a Church into primitive purity he would not leave a warm Couch to wait upon morning-Lectures, nor had the art of brachy-graphy to pen down Sermons, he never had an eye clear enough to spy out Sodom, nor a tongue loud enough to cry out against Babylon; he never expostulated with God about Zion, nor sent a Breviat of his own devising and inventing into Heaven for God to plead the cause of his Saints; he never melted before a Pulpit, nor came flaming out of a Sanctuary; he never walked like a demure Capuchin in the streets, nor looked like an Heaven-dropped Angel at the Table of the Lord; Nor thou neither hadst, nor didst these things but out of subtlety, and collusion, as thou learnedest them in the School of Ananias, or in the Academy of the Pharises, to abuse the age, to amaze the World, to get Magnifiers, to gain Customers, to screw into an Office, or to buy some Church-windfal: therefore if thou wert were sifted, thou wouldst appear, as coorie meal and very bran, as the Libertine; for though in these things thou art the better man, yet in other things thou art the worse Christian; for the Libertines life being so corrupt, he is a s●●in to himself; he can have sense of sin, and be ashamed of it; confess it, feel remorse for it, hate it, and utterly renounce it; but the opinion of thy gifts, and the pride of thy holiness, will not suffer thee to be thus conscious and conscionable; those eyes of thine are blind, that though thou canst spy out all the errors of the Parish, yet thou canst not thine own guilts; those lips of thine are dumb, that though the sins of the age be thy daily neighing, and braying, yet thou canst not lisp out thine own crimes; those cheek: of thine are impudent, that though thou shamest multitudes for trangression, yet thou thyself knowest not how to brush, no not for such sins as all the Land doth ring of, and all Christendom doth defy; when the Libertine is talking of his exorbitances, thou art talking of thy endowments; when the Libertine is summing up his grievances, thou art bringing in a Catalogue of thy graces; I thank God I am not as other men, nor as this Publican; When the Libertine doth look like a condemned man, thou lookest like a man, that is rectus in Curiâ the bright object of innocency for an admiring eye to gaze upon; when the Libertine doth stand afar off, thou dost perch up to the nearest approachment, when the Liber tine doth hang down his brow, thou hast a forehead as high as Zidkijahs; when the Libertines heart doth shiver, thine is flinty; when the Libertine doth think it a just duty to bring iniquity to remembrance, and to recount his sins in the bitterness of his soul, thou dost esteem it a blemish, and reproach to thy high parts, and rare qualifications to be dejected for any sin; thou dreamest of a state of perfection, and wilt not be brought to the rectifying bend. Marry Magdalen may have her seven Devils cast out of her, but the Pharisee doth keep his old Belzebub in him; he may bestow a feast upon Christ, but he doth get nothing but belly-cheer from him; Christ must starve, if he hath an appetite to repentance; for he is fuller of censure, than souls search, or of questioning his Saviour, than of trying of conscience, or of arraigning the woman, then judging himself; he can tell all her crimes, but he cannot find one fault in himself; let the woman stand at Christ's back, he sitteth looking on him in the face; let the woman storm down tears, till she wash Christ's feet with head water, y●● he will not rise from the table to weep with her, or to increase the bath; no, it were a miracle to see a Pharisee shed tears, or his eyes at high-water; let the woman wipe her Saviour's feet with the hairs of her head, the Pharisees locks are too reverend to be employed about such a base use; therefore to the woman it may be said, That much is forgiven her, because she loved much: but we read nothing of his love, and so nothing of his forgiveness. To the woman it may be said, Thy faith hath saved thee, but we read only of his feast, but not of his faith; of his cates, but not of his comforts: Marry Magdalen may become a new woman, but the Pharisee doth remain the old man. So that by all this it doth appear, that if the Libertine be not the better liver, yet he is the better Penitent; the Libertine may be renewed, but it is an hard thing for an hypocrite to be a Convert; his eyes are dazzled with the brightness of his gifts, his ears charmed with the music of applause, he droppeth to hell from the precipice of vainglory, and is cut down as fuel for eternal torment, because (though a withered branch) he doth hang upon the Vine; his clean outside will not suffer him to reform; he is so full of notions, and directions, adages, and admonitions, prayers, and hymns, that he cannot think of repentance; no, let these Libertines repent, it is enough for the Hypocrite to teach repentance; he is quite drunk with his enchanted Cup; the being enamoured upon his imaginary holiness, doth damn him, Hell may bring him to some sense of sin, but upon earth he is stupefied, he is past feeling, and hath the heart which cannot repent, Rom. 2.5. The Hypocrite may be a Professor, but he cannot be a Penitent; and if not a Penitent, what will all his Church tinctures do him good? no, Jerusalem had these fukes to Admiration, Prophecies, Ordinances, Altars, Types, what not? yet for want of repentance, she is turned off as a despised creature; the great Prophet of his age is drawn from her, and sent to a place that she disdained in heart should stand up in competition with her in any spiritual prerogative, even Nineveh; yet because Jerusalem had profession, but no repentance; and Nineveh had profaneness, but repentance; the Libertine shall be preferred before the Hypocrite, proud Jerusalem shall be rejected, humbled Nineveh shall be respected; for Jonah had cried long in Jerusalem without fruit, he doth but begin to cry in Nineveh, and Nineveh doth begin to answer the cry; here is no sign of humiliation, or reformation in Jerusalem, but in Nineveh such penitential ensigns are discerned, as no Nation ever had the like, leaving off the Throne casting off the Robe, putting on sackcloth, sitting upon ash heaps, fasting rigorously, crying mightily, every one turning from their evil ways, and from the violence of their hands; therefore when God is silent for mercy to Jerusalem, he speaketh out to have Nineveh spared; for should not I spare Nineveh?  
4. This doth serve to shame our perverseness; for doth Nineveh submit, and we oppose Nineveh express repentance, and we refractariness? What, Nineveh, that was the Mistress of Witchcrafts, which had the broth of abominable things in her Vessels, which was mad upon her Idols, and built Altars to shameful things? and not we which are so fare from Idolatry, that we think we see God with the clearest eye that is in the head of the whole world; which hold ourselves the most inspired Nation upon earth, which have amongst us the dispensation of grace, the revelation of the mystery, the light of the knowledge of the glory of God in the face of Jesus Christ? yet is Nineveh here fit to be spared, & we to be judged? What, hath the Idolater more propensions to repentance then the Christian? Is not this our scandal? may it not be our horror? doubtless there is an high pervicacy, 
Depravatio mentis semper est devia à tramite veritatis. Amb. in Hexem. Difficulter coercetur voluntas malo animo ●●tiata. Greg.  and pertinacy in us, or else we might long since have been as reform as Nineveh; for is it not an easier matter to be converted, where the affections only are distempered, then were the judgement is corrupted? yes, the depravation of the mind is ever wand'ring from the straight rule of truth. How can a man sail rightly, if his pilot be erroneous? The will is difficultly restrained, if it be viciaeted with a bad judgement; 
Mentem implicant, & ligant conscientiam. Amb. Dolium mellis non tollit amaritudinem absynthii. Eras. Adag. Caecatis mentibus acti. Sedulius. Ordinis ignorantia conturbat negotiorum naturom. Amb. in 118. Psal.  intellectual aberrations do entangle the mind, and fetter the Conscience. If the Reason be disturbed, how shall the desires be regulated? The bitterness of wormwood will not be taken away by a double proportion of honey. These are the men which being driven on with blind apprehensions of a misinformed understanding, do rush on desperately to their own confusion. The ignorance of just order doth disturb the nature of all achievements. But where the principles are rightly grounded, it is an easy matter to incline to practice. What is the reason then that we which are habitually prepared, and want no manner of necessary qualifications, are more defective in duty, than the Infidels, which were deprived of these endowments? that Nineveh doth repent, and not we? how shall we justify ourselves before that blind people? or answer this to that newly enlightened people? Alas Nineveh lived in obscurity, or was but dim-sighted, but we have the free use of both our eyes, and yet in seeing we do not see. What, shall that Heathenish glimmering exceed our Evangelicall brightness? 
Turpe est tacert cum Barbaris loquentibus. Isocrat.  Shall this new Professor be the better Disciple? and produce better arguments for his conversion, than the old studied Logician? No, it is a disgraceful thing for us to hold our peace (as Philocteta said) when Barbarians speak; that our gospellising duty should not speak in as high an accent, as the Gentiles obedience. Themistocles could not sleep that the Trophies of Miltiades should be greater than his, 
Plut. in Themistoc. Rupit Hyarbitam Timagenis aemula lingua. Horat.  & it burst Hyarbita in pieces, that he should not be as eloquent as Timagenes, so it may take away, if not our rest, yet our reputation, if not our life yet our honour, that Pagans should be Superiors to us in works of Piety. Did Aeneas take it in high disdeign, that Turnus should tender more affection to La●inia than he? and may not we take it, as our check, and disparagement, that men which are led only by the light of nature (upon the first call of a Prophet) should be more passionate Lovers of repentance than we, which are or seem to be the great Beauclarks, and Bible searchers of the Earth? How may it confound us, that they which are lately matriculated into the University do surpass us, who have been ancient Graduates? or that the puny Scholars, which have but newly taken forth their lessons, should be better Proficients than we, which seem to be of the high form? 
Herodot. l. 3.  Was Cambyses ashamed, that the King of Aethiopia should send him a bow that none of his Army could draw? and is it not our shame that the Ninivites here have sent us a bow, that none of us can draw up an arrow to the head in it? What, shall the Pagans, or new Converts be better Archers in matters of Religion, than we? Shall not our Bible's better instruct us for pious behaviour, than the Books of the Sibyls, or the Turkish Koran do others? Then we do seem to take our principles out of Scripture, but our precedents from Infidels examples, yea, the Infidel in reality is the better Christian; we may be better skilled in the Creed but they are better experienced in the Decalogue; we know God better, but they serve God better; yea Sinners of the Gentiles have more apprehension of sin, more conviction, and compunction, than we which are Saints by calling; their breasts are more bruised, their eyes more moistened, their lips more fervent, their consciences more wounded, and awakened than ours; their consternations and conflicts, their terrors and tears, anguishes and agonies, do far exceed ours. To what end then are all our speculations, and criticisms, precious truths, and precious Titles? No, we may tremble, that we have one Temple standing, or one star shining in the Firmament of the Church, that we know a Saviour, or are named a Church; our Oracles and Ordinances, Lectures and Sacraments, Principles and Privileges, are all a reproach to us; for we pollute the land upon which we tread, we defile the Gospel which we profess, and stein the very God, which we do seem to worship; we make our Altars to weep, our Temples to sob, and our Profession to howl, for we are but nominal Gospelers, and notional Protestants; our flesh is impure under the laver, we embrace the Devil with the Bible under our arms, we drop to Hell from our Pulpit-sides; we have indeed an eager appetite for souls food, and curious palates to taste of the best, listening ears and voluble tongues, a satiety of teaching and a surset of Gospel-truths, but little humiliation, little mortification; we do surpass Mores and Turks in revelations, but those may equal and excel us not only in moralities, but in apprehensions of guilt, and purity of life: Oh that we would leave talking so much of our Religion, and ask where is our repentance? where is our regeneration I doubt we are such poor Penitents, that we may go to the Paynims breasts for groans, and the Heathens eyes for tears, and the Infidels consciences for Reformation. And is not this our dishonour, and scandal? yes, it was a sad thing when the Lord sent his people to the Isles of Chi●●im to learn fidelity, Jer. 2.10. so is it for God to send us to the Ninevites to learn repentance. Oh therefore if there be any sparks of an holy emulation left glowing in your bosoms, be not worse Penitents than they were; they had shorter time, and less means, and shall your superior advantages leave you in an inferior condition? Do ye appease God, for they pacified him; be not ye in a state to be punished, for they were in a state to be spared. Should not I spare Nineveh?  
5. This doth show the excellency of repentance, for is not that a rare virtue, that hath brought Nineveh into a condition to be spared? yes, all the pomp of Nineveh, her glorious walls, sumptuous Palaces, rich Merchandise, melodious music, conquests abroad, triumphs at home, Street-lustre, Court-splendour, fall short of the magnificence of Repentance; Oh the beauty of these ashes, the fineness of this sackcloth, the nourishment of this fasting, the music of these cries, when Nineveh is another Nineveh, her habit and heart, countenance and conscience, speech and spirit changed; pride turned into humility, defiance into dejection, security into submission, fury into fear, tyranny into trembling; when the King is chief Mourner, and Nobles, citizens, Beasts, fellow-Mourners with him; the soft Couches left, the spread Tables forsaken, the Shops shut up, the musical Instruments cased, and nothing but kneeling upon stones, wallowing in the mine, sitting upon dunghills, sighing like distracted men, groaning like dying persons, to be seen amongst them; the City is now bright, Nineveh doth now shine. And indeed what more admirable, then to see persons in the penitential garb, men frayed with sins, shivering under judgements, their remorseless hearts smarting, their stupid spirits thrilling, their dumb mouths opening, their dry eyes streaming, their deaf ears tingling, their polluted conversations rinsing? crying with Ezrah, We are here before thee in our trespasses; or with Daniel, To us belongeth nothing but shame, and confusion, or with Manasses, my transgressions, oh Lord are multiplied, my trespasses are exceeding many, I am not worthy to see the height of the Heavens for the multitude of my unrighteousnesses; when they have nothing to fly to but prayers, nor depend upon but mercy, when they count plagues their due doom, and hell their just desert; when they wring their hands, that God might embrace them; and lie at his feet, that vengeance might not trample upon them. Oh joyful day, when a sinner doth begin to suspect, and search himself; when his wicked life doth lie like a burden upon his Soul, and the shame of his sin hath made him an horror in his own eyes, when he doth call himself culpable, and pronounce himself wretch; like Pelagia, 
Pelagus omnium viti●rum. Fulgos. l. 6. c. 9  who would no longer be called Pelagia, but Pelagus, or he doth take some revenge upon himself, either like Amus the Egyptian Monk, who having taken some pleasure in his beauty, would never after see his naked flesh; or like Paulus surnamed the Simple, 
Marulus. lib. 4. c. 3.  who having offended with his tongue, enjoined himself three years silence; or like Solomon a King of Hungary, who caused himself to be five times dragged through the open streets in detestation of his sins; or like Martin, 
Jeranes.  who being reprehended for weeping too much, 
Bern.  said, he had need to wash throughly, that he might have a clean face, for God's pure eyes. These, these are the rare penitential spectacles, and representations; for what are capering feet, swelling cheeks, tempests in the brows, lightning in the eyes, thunderclaps in the lips, pikes in the hand, steel-bonnets upon the head, to humble, lowly, selfdenying courses? no, one souls check doth excel all the jollity upon Herod's Birthday, one tear all the pomp at Asuerosh's Feast. A penitent creature is more amiable than Absalon, a mortified person more glorious than the Prince of Tyrus. Oh therefore prize repentance, and never think thyself eminent till thy penitential day be dawned upon thee; oh happy time, when the sense of sin hath shaken thee out of all the glory of the world, thrown thee down like a forlorn Abject, made thee look pale under guilts, dread divine justice, prefer a motion for compassion, and weep and wail till thou hast gotten an assurance of a pacified God. Nothing made Nineveh so blessed as repentance, her Ivory Walls shook, her strong Foundations tottered, her Palace roofs seemed ready to fly into splinters, nothing but plaints and shrieks, tears, and blood, hurling into rubbish, burning unto Cinders was expected, till repentance was visible; and repentance hath no sooner entered the streets, but all the City is joyous, and secure, not a stone is to be removed, not a bone to be broken, not an hair of the head to be touched; no, before sin had made it Nineveh to be wasted, but repentance now hath made it Nineveh to be spared; for Should not I spare Nineveh?  
6. This serves to put us upon trial, whether we that would be the pardoned people are the penitent people; shall all this discourse end in an Express, or a Narrative? No, I would willingly not only make a relation, but a collation, not only set forth a representation, but find an equiparation; else I shall but tell a tale of Nineveh, or show you how repentance was Ninevehs Custos, how that coming in before the forty days were expired, Nineveh did not expire; how repentance kept every Pillar unshaken, and every limb unshivered; how it held the Crown upon the King's head, preserved the Nobles in their Courtly Equipage, the Merchants in their Spleadid trassick; how their Palaces and Banquetting-houses, Castles and theatres, Statues and Sepulchers, Exchequers and Wardrobes, Courts and arsenals, Magazines and Records, Fishponds and Gardens, Pearls, and Perfumes, Laws and Lives, were all safe and secure by Repentance; that not so much as a tree was blasted, a spire cast down, an Image defaced, a fly skalt, a worm burnt, a dog brained, or a beast slain throughout the whole City merely through the benefit of repentance; for the people had repent, and here is their breastplate, shield, and head-piece. Repentance doth prevent detriment, they are not endamaged in the least, vengeancetook not a shoo-latchet from them; Repentance doth ratify their liberties, confirm their immunities, renew their Charter; they are still Proprietaries in all their Fees, Lords of all their royalties, their authority and jurisdiction, opulency and affluency, celsitude and sublimity, power and pomp, principality and pre-eminence, Procerage and Peerage, Crown and Crown-land doth continue: Oh Repentance how hast thou saved a flourishing City! it is thou, that wert the Cure and the covert, the shadow and the shelter, the Buttress and Buckler; Nineveh had fallen, if thou hadst not supported it; and perished, if thou hadst not protected it; b●● thou didst open Ninevehs ears to listen to a Prophet, that it might not hear the thunders of a confounding God; thou didst lend Nineveh faith, that it might believe God; that trembling at the threaten, they might not feel. nor see the terrors of a perishing decree executed; thou didst clad them in sackcloth, that they might not be stripped of their gorgeous raiment, thou didst sprinkle them with ashes, that the smell of fire might not be felt within their walls; thou didst enjoin them the fast, that ere long thou mightst set them down again at their spread Tables; thou didst make them cry mightily, that no other cries might be heard in the City, but those of devotion; thou didst make them turn from their evil ways, and from the violence of their hands, that their evil ways might not bring all manner of evils upon them, and that the violence of their hands might not expose them to the violence of ruining justice; it is thou that didst teach Nineveh the art, and learn her the secret, and mystery, how to prevent an imminent danger, and to preserve herself at an exigent; that she stood still upon her old basis, when her groundsel was sliding, and cracking in pieces; that her fabric remained firm, when the whole structure was dropping down, and not one stone ready to be left upon another: Oh Repentance how may we honour thy succouring bowels, and kiss thy securing hand! Oh great is thy potency, yea, a kind of omnipotency is bestowed upon thee to rescue people, & Nations from the greatest of hazards; thou keepest Nineveh safe, when after a thousand years triumphant state, she had but forty day's respite either to repent, or to have utter destruction; by thee, for that time she retained all her pristine greatness; for Penitent Nineveh was Nineveh the Glorious. This can I say of Nineveh, but can I express the like confidence, or assure the like bliss to you? Oh that I could! I shall make it my Prayer, but I cannot yet bring it into my Creed; I look with doubtful eyes upon you, and carry a jealous heart towards you; ye stand, but what is your foundation? ye may stand by your prudence and policy, your trade and truces, your arms and artifices, your formidable numbers and dreadful Navies, but do ye stand upon repentance? Here is much profession and formality, hunting of Sanctuaries, and presenting yourselves at Sacraments, but what repentance? Ye would be Nineveh, but are ye Nineveh? ye would be prosperous Nineveh, but are ye penitent Nineveh? are ye not to seek for repentance in the midst of all privileges and Ordinances, your exquisitie principles, and accurate Preachers? If ye would limit your confidence to your conversion, might ye not expect rather co●●ounding judgements, then preserving mercy? God's correcting hand, than his comforting hand? chains of vengeance, than bands of love? If ye would come to your trial, doth not the trial of your countenance testify against you? if ye would stand to your discovery, and to the remembrances that ye have left of yourselves: have ye not discovered your transgressions, and made your iniquity be remembered? it is true, ye live in the Lord's eye, but ye are sinners before the Lord exceedingly: ye tread upon God's ground, and walk every day upon his consecrated earth, but ye have polluted the Lords land, ye have turned Bethel into Bethaven, an house of Prayer into a den of Thiefs; ye are rather Jezreel then Israel, Sodom than Nineveh. Ye would be reprieved, but where are your qualifications for pardon? ye would be spared, but are ye Nineveh? ye may have Ninevehs wishes, but have ye Ninevehs fruits? ye may match sins with Nineveh, but can ye match repentance with Nineveh? 
●●grave ne rediret seculum Pyrrhae nova monstra questae. Horat.— ipso sceleris molimine Tereus Creditur esse pius.— Ovid 6. Met. Vitrum pro Crystallo. Adage.  no, this age of Pyrrba hath nothing but Monsters in it. Tereus as bad as he was, might have been esteemed innocent in respect of us; Nineveh, as guilty as it was, might have been a Saint in comparison of us. We have Ninevehs crimes, but not Ninevehs conscience; Ninevehs prevarications, but not Ninevehs humilations; we are but shining-glasse in respect of that bright crystal. Shall we make an experiment of it? then answer to your charge, and see how ye can clear yourselves upon trial.  
First, Nineveh heard God in his Messenger; But our Messengers may cry in the streets, and deliver their errands, and neither their presence, nor prophecies regarded. Alas, we use Ministers as Tapestry hang, to look upon; or as the statues of old Worthies, to adorn our houses, we love to have such to procure credit to our Country, and to set up the fame of a reformed Church; but we bestow little attendance upon them, or yield little attention to them. One, Octavius, (a Nobleman of Rome) wore a Jewel in his ear, and yet he told Tully, that he could not hear him; it is strange, 
Cicero in Brutor Habes aures perforatas.  said Tully, when thou hast thy ears bored through. So our Auditors, though they wear in their ears the Jewel of a Christian calling, yet they cannot hear us, though their ears be bored through with profession. Antimachus read, in his school, his rare Thebais, but all his Disciples forsook him, saving Plato, 
Plut. in Apoph Plato instar omnium.  whereupon he said, that Plato was instead of all: So deliver we never such serious messages, it is only some choice Plato which will stay out the publication of them. The truth is, many people have little opinion of a Temple, they have unconsecrated the walls, & the Ordinances; every one takes upon him our calling, so that a true Preacher is not distinguished from the Rustic, or Mechanic; men in general are so perfected, that they need none of our literature, and so replete with principles, that they are brimful of mysteries, every one is a Phoenix, nay our birds can fly with their shells upon their heads, they have tapped so much out of their own Runlets, that they need not broach any thing out of our Vessels; yea, their showers of infusion are so abundant, that they count it a madness to go to the Academical spring. Every stripling is a Theologue, and can divine without Authors; the well is not so deep, that they need to draw up waters with the ancient bucket, nor the trade so difficult, that they must endure an Apprenticeship to learn it; that though I do not see yet, that men can fight without Captains, nor sail without Pilots, nor know the laws of men without Counsellors, yet every man can take up this leading-staffe, and steer this ship, and expound the laws of God without gloss, or Commentary: there is such a strange revelation, as if they could create a new world out of nothing, or they could find Honey in a dead carcase, or Iron could swim, or Rocks gush with water, or they could blow down walls with Rams horns, or Balaams' Ass could speak again, or a Virgin the second time could bring forth a child, or they had been all touched with fiery tongues from heaven, to speak to the world the wonderful things of God? all the miracles of former ages must be appropriated to their inspirations; an absolute generation, that need none to counsel them, pray for them, teach them, no they are all Preachers: Tithes are unnecessary, Ministers are superfluous; they live, they say, upon the bread of other men, and eat up the far of the Land with their university teeth; other men can do the Church-duty, as well as they, therefore they are Burdens, Pressures, Robbers, Thiefs; they hear God in their mystical Meditationmen, not hear God in his Messenger; so that what between the formal, and fanatic gospeler, the Minister is quite cast out of doors. They will fetch nothing from the Temple, or be relieved by God's Almoner, howsoever not take their repentance out of a Prophet's mouth; whatsoever necessary Agent there is in the Nation, yet Jonah might be spared, he might forbear his cries in our streets.  
2. Nineveh was not curious in her Counsellors: a stranger was received there, but here not the home-born can be admitted; for though we know many Messengers, their persons and their parts, their Country and their calling, their Commission and their competencies, their gifts and graces, their labours and language, yet they cannot be entertained. A Prophet is without honour in his own Country: Native commodities are of no price, Grapes of our own growth taste not well, homebred Artisants have little employment. Alexander liketh not long the Grecian habit; Tiberius would wear no silks of his own Country; Vitellius would eat no Mullets, but such as were fetched from the Carpathian Sea. So with us, our own Teachers are men of no brain, we have scarce a Preacher that can speak sense to this intelligent age; this man is too deep, and that man is too shallow; this man's Arrows do drop short, and that man doth shoot beyond the mark; this man hath no lungs, and that man is too stridulent. I see many a solid Divine cried down; such as learned men admire, illiterate men deride. We are so choice of our Pulpit-men, that I think we would have Samuel raised out of his grave to Prophesy to this Nation, or send for some Angel from heaven to be our Pastor: and yet if either of these had continued awhile amongst us, the one might be sent back to his Sepulchre at Ramath, and the other returned to his upper loft. We are not like to be Converts, for we have none that can teach us the penitential art, we cavil at our Prophets, though we know their delegated power, and conspicuous abilities; whereas Nineveh was not so scrupulous about her Messenger, but doth even accept of a stranger.  
3. Nineveh doth endure sharp Doctrine: for though Jonah cried, Yet forty days and Nineveh shall be overthrown, yet there was no offence taken; but what Prophet without hazard, could deliver such a message in our streets? no, we would be readier to brain the Prophet, 
Innocentissimo viro o●ulos esso di jussit, quod ei in illis, que injustè appetchat, obstitit. Fulgos. l. 9 c. 5. Cromer. l. 4.  than to lie at his feet, and to clip out his tongue, than to attend to his cries, as Beniface the 7th plucked out the eyes of Cardinal John, because he opposed him in his unjust desires; and Boleslaus the second King of Polonia killed Stanislaus, Bishop of Cracovia, because he severely reprehended him. Prophets in these days must rather put a Flute in their mouths, than a Trumpet, and come with a Paper filled with nothing but joy, and glee, and bliss, rather than with a scroll written within and without with nothing but lamentation, mourning, and woe. How grim are our looks upon an increpating Teacher, how tetrical are we to a challenging Messenger? He that doth strike at corruptions; had as good go and smite at the holes of Asps: he that doth threaten Malefactors, had as good go and wrestle with Bears. Oh Jerusalem, Jerusalem, thou which killest the Prophets, and stonest them which are sent unto thee! We must have our praises sung out in the Temple, and have the Pulpit for nothing but Panegyrics, to be made the Non-pariles of Religion, and to have all the Encomiastics that belong to true virtue attributed to us, as the Cities of Achaia sent all the conquering Crowns of Musicians to Nero, as to the Prince of Musicians. We keep so many Preacher, but as so many Limbners, or Heralds, 
Sueton.  or Confectioners, or Minstrels: If they come to be Proposers and Opposers, Restrainers and Rebukers, to give a sanctuary-gripe, or a Pulpit pinch, to hold a Razor over our heads, or to shake a scourge in our eyes, to style us sinners, or God a Judge, Vae vobis, they are fit for nothing then but Clinks and Gibbets: Jonah may escape well enough in Nineveh, but he would not come off with so much safety here: Oh we would live at case in Zion, and have our taste remaining in us without stirring; we had rather be hung up with the silken halter of flattery, then be put in mind of the hangman's Rope; and go to destruction laughing, then be frayed before hand with the noise of ruin. Ye Preachers, (saith the Age) dip your tongues in Oil, supple your doctrines, apply gentle plasters, sow pillows under every arm-hole, cut out complying shreds, or else ye will want the countenance and preferment of the times; beye cautious, or else ye are neither acceptable, nor secure. A resolute Prophet, doth stand upon a precipice, if he doth discharge his conscience, he will not keep his ground. How often hath truth here been jayled? bondage at the heels of him, which here doth denounce vengeance? This Land cannot hear a menacing Messenger, though the streets of Nineveh could hear Jonah threatening, Yet forty days and Nineveh shall be overthrown.  
4. Nineveh doth apprehend danger: for Jonah hath no sooner pronounced the judgement, but the people of Nineveh believed God: that is, they verily thought, and resolved, that the state of their City was upon the point of destruction, at the brink of ruin: But we have no such credulous breasts, nor believing hearts. Tell us of dangers? no, we defy such seditious Preachers, such tumultuous Prophets; calamity is but your jealousy, danger but your discord, peril but your peevishness. We are a righteous people, and not to be punished; we are a formidable people, and not to be frighted; they are a scandalous people, which accuse us of sin; they are an audacious people, which terrify us with judgements; we have graces enough to make all the Devils in Hell recoil, we have prayers enough to petition away all plagues, we have ships enough to shoot away all enemies from our coasts, 
Knolls in his Turkish Hist.  we have spears enough (as that French King said, who went with 200000. soldiers at his heels against the Turk) to uphold the Heavens if they should fall. We are quiet, and secure after the manner of the Sidonians, Judg. 18.7. Our houses are safe from fear. Job 21.9. We are at ease from our youth, Jer. 48.12. We can dwell in Cities without gates, and bars. Jer. 49.31. We stretch ourselves upon our Couches. Amos 6.4. Our walls our Targets, our Magazines, our Capitol, our Castle of Angels, our Martial blades, whose faces are as Lions, whose feet are as swift as Roes upon the Mountains, our redoubted Captains, which can sleep in their armour, and rise up harnessed at the sound of the alarm, whose music is the beating of drums, and can sing Ha', Ha', at the blowing of Trumpets; men so resolved to fight, that they do but expect an enemy, and so valiant, that one can chase a thousand; which are used to marches, musters, casting up of Banks, raising of Forts, drawing of lines, making of rolling Trenches digging of Mines, battering of Walls, draining of ditches, drying up Rivers, framing Pall sadoes, Sconces, Redoubts, Counterscarps, tumbling of Garments in the blood, filling places with dead bodies, fishing, sanning, risting, sacking Towns and Cities, leaving fruitful places more desolate than the Wilderness towards Diblath, levelling goodly Structures, as Shalman destroyed Beth-Arbel, yea soaking Lands, and Nations with showers of tempests of blood, all these shall settle the Land in firm peace, look upon the Nation, and see if it be not the quick corner of the Earth for living Souls, the World's gendering place, sown with the seed of man, her children like the sand, the offspring of her bowels like the gravel, numbers of people like the Stars of Heaven, or Grasshoppers for multitude, Who can count the dust of Jacob? or the fourth part of Israel? Num. 23.16. Yea, a Land of Soldiers, the sighting Country, as if it had been like that in the Poet sown with the teeth of Serpents, or Titan had peopled, this Island with his race and progeny. What a Cluster of Chieftains? what millions of Heroes are there here? this whole Land seemeth to be no other than an Artillery-Garden, a Trayning-Field, the feeble as David, the strongest as Adino the Eznite, who lift up his spear against 800 men at once, as Eleazar the Son of Dodo the Abohite, who smote the Philistims, till his hand was weary, and clavae to his sword; and as Shammah the Son of Agee the Hararite, who stood in a field of lentiles against an Host of Enemies. Now are we not without suspicion of danger under such a Banner? Yes, the poison of all our Enemies cannot envenome us through the virtue of this military Antidote. We fear? No, let the earth fear? Destruction to us? No destruction to all round about us, destruction to them that attempt our downfall, destruction to you that preach it.  
This is the confidence, and self hardiness of the age; though the scourge pass through, and flow over, yet it shall not come at us. Es. 28.15. though the clouds gather, yet we think of no storm; though the leaks break in, 
Multo minus praesentes, quam absentes hostes timendi sunt. Marineus. lib. 12. reg Hispan. Eustath. in H●ad. 8. Procella ingenti rerum suarum semper se vino ingurgitavit. Victor. lib. 8. Var. Lect c 4. Aelian. lib. 12. Var. Hist.  yet we dream of no shipwreck, we fear neither approaching nor apparent dangers, as John of Arragon feared neither absent, nor present enemies. We rush into those courses, that we know judgement do attend upon them, as Protesilaus leapt out of the Ship, though he knew, that the Oracle had pronounced, that whosoever came first on shore should be slain. Zenotymus in the greatest tempest of misfortune was drunk; so we are intoxicated against all dangers; Yea, as the ancient Celtae, though they were in an house that was all on a flaming fire, yet they never stirred foot, thinking they should never be crushed, nor burnt; So we stand in awe of no perils, though smoke, and fire predict otherwise. We sleep quietly, expel all dread, our hill is so strong, that we shall never be removed, the munition of Rocks is our defence, none shall pluck us out, our ditch is the Sea, none can swim over to us, all our Ports are locked, none can force an entrance. This day is pleasant, not the face of an Enemy is to be seen, and to morrow shall be as this day, and much better. These same dangers are but the melancholic apprehensions of Malcontents, or the dreams of lunatic Teachers; we lay our hands upon our Swords, and contemn all these, as panic fears. So that we have not such soft hearts, and tender ears, as Nineveh had; no, our Messengers denounce, and we give no credit to them; whereas Jonah doth but threaten, and the men of Nineveh believed God.  
5. Nineveh doth not delay repentance. For Nineveh was a City of three day's journey, and Jonah doth but enter the City, or but get up to Court, and his cries are heard, and the City conve●ted. But alas how do we weary God with expectation? the eye of Heaven acheth to see this Nation humbled. 
Success rem se relicturum ●ur non bis de erdem re deliber●●et. Plu●a. ch in Apish.  Augustus Caesar told the people of Rome that he would leave them a Successor, that should not twice deliberate of the same thing, but we are a very deliberating people; too much hastiness may spoil good intentions, but too much protraction attaineth to nothing. 
Simulavit se cras obtemperaturum. Quin ad Deum preces faciamus. Sozomen. l. 8. c. 19  Theophilus, Patriark of Alexandria, would have had Nilammon accept of the Ministry, and he feigned that the next morrow he would; when the morrow was come, he deferred him with this pretence, that it was fit first that he should make his prayers to God; and he had so many subterfuges, that he gave up the Ghost without satisfying the request; so when we are invited to repentance, we make Nilammons' haste, we are full of our evasions, and die in our procrastination: Artaxerxes intending a War against Nectanebis King of Egypt, he appointed Pharnabasus to advance the design, which he promised to do with speed, but spending many years in preparing, 
Mirari se quod tam celer in sermone sit, & in actione tam tardus. Diod. l. 15. Timeham ne me cito exaudires, & sanares à morbo concupiscentiae, quam maleb in expleri, quàm extingui. Aug. l. 8. confess. c. 7.  and bringing forth nothing to issue, Iphicrates the Commander of the Mercenaries, told him that he wondered he should be so quick in speech, and so slow in action; so we have nimble tongues, but torpulent endeavours. We may affect repentance, and beg it of God, but yet as St Augustine saith against himself, we are afraid that God should answer us, we had rather have our Concupiscence fulfilled, then extinguished. Forty years long was I grieved with this generation, but hath not our grievance exceeded that of the Jews, not only in heinousness, but in tediousness? How many plasters have there been laid upon our sores, and yet the ulcers are as bad as ever? How often hath this Morian been washed, and yet he is never the whiter? If all the Amphyctions were gathered together in counsel, 
Amphyctionum consessus. Adag.  they could not devise a way for us to embrace their resolves at present. How many Ministers heartstrings have we broken, sending them into their Graves with our impenitency, to afflict their dying spirits? we repent at leisure, whereas Nineveh repent instantly.  
6. Nineveh had stirring motions: for Jonah doth deliver his message, and there is honour done to it, reverence expressed to it; the King of Nineveh is not the same man, for as mighty as he was, he seemeth now to have his Lord in chief, a Commander greater than himself, call upon him; and therefore he doth witness to him submissive officiousness, observance, and veneration; he doth not sit like a King, but like a Minor, one under authority, or an head-servant (at best) amongst the rest of the Attendants, he doth bow before his Master, and forgetting all dignity, and Grandeur, he doth rise up. The King of Nineveh risen up. But God's messages to us are not thus extimulatory, instigatory, and impulsory, we change neither posture, nor gesture, carriage, nor countenance, we hold up our domination, and keep our seats. The great God cannot make us abate of the Clarissimo, we will lose nothing of the Prince to show ourselves penitent; we hear much, but are moved with nothing: let God declare what he will, we declare no astonishment. The King of Nineveh risen up, but when will we stir? or move an inch from our benches or chayrs, descents, or degrees, leave a scarf or a scutcheon, a blue Garter or a Coronet, fly out of a Porch or a Belcony, a Shop or a Countinghouse, as people terrified with the sense of sin, and danger? no, our proud hearts cannot shrink up, our stiff limbs cannot arise, repentance or vengeance can scarce make us veil an hat, or leave a chair empty. The precept of Numa was, Move thy whole body, whilst thou dost adore the Gods; but we have no such laborious concitations, 
Circumagas te, dum Deos adores. Plut. in Numa. Lacrt. l. 6. c. 1.  or circumagitations. As Antisthenes said of the Athenians, that they never moved out of their shells, so no more do we out of our wont garbs. We must keep state in our most religious works, and act the Prince too much even in repentance itself. The Prophet doth rebuke, and we keep our stations, the Preacher doth threaten, and we sit; even at the most piercing, lancing, castigatory Sermons, what stirring is there? No, a man would think that our hearts did not change, for neither our faces, nor our feet do change; there may be much advising, but little alteration seen; we retain our old modes, customs, passages, & places. We sit till misery must cast us down grovelong, or judgement strike us down dead: our humiliation hath little perplexity in it, or our repentance reverence. When the Lord denied to go up with the Israelites, 
Exod. 33.8.  the people risen up. When sad tidings was brought to Job, he risen up. But no news, nor needs will make us stir from the cushion no, We sit in the seat of the scornful, or like Aholah, 
3 Job 1.20. Psal. 1.1. Ezech. 23.41. Zach. 5.7. Rev. 18.7.  sit upon our costly beds; or like the woman called wickedness, sit in the midst of the Ephah; or like careless Babylon sit as Queen, as if we should never be a widow, nor see any mourning. The powerfullest Sermons cannot make us stand up to them, we take all our warnings sitting. Security is the mother of negligence; and how are we the heavy eyed children of this drowzy-headed Mother? 
Securitas mater negligentiae, Greg. in Pastoral.  for whereas we should rise up to show that admonition hath prompted us to duty, and that we are fixing our thoughts, straining our wits, and gathering our forces together to promote holy actions; we on the contrary do but only give the hearing to the message, and never lift up ourselves to accomplish or accelerate that which is enjoined; no, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, animi torpor. Aquin. Jeron. de homine perf. Maxim negligentes in rebus maximis.  there is in us a torpulency of spirit, we are most negligent in the things most important. We show neither fear, nor express endeavour. The Prophet doth call, and we sit by it, whereas Jonah doth cry, and the King of Nineveh risen up.  
7. Nineveh doth not think of greatness, for the King of Nineveh is the first in the action. But alas our great ones are no such good Leaders, they must have the path beaten out for them, before they can set forward; or the whole family is upon employment, before these principal Servants can fall to work. Greatness which should be exemplary, thinks itself exempted; they which should appear in the Front, do come up in the Rear. These laden Carts move but slowly, these heavy bustards have much ado to raise their flight, and be upon the wing, 
Mysorum ultimus navigat. Adag.  He which hath great adventure to put into his Ship, doth sail last. It is as hard for a Camel to go through the eye of a needle, as for a rich man to enter into the Kingdom of Heaven. The seed doth with a difficulty spring up, where the thorns do grow. Not many mighty, not many noble. It is a rare thing for Obadiah to be one of God's Nobles, or for Daniel to open a window towards Jerusalem, for Asah to purge a corrupt State, or for Josias to have a melting heart at Huldahs' prophesying. There is the least grace usually, where the hand hath found out much; they which have the fullest Coffers have the emptiest consciences. God doth draw few servants from Mammon's thresholds, the rich Merchants which are bartering for so many Jewels, very seldom purchase the true pearl; he can hardly look up to Heaven which hath his eye upon his shop; nor seek for durable riches, 
Leones catuli informes nascuntur, non moventur nisi bimestres, vix ingrediuntur semestres. Erasm. Damonum carcer sit quisque in hoc s●culo qui propter divitiat & honores laborat. Greg. l. 15. Moral.  which doth lay up gold as dust. The Lion's whelps are a long time before they come to their feet, they do not stir under two months, nor walk under seven. The Devil's Prison is filled chief with persons of high birth, and high fortunes, he hath in chains honourable slaves, his Captives go in scarlet, wear golden chains about their necks, ride in Coaches, and lie upon beds of Ivory, therefore Saint Gregory saith, that a Rich man's heart is the Devil's Dungeon; Oh the witchcraft of abundance! the Viper's gall that is in a Worldlings inwards? How many would have been humbled to the Earth, but that their gainful places will not suffer them to come to their knees? how many had been true Penitents, but that ambition will not suffer them to lose any thing of their present degree. These lofty Pines are most barren, whereas Nineveh hath her sweetest fruit upon the highest trees; these are the last at the penitential service, whereas the King of Nineveh was the first in action.  
8. Nineveh had a humble dress: for the King put off his Robe, and he and the whole City was covered with sackcloth. But alas we are so far from repentance in the heart, that we have not repentance on the back; we are so far from the sackcloth, that we are all for the Robe, and the Miniver gown. If we be Converts, we are very spruce ones; if Penitents, we are very gay, and gaudy ones. Oh the monstrous pride, and prodigious bravery of these days! Pliny doth report, 
Pliny l. 19 c. 1. Sabel l. 8. c. 7.  that the first dying of flax began in Alexandria, Sabellicus writeth, that the Aelians first wrought cloth of gold, and that the Babylonians first invented embroideries. But whosoever were the first Inventors of these things, their Inventions have proved so fruitful, that nothing will please us, but costly dies, curious textures, and all the artificial Draughts of the needle; our Garments so costly, that purple which was wont to be bought at the equal weight of silver, 
Illud vestimenti genus, & apud reges carissimum esset, & magnificum, nam purpura aequi ponderis olim argento redimebatur. Athen▪ l. 12. c. 10 externos habitus edicto proh ibuit. Aventin. l. 4. Annal. Bojorum. Gregoras. l. 2.  and very seldom came upon the backs of any, but Princes, is now of little esteem amongst us. Lewis Emperor of Germany by solemn Proclamation forbade all foreign apparel; but he had been no Emperor for us, for there is nothing will please these times, but that which is outlandish. We are so much addicted (though quite contrary to Scripture, and indeed what is Scripture to the un-Bibling Natural) to strange apparel. Zeph. 1.8. that there is scarce any thing, that is English seen about us; as it was said of the Courtiers of Andronteus the younger, that in respect of their hateful disguises in apparel, they seemed no longer to be Grecians, but a ●medly of Latins, Mysians, Triballians, Syrians, and Phaenicians. So we have brought all Nations into the Wardrobe, or to act upon the garment-Stage.  
The Kings of Egypt were wont to give unto their Queens the tribute of the City Antilla to buy them girdles; 
Diod. Sic.  and how much girdles, gorgets, wimples, cawles, crisping-pins, vails, rails, frontlets, bonnets, bracelets, neeklaces, slops, slippers, roundtires, sweetballs, rings, earings, mufflers, glasses, hoods, lawn, musks, civets, rosepowders, gessamy butter, complexion waters, do cost in our days, many a sighing husband doth know by the years account. What ado is there to spruce up many a woman, either for streets, or Market, Banquets, or Temples? She is not fit to be seen unless she doth appear half naked, nor to be marked, unless she hath her distinguishing pitches upon her, she goeth not abroad till she be feathered like a Popin-jay, and doth shine like alabaster; it is an hard thing to draw her out of bed, and an harder thing to draw her from the lookingglass; it is the great work of the Family to dress her, much chase, and fuming there is before she can be throughly tired; her spunging, and perfumings, lacings, and licks, clippings, and strippings, dentifricing, and daubings, the setting of every hair methodically, and the placing of every beauty-spot topically, are so tedious, that it is a wonder, that the Mistress can sit, or the waiting maid stand still all the scenes of this fantastic Gomedy be acted through. O these birds of Paradise are bought at a deererate! the keeping of these Lannerets is very chargeable! The wife oftentimes doth wear more gold upon her back, than the husband hath in his purse; and hath more Jewels about her neck, than the annual revenue doth amount to; and this is the Shee-pride, and doth not the Heepride equal it? yes the Man now is become as feminine, as the Woman. Men must have their half shirts, and half-arms, a dozen casements above, and two wide luke-homes below: some walk (as it were) in their Waistcoats, and others (a man would think) in their Petticoats, they must have narrow wastes, and narrow bands, large cuffs upon their wrists, and larger upon their shinbones, their boots must be crimped, and their knees guarded; A man would conceive them to be Apes by their coats, Sope-men by their faces, Meal-men by their shoulders, Bears or Dogs by their frizzled hair; And this is my trim Man. And oh that I could end here, but pride doth go a larger Circuit, it is travailed amongst the Commons; every Yeoman in this age must be attired like a Gentleman of the first head, every Clerk must be as brave as the Justice, every Apprentice match his Master in gallantry, the waiting Gentlewoman doth vy fashions with her Lady, and the Kitchen maid doth look like some Squire's daughter by her habit; the Handicraftsmen are in their colours, and their wives in rich silks. Oh where will pride end her pilgrimage? And that which is the height of immodesty, and the abominable impudence of pride is this, that these made Beauties in these strange dresses will talk of points of religion, as if they had lately dropped out of Heaven, as celestial spirits; and speak of mortification, as if they had learned repentance from some Gabriel, or Michael; none so busy in giving Church-orders, or prescribing rules of reformation; they can lament the wickedness of the Times, and teach the Nation the proper sacrifice that is to be offered to appease an incensed God. Oh scorn, and mockery of direction, where pride is the prime Counsellor! A pitiful agreement that is wrought by such Peacemakers, a woeful reconciliation that is procured by such Mediators. These are fit to curse a Nation, then to be instrumental for a pacification, and to irritate a patiented God, than to assuage an offended God; if Job, Noah, and Daniel can do no good at such a time, were despair of such Interceders; the ruin is apparent, where pride is the refuge; Oh they must not be cuts and jags, laces and embroideries, a glistering people that must be mitigaters of wrath at such a season, but they must be rents, rags, slashes, Sithy-coats; and sackcloth people, that must undertake this work. If our Country had never a sin but pride, yet this being so excessive, and execrable as it is, it were enough to shake this Island in pieces with an Earthquake, or to drown it in a deluge of vengeance, to call in God and Magog to pluck off these Antic abiliments, and to flay off those skins which have clad themselves in such exotique disguisements; These may name themselves old fashioned Protestants, but they are but new fashioned Penitents. Oh strange repentance, which will not lose an Ornament, but renew levitieses, and exceed all ages in indecencies; which admitteth of persons to be proud till they be ridiculous; proud, till they be prodigious. Is this the Ninivites penitential apparel? no, we repent in curious dresses, and changeable suits, and the Ninivites in casting away the Robe, and covering themselves with sackcloth.  
9 Nineveh had the height of abasement, they sat upon the ash-heap. But we are rather for the Bullion-heap, or the bullet-heap, or the building-heap, than for the ash-heap! We think what Cities, and Castles, what Rents, and Revenues; what Ammunition, and Artillery we have, rather than we consider that our Cities deserve to be sacked, our Castles to be razed, our treasures to be melted out of our hands, our Magazines of war to be emptied, and this Nation to be left so unweaponed, that there should be neither sword, nor spear remaining to defend the Land; we are enamoured upon our present estate, and have high hopes that all shall be preserved in a prosperous, flourishing condition, rather than that all may be leveled, wasted, consumed, spoiled, and laid in ashes. We cannot lead away our hearts from minding our potency, nor turn away our eyes from gazing upon our greatness, nor cast away our penns from writing out large Titles of our might, means, Confederates, Allies, Troops, and trained Bands. We never dissemble more, than when we speak of our weakness; nor double more, than when we say we are upon the declining point; we will not come at the ash heap, because we imagine, that all the flames of divine vengeance cannot turn this Nation into a Bonfire, or burn us to nothing, as in a devouring furnace; no, sprinkle these ashes upon Rome, or Constantinople, the Crim Tartar, or the great Mogul; we fear no such ash-heap. Oh these arrogant hearts of ours cannot apprehend any thing to be pernicious, and exitial to us, we are falling, and fainting indeed, when we do not lift up ourselves to boast? 1 Chron. 25.19. we are burting beasts, and will not leave to take unto ourselves horns. Amos 6.13. we love to exalt our gate. Prov. 17.19. and to stretch out our necks. Esa. 3.16. Pride must compass us like a Chain. Ps. 73.6. we are Princes in our own opinion, and delight to have the Crown of pride upon our heads. Esa. 28.1. we must be strong as the Oaks. Amos 2.9. and ride in our Chariots of glory. Esa. 22.18. We dread neither our enemies, nor our guilts; for let our sins be never so many (as they are infinite, beyond the cyphring up of the best Arithmetician) or never so grievous (as they are horrid, roaring in God's ears with a Sodoms cry) yet they must neither daunt, nor enfeeble us, nor pluck down our confident looks, or abase us to the ash-heap; she candle doth yet give a glorious light, we are loath to think of the snuft; we have built up ourselves to admiration, it is irksome to conceive that God should smite the great house with breaches. No, away with depression, diminution, casting down, or coming low; we would be above, 
Victor. l. 6. variar Lect. c. 12.  and not beneath, the head, and not the tail; with Egnarius we cannot leave showing our white teeth, though they be ready to drop out of our heads; with that Lydian King, 
Plut. in Solone.  Croesus, we cannot forbear showing our vast treasures, though Cyrus be coming to singer up all. As Bardus Durus under Basilius Porphyrogenitus said, 
Calceum coceineum fieri non potest ut qui hunc semel in conspectu multitudinis induit, facile exual. Cedrenus.  that he that had put on the  of honour would hardly put it off. So we that have put on greatness, will hardly slip off this Pantossle; no, we began with success, and we shall never end with dysaster; all the spite of enemies cannot kindle a flame in the Nation, we shall never be brought to the ash-heap; we think we have prayed away our sins though we practise them, and though they never went an inch breadth from our hearts, yet we think we have expelled them with a Lecture-sigh. We make those things Monuments of our fame, that will turn to be Memorials of our infamy, as the Persians sent home the Parian marble to build a Trophy to the honour of Victory, when Phydias after the Marathonian battle built of it a Statue to Nemesis. 
Pausanias' in All. cis.  Thus happen what will, we keep up our spirits, and keep our seats; we sit in our Porches of greatness, and upon our benches of Command, rather than sit upon ashes. What is the talk of our age, but of our vigour and valour, our prosperity and prowess? Pygmalion cannot leave looking upon his own Pictures, nor we upon our own Images; we are a warlike Nation, a lustre at home, a Terror abroad; the great Britton is as astonishing, as the great Briareus; these are the fancies of our excellencies; but there is no speech of the serpent's nest amongst us, the Cockatrice's eggs, the Vine of Sodom, the root of gall, and wormwood, that we are a seed of evil doers, children of Belial, a very generation of Vipers, that God is weary with repenting, and the axletree of his patience breaking in pieces, that the iniquity of the Amorites is even full; and the roll, ten Cubits broad and twenty Cubits long, is ready to fly abroad; no let who will be appalled at the apprehension of Divine justice drawing nigh, we do not wag our heads (as the Scripture saith) at the thought of judgement. Yet forty days, and Nineveh shall be overthrown; yet many an hundred year, and England shall stand. This is our conceit, and this is our confidence, therefore we cover not our faces, as if we had seen our last of worldly welfare; we lie not upon the ground, as if our downfall were at hand, we sit not upon ashee, as if we were ready to be consumed to ashes. No, we have little fear of vengeance, for we are not dejected; we have little repentance, for we are not abased. We walk upon our turrets, and tarasses, when we see the Ninivites lie in the dust; we sit upon our theatres of pomp, and vainglory, when the Ninivites sit upon the ashes.  
10. Nineveh had a restraint of delicacies, for they neither did eat meat, nor drink water. But we have in stead of such pure fasting, full Platters and full Bowls. Cato said to Julius Caesar, 
Sueton.  that he only came sober to destroy the Commonwealth, but we cannot come sober to preserve the Commonwealth. When the strict Law of C. Fannius concerning the high moderation of nourishment, that was to be observed generally (except it were at the Saturnals, and Roman Plays) came to be remissly kept, it is said, 
Plerique vino madidi in comitium venerunt & ebrii de salute reip. consulebant. Macrob. l. 3. Satur. c. 17.  that the people came soaked with wine into the Senate-house, and in a drunken humour consulted about the safety of the Commonwealth. So we go about to save Kingdoms, and save souls by riot, and revelling. We cannot shut up our mouths to fence out a judgement, nor lose a meals meat to obtain a blessing; we are tied by the teeth to hinder us from religious exercises, our tables are our snares to in thrall us to misery. One would think, that man liveth by bread alone, for he is always feeding; and that he were preserved by his liquor, for he is more for his cups, than the cup of consolation; if we would diet ourselves, we might be healthful, and fit for action, but we are so full fed, that our pursy spirits are adapted for nothing that is sacred; we are so much for the Manger, and so full of Provender, that we even melt in our grease, when we should ride post to avert a judgement. Oh these slow bellies, Epicures, 
Sabellic. l. 10. c. 1●.  and Gourmandisers are dull Agents in a Church's pacification; Instead of thin bodies macerated with fasting, we have bodies gorged like Maximinians, as if a cup full of water might be drawn from our sweaty sides.  
The intemperance of the Nation is such, that a man may say of it, as Diogenes did of Maronia, That if a man were blindfold he might know which way to look to it, 
Sentiens totam civitatem nihil esse, nisi Guaponam. Eras. l. 6. Apoph. Vniversa gen● Anglica supra catero: mortales conviviorum studiosissima est. Jovius lib. 2. Histor. Gloriarentur, quod magis cottabis periti essent, quàm quod jacularentur. Athen lib. 11. c. 9 Plin. l. 8. c. 51. Macrob. l. 3. Sa●. c. 13. Valer. Max. Erasm: in Adag.  as to a Cook's shop, for the whole Land doth seem to be nothing else but a Victualling-house: It was truly observed by Jovius, That the English Country above all Nations upon earth, was most addicted to the throat. Indeed, as Athenaeus saith of the Sicilians, Excess is our mastery, and playing of prizes. Sozomene doth report of a Monk in Coelosyria, called Battheus, that he was so sparing of meat, that for want of eating, worms bred out of his gums: And Zenophon relateth of Cambyses, that he was so moderate in drinking, that he never drank till thirst compelled him. But we eat so, that we may rather fear worms breeding in our bowels than in our gums, and we drink so, that not thirst, but a cup-appetite doth provoke us. Servilius Rullus, was the first that brought in a whole boar into a banquet. Q. Hortensius' first brought in Peacocks. The jonians, second services. The Lydians, Carycks, a curious dish, which had all manner of rare confections in it. Whosoever were the inventors of these things, we are the imitators; yea, we have out-scienced all the Artists in voluptuousness, and luxury for Charger-principles. The Nine citys did neither eat nor drink to pacify God's wrath; but we widow l hazard ourselves upon all the judgements from heaven, rather than we will punish the flesh too much by abstinence, were it to save our heads, or preserve a Kingdom; no, we are old eaters, and old drinkers.  
First To examine more strictly our eating. Are not our minds wholly set upon banquets? do we not with the Israelites lust after flesh, and eat oftentimes till the meat doth come out of our Nostrils? Can there be a Nation more guilty of fullness of bread? can we imagine more riotous eaters of flesh? Turks would make us blush, the blind Infidels shall rise up in condemnation against us; Curistians, and yet men given to the appetite? Protestants, and yet Epicures: we know where these Helluoes dwell, we could call by name these slaves of the palate, which have mind neither of Church nor State, but of their spread Tables and delicious fare, which face all judgements with nourishing their hearts in pleasure, as in a day of slaughter, and will jeopard the loss of privileges, and Ordinances, rather than they will forbear from their belly cheer, to eat ashes like bread. It is not their daily bread, and food convenient that will satisfy them, but they must have dainty bread, and food sumptuous; they are such insatiable Gourmandisers, as if with Matthew Bishop of Cracovia, they would bury all their treasure in their Guts; or with Hugutio Fagiolanus, 
Cromer. l. 6. Petrarch.  they would not rise from a banquet to save an Estate; or good diet did run more in their minds, than sad accidents to themselves, or their dearest friends; or Galienus having heavy news brought him of his Father Valerian in Parthia, he said no more, but, 
Ecquid ha●emus, quòd prandeamus▪ Trebel  Heave we any thing to go to dinner with? God doth not only put meat into many unclean mouths, and spread a Table for unthankful guests; but he giveth the freedom of his creatures to them which know not how to use their liberty; which do eat not only to satisfy nature but to surcharge it. It would astonish a man to see what killing, and flaying, and basting, and larding there is for our curious appetites; If a true account could be brought in for one years. ●able-expences in this Nation, what a large bill of fare would there be? I doubt whether the Spaniards Indieses would defray the costs of it. Oh these teeth of ours are very chargeable, these upper and neither millstones of our jaws do grind the Creatures; how sparing and penurious soever we are to the afflicted and distressed (for the Epicure is the worst enemy, or coldest friend to a suffering Church, he cannot spare crumbs to Christ, nor a few mites to his chain or treasury, his devouring we●and costing him so many pounds) yet we are lavish enough in our sustenance, we care not what we sacrifice to our delicious throats; 
Plut in Lucullo.  There are a people, which with Lucullus, cannot sup in the Apollo under the price of 50000 Deneirs: or with Michael Angelus, they desire to have at their Tables an hill of bread, a chase of beasts, 
Nicetas.  a pond of fishes. Plato said of the Agrigentines, that they did build to day, as if they should live for ever, 
Aelian.  but we feast to day as if we should die to morrow; for every banquet is so costly, as if men were going into another Country, 
Orexim convivii. Lamprid.  and taking solemn leave of all their friends. With Heliogahalus, they prepare a whetstone to their appetites, and have such variety of provisions, as if, with the Thessalians, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athen. l. 10.  they wished that their Tables might be wat●essull, or Cartloads of entertainments. Every meeting hath such sumptuousness and superfluity in it, as if they had the pillar which Alexander found in the Persian Palace to order banquets by, 
Columna conviviorum. Polyen. l. 4. Theopomp. l. Hist. 35.  or as if they were of such an insatiable appetite, that with that Paphlagonian Thine, no less than an hundred Dishes would serve them at a meal, or they had need of some Historian to describe their prodigality; as Lamia had Lynceus Samius, to Register every Dish of that great banquet which she bestowed upon Demetrius Polyorcetes. 
Plut. in Demet●io.  There is a people with us so given over to liquorousness, that it is an hard thing to get a Cook to please them, they had need lay before their Palate dressers, the eleven Books of Timarchidas Rhodius, to teach men how to prepare diet; or to send into Persia, to get the old directions how to season a dish that might be called Jupiter's brain; or to go search Egypt, if there can be found an heir of Numatius Plancus, to produce the Records of the interchangeable banquet which passed betwixt Mark Anthony, and Cleopatra. The Hogas, and Olies, and Lumbards' of these times, are not choice enough for them, no, they must have more curious inventions, if their purses would retch to it, their palates are as delicious as ever were those of Nero, Vitellius, Sardanapalus, or the greatest feastworms that ever were in the world. Oh, to the hungry every bitter thing is sweet, but these which are daily surfeited with delicacies, nothing almost relishes well with them, nor hath the liquorous gust; it cannot be powdered, and pickled, spiced, sauced, larded, sufficiently for them; What should I say? their Palates are their Altars, their Services are their sacrifices, their Belly is their God, they are the black Idolaters of the smoky, reeking, steaming Kitchen; not Ninevites I will warrant you, which consume their selves with fasting, but Epicures, which would gnaw as long as their teeth can chew, and would die with meat in their mouths; And thus much for our eating.  
Secondly, To take a more serious review of our drinking: the Ninevites would not drink water, but we will drink; and the Spring, 
Cum legati Atheniensium laudâssent Philippum prae nimio potu, respondit Demosthenes, Habet hane virtutem cum spongia communem. Plut. in Demosth Aelian. l. 2. Var. Hist. Duas ollas instar Lovis inclinatus exhausit. Nicet. Coniates. lib. 3. Nec temerè unquam à triclinio sobrius abseessit, nisi distentus, & madidus vino. Sueton. Velut carceribus emissae belluae. Guagninus in descript. Muscov. c. 1. In bibendo parem non habuit. Ravis. Reliquum est, ut mare ebibat. Athen. l. 8. c. 6. l. Id. l. 10. c. 11.  or Conduit shall be none of our Cellar; no, we must drink of the sweet, and it is well, if any thing be dulcy, and meracious enough for us; it must not only take away thirst, but satisfy the taste, not only refrigerate, but inebriate. We are compassed about with the Sea, and one would think there were an Ocean within land; we are rid of our ravenous wolves, but when shall we of our riotous wombs; we seem to be steeped in liquors, or to be the Dizzy Hand. We drink, as if like Philip, we were nothing but sponges to draw up meislure, or we had tunnels in our mouths, as it was said of Dyotimus the Athenian, or with Camatherus Logotheta, We drank like Oxen. It is pity there are no nets to catch these fishes, nor no harping Irons provided to dart into the bellies of these Whales. Noah planted a Vine, and the world was never since sober; we are the Grape-suckers of the earth. The More is abstemious, the Spaniard sober; but we, the wit-foundred Nation. There are many like Claudius, which seldom go sober over their thresholds, they rise up from their meetings like wild beasts let lose from their Dens, they triumph with Heraclides, not to have a Cup-Peer, they would seem (as Theocritus Chius said of Diocles) to drink up the Sea, they have never drunk enough till their Cups fall out of their hands, as it happened to Alexander, when he contended with Proteas who should have the last draught. To be strong to drink wine, is become a kind of Chivalry, men wageing battle at their full bowls, as in a pitched field; they which have drunk down most, are like them that have knocked down most: Fimon gloried over Lacydes, for this, like a very Conqueror, 
Gloria parta ingens, occidimus. Eustath. Hiad. X. Vinolentorum Achilles Guido Bitur.  and Licinius as a Capital Drunkard, would be styled no less than Achilles. Thus excess is excellency, riot reputation: yea, their glory is in their shame. How is our Land by these intemperate creatures made an Hogs-sty? the brimming bowl like Circe's Cup, turning men into swine. Yea, how is this glorious Nation made a Bedlam, or a nest of Furies? for in their distempered humours, what distracted and frantic parts do they act? like the youth of Agrigentum, they cast tables and stools out at the windows; and like Michael Balbus, they are ready to cut off ears and noses, and to slay children in their parents arms; 
Athen. l. a. c. 1. Cedrens. Plut. c. 15. de mulier. virt.  as Lucius served Micca the daughter of Phidelinus. Oh that this mad crew should not be kept close, that those wild beasts should be suffered to range the streets; that we have houses of Correction for lazy persons, and no Bride-wells for these spendthrifts; chains for Runagates, and no fetters for these Hectors; that these common Bowsers, and daily Drunkards which make it an art and habit to quaff and carouse, though in their fuming fits they care not to scandal the innocent, to assault the peaceable, to violate the chaste, to reproach Religion, to brave upon authority, to revile their parents, to rend the heavens, and damn their own souls, yet if they can show but a coat of Arms, and call a Squire their Father, no Bench of justice will touch them, as if Drunkenness were a kind of generous quality, or Progeny were a dispensation to riot. Oh my soul, tremble at the horror of this heinous and reigning sin; for is there any man come nigher to an Atheist, or a Devil, than a customary drunkard? And would to God that this were but only a masculine sin, but it hath spread itself into both sexes; neither the bashfulness, nor modesty of women, can restrain them from participating in the guilt: If the breaths of women were tried, 
Pliny. l. 14. c. 13.  as Cato the Censor commanded they should be in Rome, I doubt the criminal smell would be found to proceed from too many of them. Domitius deprived a woman of her dowry, 
Aetod.  because she was proved culpable of this trespass; and a Matron was adjudged to be starved, because she did but open a box where were the keys of a Wine-cellar; 
Fabius Pictor in Annal.  and Fatua Fauna was whipped to death with myrtle rods, because she drank wine out of a bottle secretly. Oh if such heavy sentences were pronounced and executed in these days, what should become of many women? 
Lactant. l. 1. c. 22.  for is not this a feminine vice? Yes, Martial need not write of his drunken Fescennia, nor Ausonius of his Merce, nor Aelian of his Cleio, for we amongst ourselves, may find a multitude of these intemperate sottish women, which will quaff with the most riotous, and give pledge for pledge, and take off cup for cup. Oh blemish of the Nation! and affrightment to the very heavens!  
Well then, in respect of meat and drink (intemperance amongst men and women) are we the fasting Nation? no, some superficial fasts we have had amongst us, but I am jealous whether one, properly kept for sin: Those were strange kind of fasts, where the next day's excess, nay perhaps that night's riot takes away the virtue and honour of a Fast. Oh that we could yet turn to God in Fasting. For for the present there seem to be amongst us, the Gourmandising of Luernius, which continued many months together; or the surfeiting meetings of Ariamnes, 
Athen. l. 4. c. 13. Philarehus. l. 3.  who feasted the whole ye are through, or the superfluities of the Sibarites, whose provisions were so splendid, that they were wont to invite their guests a twelvemonth before to prepare an appetite; or the Adonalian, Agonalian, Consualian, Carmentalian, Hyacinthian, 
Athen. l. 12. c. 16.  Panionian, Feasts of the Heathens; nay the very Lupercals, Saturnals, Org yes and Bacchanals, rather than any solemn fasting: our teeth may tell us, that we are not humbled; our full Platters, and flowing cups, that judgement never entered into our consciences; no, we eat away the fear of plagues, and drink away the dread of an avenging God; when we are nearest to punishment, we are most eager upon rioting, as Nyseus of Syracuse, when he was told, that he had but a few months to live, he fell the faster to his Banquets, and his bowls. Oh this Land will perish by a surfeit, or die of a dropsy; 
Athen. l. 10. c. 12.  there doth seem to be few mortifying Reconcilers and Peacemakers, where there are so many boon-fellowes and Comrades. Oh that we could send the Glutton and Winebibber out of the Nation, than there would be some hopes that we might sacrifice to God a true sinne-offering, but in the mean time all our devotions seem to smell too much of the Larder, and the Cask; we are too lusty and vigorous, too full-fed, and drenched in liquors to repent; true repentance must be lean and meager, as if we had eaten away our right to the Creature, and drunk away our life-plea: Thus did the Ninevites repent, they put upon themselves a restraint from all delicacies, nay they half killed themselves with a strict forbearance from necessary sustenance; they kept a pure fast.  
11. The Ninivites put their whole strength to the work: for there were Kings, Nobles, and Citizens which repent. But it is an hard thing for us to be thus unanimous in good things; there may be unus, some particular person that may advance God, and godliness, but not unusquisque; every person, we do not join ut unus, as one man, nor ad unum, to a man. Oh that there were the same mind in all to leave the land of curse, 
Omnibus idem animus, scelerata excedere terrâ Virgil. Aeneid. 3.  or the curse of the land; but there is an Isthmus, which doth divide many from the main Continent; yea, we are distant one from another in intentions, and resolutions as far, as the Arctic, and Antarctick poles are one from another; our discrepancy, and distermination in good things is such, that it hath parted the community, and separated it into several members; 
Congeriem secuit. sectumque in membra redegit. Bellum sociale.  we are diametrically opposite, and like the several factions in Rome at a social War. We do all things distributively, and not collectively; disparately, and not identifically. How many are there, which act by consent? no, they are so few, that a child may tell them, the glory of Jacob is made thin, 
Huc caput, atque illuc humeri—  Woe is me I am as the Summer-gatherings. This way doth the head go, and that way the shoulders. We do not put our full source to chafe our temples throughly, we employ not the whole hand to rub our brains to apprehend sin; no, 
Exprobarunt, qued uno digito caput scalperet.  as it was said ominously of Co. Pompeius. so may it be said of us, that we do but scrape our heads with one finger. If Sylla would have the triumphant Chariot of Bocchus, and the golden Image of Jugurtha to stand in the Capitol, 
Sabellic. l. 3. c. 6.  Marius would have them removed, and beaten in pieces. So we pull down, that which others set up. Alexander said that he, and his Companions might drink, so long as Antipater did watch for the Commonwealth. So the generality we think may be sensual and secure, impious and impenitent, 
Bibamus nos, vigilet modo Antipater. Plut.  so long as there are some that are considerate, and conscious, strict, and rectified. A small company we think will suffice to do the Church work, a few are enough to prevent judgement, and preserve the Land. If it be our own Babel, which we are to raise, the whole Earth can meet to build it; if they be our own Calves, which we are to worship, the people can be gathered from Dan to Beersheba to kneel down to them; the whole flock is upon the wing, when we fly about our own projects; the whole kennel is raised, when we hunt our own game. There is a conspiracy in evil, but there is no such confederacy in that which is good; we can assemble, and associate to exalt our own designs, but we cannot pacify God by mutual covenant, or repent by solemn league; no, here we are illaffected, and clear Malignants. There are Epidemical diseases, and reigning defections, but no such universal perfections; there are Nationall sins, but not Nationall graces; Kingdom scars, but not Kingdom lustres; no, here we are in our several Classes, and divided into parts, and partitions. There is a tumult in our humiliation, we repent as it were in a distraction. If some have feeling, others have insensibility; if some lie grovelong upon the ground, others stand upon their tiptoes; if some appease, others incense; if some seek to sheathe the sword, others draw it further out of the scabbard, and whet the edge of it. Oh when shall we agree indistinctly to procure a general pardon? or make a Dominion-addresse to Heaven, to be acquitted and accepted? No, we have several breasts, and not the same motions; several Orbs, and not the same constellations; like gedeon's Fleece, if one side be wet the other is dry; or like Egypt, if there be light in Goshen, there is darkness over all the Land besides; Rachel is fair, Leah is blear eyed, David doth dance before the Ark, Michol doth mock; so some are prostrating their selves to regain favour, others prosecuting their unregenerate desires; some quenching flames, others others blowing up the coals. Oh when shall we be free of the Cannanite, and Pherizzite out of the Land? when of Newters, Libertines, Hypocrites, that the whole nation might accord together in a pacifying service? that there might be an united dejection, that the whole Kingdom might offer (as it were) the same propitiatory sacrifice, that every heart, and spirit might have the same penitential impressions, and expressions; that we might agree in conscience, as we do in Country; and in long, as we do in language; and in repentance, as we do in relations; the whole Nation putting all their stocks together to purchase a general pardon, that God might say, this is the Land of Converts, the Island of Penitents; But alas we repent by piecemeal, man by man, whereas Nineveh repent as one man; King, Nobles, and Citizens.  
12. The Ninivites had a memorable thing to testify their repentance: for they made their beasts to fast. But we do not characterise nor set up any monument to the honour of Repentance; no, we go via tr●●a, in the beaten road, we sail in the ordinary Current, we sight with the old dudgeon dagger, and build after the old fashion, we have nothing but customary wonts, and common usages; we shut up our shops, throng Congregations, try men's gifts by preaching according to the number of hourglasses, and by the sixteen foot, and an half pole of commensurated devotions, by shrinking up at the stabs of confoding doctrine, and gathering collections by brachygraphy; just like the Jews, which humbled themselves by afflicting their souls for a day, or by hanging down their heads like a bulrush; or the Pharisees who repent by disfiguring themselves, and making sour faces; if these external garbs, and superficial formalities will justify our conversion, we are Penitents, otherwise we are yet to begin our repentance; we do not exceed, transcend, there is no praestancy, nor praepoldolency to be discerned; the flood of repentance doth not come in with a springtide, we do not impregnate it with some seed derived from a noble lineage. We build no Almshouses, that it might be said these are the Hospitals of repentance; we redeem no Captives, that it might be said that these are the ransomed Creatures of repentance; we impose no severities upon ourselves, that it might be said these are the mortifications of repentance; we hold ourselves to no reverential stints, that it might be said, these are the consecrated hours of repentance; we vow no eminent fruits, that it might be said, these are the conspicuous graces of repentance; no our repentance gins, and ends without any egregious thing in it, to draw the observing eye of the world to look upon us with admiration, or setting the whole earth in a gaze at the beholding of us. In other things we are singular, but in this very vulgar. Nero built a Palace, that was called the golden house, which had such a Colossus in it whereupon his own Image stood, and such dining rooms (the roofs of them moving like the celestial Orbs) and such artificial clouds, which dropped down ointments, sweet waters, fragrant flowers, & such aqueducts, groves, fish ponds, and lakes surrounded with structures, like a little City, that it was the wonder of the world to behold it, and he himself so proud of it, that Nero-like, 
 diceret se quasi hominem tandem habitare expisse. Sueton. Plus. in Demetrio. Q. Curtius.  he broke out into an high ostentation, saying, Now I have a house fit for a man dwell in. Ptolomaeus Philopater framed a ship of that admirable length, and breadth, that it held 3000 soldiers, and required 4000 rowers. Alexander kept a nuptial Feast at the marriage of Statira, the Daughter of Darius, that he had 9000 guests at it, and gave to every one a drinking cup of gold.  
And what indeed is there that man doth lay his hand unto, but he doth desire to be seen great in it, that it might be said, This is the Act, and this is the Actor? yes, we excel in many things. But as Alexander the great did many notable things, but he only failed, that he could not dig through Mimantes; so we do many glorious things, but we only are defective, that we cannot dig through repentance: As God said of Hypocrites, 
Alexandro magn● id unum ex animi sententia non contigit, quod Mimantem sodere non potuit.  they come as people use to come, so we repent, as people use to repent; there are no adorning stamps, and beautifying prints to be seen upon our repentance. Oh that repentance were our garment, how should it be embroidered; that it were our chimny-piece, how should it be engraven? that it were our Picture, how should it be limned? that it were our palfrey, how should it be trappered? that it were our linen, how should it be rinsed? that it were our chamber floor, how should it be rubbed? Oh we desire to have every thing else about us choice, neat, and splendid; only our repentance is abject, despicable and sordid; we have a beautiful face, and a black soul; a bright parlour, and a dark conscience; a clean cup, and a defiled repentance. If repentance be our child, we may blush that it should call us Father; if it be our quintessence, we may be ashamed of our Chemistry; how doth our art most fail us in that which should most honour us, and eternally bless us? Oh there are many of us profess repentance, and presume of repentance, but how may we be troubled at the calling it forth? tremble at the sight of it? can we own it? will God accept of it? No, he is as ready to condemn our repentance, as our sin, and to judge us for an hypocritical conversion, as for an irreligious conversation. For is there any thing conspicuous in repentance? Is it Ninevehs repentance? No, thou hast nothing remarkable in thy repentance, whereas Nineveh had a memorable thing to verify and magnify her repentance, she made her beasts to fast, and wear sackcloth.  
13. Nineveh had an anguish for sin, the whole City is a mourner. But we are the joyous City, the Tabret and Harp do not departed from us. 
ferit aurea sidera clamour. Virgil. Aeneid 2.  Repentance should be a doleful creature; yea, her sorrowful accent should pierce the skies. But our Repentance doth make no noise in the Church, the shrieks of a Mourner are not yet come into our lips; our hearts seem to have their old foreskins, for they have not yet smarted under the circumcising knise; a great draught seemeth to be amongst us, our Land is turned into powder and dust, for the Cloud is not rend under us. The unclean spirit doth here walk in dry places indeed, the watercourses of repentance are stopped. Oh that we could purify by water, that Repentance had not lost her laver. 
Ex teneritate affectus. Aquin. 22 a. q. 82. a. 2.  Tears come from tenderness of affection, but our hearts are not so soft to melt into sorrow. Here are sins enough to bring down a tempest, to make every Trespasser an Heraclitus, and the whole Church a Niobe. Alas, alas, might be the tone of the streets, there might be a National wailing heard from one end of the Land to the other; but where is that key of Eliah, that should unlock these clouds? where is that Moses rod which should fetch water out of these Rocks? we should slere, sweep abundantly, but we do not so much as lachrymari distil with sorrow: 
Aquin.  Oh compunction, whither art thou fled? oh contrition, where shall we find thee? our ears do not tingle, our eyelids are not sore, we do not seek after the Lord lamenting. Oh that our hearts were not made gross, that we were not turned into pure Adamant, that we were not Brass and Iron; but there is a sad indication of it, for we do not bow down heavily, the cry of Jerusalem doth not go up, we look upon our guilts without remorse, we feel errors with indolency, our sins can strike not tears out of our eyes; we are the sinful Nineveh, but we are not the weeping Nineveh. With Ulysses, 
Plut. de tranquil. animi. Plur. in Cleomene. Cardan de subtle. Bod. l. 3. c. 4. Quotidie lachrymae, quotidie gemitus. Jeron. ad Eustach. Moral. l. 2. c. 7 seron. in epitaph Paulae. Crantz, de Saxon. l. 7. c. 37. Octo luxit mensibus. Amb. de obitu Theodos.  we can rather weep for a dead Dog, then for those things which do concern our souls; with Cratosiclea, we dissuade men from weeping; with tomaxina, we will rather burst in pieces, then shed a tear; yea, we are so leagued with the Devil, that like the Magicians in Bodine, we cannot weep. Where is there a Jerome, that can say, There are daily tears, and daily groans? Where an Arsenius, which had lose eyebrows, and swollen eyes with weeping? Where is there a Paula, that wept so bitterly, that she had need to be wished to spare her eyes. Where a religious Otho, that was pierced with unspeakable compunction? Where a Theodosius, that lay eight months together in tears? No, our tears are sparing, and soon dried up. How few can prove themselves Converts by their penitent eyes? or can show their selves bruised under their sins by their broken hearts? No, we have many Rivers in this Nation, and yet we are a dry Island; there are many crying inhabitants, but few weeping penitents; the flame may here rage's, for here is no water; the top of Carmel may whither, for the springs are dried up; we are bruised in the Temple, and yet little moisture is drawn from us; the Minister doth often turn the Cock, but the Pipes are empty, no water doth run forth; Jonah doth cry frequently, and cry passionately, yet he cannot here raise up the mourner; the Devil hath taken away our terrors, and taken away our tears. Here are few sigh with the breaking of their loins, that judgements might not break the bones of this Nation: here are few take up a wailing to prevent a Kingdom from crying itself dead; the whole Land may perish for want of mourners, the songs of the Temple may be turned into howl because there is none to howl for the abominations of the times. Are we Nineveh? No, we are a very insensible people, a tearlesse Nation.  
14. Nineveh doth make an acknowledgement of sin, for she doth ingeniously confess her evil ways. But alas, our lips will not open, repentance amongst us is not yet come to speech; we have Converts and Penitents, but have they a mouth? No, No man saith, What have I done? Jer. 8.6. We rather hid our sins, then bring them to light; we love not to show our Rags, to tell our Debts, to lay open our sores; no, we will plead not guilty, and be pressed to death, rather than confess the Indictment; the streets do roar, the Pulpits ring, Conscience yell, and yet the sinner is dumb, and the Offenders tongue cannot stir in his mouth; no, Peaccavi, I have sinned, is too big a word to get out of a Trespassers lips. We desire powerful Teaching, quickening Doctrine, warming, heating counsel; but wherefore? only to kindle against the times, to flame against other men's trespasses, but not to sparkle against our own errors; for all the fervency of the Temple shall not fire upon our consciences, that a man should say, this was my Sermon, God this day found me out, spoke to mine ear, arraigned my guilt; no, there is nothing but death, or doomsday, will find a Transgressor a mouth; for here is much searching, but no shrift; much profession, but there is no confession, neither in aure sacerdotis, in the ear of the Priest, nor in aure Dei, in the ear of God: no, our foul stomaches will not disgorge, we will not empty our Privies; Confession we hold a reproaching of ourselves, therefore we will not put ourselves to infamy, not so much as shame ourselves before our God. We have had many judgements, many Lectures, many Fasts, but is the dumb Devil yet cast out of us? no, we can hear of our sins, look on them, feel the inward stings of them, but not confess them; No, though the Israelites confessed their sins, Neh. 9.2. and Jerusalem, Judea, and all the Region round about Jordan confessed their sins, Mat. 3.6. and the Greeks which dwelled at Ephesus, confessed their sins, Acts 19.18. yet with our people this is no particle of their Religion, they have heavy pressures, but not disburthening of conscience; they provoke the eyes of God's glory, without telling out again these grievances in his ears: It is the nature of a sinner to suppress all, to keep all to himself, to be reserved to his God; yea to study a strange art of concealing: Men sin with a forehead, but repent without a mouth, they cover their transgressions with Adam, and hid their iniquities in their bosoms; they can find out the filth of the whole City, rather than the dunghills at their own doors, and reckon up all the vices of the age, 
Ego sum Atila, Rex Hunnorum, Hagellum Dei, N●●h. Olaus c. 9 in Atila. G●oze de dict. & factis memorabil.  rather than their own personal crimes; for either they defend their courses with impudence; as Atila when he was reprehended for his extreme cruelty, he was not ashamed to say, I am Atila, King of the Huns, the scourge of God; or they turn them off with derision and jeers, as Raphael Urbinas, when he was faulted for making the Images of St Peter and St Paul too red, he said, he made them so not as mortified men upon earth, but as glorified Saints in heaven; or they maintain them with boasts, as Virgil, when he was justly accused for stealing Verses out of Homer, 
Macrob. Saturn. l. 3.  saith he, This is a glorious thing the Thunderbolt from Jupiter, or to wrest the Club of Hercules out of his hand; or they excuse them by example, as Aristippus being rebuked for living too sumptuously beyond the degree of a Philosopher, 
Erasm. in Adag.  saith he, This is no fault, for the Gods than would not permit excess in their feasts. So that men have a subterfuge, or a wily evasion, rather than a true detection or acknowledgement of sin. That whereas the Just man is the first accuser of himself, 
Theodoret. l. 4. c. 7.  such are the last accusers of their selves. I read of Valentinian, which laid open all his wicked life to Saint Ambrose, and said, Bring medicine to the sins of a sick soul; And that many Gentiles, when the Temple of Serapis was overthrown, 
Plures ad religionem Christianam se transtulerunt consitentes peccata Soc●at. l. 5. c. 17 Macrob. l. 2. c. 12. Maximus ejulatus erupit, omnibus cumeo lachrymantibut●  and the sign of the Cross was manifestly seen fixed upon the walls, testified their conversion by a free confession of their sins; And that Saint Origen being enticed under Decius to sacrifice to Idols, made such a lamentable confession of his sins, that he drew all the Congregation to weep with him. The like might be said of Marcellinus, Victorinus, Antidius, Uththazares, Natalius, Eleusius, and many others. But we cannot get men for all this to bring forth the Prisoners in chains, and accuse them at the Bar; no, they leave this to the last Tribunal, in the mean time their sins stick in their throats, and they are tongue tied Penitents; oh monstrous, and hideous silence! I do not wish thee to make the world thy Confessor, except it be in point of injuries; and such Crimes, as require Ecclesiastical discipline, for what hath thy fellow-sinner to do to exact a privity to thy errors, who will but upbraid thee, and scandal thee? but yet I exhort thee, and enjoin thee not to neglect this to God, and his Steadsman; for wherefore hath God the absolute, and his Minister the delegate power of Absolution, but for thee to exonerate a burdened soul? But how hardly wilt thou be inclined to this? thou wilt rather perish in thy sins, then reveal them; and endure the curse of thy evil ways, then tread out thy erroneous foot-prints by confession; we stand all before God as strict walkers, as men that had stirred every foot with a steady gate; sure I am, what wander soever we have had, these strayings never come into our lips; and yet the Ninivites here look over every path, and pace, and are sensible of their excursions, exorbitan●ies, irregular motions, deviating treads, and sad aberrations, and present before God how their disordered affections, and refractory desires had led them aside, and caused them to expatiate, and therefore they discover, and confess their evil ways.  
15. Nineveh made some reparation: For he that had seen Nineveh in pomp and pride, crisped and curled, jetting and prancing, swimming in delights and bathed in pleasures, soaring in ambition, and saginated with excess, putting the bridle into the mouths of Nations, and making most of the Kingdoms upon Earth to tremble with the shaking of her sceptre, and now looking out not like a Commander, but a Caitiff; not as a ruling City, but as a rueful City; not as a place full of honour, and splendour, but full of squallour, and horror; not looking upon herself with delight, but dejection; as one that was ashamed of her own face, blushing at Sun-light, as if the streets were fit for her than her sieled parlours, and the dunghills than her soft couches, pronouncing herself unmeet, to be seen, or known being fitter to pine above ground, or to rot under ground, then to draw breath amongst the living, he would think that Nineveh was about to make a mends for all her excess; for every strip of this sackcloth, every handful of the ash-heap, the bowels gripping for food, and the beasts lowing for fodder, do testify Nineveh to be a most satisfying Creature. But how long will it be before ye will be brought to pay Ninevehs mulct? or to make this reparation for sin? It is said, that Another life doth require another diet, 
Alia vita, alia diaet. Adag.  that when our hearts change, every thing about us should have a change. But we repent, and do remain the same persons, and in the same postures, we put ourselves to no pain, nor suffer any alterations, either in our backs, or bowels, benches, or beasts. And is not this a strange garb? what, repentance without reparation? no, sin doth require some satisfaction. I know there is no compensant satisfaction, but there is a deprecatory, not of commensuration, but castigation; not satisfaction of condignity, but indignity; not of justice for sin, but of hatred against sin; not placative and expiatory, but cruciative and punitory; not as a cause of reconciliation, but as a sign of detestation; not as an ablegation of punishment, but as an obligation of a change; not as a cleansing from the curse, but as a horror of the trespass; not as an instrument of justification, but as an adjunct of mortification; not to procure innocency, but to declare humility. Prosper saith, 
Prosper sent. 5 Taterni flagelli disciplina. Aug. l. 22. contra Faust. c. 67. Nec opus est transitoria satisfactione pro iis malis, pro quibuc aeternus ignis est paratus. Eucher. Hom. 3. ad Monach.  it is a a temporal secerity. Saint Augustine saith it is the Discipline of God's fatherly rod. Eucherius saith truly, that there need no transitory satisfaction for sin, for which Hell sire is prepared. And so indeed we do not make it a purgation of sin; but a correption, and correction, a vibration, or ejaculation against sin; and shall we renounce sin without smiting of it at the parting? or giving of it a farewell battering? How can we do this better than by causing pride to have shame, pleasure to have pain, security to have horror, presumption to have abjection? no, as there is nothing troubles the heart of a haughty man more then to see himself plucked down, and his Enemy reign in his stead; so there is nothing more offensive to sin, then to see itself abased, and her clear opposite put into her place: But oh beloved, when will ye fall upon this translocating act? or work of opposition? no, ye repent but do not punish sin with that which should most vex her, or trample her down with the foot of her greatest Adversary. But how then can ye be Penitents? no, there is no Repentance without an holy revenge; See it in Nineveh, it doth every thing with an infesting of sin, and bringing in that to abandon it, which did carry a clear repugnancy against it, and thus it doth satisfy for the injury of sin, and make a Reparation.  
16. Nineveh had devout supplication: For, Let them cry mightily unto God. But we look for favours without ask, and for mighty comforts without mighty cries. We shake not the tree, that the fruit might fall; we unlock not the treasury, that we might carry home handfuls of bounty. God doth incline to an amiable countenance, but there is none to entreat his face; he doth offer embraces, but there is none to speed out hands to Heaven; he is ready to redress misery, but there is none to pour out a Complaint; he would preserve many as happy Creatures, but there is none to speak good for the people.  
There is an Altar, but the sacrifices do not flame upon it; there are golden Censers, but the odours do not steam out of them. God doth listen and none cry; he doth sit in his Court of Audience, but none make addresses to him: Open thy mouth wide, and I will fill it; but we would have the mouth filled without an opening. Seek unto the Lord early, and make thy supplication to the Almighty, and he will awaken unto thee, and make the habitation of thy righteousness to prosper. Job 8.5, 6. But we would have God to awaken without calling him up, or have the habitation to prosper without building it up with devotion. 
Amyclae periere silentio Servius.  We are like the Amyclae which perish by silence, or we are a kind of mowls (as Ammianus Marcellinus called Julianus Capella) because we are deaf and dumb: Deaf to good counsel, and dumb in exercises of devotion. Plutarch doth speak of dry Banquets, Sure I am, 
Ammian. M. l. 17. Sicca convivia. Plut.  We have sapless devotions. There were that kissed the Calves, but sew that kiss the Son; our lips, and Gods ears are at a great distance. We hunt the wrong quest, for we do not seek things by prayer. Dan. 9.3. Zeal seemeth to be at the last gasp, or giving up the ghost, for there is no breathing out of the cry. Lam. 3.56. Prayer was wont to shake the roofs of Temples, nay to shake the Throne, and God in his Throne, but there are no such gusts now come out of our lips. We rather live by our policies then our petition; by our brains then our tongues. We project, contrive, consult, confederate mightily, but we do not cry mightily,: We have an house without noise, a Church without Orisons; we fish for Pearls without this drag, and would break open the Castle without this petard set to the Gate of it; we have much indigency, but little ardency; much fear, but little fervency; we scarce consider the subject of our requests; our Petitioners might be taken up for strays; if we do pray, we are deviating in our prayers, our supplications pererrate, praying is a kind of dreaming. I sleep, but my heart waketh; but we are oftentimes in a deep sleep, for both tongue and heart do sleep, very drowsy devotions come from us. Hilarion threatened his body in prayer, that it might not trouble him with carnal motions; and he threatened the Devil, that he might not assault him with temptations: for when on a time that evil spirit (as he was at prayer) counterfeited the shrieking of Children, the bleating of Calves, the lowing of Oxen, the roaring of Lions, 
Orare perstitit, donec cessaret tumultus. Jeron. in vita. Hilar.  the clashing of armed men, he would not be frighted from his devotions, but went on in his prayer, till the tumult ceased. But we are not so intent, and uncessant in our prayers, the flesh, and the Devil can soon take us off. Anthony told the Jews, that though he had met with many dull and heavy people in the world, 
Vobis inertiores non comperi. C. Rhod. lect. Antiq. l. 5. c. 10.  as the Marcomannians, Quadians, and Sarmatians, yet saith he, Than you, did I never find any more fluggish; so we are more reckless than the most undevour, our prayers do show what an oscitant and torpulent people we are, for we must carry all at the first charge, or we do lay down our weapons; we do not rally our forces, and renew the fight. Oh what light skirmishes do we use? how do we retreat upon the first Justs? we do not hold up our hands till they be weary, as Moses did; we do not with wrestle obtain blessings as Jacob did. No, we may be sent away with repulse, for we press but faintly, we may be smitten dead with curses, for we avert judgements in a very languishing manner. Besides divers times our devotions are but designs, for our own ends, and not for the safety of Nineveh; we would fetch in judgements, rather than prevent them, as the Disciples in their requests, would have fire brought down from heaven to consume their enemies. Caligula wished that Rome had but one neck, that he might strike it off at a blow; and the 2d Council of Rheims desired that their enemy's eyes might be blind, their hands whither, and their members rot; and so many men in their prayers in stead of just Petitions, insert their own distempered passions; but this is rather to execrate, then to pray; yea to curse, then to cry. Yet what strange fire doth there oftentimes burn upon the altar? what unclean beasts are there offered up for sacrifice? what hateful Bills are there sent up into the Pulpit? Oh the Petitions smell of brimstone, they seem to be brands that come flaming out of tophet; yea, rather Bullets, than Bills, or imprecations than prayers; yet further, prayers too often are impertinencies, for whereas we should cry for crying sins, we feign sins to ourselves, and invent criminal things, which God himself was never offended with, and about these we exercise our zeal, & not about those sins which Gods law hath prohibited, and our own consciences are convinced of, which are the stains of the Nation, and all Christendom abhor, which are ready to sink States, and subvert Kingdoms: thus with the noise of imaginary sins, we still the noise of our proper, personal, detestable, and execrable sins. The children of Jacob by talking of a wild beast that had devoured Joseph, concealed their own murder; Nero by calling the Christians City-wasters, blanched over his own firing of Rome; Arbogastes by telling the people of a strange Messenger, which should bring such sad news to Valentinian the second, that it should make him to lay violent hands upon himself, suppressed his own villainous destroying him: so we in our prayers, have the art of conveyance to slip-in other men's sins rather than our own, or to bewail invented sins, rather than apparent sins. Can we not dissemble in our Petitions? yes, as well as in our practices; why else doth God complain of men's howling upon their beds, rather than whining out their own errors? They have not cried unto me with their hearts, when they howled upon their beds, Hos. 7.14. Their fear towards me is taught by the precepts of men, Isai. 29.13. as if there were rather State-prayers, than Penitents prayers. Ye dissembled in your hearts, when ye sent me unto the Lord, saying, Pray for us unto the Lordour God, Jer. 42.20. The Pharisees made long prayers, but short enough of their own guilts, there was not a word of their own Superstitions, wicked Traditions, devouring widows houses, & teaching children to cheat their own Parents. There is a craft in Prayers, we are the greatest Impostors in our devotions that can be imagined; there is some speech of sins in general, but not of sins in special, of sins that our own fancies have fixed a blemish upon, but not of the deep spotted, the crimson and scarlet sins. When shall we lift up pure hands? 2 Tim. 2.8. Lift up our hearts with our hands unto the God in the heavens: Lamen. 3.41. Leave counterfeiting, falsifying, and tergiversating in our suits? No; we can pour out our hearts like ointment, where, when much is run out, a great deal will stick to the sides, but we cannot pour out our hearts like water, Lam. 2.19. that our sins may be drained forth to the last drop. Oh if this Nation could but speak out, and lament, and deplore the grand and horrid guilts of the times without reservation, or partiality, I would think that God might yet be entreated for the Land, and that our prayers might preserve us; but we are guileful in that wherein we ought to be most sincere, the hypocrite cannot be cast out of our prayers, our devotions are delusions, we endeavour to fetch over heaven with a circumvention, we cry cunningly, artificially, does junctively, by parts, by halves, rather than cry really, accumulatively, mightily. We cannot speak out our proper sins, nor lance the wound to the bottom, when we are begging balsam from heaven? Now will God pardon that Malefactor, which will not confess his own crime? Can this Nation ever be secure, if indevotion or hypocrisy doth conceal one capital sin? no, so long as Achan lays lurking, the whole Camp may be cursed; so long as Shebah be shut up within the walls, the City is exposed to danger; so long as the Calves bleat in the Host, and Agag walk up and down with his head on his shoulders, the whole Kingdom may be rend away. One heinous sin suppressed, may break out with a general destruction. Oh than that all the sins of the Land without diminution, retrusion, substraction, could be bewailed in our lips with one National yell, this were to cry mightily. But alas, we that neither pray considerately, nor ardently, nor charitably, nor pertinently, how do we pray powerfully, or cry mightily? No, we may be Egypt, to cry out of the sense of plagues, but we are not Nineveh, to cry out of the sense of sins: as loud as the noise of devotion seemeth to be in the Land, as if we were the only Petitioners upon earth, and the spirit of prayer rested amongst us; yet there being so much collusion in the most sacred exercise, and that which doth most endanger the Nation being least apprehended, a child may stretch out his voice with more force than we, here is but a Crickets sound, like muzzled beasts we do but counterfeit a bellow, like dumb men, we do but make a noise, our prayers are smothered, our devotions throatled, sure I am as highly gifted, and petition arced as we are, we do not pray with Ninevehs lips, we cry softly, and not cry mightily.  
17. Nineveh had a renovation of life: for let h●m t●rn every one from his evil way. But we are a talking people, and not a turning people; if our tongues be a little better than theirs were, our ways are as evil as ever. We repent only in Adages, or repent only in Ordinances, we do not repent by ordering our feet, to place other ways. Have our Pulpits yet renewed us? or our Fasts cleansed us? No, He that was filthy, is filthy still, not one tract altered, not one beaten path forsaken; some amazement there may be, but no amendment; some humiliation, but no reformation. If God should judge us by our feet, we should be found men of an evil tread; if by our ways, he might strike us dead in our ways: for we have corrupted our ways, Gen. 6.12. our ways are perverse, Num. 22.32. desolation and destruction is in our ways, Isai. 59.7. We walk in the ways of them that forget God, Job 8.3. Is this to turn? is this to renounce evil ways? no, we may turn to a Cause, turn into a Temple, turn into a Closet, turn into a councel-chamber, turn to devise new platforms, but this is the height of our turning. We look up to heaven with as black brows, and walk in the Church with as crooked feet as before: we would rather teach the world repentance, than practise it, and cleanse the age, then purge ourselves. What Adulterer hath yet unclasped his hands with this Courtesan? what Drunkard hath drawn his lips from his intemperate cups? What proud person hath yet shifted himself from his fantastic gawdies? And if these sinners be not yet unfettered, what shall we think of them whom the Devil hath in a stronger chain? if these trespassers be inflexible, what shall we conclude of those whose neck is as iron? what is the state of them which stand in their ways, and sweat in their ways, and ride post in their ways, that an Angel with a naked sword in his hand, can hardly make them give a check with the bridle? Oh if these noonday sinners be so unreformed, then if we should search the blind corners, pry what the Ancients do in the dark, look through the hole of the wall, what strange Chambers of Imagery, and creeping things, and fourfooted beasts might there be there discerned? How many black Night-birds would there be there seen portrayed upon the walls? where than are men's feet? do ye see any new ways trodden? will these turn? do any turn? No, the times may turn, and the face of things may turn, there may be several variations, and changes in humane affairs, but not in humane actings; men are resolved upon their paths, settled upon their motions, constant in their extravagancies, they will not turn from their evil way Who hath believed our report? to whom is the arm of the Lord revealed? Were ever so many Pulpits despised? were there ever so many unregenerating Sermons? there may be many that watch over souls, but how few that win souls? there may be many Counsellors, but who is a Father? people may be wrought to a faction, and turn from one sect to another; but who turns from his evil way? they may swim into other Seas, but like Porcupines, the change of waters do not make them lose their prickles; they may shift places, but like Serpents, they carry their poison with them whithersoever they creep; they turn but only to other principles, but not to other fruits; they turn from opinions, but they turn not from their evil way: They may be stepped into more dangerous ways, for they are but turned Proselytes, and the Scripture saith, that that is to turn twofold more the children of Hell; but they are not turned to God. Oh this Land doth echo with Lectures, but who shall teach it Repentance? Faith, and repentance, are the two great Lights of the Church, but both Sun, and Moon are in an Eclipse; our faith is a distraction, and our repentance a contagion, and corruption; there is an impure faith, and a filthy repentance. We talk much of the Gospel, and Reformation, but when shall we be once Evangelicall? when once the Reformed Church? what, fly from Rome, and go to Sodom? a sad separation; we have left Rome's corruptions in doctrine, but do we not keep still her corruption in manners? we are better Believers, but are we better Saints? We are gotten we say out of Egypt, but do we not carry Epypt into Canaan? It is true, we have brought a golden pot of Mannah, an Aaron's rod, two Tables written with Gods own finger, an Altar, Urim, and Thummin, and a Mercy-Seat thither, but have we brought purity of life? Is not the Land of promise, a Land of provocation? For all the ground we have left behind us, have we left either in the red Sea, or in the Wilderness, or upon the Banks of Jordan our evil ways? No, we have polluted the Lords Land. For all the glorious titles we put upon ourselves, we are but the Frontispiece? the Signpost, the Vizard of Reformation, for where are our reformed consciences? our reformed ways? Are these his ways? no, they are Nature's ways, the ways of the Nations, the ways of Cain, Corah, Balaam, Jeroboam, Ahab. God would be ashamed to walk before you in such ways, or to prescribe unto you such paths. If your eyes be open, what repentance do ye see amongst us, but beating down of Crosses, clashing of Church windows, demolishing a Font, new-placing a Communion-Table, and plucking off that same abominable Rochet? but hath this Reformation cleansed away one sin? hath it made us more moral than Turks or more pure than many Paynims, and Infidels? are our evil motions, our evil lusts, and our evil ways gone? Is there not as much pride, and riot, and covetousness, and slander, and theft, and craft, peevishness, and perfidiousness, cozenage, and contention, as there is at this day amongst Scythians, and Barbarians? a nimble voyage then that we have made, which are not sailed beyond the Lands end; a long journey that we have traveled, which are not gotten out of our old ways.  
The times are bad, who shall better them? Look upon the faces of all your religious men, and single out that praepious person, that ye think is able to convert this Age. What Saint is able to purify this corrupt Nation? what Prophet to change this sinful people into Nineveh? no, we may be turned from many things, but not from our evil ways; we are so degenerated, and habituated in vicious courses, that I am afraid, that if Enoch which walked with God were alive again, he should not draw us to walk after him, if Noah the Preacher of righteousness were to preach over his old notes, we would mock at him rather than listen to him, not a man more would be saved then was, but we would leave him to ship himself, and his family only in the Ark, if Elias were to prophecy to this Age, he himself might be carried up in a fiery Chariot, but leave Ahab, and Ahaz ab to plagues and vengeance; If Christ Jesus were once more to take flesh upon him, he might sooner be led again to the Cross, then crucify our unmortified lives. Oh what balm is there in Gilead for this wound? what Jordan to cleanse this leprosy? the most perverse Jews, and the most obstinate Scribes, and pharises were never hardlier to be converted, than we. Oh how doth this Figtree cumber the ground? if nothing but bearing of fruit will save it, it is in great hazard to be cut down. God is ready to shoot, and fight, and to bring up his front, and main battle against us; but where is reformation to latch arrows, break in pieces Spears, to meet the Vancurriours in their march, and to carry an army of Judgements out of the Nation? No, there may be threshing Mountains, beating hills as chaff, shattering gates of brass, cutting asunder bars of iron, giving people up as dust to the sword, and driven stubble to the bow, turning Cities into an heap, and Eden into a Wilderness, sweeping away the valiant men, and causing the carcases of the dead to fall as the dung, throwing do●●● golden Candlesticks, and bringing a famine of the word upon a Nation, that hath been full fed with the Ordinances, for there is no Reformation to rescue a perishing Country, or to preserve a falling Church. Polydamus himself though a Champion stepping into this sinking Cave, thinking to upold it with his shoulders, 
Latebram dementis fati sepulchrum haebuit. Val. Max. l. 9 c. 12.  shall find that to be his Sepulchre which he supposed should have been his shelter. Go ye now to my place which is in Shiloh & see what I did to it, for the wickedness of them that dwelled therein. So if we would consult with the rotten bones, and bare scalps of judged sinners, they would return the same answer, 
Qualem exitum eg●●habui tu habebis. Philostra●●s.  that the head of Orpheus did to Cyrus when he consulted with it, what should be his last fate, What end I had, the same thou shalt have: For as the one had his head struck off by the Thracian Maenades, so had the other by Thomiris. We that do renew the sins of other men, do but hasten on our own judgements. It is strange that the Hyppodamus can cure itself by letting blood in the thigh, the Swallow by eating chelidony, and the Hart draw out darts by grazing upon dyctamnum, and that we cannot have the wit, or grace, to cure our maladies by repentance. What can we expect from obstinacy in sin but inevitable ruin? sin at last will wrap us in her fatal Robe, as Alcibiades having dreamt that he should die covered with his harlot's garment, 
Justin. l. 9  Critius Tisimenus, and Bagoas, slew her in his lap, and destroyed him, leaving him nothing but her amorous vest to hid his nakedness. What can we presage from execrable courses, but a desperate and? if sin be our harbour, judgement will be our pursuer, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as Pompey when he came to the Castle called Evil Government, he concluded of nothing, but future destruction to himself. What monstrous sins have we amongst us to foretell prodigious punishments? Our Bible's have brought nothing but a Scripture-language into our mouth, and our Pulpits have taught us nothing but a Sanctuary phrase; as for our lives we are more wild, than when we were barbarous, and more irreligious, than when we had no Ordinances. Is not this Land full of Hackster's, Witches, Magicians, Ruffians, Cheaters, Forgers, Pilferers, the Cutpurse-hall of the Earth, and the Stews of the whole world, as if all Miscreants were met here as at a general Rendezvouz? search but our Jails, look but upon our gibbets, and we may see what pure Creatures we are. If evil ways will make an evil people, then how is this Kingdom the Broad way, the high road to destruction? Amongst the mildest, and most moral people, what digressions, and excursions are there? there is a bad way in the Shop, a worse in the Tribunal, and worst of all in the Pulpits in the first there is little, but fraud and deceit; in the second little, but corruption and bribery; in the third little, but schism, heresy, and flattery. And when shall we see Merchant, Judge, or Priest declining, or turning from his evil ways? No, inveterate sinners, are rarely true Penitents. These are our usages, and we will cleave to them; these are our ways, and we will walk in them. Aesculapius cannot cure this diseased Country, Hercules cannot clear this Augean stable. To the shame of our Church, to the scandal of the Gospel, to the braving upon Heaven with Sodoms faces, and to the bringing in of a Destroying Angel to lay the whole Nation waste, we persist in our courses. And how then are we Nineveh? no, we reform not, our feet have their former motions, there was never more wicked paths in the land, then are now visible. Did Nineveh thus? no, Let us turn every one from his evil way.  
18. Nineveh was touched with oppression; for it is not barely said; Let every one turn from his evil way, but likewise, from the violence of his hands. But when shall we make this addition to our sins, or look upon oppression as a principal sin? No, Whoredom, Drunkenness, Blasphemy, Hatred, are sins of an evil name, but Oppression goes for an argument of wit, and sets forth a person only as a man of the better brain. How shall the Merchant live without his Shop-arts? or the great man in the Country Lord it, without crushing of Tenants? or the Judge go to his grave as a well fleshed fatling, without feeding liberally upon his by-Incomes? For this end the Merchants is for his scant measure, wicked balances and bad of deceitful weights; the Country Lord is for the rough justle, thrusting with thigh and shoulder, and the Rulers love to say with shame, Bring ye. The Ninevites hands do ache with their violence, but when shall this violence smart upon our finger's ends? Oh it were a comfortable age, if there were none to smite with the fist of wickedness. What sweet tongues soever we have with Jacob, yet our hands are the hands of Esau. God may say to us as he did to Cain, I will require thy Brother's blood at thy hand, Gen. 4.11. If God should demand (according to his Law) hand for hand, Exod. 21.24. What a dismembered Nation would there be? the hand of the avenger, Numb. 35.25. would be ready to pursue too many. men's hands are at work, and it is an hard thing to deliver one out of the hands of him that is too strong for him, Deut. 25.11. We should lift up our hands as the incense, and stretch out our hands to the needy, and join the right hands of fellowship; but we kiss our hands, and clap with our hands, and strike with our hands; our hands should be full of nothing but devotion, almesdeeds, and pledges of charity, and they are full of nothing but mischiefs, shrewd turns, and batterings of violence. Woe be to him that comes within the reach of these hands, and feel the weight of these hands. Most men like Saul, stand with a Spear in the hand, or with the Israelites, they are ready to cast stones with their hands. Whether they will wash them yea or no I know not, sure I am, their hands are defiled with blood; whether they will cut them off yea or no, I cannot resolve you, certain I am, they do offend them; there are the hands of cruel Lords Isai. 19.4. hands that ought to be fled from, 1 Sam. 27.1. We may fear the hands of many, as much as the claws of Vultures. Oh Land of boisterous hands! Oh Nation of brutish violence! These beasts of Ephesus will not be unskinned, these fat Bulls of Bashan will never have their horns sawn off. May not God say still, Oh ye destroyers of my heritage? Jer. 50.11. Are not the birds of prey swifter than the Eagles of heaven amongst us? Lam. 3.19? Here is much projecting for means, every one lieth in wait for blood, and hunteth his neighbour with a net, Mich. 7.3. It is much that many people can take their night's rests, for they sleep upon the  laid to pledge, Amos 2.8. It is much they can dwell in their houses, for the stones were hewn out of the wrong quarry, they build their Houses by unrighteousness, and their Chambers by wrong, Jer. 22.13. They have wedged up vast Estates, but how were these heaps gathered? Are not the treasures of iniquity in the houses of the wicked? Micah. 6.20. Oh that these men can walk the streets, the cries of the oppressed are so shrill against them; that they can eat their meat, when they find such strange flesh in the Cauldron; that they can desire to be admitted to their estates, when they know by what an Ahabs evidence they hold the Vineyard; that they can make their Wills, when they feel, at their last death-prongs, that they are but to give away illgotten goods for Legacies! They are dangerous neighbours to live by, for the wicked doth devour the man more righteous than himself, Hab. 1.13. They are uncomfortable Fathers, for the Lion doth tear in pieces for his whelps, Nahum. 2.12. Go tell Herod the Fox, Luk. 11.32. Ye may tell him well enough, for Herod will continue a Fox, and leave his Cubs behind him. Mahomet the Great, coming into a great field, 
Dracula.  where he saw variety of tortures, that a Vay●od had to put his subjects to death by, was astonished at it; and how may it amaze us to see the many engines that the Oppressor hath to torment the innocent, tenterhooks, harping irons, grinding-milstones, whipping-posts, Gibbets. For all the noise of our Sermon-bells, and the mysteries of the kingdom of heaven preached amongst us, here is nothing but shaving, and fleecing, pinching and biting, catching and crushing, supplanting and circumventing, consuming & confounding, decocting and despoiling, slaying and flaying, prosecuting and persecuting, mingling and powdering, glozing and varnishing, sophisticating and adulterating, lengthening out of suits, and spining out of quarrels, siding and shouldering, trampling and shivering, dreadful decrees in the Court of Conscience, and horrid Orders divers times in the best Court of Judicature, as if oppression were a science, and tyranny a trade. Oh where shall the wronged seek for relief? where shall the innocent find a bar of justice? It would perplex a man to think how many writs are filled, how many records are entered, how many Bills are preferred, how many judgements and executions are passed, how many Regiments there are of Sergeants and Bailiffs, how many Brigads of Attorneys and Counsellors in this one little Kingdom. If violence were not predominant, what need there be called in so many necessary Agents to restrain it? if the house were not ruinous, what need there so many Master-Workmen be employed to repair it? These are fangs enough of oppression; but come forth, and I will show thee more abominations. How many are there that seek places to suck the veins of the people? how many buy Offices to shark upon the Commonwealth? how many turn Informers, Promoters, Waiters, Searchers, not to discover, but to distil, not to punish, but to pray upon errors. Oh, if I should lead you into the Forest itself, where all the wild beasts and ravenous Serpents do range, ye would think that this were the Land of Tigers and Dragons. And for all this, yet are we the just Nation? no, a Land of cruelty and oppression. Men covet fields, and take them by violence, Micah. 2.2. Violence is in their Palaces, Amos 3.10. The earth is filled with violence, Gen. 6.11. As if with Epitadeus, we had taken away Lycurgus-law for Field-right, 
Legem agrariam sustulit, ut citra delectum possessiones quaererent praeva●e●tes. Plut. in Agide Nunc mutuo, nune d●no, nune minis omnia ervium bona in suum fi●cum congregavit Johan. Magnus. l 7.  and propriety of lot, that without distinction the more mighty might have the more mighty possessions; or with Visvur King of the Cothes, we should get all men's Estates into our Coffers, either by sleight or force. What restraints can there be to some men's violence? No, Tyranny doth leap over every fence, as it is said of Cleopatra, that wheresoever the hope of money did proffer itself, she spared neither temple nor sepulchre, nor sanctuary. Thus we see how injustice doth fiske the Nation, and when shall we feel our rough palms? or be sensible of the violence of our hands? The stomach of this Nation is surfeited with oppression, 
Pecanta rum ubicunque spes ●ffaig●r●t, nequ● Temp 'em, neque sepulch●um neque Asylum ullum violare dubitavit. Joseph. l. 15. c. 4.  and when shall we perceive it to take a vomit? Do ye hope for the generality ever to see true dealing Merchants, righteous Landlords, faithful Pleaders, and just judges? Will tearing Officers leave off, of their own accord, to be rapacious? or corrupt Courts reform themselves without the physic of regulation? Will men give over to live by their wits, to make the best of their places, and to advance themselves by any manner of artifices? Men have their Bibles continually in their hands, but is it credible that according to Scripture, men will restore that which they have gotten by robbery and violence? Levit. 6.4. Is there a Zacheus to be expected? or instead of restitution, will they but forbear from further wrongs? or instead of satisfaction, will they not renew and increase more damages? I am afraid that instead of emptying their houses of preys, and cleansing their Estates from injustice, and casting back their illgotten goods over their neighbour's thresholds, they will finger more, snatch at the rest, make a perfect rifle of the remainder. Oh this Land hath been so addicted to extortion, and cruelty, that I doubt whether there be Repentance enough left in it, to make it a just Nation. Our men will as soon lose their inventions, as their injuries; their skins, as their brutishness; their brains, as their bruisings; their hands, as the violence of their hands. Our streets will scarce ever be free from the sighs of the oppressed, the curses of the tortured, the cries of Orphans, and tears of widows; oh fierce, furious, rigorous, barbarous, harsh, hardhearted, truculent, and tyrannical Nation! we repent, and yet our hands are never the gentler, nor the juster, whereas Nineveh repent, and made oppression a penitential branch, for she turned from the violence of her hands: Let them turn every one from their evil ways, and from the violence of their hands.  
Thus have I at last presented to you at large the repentance of Nineveh, oh, that face could answer face in water! Are ye Nineveh? The message is sent to you, what en tertainment hath it? Jonah doth cry, but in what ears? do ye yet feel dangers, that ye might yet believe God? do God's judgements heave you, that ye may arise from your Thrones? ye have afflicted your bodies often, but did ye ever keep a Ninevehs fast? ye have perhaps stripped yourselves a little, but have ye had Ninevehs sackcloth upon your backs? ye have humbled yourselves ye think, but did ye ever sit upon Ninevehs ash-heap? ye have been something active in the work, but did ye ever put to Ninevehs whole strength? ye have had some mention of repentance, but is it to be seen (as it was with Nineveh) in some memorable thing? ye have mourned, but have ye shed Ninevehs tears? ye have had some acknowledgement of sin, but did ye ever come to Ninevehs confession? ye have expressed some reparation, but did ye ever make Ninevehs satisfaction? ye have been soliciting in Heaven, but did ye ever awaken God with Ninevehs mighty cry? ye have been reforming a great while, but have ye had yet Ninevehs cleansing of conscience from particular and personal sins, that every one might turn from his own evil way? ye have made an heavy spoil upon stonework, and a miserable flashing of senseless garments, and a pitiful slaughter of naked forms, but is the Dragon's head yet broken? is Belzebub yet cast out? have your reforming weapons cut the throat of Oppression? are ye quit of the Violence of your hands? answer positively, and punctually, if not to the letter, yet to the substance of your prototype, or else your repentance will end in a fiction, ye shall seem but to dally with Sanctuaries, to trifle with sermons, and make conscience but a mere Sexton to unlock the great doors, to sweep the Church, to ring the bells, and open the Pews that a company of Formalists might take their Seats. Here is a Gospellising people indeed, but where are the penitent people? I do not say where is the glorious City? but where is Nineveh? may not our eyes ache, and our hearts almost despair, before we shall see the sick Patient take this bitter potion to recover? we will learn a thousand things, before we will take out the lesson of repentance, where are these disciples? our sins are become so intimate with us, that there is now no shaking hands with them, or turning our backs upon them; we have taken deep draughts of warning, but we are sick of the dropsy, the more we drink, 
Quantumvis febricitantes biberunt, semper tamen fitiunt. Chrys. in 12. Mat. hom. 38. Impietas adeò coarctat, ut vix respirare finant Folengius. in Ps. 109. es subsinire. Plautus. Comas circumtondere- Lucian. Scelus in furorem vertitur. Lactantio, Justin. Patr. de line vitae. Peccata quamvis magna & horrenda, cum in consuetudinem venerint, aut parva aut nulla creduntur. Aug. in Enchi●. c. 82. Qui in malae conjuetuden is carcere inclusi sunt, à semetipsis e●ire non possunt. Jeron.  the more our thirst doth increase. We have had some motions, and inclinations to good things, but our sensual hearts would not suffer them to go beyond the perculsions of Felix, or the propensions of Agrippa. Impiety doth so strengthen, and girt us, that it will scarce suffer us to take breath. It is an hard thing for us to cleanse truly, we do but a little dawb our lips, or wash the outside of the platter. Shall we ever be perfectly shaved? no, I doubt we will but round our locks. We are so far from reformation, that after a few checkings, chillings, gnash, gnawings, we return with the greater eagerness to our sins, Sin turneth into fury. We have been so used to provocations, that we are even become contemners, the sense of disobedience seemeth to be taken from us, For, sins, though many, and monstrous, yet when they are come into Custom, they seem either small, or none. We are so immured, that there is little Jail delivery to be expected, for, they are locked up in the prison of Custom, they cannot pass out of the nether gar e, that is, they cannot get out from themselves. Here is much buckling in prayer, staring in reading, trampling upon pavements, drinking up whole flagons of Pulpitliquor, schisming for the truth, consecrating parties for the godly, and well affected people; yet all our lip-reverence, eye-search, feet-lackying, ear-bibbing, factioning for better principles, and hallowing for select brotherhoods, they scarce bring forth a conspicuous Penitent. Some men are all for Ordinances, and some men are above Ordinances; some men speak too much & some men will scarce speak at all; some men will bow to the earth, and some men will not stir their caps; some men think they are as evil as the Devil, and some men as pure as Jesus Christ; some men will go well suited, and some men will go starknaked; some men will have no Minister but the Artificer, and some men no Magistrate but the Messiah; yet amongst all these where are the Ninevites? such as truly bleed under sin? and renouncing worldly pomp, upon the ash-heap desire forgiveness? such as make a reformation of their wicked lives? and a restitution of their illgotten goods? Jonah doth more good in the streets of Nineveh with a day's journey, and a few cries, then is done amongst us in the space of many years, by the most fervent counsel, or most zealous exhortation. One Jonah doth convert Nineveh, but many Prophets have not been enough for us. If there were an Interpreter one of a thousand, yet if he spoke alone, should he speak effectually? 
Alcinoi inensa. Adag.  no, Theseus himself cannot do our work by himself; the Table of Alcinous would not suffice our appetites; Hercules must go beyond the number of his twelve labours if he came to undertake this attempt, and at last cast away his Club, as if here were no good to be done, not by Hercules himself. One mouth we see is enough to chew meat for the whole body, and one Steward to provide for the whole Family, and one Surgeon to heal many wounds, but one Preacher were not enough to renew this Nation. We are for variety of Teachers, we cannot ride without our Leer-horses carried by our sides in State; nor marry without Polygamy, nor hear without a cluster of Teachers. We angle in all Rivers to get fish, and shake all trees that the desired apple might fall. And when we have had our multiplicity of Souls Guides, how far do they lead us? to information, but not to reformation; to reasoning, but not to repentance; we suck at many breasts, and yet are starvelings; we hear many Clocks strike, and yet we do not believe that the hour is yet come, that we should fall to our work. What should I say? All the Watchmen upon the walls cannot give us warning, all the Shepherds of the Country cannot find this lost sheep, all the clouds of Heaven gathered together cannot water our dry consciences, all the hammers of the Temple striking in their order, cannot break our stony hearts, the whole College of Physicians cannot cure us, Myriad of Preachers that have been in this Nation have not yet been able to convert us. We come away dry from the purest springs, and poor from the richest Mines, and unregenerate from the most soulsaving ghostly Fathers. If the presence of one Messenger contemned, will make men one day know, and feel that there hath been a Prophet amongst them, than what a judgement doth this Nation lie under for the vilifying, and nullifying of so many Seraphical Sermons. The zeal of many Teachers, and God's patience for many years do leave us in impenitency, whereas whole Nineveh doth turn Penitent by one Jonah, and the cries of one day's journey. Behold ye Despisers, and wonder. We can protest, and profess, blow Trumpets and whiten walls, varnish Religion and transfigure godliness, but we cannot repent; no, we need no repentance (say many); we are beyond repentance, say others, let Nineveh repent. But oh beloved, let us be more serious with our souls, and real with our God; at last can the times justify us, or the partiality of our friends save us? no, repentance is our trial, and God is our judge; we are a wicked generation, and an illaffected people till we turn; do ye call home your ears therefore from the false Prophet's lips, and take your hearts out of the Enchanters hands, which tell you ye are a pure people, and the godly of the earth; oh thousands may perish by such Pulpits; there is not a stronger chain of hell, than the tongue of an insinuating and infatuating Teacher, which for morsels of bread, and handfuls of barley, will transgress; let us account him the true Preacher, which will purify our inwards, yea the right Jonah which will preach us into Nineveh. We know our sins, let us have Ninevehs heart-stroaks; our sins do pursue us, let us have Ninevehs protection and preservation; let us not pretend Religion except we repent, let us not repent except we be Nineveh. Oh let not our eyes be open, and our hearts asleep, our ears listening, and our consciences deaf, our tongues pure, and our conversations defiled. If God doth threaten, do ye believ God; if he doth move from his Throne, do ye arise from your Thrones; if he doth put on justice like a Cloak, do ye cast away your Robes; if he be ready to rend your Garments from your backs, do ye put on sackcloth; if he he blowing up his coals, and about to burn against Jacob, do ye sit in the ash-heap; if he be calling in variety of judgements to plague, do ye call in King, Nobles, and Citizens, to pacify; if he be resolving upon dismal things, do ye do memorable things; if he doth frown, do ye weep; if he be setting your sins in order before you, do ye confess them; if he be righting himself for injuries, do ye make reparation; if he be upon the point to confound mightily, do ye cry mightily; if his feet be turning into the visiting ways, do ye turn every one from his evil ways; if his hand be laying hold on judgement, do ye purge yourselves from the violence of your hands. Let us leave nothing in despair, that we may not despair, but after Ninevehs repentance, we may have Ninevehs faith, saying, Who can tell, if God will turn, and repent, and turn away from his fierce wrath that we perish not? Chap. 3. v. 9 So long as we are impenitent, all our Statesmen and Estatesmen, Challengers and Champions, Guards and Gunrooms, Treaties and Truces, Treasures and Triumphs, cannot secure us, but so soon as Repentance doth come, our fears do vanish, our hopes do revive, our confidence doth wax strong, and our safety is infallible; Oh therefore that our sins, and our miseries may not meet together; let us try how we can break our hearts, and break up the fallow ground, and break off our sins by righteousness; that God may not search Jerusalem with lights, let us search ourselves; consider what hath been done in the quaffing-room, the bed of dalliance, the Banqueting-house, the councel-chamber, the Treasury, the Tribunal, the Parlour, and the Pulpit: let us ransack all back-rooms, search all blind corners, and leave not a sin undiscovered, which conscience may ache under, and repentance can mortify. Oh for all the cries of your sins, and the cries of the Temples, the stings of guilt, and gripes of conscience, the scandal of your enemies, and the scourge of heaven, for the pattern at Bochim, the precedent at Mizpeh, the example of Nineveh, to save the land, and save your souls, Repent. Oh Repentance, thou which begannest at the first fall, which didst save eight persons at the flood, a little family at the destruction of Sodom, a great Nation at the slaughter in Egypt: which wert commanded by Moses, enjoined by the Prophets, which wert the first cry of John Baptist in the wilderness, Mat. 3.2. the first voice that the Word himself uttered at the unsealing of his commission, Mark. 1.14. which the Apostles did proclaim, and the whole Christian Church doth prescribe, which art able to transnature and translate people, to purify them in life, to pacify them in death & to justify them at the Throne; which canst unlock the gates of heaven, put the triumphant palm into the hand, and set the Crown of immortal glory upon the head; oh be thou visible in this Nation, & till thou canst make us the new Jerusalem, make us Nineveh. Oh beloved, listen to repentance, begin the work, make it complete, think it a necessary thing to repent, think it not an easy thing to repent, make a strict inquisition, and have an heart-aking discussion; fall upon your knees, hold up your hands, let not your conversion be too high-browed, nor your repentance too blunt-edged; blush and bleed, sigh and sob, wring and wail, scrape the walls infected with the leprosy, hate the garment spotted by the flesh, Mortify your members which are upon earth, abstain from all appearance of evil, live as if ye conversed with Angels, and did but tread below to cleanse yourselves before ye put on the white Robe. Oh come out of the finig-pot without any dross, come out of the Bath without a steyn; as your crimes have been exorbitant, so let your repentance be exemplary. So me-think I see judgement drawning back, the destroying Angel called off, the arrows taken off from the string, the vial of wrath set by; for if thou dost well, shalt thou not be accepted? So long as ye are peccant, can God pardon sin? so soon as ye are penitent, can God punish repentance? No, I see God's compassionate eye looking upon this renewed face, fire from heaven falling upon this acceptable sacrifice; tears shall quench all indignation, repentance prevent all judgements, and reformation be the Rahabs thread hung out at the window to keep the house in safety; if ye be humbled, God will be pacified; if ye be Nineveh, ye shall be spared: Should not I spare Nineveh?  
Now let us come from the name of the place, Nineveh, to the nature of the place, That great City; and to the description of it, wherein are more than sixscore thousand persons, that cannot discern between their right hand, and their left hand, and also much .  
That ye may not forget that which I delivered unto you in the beginning, I will for the present join both these parts together, and show you (as I did at first) that God in these words doth produce reasons, why he should spare Nineveh, and that because it was no Family, or Village, or Burrough, but a City; and no obscure vulgar City, whose streets were short, lanes straight, buildings low, or compass narrow, but a vast, large, great City; yea, match all the Cities upon earth, yet, as the Poet said, Let Rome be to me instead of all; 
Sit mea Roma mihi—.  so Nineveh had the precedency, and preeminency, it was the most celebrated and magnified City, That great City. But will some say, We shall know a City by the City-rarities, are there any things to be found in it? Yes, Wherein. Wherein? Ah but when? Is there not some precedent age to be looked back unto, to set out the glory of this City? Indeed we have been Trojans is little comfort or honour; no, 
Fuimus Troes▪  forepast happiness is rather anguish than solace, misery then honour; what therefore, hath not this City been flourishing, but is now decayed and desolate? no, it is in the standing beauty, it is for the present magnificent, for there are. Are? what are there? gorgeous structures, rich merchandises, but scarce inhabitants to dwell, or trade in it? no, there are Persons. Persons? but in what numbers? if a man take the sum of them, is there any large tale to be brought in? Yes, Sixscore thousand. Ay but perhaps the reckoning is too great, or but nigh to the number; no, there may be a surplusage added, for there are more than sixscore thousand. But are not these intelligent persons, and so they could foresee the danger, and little pity can belong to them, because they perish wilfully? no, they cannot discern, not only the policies and City arts, but not obvious and familiar things, they cannot discern between their right hand, and their left hand. Well, is all now spoken? no, there is a further aggravating reason, for And also. What is this enlargement about? it is about poor dumb beasts, there are persons that cannot, and there are  that cannot discern; Well, there were sixscore thousand persons, but is there any such store of  to move pity? yes, multitudes of persons, and multitudes of beasts, much people, and much . Now Jonah (saith God in effect) doth not every word here plead for a sparing? yes, it would grieve one to see an house set on fire, or an hamlet laid level, how much more a City? and if a City of mean quality, how much more a great City? and if any great City, how much more that which is the most famed City in the world? which is superior to all in glory? That great City? And if a City that hath but a little in it, how much that which hath some things of price in it? for wherein; and if a City that was once happy, but is now become unfortunate; how much more a City in her visible splendour? Wherein are; And if a City wherein are only Warehouses, and Banquetting-houses, Marble-pillars, goodly theatres, lofty Citadels; how much more that City, wherein there are persons And if a City wherein there are persons in thin ranks; how much more such a City, that hath such a company of persons in it, that they are able to plant a little Country? even sixscore thousand; And if a City that is but voiced up to be so great for ostentation sake, how much more that City that hath such multitudes in it, that if there were strict inquiry made, the former number will not suffice, but the Bill must be enlarged? for there are sixscore thousand persons, and more. Oh Jonah, whose heart would it not appall and terrify, to see that great City, and that vast company perish at one stroke? yes, and if this be considered, that many of them are not come to years of understanding, they know neither sin nor judgement, provocation, nor reconciliation, the benefit of life, nor the miseries of death, for they are blameless, harmless, heartless, artless Infants, which know not their own names, which cannot discern between their right hand, and their left hand. Besides if the ruin of reasonable persons do not move compassion, should not the rage against bruit beasts, the one cannot discern, and the other cannot discern; the offering of Infants would be grievous, and so the sacrificing of so much  in the destruction of the City; the shrieking of Infants would be dreadful, and so the bleat, brayings, neighings, bellow, roar of so many bruits. Oh thou hast an heart of flint, if these things do not melt it; thou art no man, and worse than a beast, if the destruction of so many Infants, and so much , do not make thee relent. Howsoever if thou hast no sense, nor apprehension of these doleful, dismal accidents, yet the great numbers both of Infants and , do incline me absolutely to spare: Should not I spare Nineveh that great City, wherein are more than sixscore thousand persons that cannot discern between their right hand, and their left hand, and also much ?  
As I have for a while joined both these parts together, so now I must sever them, and begin first with the nature of the place, That great City. Wherein there are three things considerable 

the subject, City.  
the attribute, Great.  
the eminency, That.    
That great City.  
First, For the subject, City. From hence observe, That a City in itself, is an attractive of pity. He which doth preserve a particular man, or a particular family, 
Bonum vult cennibus, sed non idem bonum. Aquin.  will he readily destroy a City? No, God's greatest providence is seen in the greatest things, He willeth good to all, but not to all the same good. Where there is the chiefest perfection, there God is chiefest in conservation. What more beautiful than a City? no, Mountains, Rivers, and Cities, are esteemed the great wonders of the world. There is a great weight in the name of a City. 
Est grande m●mentum in nomine urbis. Tacit. l. 1. Omnes homines feruntur ad civitatem, quodam impetu naturae. Cicer. 1. Offic.  All men are carried to a City (as to a place of the greatest honour) by a certain instinct of nature. Solomon doth compare the strength of affection to a strong City, Prov. 18.19. And Esay saith, that there are houses of joy in the joyous City, Isai. 32.13. Yea, God doth animate Jeremy to deliver his message with confidence, for he had made him like a fenced City, Jer. 1.18. as if he could single out no better thing upon earth to show the power of his providence, or to put courage into his Prophet. What offerings were there appointed to be at the building of a City? Ezech. 48. and what solemnities were there used with Cymbals, Psalteries, and Harps, at the dedication of a wall of a City? Nehe. 12.27. A City than must needs be a thing of principal esteem; yea, 
Civitas vocatur quaedam perfecta congregatio Uar sil. Patau. c. 4. de defensore pacis. Nihil est principi illi Dequi omnem hunc mundum regit, quod quidem in terris fiat acceptius, quam concilia, coeisuque hominum jure socioti, quae civitates appellantur, Cicero de somnio Scipion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Marsilius could say, that a City is a kind of perfect Congregation, and association. Tully, by the light of nature speaketh expressly, That to that great prince, God, which doth govern the whole world, there is nothing more acceptable upon earth, than councils and companies lawfully met together, which are called Cities: God himself, as he would not be without a Law, an Ark, a Tabernacle, so he would not be without a City, which is called the City of God; yea, how dear a City is to God, may appear by the name of it in Hebrew, which doth come from a word that signifieth to stir up, as if God by the name of a City, were stirred up to provide for it: indeed he keepeth the City, and his eyes are towards the City, and it is graven upon the palms of his hands, as if a City were precious in his account; he will spare many things, but especially a City, Should not I spare Nineveh a City? There are many things in a City which may take God's eye, and endeer it to him.  
First, it is a goodly restingplace. Men had at first but mean sleeping-rooms, 
D●mus antra fuerunt.  their Houses were but hollow Caves, or Dens. But now God hath allowed them nearer structures, where they may house themselves: and will God be ready to unlodge men from those Bedchambers, where he hath suffered them so sweetly to take their rest, and repose?  
Secondly, Cities are places of meeting; for what is a City, but a Community? there people cluster together, for the seed of a City is as the gravel. 
Clvitas Communitas.  Esa. 48.19. it doth multiply Merchants like the stars of Heaven, Nahum. 3.16. therefore He, who is Bonum common, the Common good, will he be hasty in destroying Generalities?  
Thirdly, they are places of Order; for a City hath Government, and Authority in it, 
Non maenia sed leges civitatem servant.  they are not walls, but Laws which keep Cities. Now God which is the Judge of the whole Earth, will he destroy those places which excel in Government, and Magistracy, the very image of his supreme Regiment?  
Fourthly, Cities are places of Arts and Sciences: for in the Country there are none but Herdsmen, and Tilthmen to be found; but in the City is the Cunning Artificer, a man, which doth find out intricacies, out of whose brain do come all the rare inventions upon earth; now the Only wise God will he deface those places, where so much pregnancy; and acrimony of with doth abound?  
Fifthly, Cities are conspicuous: for a City set upon an hill cannot be hid, let them seated where men please, they are the places of the greatest dignity; Now God himself who is clothed with glory, and Majesty, will He ruin those places, which do shine and carry in them the most radiant beams of his own excellency? will he throw down those piles, and Spires of worldly magnificence? wound the face of beauty? strike out the right eye out of the head of the whole world? No, for these reasons God will spare Cities. It is true, There is no evil in the City, but the Lord hath done it, but that evil doth not come in haste, but with much protraction, and delay to a City, the City usually feeleth of it in the last place; God doth land his judgements upon the Shore's side, and doth make them take a long march through the Country, before they do pitch down their Tents, dig Trenches, lay straight sieges, and set up scaling ladders against the City. Indeed if a City doth live out of fear, live in pleasure, and dwell carelessly, if the Harp, the Viol, the Tabret, the Pipe, the wine, be in their Feasts, if they deride, and defy judgements, than God may fray the City in the midst of her jovisance, case up her musical instruments, bring in the voider to her sumptuous Banquets, turn this dancing City into a sorrowful Lady, yea, make this melodious City a Ramah, wherein there shall be nothing but mourning, and weeping, and great lamentation; instead of the mirth, and the jollity of the City, the cry of the City shall go up to Heaven. 1 Sam. 5.12. For if a City wax proud, and insolent, daring, and braving, it shall know, that they are neither gates, nor bars, walls, Towers, impregnable Castles, millions of armed men that shall secure her, Gods confounding judgements shall pull down the most potent, and haughty City. A City of perverseness, Ezech. 9.9. shall be a City of perplexity. Then the City shall be smitten, Ezech. 33.24. laid desolate, Es. 27.10. made a Den of Dragons. Jer. 10.22. a defenced City shall be made an heap, Es. 25.2. It shall be said, This is the City, which shall be visited, Jer. 6.6. As ambitious, arrogant, aspiring, powerful, puissant, and pompous as she was, yet she shall be abased, and laid low. Es. 26, 5. Yea, God will set his face against the City for evil, and not for good. Jer. 21.10. But if there be any goodness in the City, It shall be called a City sought, and not forgotten. Es. 62.12. Yea, they of the City shall flourish like the gross of the Earth. Psal. 72.16. there shall be the possession of the City. Ezech. 48.20. the City through prosperity shall be spread abroad. Es. 57.8. Glorious things shall be spoken of the City. Ps. 87.3. Yea, they shall say, We have a strong City, salvation shall God appoint for walls, and bulwarks, Es. 26.1. The Enemy shall not come into the City, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. 2 Kings 19.32. So that ye see that if a City will honour God, God will favour that; yea, his affection shall be more passionate to it, because it is such a glorious Habitacle; Nineveh shall be the rather spared, because a City. Should not I spare Nineveh, A City.   

Application.  
1. This showeth, that God is the City's Friend, yea, the City hath not such a Patron as this Preserver of men. Except the Lord doth keep the City, the Watchman waketh but in vain. Ps. 127. 1. Trust not in your Marshals, or Magistrates, these are but your Dii medioxumi, your middle Gods; ye have a more Tutelar Numen, the Lord God Almighty to rely upon; what need the City fear any enemy if God be their Friend? no, though Friendship amongst men divers times be very dangerous, that men care not how they sell their Friends like commodities they have no use of; or make spoils of them, as spend thrifts do of their fairest estates, like Philip, who because Aratus gave him faithful counsel, which Philip did not approve, he gave him a secret poison that should consume him by degrees: which when Aratus perceived, he cried out to his dear Friend Shafalus; 
O Cephale, haec sunt praemia regiae amicitieae. Eras. l. 6. Apoph. 〈◊〉 Si Parmenio ftruxit insidias, cui fidendum? si non struxit, quid agendum? Plut. in Apoph  Oh Shafalus, these are the rewards of a Kingly friendship; yea, perfidiousness of Friends divers times is such, that it is a snare to be familiar, as Antipater said of Alexander, when he had taken away Parmenio his old trusty Counsellor and Commander, upon suspicion of Treason, If Parmenio hath wrought Treason, whom shall we trust? if he hath not wrought it, who can be safe? But God hath no such deceit in his Friendship; but he declareth himself as the best of Friends. For as Dionysius the elder, seeing the faithful love that was between Damon and Pythias, desired to be taken into their fellowship, so an happy thing it were to be entered into such a league, 
Rogo ut me quoque in vestram amicitiam recipiatis. Eras. l. 5. Apoph. Assiduo vindex assiduus esto. Alex. ab Alex. l. 6. c. 10. Neminem pullâ veste indutum esse. Plut. in Pericle. Ciceren is Atticus.  as there is betwixt God, and a City. As by the lex Elia every rich man was to be an Advocate for the poor, To the diligent be thou a diligent Defender. So God is the Cities constant Pleader, and Patron; as it was the dying comfort of Pericles, that no man wore a sad attire, so long as he governed, So the City is no Mourner, so long as it is under God's protection. God will give his own weapons to a City to fight with, as Hercules gave his Bow and arrows to Philoctetes, his dear friend; as Titus Pomponius Atticus, did so affect Cicero, that he was called the Atticus of Cicero; So God doth desire to limit his Titles to this Friend, and to be named no other than Hers, even the City God; the very editions of his deep wisdom are dedicated to the City; as Cicero for the entireness that was betwixt him, 
Rex stultum facinus, civium incusavit, dicens se non tanti facere ventis tempestatibusque aedificia exposita, ut ob id veteris amici domum diruere vellet. Panormit. de gestis. Alphonsi. Dum hostem quaeritis, amicum mihi adducitis. Bruson, l. 1. c. 3.  and Lucullus styled one of the best books, which he ever wrote, Lucullus. God will suffer nothing of his Friends to be touched, as Alphonsus would not the house of Nicolaus Buzutus to be meddled with, in the uproar at Naples; he is ready to free her when she is brought to him, as an enemy, as when Antony's soldiers brought to him Brutus under the name of Lucullus, he set him at liberty, saying, Oh my soldiers, what have ye done? ye have brought me hither a Friend instead of an enemy, Nay, as the love betwixt Theseus, and Pirithous is reported to be such, that they went down to Hell together; so God will go through all extremities with his City. It is no easy matter to persuade a City out of God's favour; no, he will rather show her the accusations, that are brought against her to testify the confidence of his love, then make her away upon suggestions, and informations; as Alexander for a great cold which he had gotten by washing in the River Gydnus (which brought him to the point of death) drank of a potion that his Physician Philip had provided for him, and in the mean time shown him a letter, which his Adversaries had wrote against him, accusing him, that he had been corrupted by Darius to poison his Master. It must be an high thing that can dis-unite God, and his City; God will search strictly, before he will separate. He doth so love a City, that he would not ruin Sodom, till he had examined it; ten righteous persons in it might have at last preserved it; it burned to Cinders for want of Saints, and not for want of a compassionate God. He doth so love a City, that he doth give Laws for the safety of it, it must be created, and patlied with before it be assaulted, for Woe be to him that doth make a breach, or shake a stone in the wall, or shed a drop of blood, or rifle the innocent Tradesman, till conditions of peace be offered, for When thou comest night to a City to fight against it, then proclaim peace unto it. Deut. 20.10. So that if Cities be at truce with God Almighty, and have not made him through restless grievances their professed and provoked Adversary, they may trade freely, rest quietly, fear no molestation, u●lther at the Custom-house, nor Council-Chamber; there shall be old men, and old women in the streets, and every man walk with his staff in his hand for very age, the streets of the City shall be full of boys and girls playing in it. Zach. 8.4, 5. they may sing aloud upon their beds. Psal. 149.5. sorrow, and sighing shall flee away. Esai. 35.10. God will lead them out of doors in the day time, and put them to bed at night; he will keep their City-keyes, and set Guards over them. Oh therefore serve God, and your Master will take you into his protection, he will not only give you a Charter, but be the City-Standard-bearer, and Champion. Whosoever will not spare, he will spare, yea, even because it is a City. Should not I spare Nineveh, a City?  
2. This shows that a City in itself is a place of honour; for do men cast contempt upon that which God himself doth magnify? will God spare Nineveh, because a City, and shall not a City for this be thought worthy of an excellency? yes, 
Civitatem principalissimum esse corum, quae humana ratione constitui possunt. Aquin. lib. 1. Pol. c. 1.  or else we correct Gods Herauldy, and strive who shall be the best Judges about Titles of honour; let no man therefore deprive a City of her Cap of Maintenance, or abase the furred Gown; For a City is the most principal thing, of all things which can be constituted by man's reason, as Aquinas saith. Shall the foam never be wiped from the lips of contemners concerning a City? yes, it is the part of an ignoble spirit, to vilify that which God, and nature have dignified, if a man would commend a place, it is enough to say, It is a City. Let men lessen the reputation of it what they can, yet a City must needs be a place of honour; first in respect of the laudable conversation. Behold what commerce doth it instils a kind of generosity by mutual negotiation, 
Aspice quid faciant commercia. Juven. Prima sit in vobis morum tu tela. Ovid. de med. fac. Est & in in essu pars non temnenda decoris. l. l. 3. art.  where is an interchange not only of goods, but manners. Behaviour is one of men's principal Ornaments; yea the very gate and gesture, carry a kind of grace in them; and where shall ye see these with greater lustre, than in the Citizen, who is a man generally composed of a laudable deportment: Rudeness may be earthed into the Hind, but the breath of a Citizen's lips is courtesy, the stretch of his hands respect; yea he seemeth to be nothing but the mould not good manners; sure I am, seemly carriage hath borrowed two of her best titles from the City, namely Civility, Urbanity.  
Secondly, a City is a place of honour; because there men wind up a clew of means in a more noble way than other men; for whereas these men (for the most part) have no great patrimonies left them, nor fields to till, nor Pastures to feed; yet by a mere ingenious and artificial way, they raise vast Estates. Diodorus Siculus saith, that they are called Merchants from Mercury, 
Deus facundiae. Caesar. Comment. Hermes Gracè, quòd sermo vel ●nterpretatio (qua utique ad s●rmonen pertinet) Herme nia dicitur. Vnde & mercibus praeest, quiae inter vendentes & ementes sermo fit medius. Calep. in voce, Mercurius.  that great Godo wit, that though he be the inventor of all Arts (as some hold) yet the Merchant hath the honour to have his name engraven into him; and therefore it was as Caesar thinketh, that he saw so many Images of Merchants built to Mercury, as if he were their particular Deity. Calepine expressly saith, That he is called Hermes, because he is set over Merchandise, and that that calling doth require communication and conference. Yea, as Hermes Frismegistus borrowed his name from him in Greek, so doth the Merchant in Latin. A lofty derivation, and yet the learned Ancients thought they must go so high to find out the Original of Merchants. I do not only find that in latter times, Laurence Medici Duke of Florence, and Rodolph King of Bohemia, the Son of the great Albertus, that Pertinax the Emperor, as Petrus Gregorius reporteth, and Psammeticus King of Egypt, as Diodorus affirmeth, were Merchants; and if we can find crowned Merchants, than Merchants must be thought to get their means in a splendid way, for Princes would never spot their Courts, and soil their Robes in meddling with a sordid calling. In general ye see, that this person doth not hue, and plaster, and delve, and drive for his living, but by the near art of contracts, and the curious science of commerce, as it were by wit and pregnancy, he doth advance both his name and family. Merchant, and Citizen, therefore, lift up thy face as a person of honour.  
Thirdly, a City is a place of honour, 
Vicissitudinari● commercio. Columel.  because there is a daily Mart, where by exportation and importation, she doth supply other Countries, and store herself with all manner of necessaries; for a Citizen doth not content himself with what he doth find within his own walls, but like a laborious Bee, he doth fly to all the quarters of the world, to gather honey for his own Hive: He hath a magnetic virtue in him, to draw commodities to him from the farthest Zone; 
Impiger extremos currit mercator ad Indos. Horat.  yea he will search all the Storehouses of Egypt, the Warehouses of Persia, the perfuming-shops of Arabia, and Treasuries of the Indies, to be replenished with all the rarities which the earth doth afford; the Citizen is the great Cosmographer, he is most skilful in the terrestrial Globe, 
Mercatura est magna & copiosa multa undique adportans. Cic. l. 1. Offic. ignotis repetens compendia terris. Tibul. l. 1. Mercibus hic Italis mutat sub sole recenti. Rugosam piper, & pallentis grana cumini. Quae nobis & nostrae reip. supersua sunt exportant, & aliunde quae nobis necessaria sunt quaeve apud nos non inveniuntur important. Petrus Gregori is de rep. l. 4. c. 7. Commercia sunt juris Gentium. L. ex ho● jure justit. & jur. P. dict. capit. qualitas. Mercatores, negotiatores institores, propolas, nemo negare potest. Plut. 2. de Rep. & Callistratus. l. 2. de nundinis.  If ye would see the Map of the world, go to a Citizen's shop, for Merchandise is vast, and copious, it bringeth home things from all places, yea from unknown Lands, it filleth the Land with all Nature's wares and wonders. By exchange it doth lend, and borrow, and so by permuting for Native commodities, it gaineth the varieties of all Countries, for the nature of Merchandise, is to carry out superfluous things, and to bring in necessary things. Therefore to pull down the Merchant, and the Citizen, it were to turn the whole Kingdom into a ploughshare, or a Graziers hid, or a Weavers shuttle; we must eat nothing but our own fatlings, drink nothing but our own Cider, wear nothing but our own wool, Physic ourselves with our own drugs, mint out of our own Mines; yea, it were to unrigge a great part of our own shipping, to embark our own Nation, to build Blockhouses against ourselves, and to bar up our Havens; we can walk then no further than the Seashore, or to the Lands end, and there upon our own cliffs bid adieu to all our neighbour-Nations, and proclaim ourselves strangers to all the world; it were to put an end to the difference between free-trade, and Companies trade, and to untie one of the strongest twists that ever was in the world, namely that of humane and Nationall society, for Merchandise is by the Law of Nations, as the Civilians hold. Did I say by the Law of Nations? I might say by the Law of God. For wherefore doth the Scripture say, That God hath made a path in the Sea, and that men may go down to the Sea in ships, and do their business in great waters, and that the wise woman is like a Merchant's ship, that bringeth her food from afar, and that the Kingdom of heaven is like unto a Merchant man seeking goodly Pearls: If Merchandise by God's Law were not justifiable, and honourable? yes, this calling is requisite, and exquisite; it is the Nations Head-servant, High-steward, sent out to all the earth, as to a general Market, and fairstead, to buy her provisions, and things of the highest price to furnish her, and adorn her. And what she meeteth withal for her use, she transmitteth home, nay brings in her own hand to her dear City, that the City might be a Spring within herself, and a Conduit to the whole Country; Merchant and Citizen, therefore, still stand thy ground with reputation, for thou mayst be looked upon as a person of same.  
Fourthly, a City is a place of honour, because multitudes live there with an unanimous expression; yea many hundred thousands linked like persons of one Tabernacle; yea many a family not so combined as a City, therefore it is called a Society or a Corporation.  
A City is a communion of men alike in desires. 
Communio quaedam funilium. Aristot. l. 3. Polit. c. 1. Vinculo quodam societatis in unum coeunt. Cognationem quandam natura constitutit. I. lorentinus. l. 3. co. l. 45. sect. fin. leg. Aquil. P. Civitas quasi civium unitas. Petrus Giegor. l. 1. c. 3. d. 1.  Citizens are knit together in a certain bond of society in one; Nature there hath constituted a kind of kindred, that they should act and agree together like men of the same lineage and consanguinity. Therefore a City doth signify no more, nor less, than the unity of Citizens. And indeed if it want unity, it is but a tumult, a wrestling-place, a pitched field, and not a City; the Towers are then undermining, and the walls shaking and falling. For, If a City be divided, how shall it stand? a miserable thing it is, when their tongues are divided, and there is strife in the City, Psal. 55.9. Scornful men (that is turbulent and factious men) bring a City into a snare, Prov. 29.8. These are some of the breaches of the city of David, Isai. 22.9. Breaches indeed, that will bring the whole building into ruin, for the City is then becoming a City of destruction, Isai 19.18. Yea, like a Potter's vessel that shall be broken in pieces, and cannot be made whole again. Jer. 19.11. Epidetus said well, That discord is the wit-foundring of a City, 
Nun neque ebrius sobrium cocere potest, neque sobrius abebrio persuaderi. In enchir.  just like a quarrel between sober and drunken men. Athenaeus out of Aristotle, telleth a sad story of one Telegoras, who being a man of great fame, and so dearly beloved of the people, that if they could not get a just price for their commodities, they were wont to say, 
Athen. l. 8.  They would go, and freely give them away to Telegoras, which they often did: a company of rich Citizens which did equal him in estate, but not in worth, spitefully envied this reputation of his amongst the people, and fell into such heart-grudges, that upon a time, a great fish being to be sold, and no man coming up to the price of it, it was carried away to Telegoras, which the wealthy maligning Citizens, seeing, they were so enraged at it, that they raised up the City into an uproar, violently assaulted his house, and person, and most inhumanely deflowered his Daughters, whereupon there grew afterwards such a deadly feud betwixt the two discontented parties, that it could not be quieted, till Ligdamis the Ringleader of the dissension, made pure slaves of them all, and insulted over them like a true Tyrant; and this was the fare of the Naxian Citizens. 
Diodor l. 15.  Diodorus doth make a sadder relation concerning the Citizens of Argos, who falling into mutual diffentions and distractions about superiority, there was such a woeful face of misery and desolation seen in the City, that no man lived in safety, for many were tortured to death, and others cut their own throats, that they might not be tortured; yea, certain Orators arising, stirred up the people so against the rich men, that no man of wealth was secure, thirty of them were questioned, and tortured, and slaughtered at once, and after that two thousand and two hundred. And afterwards the Orators themselves being ashamed of their bloody practices, that they had been instruments, and instigators in such diresull passages, out of a kind of remorse, giving over their wont pleading, and refusing to accuse any more, the rage fell upon them, and they were murdered, and perished with the rest; the effects of this dissension were so horrid, that by way of detestation, it was afterwards called the Scythalism. The Palentocia (that is, 
Plut. in quest. Graecis.  the bringing in of Usury again) what combustions did it raise amongst the Megarensians? The Citizens of Constantinople falling into contention in the seventh year of Justinian, 
Euagrius. l. 4. c. 13. Niceph. l. 17.10.  their popular pledge to raise parties; what troubles did there break forth? Citizens were banished, Houses burnt, the Temple of Sancta Sophia defaced, and the uproar did not cease till three thousand were slain; 
Plut. Joh. Mag. l. 21. Hist.  when Carthage was divided into the factions of Hanno, and Hannibal, how, soon did it come to be an enslaved City? Did not contention quite overthrow the Teutonick Order, which for so many years had been famous? Did not the seditious carriages of John, Shimeon, and Eleazar, destroy Jerusalem faster than the sword of Vespasian, or Titus? yes, discords of Citizens have ever been ominous, and divers times fatal. The happiness of a City than is, when the waters of Shiloah run softly, when Citizens delight themselves in an abundance of peace, when there are no alterations in their meetings, nor litigations in their counsels; but they are built like a City at unity in itself, Psal. 122.3. Oh this unity doth carry in it an universality of felicity, it is the basis and battle axe to a City; it feareth no gusts, when it doth stand upon this sure pin; nor enemy abroad, when there is no enemy within: Oh it is a rare thing to see a due crasis in the humours of the City, and to hear all the strings of that great instrument in tune, that the spleen doth not swell to put the whole body out of course, or the Salamander doth not appear pear to foretell a storm coming; that the Vessel be not cracked, that should hold the water of the City-preservation, nor a moat gotten into the eye of it to trouble the sight in the foreseeing of dangers; that the City be not splay-footed, or goggle-eyed, but both the feet, and the eyes move the same way; that they allagree together like Workmen to raise the same Fabric; or there is no more difference of sounds, then if they were singing a diapason, where but one voice as it were amongst all is to be heard; oh where there is unity there needeth no barricadoing, 
Sic mihi state Lacedaemonii, & muro cincti sumus. Philostrat. in Sophistis. Aleu. ab Alex. l. 4. c. 8.  nor rampering, for unity is a wall of brass to a City, as Isaeus said, than the City seemeth to be espoused, and men live together in as much kindness as if like man and wife, they were coupled together with a Conjugal knot. Alexander ab Alexandro doth report that in Athens there was a Magistrate of peace appointed that should compel all factions to an agreement, 
Diodorus. l. 3. c. 3.  and indeed there is nothing more expedient than this Officer of concord. Diodorus saith, that the Troglodytes though they were throwing of stones, and shooting one at another, yet if a Woman did but appear they were presently appeased, so all contentions should cease in a City so soon as this beautiful Lady of Unity doth show her amiable face. Scipio Asricanus desired to know of Tyresius, why Numantia had gotten so many Victories over Rome, and yet at last was conquered; who answered, that Concord had gotten the Victories, 
Concordia victoriam, discondia exitium praebuit. Bruson. l. 2. c. 4.  and Discord brought the ruin. So indeed, to cement and secure a City, there is nothing better, than Concord; True citizens they have their City in high veneration, and though there be many thousands of them, yet they all bow to the honour of the City, as to a common Parent; for he is an unnatural child, that can tread upon the feet of his own Mother, or gripe her hand, or break her head; a seditious person which hath nothing but quicksilver in his brain, and Aquafortis on his tongue, reasoning, and arguing quite contrary to the grounds of City-safety, he seemeth not to be a Citisen, or one of those lovely children which her eye doth look upon with pleasure; but an Hermaphrodite, which she hath brought forth to her grief, all rightbred citizens looking to the glory and welfare of the City with a kind of sacred reverence; therefore seeing such infinitenumbers can live together in such admired unity, all conspiring to vote up the City's Weal, and dignity, a Citisen (if right) is a Worthy, and may be looked upon as a person of Renown.  
Fiftly, a City is a place of honour, because of buildings; House and riches are given of the Lord. Prov. 19.14. and where doth the Lord show his rare Architecture but in a City? There are the glorious structures, and Piles of wonder; Habitations built with hewn stone. Esay 9.10. goodly houses. Deut. 8.12. wide houses, large chambers, carved windows, rooms seeled with Cedar, and painted with vermilion. Jer. 22.14. yea, there (if any where) are the ivory Palaces. Psalm. 45.8, 
regali splendida luxu. Virg. 7. Aenead. Haud timeam magni dixisse palatia caelil Ovid. 1. Met.  and costly stones seen, from the Foundation to the Coping 1 Kings 7.9. and pavements laid with white and black, red and blue, Marble. Ester 1.6. The beauty of a City is usually in the buildings, where there are Princely Edisices. Yea, a kind of Heavenly Palaces; the Porches, the Doors, the Skreens, the Pillars, the walls, the windows, the staircases, the chymny-pieces, the Dining-chambers, the Bed chambers, the Galleries, the Turrets, the Lanterns are all glistering and resplendent, such clusters of houses as if they were a Forest, such variety of Buildings, as if a man came into a City to see all the prime, and curious spectacles of a Nation; indeed Art can present the eye with no more pleasing object, than the sight of a City. Princes thought they could never set out their royalty better than in building of Cities, as Ashur in building this Nineveh. Gen. 10.11. Nabuchadnezzar in building of Babylon. Is not this great Babylon, that I have built for the house of the Kingdom by the might of my power, and for the honour of my Majesty? Dan. 4.30. Cyrus' in building of his Cyropolis, Alexander in building his Alexandria, 
Inveni jateritiam, reliqui marmoream. Sueton. Ad aedificandum furore quodam rapiebatur. Nicet. Nomen meum his monumentis inscribam. Plet. in Pericle. Naturam vires suas in unam urbem essudisse. Platina.  Trajan in building of his Nicopolis upon the Banks of Ister after he had conquered the Mysians, and Dacians; and Augustus in turning Rome from a City of brick to a City of Marble, as if these Princes with Isaaclus. Angelus were inflamed to leave these buildings behind them as relics of their fame, or they desired with Pericels to engrave a neverdying honour in these Monuments, declare the excellency of Cities. Sure I am, they are so specious, that they have dazzled the eyes of the greatest. Constantius the Emperor, when he came to Rome, and saw the transcendent glory of it, he cried out that Nature had emptica out all her sources upon that one City. Tamerlaine when he came to Constantinople, and observed exactly the walls, the gates, the streets, the baths, the gardens, the houses of State, the Castles, the Obelisks, the theatres, the Temples, and especially that of Sancta Sephia, 
Knowls in his Turkish History  he was so wrapped with the sight of these things, that he professed it never grieved him to have come from the furthest part of the East, were it but to save that famous City from ashes, Bafazet before his coming, having besieged it. A Citizen then being so gloriously seated, where he hath daily so many stately Mansions, and Palaces within the Circuit of his walls, how can he but be a person of repute?  
Sixtly, a City is a place of honour, because there areliberties. Wherefore doth the Apostle say, that ye are citizens with the Saints. Ephes. 2.19. but that he would intimate that citizens had great immunities? It was enough for Saint Paul to say, he was a Roman, Acts 22.25. as if having the rights of a Roman Citisen, he ought not to be handled like a common man; the Centurion doth confess that with a great sum he obtained that freedom. Acts 22.28. Municipal privileges were ever very high, for they do not come of Maenia (as some would have it) the walls, as if they had liberty to live within the walls, 
Isti Perigrini certè transitu contenti esse debent. P. Greg. l. 4. c. 4. Claudius. C. prohibuit, peregrinae conditionis homines gentilia nomina assumere Romanorum. Alex. ab Alex. l. 4. c. 10. Lex vetat peregrinum ne in murum af scendat. Cic. l. 2. de Orat. Hotoman. de verbis juris. Plut. de Stoicorum pugnis. Alexander ab Alexandro. l. 4. c. 10.  but of Munia grants, or honorary concessions. Peregrini, the strangers couldlay no claim to them; no, such were to be contented only with a passage through the City. Claudius' Caesar would not suffer them to use the names of Citizens: Lul saith, they could not go up the City walls. Hotoman saith, that they were not received into protection, nor had the rights of marriage, or making their Wills, that true citizens had. Plutarch saith, that Antipater durst not call Zeno, and Cleanthes citizens of Athens, though they lived at Athens; No, though they had continued a long time in a City, yet still they were peregrini, quasi extra patriam, Strangers because they were out of their Country; and Boerius saith, that in France they are styled Albini, quasi Alibi nati, allines, as if they were born elsewhere. Alexander ab Alexandro doth report that the Thebans, Lacedæmonians, and Athenians did not admit any to the freedom of a Citisen, unless they could derive an ancient lineage from the stock of some Citisen; Suidas saith, that there was an Office called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which had power to exterminate all Foreigners from the participation of those rights, & to cast them out of the City. Sure I am that the lex Paphia in Rome was so strict, 
Affirmans se passurum faciliùs allquid fisco detrahi, quàm civitatis Romanae honorem vulgari. Sucton  and severe against the reception of persons unto the Titles of citizens, that Augustus Caesar, when his Daughter Livia was a Petitioner for a Tributary Frenchman to be made free, he out of respect to the Law, would only exempt him from taxes, but not make him a Citisen, saying, that he had rather his Exchequer should suffer, than the dignity of the Citybe eclipsed. This Freeman then, that sees others, only walk upon the stones of the streets, or gaze upon the magnificent shows, or salute acquaintance, or sleep in an hired lodging, or pay pennyworths for the costly Wares which the City doth afford but cannot lay claim to the least immunity, when the Citisen himself doth rise up every morning with multiplicity of rights, and hath privileges meeting him in every corner; and hath the City-liberties in all places attending upon him, how can he but be eyed as one conspicuous? yes, he is the eminent Citizen, even for his enfranchisement.  
Seventhly, A City is a place of honour, because there are degrees of honour, the Livery, the golden Chain, the Bench. St Paul, that said he was a Citizen of no mean City, Act. 21.29. doth infer, that that City had high offices, and places of authority in it, for no mean City doth declare no mean Government and jurisdiction to belong to the City; there were those that served the City, Ezech. 48.18. as if the City commanded like a Master. How was Jerusalem once great amongst the Nations, and Princess amongst the Provinces? Lamen. 1.1. Hephzibah, and Beulah, how did they shine in principality and praefectures? It is said, That they shall be as a crown of Glory in the hand of the Lord, yea as a royal Diadem, Isai. 62.3. And wherefore? but that the Citizens there shall have a kind of Majestic power; not only goods, but government; not only means, but magistracy; not only degrees of Estate, but degrees of honour: Citizens are ever upon the rising hand, and coming to places of preferment; elsewhere men may get ample fortunes, and raise great Families; but here is ornament and regiment, dignity and domination, promotion and presidency, the City Vest, and the City Sword to be expected. Alexander ab Alexandrio saith that the City of Sparta had two Tribes for men to rise to honour by, 
Alex. ab Alex. lib. 1. c. 17.  which were called Aegida, and Pitana; the Athenians had three tribes, which were called Godeontae, Ergadae, and Hoplitae, as Plutarch saith; 
Plut. in Solone. Alex. ab Alex. l. 5. c. 18. Blondes l. 3. Romae triumphantis.  The City of Megara had sieve tribes, which were called Heraci, Piraci, Megarenses, Traspodicei, Cynosurei; and as Blondus relateth, the Romans had five and thirty tribes. And is there any City that have not their several Orders, states, and degrees, whereby men are going up by steps to the top of preferment? Yes, a Citizen is a gradual creature, that is ever footing it through all the motions of advancement and dignity. In Rome (except it were by origination, or cooptation) they first began at Manumission, when the Master laying his hand upon the head of his servant, and delivering him up to the Praetor, he was registered for a freeman; asterwards he was called ad pileum to the cap, which was a token of his liberty; then he was called to the white Garment, the gold Ring, and a new name; and then he was called ad togam, tunicam, to the gown, & coat under it; then to the curule Chair, then to jus imaginis, to have power to make Images and so having passed through several effices of Aediles, Quaestours, Pray o'er, and Tribunes; at last they became to be Senators and Consuls: And is it not thus in every City? yes, from Freemen, Liverymen, Commoncouncilled at last they come to mount up to higher degrees of command; and in fine to be chief Magistrates. Now a Citizen that thus from creeping out of the nest, doth after fly to the tops of Mountains, and after that doth take an eagle's flight, is he not to be highly esteemed? yes, this going from garment to garment, from office to office, from title to title, till at last he doth become a Cities-Maximus, doth show a Citizen to be an illustrious person.  
Eighthly, A City is a place of honour in respect of large payments, Tribute to whom tribute, and custom to whom custom, Rom. 13.7. Now in defraying tributes and customs, who doth exceed the Citizen? We find that Solomon, which exceeded all the Kings of the earth in riches, had much of his Royal revenue from the Merchants; and the traffic of the spice Merchants, 1 King. 10.15. The adversaries of the Jews wrote to Artaxerxes, that he should hinder the building of Jerusalem, because the City would pay no toll, tribute, and custom, Ezrah. 4.12. They speak not of the Country, but their chief spite is against the City, as if the toll tribute and custom did come from the City principally; and Artaxerxes seduced by that information, returned a quick answer, by all means to obstruct that design; Give ye now commandment (saith he) to cause these men to cease, and that this City be not builded, for why should damage grow to the hurt of the King? v. 22. as if his chief damage he thought would grow, and accrue, by the City substracting her wont payments. 
Vectigalia quaecunque quaelibet civitates sibi ac suis curiis— firma atque perpetua manere pracipimus, ut in l. Vectigal. 10. Aelian. l. 8. Var. Hist. Instituit vectigal braccariorum, linteonum, citrariorum, 1. pellionum plaustrariorum, argentariorum, aurificum, & all arum artium. Alex. ab Alex. l. 4 c. 10. Et Herodian. l. 3. Zenoph. de rep. Laced.  In all great impositions laid upon the people, the Citizens are chief called forth ad census to taxes. Honortus and Arcadius, as if they knew where their Crown stock lay, they wrote only unto Cities, to see that there should be no diminution of the accustomed payments. Aelian saith, That Demetrius Polycrates, got a thousand two hundred talents from Cities. Severus Alexander, who was one of the best Emperors, drew his vast sums with which he built his baths, and left such an incredible treasure to his Children, from Handicraft-men which lived in Cities. Zenophon doth report, That if the Lacedæmonians went to war, the Cities chief maintained the Soldiers. In the great Wars that Augustus the Emperor had before the Empire was settled, all Nations being almost beggared through the charge of three and twenty Armies, that he was enforced at one time (as Dion saith) to maintain in the field; when he was at his last cast, and knew not where to get money, it was the City of Rome, which by giving him the five and twentieth part of their Estates, and setting a great Tax upon the sides of every City-house, 
Dion. in Augusto.  and by large voluntary Contributions, supplied all his wants; so that whatsoever the extremity be, the City still must bring the remedy: it is the Purse-bearer of the Nation, or the trusty surety to engage for all exigents. If this Cloud doth not drop, a grievous drought may afflict the Country; if these Milk-cows do not give down their milk, there may be nothing to seethe for the hungry family; if this Physician doth not administer, the sick patient may give up the ghost; the City is the Domininical Letter, by which we reckon how the year will go about, or the golden number by which we must cast up the accounts for all accidents: Alas, the Citizen, and the Merchant, doth get more (if he hath free trade) in a short time by traffic and commerce, than the Countryman doth in an age by tillage, and the profit of his ground; here are the vast gains, and here must be the grand and vast disbursments; the greatest Princes upon earth are enforced to fly to the banks of their Cities, as their last refuge; whensoever treasure doth fail, they must go dig in these God-mines. A City was wont to be called the Kings-Chamber, for the safety of his person, and it may be called the King's Coffer, to fill his empty hand with ready coin in specie; whatsoever be demanded, here is the Cashier, or Paymaster: Oh then, shall a Citizen be reckoned amongst the Sporades, which are Stars so obscure, that their asterisms cannot be taken; no, let him go for one of the Stars of the greatest magnitude in a Nation. Even for payments sake, the Citizen ought not to be looked on, or spoken of, but as a person of honour. All that hath been said then being duly considered, let no man lift up the Robe of a Citizen with disdain, nor belch out contempt and ignominy in the face of a Citizen; no the churl is base, the Epicure is base, the Oppressor is base, the Boaster is base, the Sycophant is base, but the Citizen is honourable; there were Citizens before there were Heralds, Heaven itself is compared to a City, or the City of the new Jerusalem; yea, there needeth no more to set out the honour of a City, then that God would spare Nineveh, because a City: Should not I spare Nineveh, a City?  
3. This shows, That as a City is chief, so it should be chief in commendable demeanour. A City should be a place of example, the great Idea, from which all round about it should be effigiated, the Prototype, by which all adjacent places should be stamped; for that being principal, why should it not formalize all those members that depend upon it for actuating? When thou art the head, why dost thou beneath thyself to be the feet? 
Caput cum sis, cur pes existas. Naz.  Doth not a City's virtue diffuse virtue? yes, when it was asked why Peloponesus was so good, it was presently answered, that Aegina (the head-City) nourished up none but good children. 
Aegina bonos filios nutrit. Erasm.  When Syracuse (the prime City of Sicily, came to resort to Plato, which instructed Dionysius, there followed such throngs out of the Country, 
Tyrannidis sedem pulvis occuparet. Plut. de dignos. adulator. Swabo. l. 11.  that the dust of their feet filled the Kings Court. When Echatane in Media, came to addict itself to worthy things, it presently instructed Armenia, and at last it came to be the Persian School: for from that place they learned their archery, the worshipping of their Gods, their grave attires, their doing honour to Princes, and the adorning of them with the Tiara, and Cydaris, Royal Ornaments. When the lex Fannia, 
 universa Italia, & non sola urhs, lege sumptuaria teneretur. Macrob. l. 3. Saturn. c. 17.  a law to restrain excess in diet, came by the Consuls to be constituted in Rome, presently the lex Didia, and Licinia, other laws of the same nature came to be enjoined in the Country; that all Italy, as well as the City, might conform to this law of Moderation. See how much good one City-example will do for virtue; and may not one City-example do as much evil for vice? Yes, the City doth sell her examples, as well as her commodities, and her sins as well as her wares; yea, the quick trade doth run in Crimes, she doth send down these by wholesale into the Country; this plague in the City doth infect the whole Nation, a whole Land may curse a City for bad precedents. If the City be full of perverseness, Ezech. 9.9. the disobedience will spread to all parts; If the City be bloody, Nahum. 3.1. it is enough to sell Chopping knives to their Customers elsewhere. What pure worship will be left in the Land, if according to the number of the Cities, be the number of the Gods? Jer. 11.13. If the chief Cities of the ten tribes set up the golden Calves, the whole Region will seem to be nothing but a bleating Crib to the honour of those new Deities, people far and nigh will swear by the sin of Samaria, and will say, thy God oh Dan liveth, 
Erasm. in Adag. Cael. Rhodigin. Pol. Virgil. l. 3. c. 6. the inv. rerum. Sabellic. l. 3.  and the manner of Beershebah liveth, Amos 8.14. The lust of Corinth made all Greece a Brothel-house, the intemperance of Plintine turned all Egypt into a Tippling-booth. St●o● first finding out fine silk, it hath corrupted all Nations with garish attires. Guard, Jesdi, and Hispaa, the chief Cities of the Arsacidans, being accustomed to lie with their sisters, and mothers, it taught all Parthia incest. A City of Phoenicia having stolen Io the daughter of Inacus from the Grecians, 
Herod. l. 1.  it soon set the Cretians on work to steal Europa from the Phoenicians, and the Grecians to steal Medea from Colchis, and Troy to steal Helena from Menelaus the Prince of Lacedemenia. So that ye see that a Cities bad example is like a Gangrene, it will not rest where it first began, but convey a contagion to all the members, and at last to the vital parts.  
Thus much in general, for yourselves in particular, as God hath made you a City, so do ye principle out goodness to the Land: for a shame it were for the sourest fruit to grow upon the top-branch, or the worst Scholars to be in the upper form. Shall ye be taught duty from abroad? or learn conscience of the Country? shall the man in russet direct thee in thy furs? the leathern girdle instruct the gold Chain? Shall there be more noble motions, and pious resolutions in the rural Swain, than the Citisen? Shalt thou mind nothing but the vent of thy ware? and the sale of thy merchandise? yes, thou hast another trade to look after; A Citisen should show to his Customers the best Patterns of holy life, and open the packs of religious precedents; A City should be the Burse, and Magazine of virtuous demeanours; or else it will be said, that the Citizen doth study nothing but himself, and that his Countinghouse is his conscience, and his penny his God. Oh therefore God hath given you honour, maintain your honour, let the great wheel of virtue stir here, and the morning star of grace shine here. Let not the mirery ways be cleaner than your paved streets, and the thatched shuds be nearer built than your tiled houses. Let not the Country man, when he cometh amongst you be loathed with the smell of your intemperance, or recoil at the sight of your fraud, or blush at your neutralizing, or be ready to deride your pride, or to hisse at your malice, or to freeze with your indevotion, or to drop down dead with seeing the blood of oppression sprinkled upon the stones of your streets; but prepare choice sights for the Country man's eye, that he may go home, and say, I have seen the Phoenix of religion, the Paradise of Piety, the Temple of the Holy Ghost, the Suburbs of Heaven; I have learned grace out of every Citizen's mouth, and bought bargains of sanctity at every shop, enough to stock myself, and supply all my neighbours. Thus shall ye show yourselves to be a flourishing City, when ye are as full of Professors, as Traders? and of Saints, as Merchants; when ye have trafficked for godliness at every Port, and fetched home the true Pearl further than the Indies: Well remember, that To whom much is given, of them much will be required. Ye should have a priority of duty, because ye have a priority of dignity. A City should serve God before others, because God would spare a City before others. Should not I spare Nineveh, a City?  
4. This showeth, that if God would spare a City because a City, that the City should spare itself; not suffer her immunities to be infringed, when she can preserve them, nor her rights to be injured, when she can vindicate them. What were this, but for a Citizen to dig down the walls of his own City? or to unbody his own Incorporation? It was a famous saying, 2 Sam. 10.12. Be of good courage, let us play the men for our people, and for the Cities of our Gods. Doubtless every one ought to express much fidelitity, and prowess for these Cities, or else he doth conspire against his own Society, and the open enemy is not worse than such a secret Traitor. Sceva would not deliver up Epidamnum to the enemy, 
Plut.  though he had received 220 darts in his shield, and lost one of his eyes, but held it out till Caesar came in to his rescue. 
Livius.  The Citizens of Saguntum burnt themselves rather then they would submit to Hannibal. The Citizens of Byzantium held out a siege of two years against Severus, 
Herodian.  and when their weapons were spent, they threw their imagery, and brazen statues at the faces of their enemies. The Citizens of Numantia held out a siege of forteen years against Scipio; 
Florus.  and after that, they gathered all their goods, money, and armour, and laying them all upon an heap, they fired them and their selves, that they might leave nothing to the Conqueror but the name of Numantia. 
Bonfin.  The women of Aquilegia made bowstrings of their hair, that their soldiers might shoot against their enemies. 
Vincent.  The women of the Vindelici for want of military preparation, threw their own children instead of darts against their besiegers, rather than they would yield to Drusus the Father of Germanicus. Such resolute spirits have men expressed in former ages in defence of their Cities, and they which were wanting in relieving, or assisting them, how are they branded with infamy? It is Pompey's shame to this day that he would not come in to the relief of his faithful City Laurea, but suffered it to be taken, and burned though he were so nigh, that he might have warmed his hands with the heat of the devouring flames. The timorousness of those perfidious soldiers, who seeing a great army of the Turks besieging them at Alba Graeca (as Bonfinius calleth it) capitulated with their enemies, to deliver it up, was so hateful to Paulus Knisius (Kinisius he calleth him) that taking them alive, he caused them to be roasted, and by degrees to eat one another. Cities than are vigorously and valiantly to be defended; yea, if many men have fought so stoutly for the walls of the Cities, how ought others to strive as earnestly for the freedom of their Cities? Ignominy to them that do desert them, or basely betray them. Rights, Liberties, and honours go at a low rate amongst such heartless and faithless Factours. Citizen's should spare them, for God hath set them a Copy. Should not I spare Nineveh, a City.  
5. This reproveth them, which in stead of sparing, take delight in nothing more than demolishing of Cities. It was a searching question, which the wise woman from the wall put to Joab concerning Abel, Why seekest thou to destroy a City, a Mother in Israel, 2 Sam. 20.19. It was a blemishing objection that Hezekiah propounded to Rabshakeh, that like a man of a brutish spirit, he held himself appointed, to lay waste sensed Cities into ruinous heaps. Furius Camillus, doth hear ill to this day, 
Sabell. l. 9, Aenead. 3. Bern. Saccus. lib. 8. Hist. Ticinens. Nich. Olaus in Atila. Guliel. Paradinus de statat Burg. c. 8.  that he destroyed the famous City Veii, because it was so pleasantly seated, that men were ready to leave Rome itself to go live at Veij; and so doth Antonius (Vespasians General) who going into the Baths of Cremona, and finding them cold, said he would soon have them hotter, for he presently set the City on fire, and consumed it; and so doth Atila, who ruined Tongres, and in it an hundred Churches; and so doth Frederick (surnamed Aenobarbe) who for an abuse offered to his Empress Beatrice, caused the City of Milan to be razed, 
Diod. S. l. 14.  and the platform of the City (at that time) to be ploughed up; and so doth Himilco, for destroying Messana in Sicily, and leaving them neither wall, tile, stick, nor stone; 
Strobo. l. 13.  and so doth Croesus for laying waste Sidena, and cursing any man that should re-edify it; and so doth Alexander, for laying in the dust the two famous Cities of the east, Cyropolis, and Persepolis; 
Q. Curtius.  and so doth P. Aemilius, for levelling to the ground 70 Cities in Aepiras. Oh what thunderclaps do there come out of many men's mouths to shake down such glorious Ornaments? what Furnaces do there burn in many men's breasts to consume such ensigns of Art, and Architecture? Can they not walk freely in the world, unless they stamp down Cities under their feet? Can they not see the way to their ambitious designs, but by the light of flaming Castles, Temples, Palaces, and Houses of state? Did Vulcan beget them? were they born under mount Aetna? do they desire to shine in the world like blazing Comets? or to scorch all before them, like brands taken out of the infernal Pit? why else are the scattered stones of a City such a pleasing spectacle to them? or the ashes of a City such a glorious triumph? How justly might they crouch for a piece of silver, which care not in an humour to melt away the riches of so many ages? how ill do they deserve an house to hid their heads in, which care not in a fury to expose so many Citizens to the bleak air? Well, if such there have been in the years of old Pagans and Infidels, which have been thus barbarous; yet let every Christian heart tremble to work such desolations; for these things are like the Destroyer, not like the Creator. Let us spare Cities therefore, for God doth spare them, even because they are Cities: Should not I spare Nineveh, a City?  
6. This further doth show, That a City is at the height of impiety, when the time of her fate and fall be come. Such people wilfully destroy the City, for God would spare it, even for that it is a City. Would God spare? Then, have not these rejected all warnings, which have brought their selves into a condition on not to be spared? yes, God is highly incensed, if he doth let lose those judgements which he hath restrained, and doth open those floodgates which for a time he did scluseup. If God hath made thee a vessel of honour, how hast thou trespassed, 
Fecit te vas in honorem, cur te in contumeliam facere praesumpsisti. Bern. de 7. grad. Confess. An seme●est panam commeruisse parum? Ovio l. 2. de Tr●st. confiderans hujus miseri miserabilem conditionem, misereor quidem, sed vereor ne frustra. Bern. p. 70.  which hast turned thy self into a vessel of wrath? We are a very urging people, if we have lost the benefit of a sparing God? Seemeth it a small thing unto you to deserve punishment? No, we have done evil to purpose, if vengeance doth lie at the door. I pity this state of wretchedness (saith Bern.) but God knoweth whether I shall prevent it. Doth judgement threaten this Nation? oh then, that I could shake men into an apprehension of their manifest and monstrous guilts? there are deep spots if this Nitre must be used, there are high affronts when God must dash men's contempts upon their haughty faces. Do ye dread any charging plagues? then why do ye not find out your challenging sins? Do your ears glow, and do ye suspect no bad news? do ye seem to see nothing but rods, and rasours, and yokes, and fetters; and yet are ye so blind that ye cannot see your violating of God's laws? Must God lock up your doors before ye will consider what bad Tenants ye have been? must He pluck away all your Wares, before ye will consider the sins of your trading? must he spew you out of the City, before ye will take notice what a surfeit ye are upon his stomach? doth every Mechanic talk of the danger of the times, and yet can neither Citizen nor Senator cry out of those execrable things, which are ready to make the City an execration? have ye lost your cares, your eyes, your tongues, your wits, your consciences? do ye prance in the City, when ye are ready to stamp upon the stones of your streets? do ye dance upon your thresholds, when ye are ready to stagger with amazement? do ye walk with stretched out necks, when your necks are ready to stoop down with the weight of judgements? do ye add thirst to your drunkenness, when the cup of astonishment is ready to be put-to your lips? do ye scorn the menaces of scripture, when all the curses which are written in this book, and those which are not written, are ready to fly in your faces? do ye abuse Sermons, when your Pulpits shake before their dropping? do ye lie in the lap of Dalilah, till the Philistines come and bind you? do ye eat, and drink, marry, and give in marriage, till the flood break in and sweep you all away? Can ye never hear your errors, but in general shrieks? nor see your provocations, but when vengeance doth open your eyes? Ye have often said, that this City must suffer, and that the end of all will be dismal; do ye say it, and not fear it? or fear it, and not flee from it? Oh that thou hadst known in this thy day, those things which belong to thy peace! that thou hadst but as much prevention as thou hadst judgement, or as much conscience as thou hast a presaging spirit, that thou wert but as true a Saint as thou wouldst seem to be a Prophet! but ye can only foresee, and foretell, but remedy nothing. If we may live but a short time merrily, we care not if the rest of our days be spent in misery, as that desperate person, who being told he should not live seven months, said, 
Sex menses satis sunt vitae, septimum Orco relin quo Victor Varia ●●ct 1. 11. Osotius. 〈◊〉 rerum 〈◊〉 nuel●.  Six months are enough for my life, the seventh let death take. We cannot forsake those courses by which we are certain to perish, no more than Garzias Sousa at the siege of Aden, could be persuaded by Albuquerke to come down from a Tower where, by arrows and stones, he was sure to be either shot to death, or to have his brains dashed out. How many perils do we see, that we put to the venture, whether we shall escape them, or be ensnared with them? we dread vengeance with impenitency, and reflect upon ruin with stony hearts; we feel malignant humours rising without taking a purge, and fear sinking at Sea without pumping out the water. We are rather Inquisitors of dangers, than Interpreters of them; we are the fearfullest people in the world, and yet the recklessest. Our own predictions, or convictions, will not make us look inward. If we suffer, we cannot cry out of God's justice, but of our own insensibility and obstinacy. If our house be left desolate to us, we are justly guilty of the dilapidation of it. We bury ourselves in our own ruins, and lie down in our own confusion. In the midst of the most grievous terrors, there is no crying out of the heinousness of sin. Oh secure Laish! oh Jerusalem frozen in her dregs! The very putting of the sickle into the corn, do not make us see how we are grown ripe for judgement, the noise of thunder cannot awaken us out of our deep sleep. If brimstone be cast upon our habitation, we think fire shall never be put to it; if the Lord set his face against the City, we outface all hazards. It was miserable to the Germans to fear an enemy in the Country, 
Bonsin. l. 8. Decad 2.  and yet to give their selves to banqueting, till Cadan the Tartarian Prince came upon them and slew them. It was fatal to the Mariners of Polychostus, to quake at the thought of Antigonus, and yet to be drunk, and fast asleep, when he set upon their Navy, 
Polyaen. l. 4.  and destroyed it. So as ominons it is for us to be appalled at God's judgements, and yet to quaff and snort them away, as if the angry and arming God would never strike. He is the patiented God, but if we challenge him into the field, he will show himself to be the Lord of Hosts. He is a sparing God, but if we outsin his mercy, he will declare himself to be the judging God. Our reformation might bind his hands, but our remorselessnesse, and contumacy will urge him to lay on confounding strokes. For why should he spare us, when we will not spare ourselves? if threaten cannot humble the Sinner, God hath judgements enough to break his heart. Oh therefore deal truly, do ye fear the state of the City? then know that the City hath highly provoked the eyes of God's glory, that it must be punished; consider that there are briers, and thorns in it, that God doth come to hue in the City; and that strange Creatures have been in the nest, that God doth step forth to break Cockatrice's eggs; and that the Pot is full of filth, that it must be set upon the coals, and God must take out the scum of it. Oh than that the City could search her walls, and see what Delinquents do lodge in it, yea, go from house to house and find out all the suspected, dangerous persons, which haunt this Corporation to work the utter ruin of it, that conscience would bring to open view more Malefactors, than all the privy searches, or loud cries of the Temple have yet discovered. It is high time to settle upon the work; for if the City be in any hazard, there are grievous sins in it that do jeopard the welfare, and safety of it; God is irritated beyond measure, when he is driven to visit, and doth spy in it transgressions wonderful, when he is ready to inflict plagues that are wonderful. Shalt thou reign because thou art closed in Cedar? shalt thou be secure, because thou art closed about with so many propugnacles? no, God may judge this City, and judge it, because it is a City? and what an urging people then are ye, which have turned favour into fury? would God willingly be severe? no, vengeance doth never approach till impiety is at the height, till Job, Noah, and Daniel can save but their own souls, and not the places where they dwell, and for which they sacrifice their averting, and reconciling prayers: Oh think how often ye have smitten at God's face, and wounded his honour, when he is enforced to strike, and such Petitioners cannot bind his hand. Oh ye are Sinners before the Lord exceedingly, when ye have transnatured God, changed him from a gracious to an avenging God, for ye see he doth take no delight in wastes, and desolations; No, this is contrary to his inclination, and propension, his tender mercy, and ingenerate, indeified compassion, for if your sins did not turn away his pitiful eye, harden his soft bowels, and make him weary with repenting; he would spare the City, and that because it is a City, Should not I spare Nineveh, a City.   

Great.  
Now let us come to the attribute, Great. From hence observe, serve, that Greatness in itself is precious in God's account. How can the great God but affect that which is great? Yes as immensity is one of his properties, so greatness hath a bright reflex in it. Magnitude doth carry a commensuration with it, and excellency doth arise out of magnitude, for where a thing is attained to this extensive proportion, 
Differentia inter facere & efficere.  there is in it a visible distinction from other things; because it is not in the doing, but it is done, and so hath efficacy, and eminency in it. The Hebrew words which are put for Great, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  do significantly express this, for the one doth come of a root that doth declare, that the thing hath increased, or magnified itself; and the other of a root which doth intimate that the thing is copious, or it hath multiplied itself; so that to be great is no more than a thing grown up, or come to a kind of fullness, and gracefulness. I do not say, it hath no further to go, but it is gone to a fair distance, or waxed so well in the parts, that it is fit to be admired; for how hath the eye a kind of marveling enter into it at the beholding of that which is great? what should I say? if a thing be good, it cannot be to great; no, the more great, the more perfect. 
Ab Epirotis Pyrrhus Aquila nominabatur. per vos, inquit Aquila sum. Quid ni enim sim vestris armis velut alis evectus? Plut. in Pye●ho. Photion Chrestus appellatur. Alex. ab. Alex. l. 2. c. 11. Graecorum ultimus appellatur quia Oraecia jam effaeta nullum se dignum virum ab illo protulerit. Plut. in Philop. Augustus dictus est ab auctu Cuspinian.  Man's wit can ascribe nothing more to her Worthies, who she is enamoured upon, than to proclaim them Great, For to what end else were all those equivalent Titles devised? Pyrrhus after the defeat given to Pentauchus the Captain of Demetrius, was called the Eagle. Photion for his rare parts called, the Excellent; Philopaemenes called, the Last of the Grecians, because there never came any after him (Greece being past childbirth) which did match him. Octavianus Caesar after the Battle at Actium, and the Conquest of Egypt, and the Empire settled in peace was named Augustus, as if he were increased to the height. All these Titles were given to these several persons, that like deserving men they might be esteemed Great. Yea, the name Great conferred upon some in express terms, as upon Valerius, Fabius, Pompey, Alexander, Gonsalve, Leo; yea, this is the highest title of honour, that can be attributed to the most flourishing Princes upon the face of the earth, as to be styled the Great Mogul, the Great Cham, the Great Turk. To be Great then, is of high esteem with men, and is it not as highly prised by God Almighty? yes, what thing is there of value with him but to set out the excellency of it, he doth record it to be great, the great lights, the great depths, the great Sea, the great Mountains, the great Rivers, the great Behemoth, the great Leviathan, the great Wilderness, are so called. Yea, things which in a more sacred way do relate to him are thus dignified, as the great Nation. Gen. 12.2. the great Altar. 2 Kings 16.15. the great Temple. 2 Chron. 12.9. nay, not so much but the Church hath this glorious character set upon it, what the world might look upon her with reverence, and wonder, for it is called a great house. 2. Tim. 2.20. and a great City. Rev. 11.8. 
Et non decernis, Taure, quid esse velis. Mar l. 2.2 Epig.— vixit inaequalis. Horat l. 2. Sat. 7— Nil fuit unquam, Sic impar sibi. Id. l. 1. sat. 3.  Thus ye see how God doth love greatness in other things, and why not in Cities? yes, or else as it was said of 〈◊〉, that he was so mutable, that he knew not what he would have, nor what he would be, and of Prisous; that he lived unequally to himself; and of Tigellius Sardus, that for his fickle expressions, he was like a person unlike to himself: so a man might suspect God had various affections in him, that what he doth resent in one thing he hath a regret against it in another: but there is no such inconstancy in the immutable God; therefore as he doth exalt other things by their greatness, so he doth set out the honour of Cities by being great; or describing them to be great. Ashur built Reshen, the same is a great City. Gen. 10.12. Gibeon was a great City, as one of the royal Cities, greater than Ah. Jos. 10.2. Sidon the great. Jos. 11.8. Hemath the great. Amos 6.2. the Canaanites had great Cities, and walled up to Heaven. Deut. 1.28. Yea, great and goodly Cities. Deut. 6.10. How is Gebers Sons portion magnified for this? To him pertained the region of Argob, which is in Basham with threescore great Cities, which had walls and brazen bars. 1 Kings 4.13. Yea, how is Babylon because it was a great City mentioned with all the emphatical appellations that can be imagined? It is called the Virgin Daughter. Esa. 47.1. the Golden Cup. Jer. 51.7. the glory of Kingdoms, and the beauty of the Chaldees excellency. Esa. 13.19. No marvel therefore, if God doth so plead for the preservation of Nineveh, for it was no vulgar inferior City, but a City, and a great City. Should not I spare Nineveh, a great City? Yes, the greatness of it was a great inducement God to restrain the imminent danger of it; for first, it had been a long in coming to that height; 
Elephantis partus. Annosa quercus. Marmor durabile, diuturnitate temporis durescit.  greatness is not suddenly attained unto, no, there is a long time for the production of it. Men rise by degrees, and so do all other things. An Elephant's birth (as some say) is two years in the bringing forth, an Oak is an hundred years in the ground, the durable Marble lieth many hundred years in the bowels of the earth before it is hardened. 
Tantae melis erat.—  Can Nineveh then on an instant lift up her head with glory? no, of so great difficulty was it for her to be seen in her bigness, and beauty. How then doth it grieve God to lay waste such a City, which had such a tract of time to be completely built? He would spare Nineveh the Great, because by so many pawses, and interstitiums it came to be Great. Secondly, because of their long standing, for it had continued in that flourishing condition for above a thousand years; old evidences, old Monuments, old gold, old Proverbs, old Families, and pedigrees are dear to us, how much more the great City, which was the old City, shall be precious in God's eye? He that would not have us to remove the ancient bounds, will not be very ready himself to deface that which is ancient. Age is a Grown of glory; and diuturnity in any thing is thus diademed; 
Omnia momentae antiquitatis servande sunt, Val. Max. l. 3.  the hoary hairs of a long continuance upon the head of any thing, as well, as any man, are venerable. Allethe moments of Antiquity, are to be observed. Theophilus caused one to be beat en with clubs, because he overshadowed an old house with new buildings, and so the honour of ancient things is strictly to be preserved. Art not thou of old O Lord our God, our holy, one? Hab. 1.12. Yes, and as he is of old himself, so be doth affect any thing that is old. Nineveh then that was not only the City of Conquests, but the City of continuance, not the City of Authority, but the City of Ages, which could plead prescription of time, and out date the longest-lived City then in the world, which might be a grandam to all the younger daughters; for when they were sparse conceived in the womb, or drawn from the womb by the Midwife, or were out of their swaddling , which had not a stone laid, or a gate built, than she stood upon her feet, traced the earth with terror, was full of Towers, and Palaces, sat in a Throne, had her Imperial Robe upon her back, Provinces, and Kingdoms doing obeisance to her; Oh is it not pity, that such an old, grey headed City should perish? yes, a man would not make a spoil of old Altars, old Liberties, old Statues, old Customs, old Records, old Sepulchers, how much less should the great God make a devastation of such an old City. No, he would spare it because it was great in dominion, and great in diuturnity, of a large extent, and long standing; I might likewise show you that God would spare this great City for the great misery that should happen upon the fall of such a great City; for what a loud shriek must there be heard from the lips of so many perishing souls? and likewise for the great repentance that had been expressed in such a vast City; for what a Sea of tears had there dropped from the eyes of such numerous Penitents? But I have shown you the speciousness, and spaciousness of the City, and this was enough to prompt God to spare it, even be cause it was Great, Should not I spare Nineveh, the great City?   

Application.  
1. This serves to show, that God is no enemy to greatness; I accuse not riches, 
Divitias non accuso, sed illum, qui male utitur. Chrys. Hom. de divite, & paup. usus horum bonus, ●abusio mala. Bern. de consid. ad Eugen., l. 2. c. 6.  but him who uses them ill. The use is good, the abuse is only evil. Is prosperity an execration? or greatness a curse? no I find it styled the Lords dowry, Gen. 30, 20. and God's candle, Job 29.3. and God's cup, Psal. 23.5. and God's crown, Prov. 14.24. Greatness is oftentimes the pledge of God's goodness, yea the seal of his favour; so far from being a smile from Mammon's brow, that it is the shining of God's face, Numb. 6.25. so far from being the amiable complexion, that the Devil should lend us, that it is the beauty of the Lord our God upon us, Psal. 90.17. We seem to live upon God's bread, for God which fed me all my life long, Gen. 48, 15. and to dwell in his Tenements, for He made them houses, Exod. 1.21. and to mount the hill of preferment upon the back of his saddle horse, for I will cause thee to ride upon the high places of the earth, Esa. 58.14. and to king it amongst our brethren by his inauguration; for He set them amongst the Princes, and made them inherit the Throne of glory, 1 Sam. 2.8. The various flowers that spring from prosperity, are they not styled God's garden, Ezech. 28.13. The diversity of comforts, and benefits which we enjoy in this world, are they not sanctifications as it were of the divine providence? blessings of the heavens above, blessings of the deep beneath, blessings of the breast, and the womb: Gen. 49.25. I know there is a Mammon of unrighteousness, but that is, when it is in the hand of an evil Possessor. 
Talibus bonis non fiunt homines boni. Aug. ad Ripar. & Paulinam ep. 45. Quae hic honorant, ibi onerant. Id. ad Maximum ep. 203.  I know our riches may eat our flesh like fire, but that is, when usurpation or injustice hath turned these into sirebrands. It is true, by such goods, men are not made good; and the honours of this life may be the burdens of the next life, but that is when unregenerate men are entitled to them; sin doth damn every thing to us, grace doth make every thing a blessing; make good thy tenure therefore, and fear not thy freehold; a Saint may enjoy a great Mansion, a great Castle, a great City. 
Terrenae civitatis temporalis gloria non destruit caelestia bona sed astruit. Bern. in ser. ad mil. Temp. c. 3.  Temporal glory doth not destroy eternal felicity. Conversion is a just Owner, Repentance hath the lawful demise of all copious Revenue. Be penitent therefore, and be potent; be a Ninevite, and fear not thy great City, forget not thy sackeloth, and in time convenient I forbidden thee not scarlet; lie upon thy ash-heap, and lie afterwards upon thy bed of down; neglect not fasting, and taste of delicacies; enjoin penance to thy beasts, and ride upon thy Palfrey; cry mightily, and sing joyfully; turn from thy evil ways, and walk (if thou wilt) in a paved Court; forbear the violence of thy hands, and let thy hands (if thou canst) be filled with abundance; be but rich in God, and let there be no end of thy riches; seek the Pearl, and wear Jewels. For are piety, and prosperity, religion and revenue, grace and greatness, opposites? Is wealth a largesse: only for sinners? must every Professor be a Beggar, and live in an Almshouse? Hath the Devil the whole world in fee-farm? doth he grant Leases of all the possessions upon earth? must all rich men needs be damned? this were to justify julian's rage, who took away all the goods from the Christians, telling them that their Saviour commanded them to be poor. We must be content under our poverty, if God send it, not make haste to be rich, or make riches our principal livelihood, but otherwise we may enjoy riches as well as others. Jacob was virtuous, and yet he had his two bands, Gen. 32.10. Boaz was pious, and yet a mighty man of wealth, Ruth. 2.1. Job righteous, and yet the great man of the East, Job 4.1. Jehosaphat religious, and yet he had riches, and honour in abundance, 2 Chron. 17.5. It is a distemper to make a Saint an Hermit; or a Friar, Mendicant; as if whosoever hath sufficiency, 
Hoc attendite, ne passim divites reprehendatis. Aug. in Ps. 5. Injustae dicuntur divitiae, non quia aurum & argentum injustum fit, sed quia injustum est eas putare divitias, quae avaritiae non auferunt egestatem. Amb. in Psal. 118. Nec diviti obsunt opes, si ijs bene utatur. Jer. ad Salu. Sufficientiam vitae non indecenter, quisquis eam vult. Aug. ad Probam. ep. 121. Ne putenmala, dantur & bonis; ne putentur magna, & sum bona, dantur & malis. Aug. ad Bonifac. ep. 70.  this man must have no fullness; or whosoever be mighty, he must not be great. But oh be careful in this, that ye do not generally reprehend rich men. Riches are not unjust, but it is unjust to think those riches, which do not take away covetousness. Riches do not hurt the wealthy man, if he use them well. Sufficiency of estate, whosoever doth desire, he doth lawfully desire it. Riches that they might not be thought evil, they are given to the good; that they might not be thought the chief good, they are given to the evil. So then, a righteous man may challenge his earthly possessions, as well as the greatest worldling; yea, it were no solaecism to say, That the Saint is the true Land-holder upon earth. The wicked have riches by permission, but the godly by commission, the one by possession, the other by promise; for is not God's covenant past, and his patent sealed to the righteous? Yes, there God commanded the blessing, Levit. 25.21. there shall be showers of blessing, Ezech. 34.26. and blessings poured out in such an abundant measure, that there shall be no room to receive them, Mar. 3.10. Saint then, rise as fast as thou canst, so long as fraud doth not promote thee; let thy house be stately, and thy chambers large, so long as thou dost not build thy house by unrighteousness, and thy chambers by wrong, Jer. 22.13. Serve God, and thrive under so good a Master, let not thy obedience run at low water, and then let thy prosperity rise as the flood. God will not be offended at thy greatness, for he doth plead for greatness: Should not I spare Nineveh, a great City?  
2. This doth show, that there will ever be degrees of states and conditions; Zoar was but a little City, Bethlehem was the least amongst the thousands of Judah, and yet Nineveh here is a great City. Oh than that some people would weigh men in the balance without allowance of their grains, or prepare the same last for every foot without granting a larger size; which justle with their Neighbours if they seem to out-top them, and count them Giants, Monsters of mankind, if they have a larger proportion than themselves; Why shouldst thou be my superior? why should not I be as great as thou? This is with Tarqvinius the proud, to lop off the heads of the poppies in the Garden, till all be brought to the same height; or to serve men, as that inhuman Host Procrustes served his guests, who laid them all in one bed, and they which were too long for the bed he cut them shorter, and they which were too short for it, he stretched them out to belonger. But is there an equality in other things, that people would expect a parity amongst men? Are all stars of the same brightness? all Pearls of the same lustre? all Mines of the same richness? all Fowls of the same swiftness? all Beasts of the same bigness? all Trees of the same fruitfulness? No, Nature hath her differences, and why not the like amongst men? Yes, before ye can reduce men to an evenness, and an identical greatness, ye must first bring them all to the same height, complexion, strength, 
Hecale pauperrima fuit, & de eâ dixit Plaut tus in ●istellaira St quidem eris, ut ●olo, nun ●uam Hecase fies.  humour, wit, and trade; Indeed I know, Nature cannot endure to be under, or if people could live as some of their familiars do desire, get promotions by wishes, there would not be a Hecale, that is, a poor person in the world. But this cannot be, for there will be diversity of men, if there were but two twins living alone upon earth; howsoever as the world is now peopled, 
Tu in legione, ego in culina. Nec toga, nes focus est, nec tritus cimice lectus. Martial. lib. 11. Epig. Si hunc sustuleris, universum interit. Chrys. in Ps. 148.  it is but a stage of several Actors: the Adage saith well, Thou a Commander in an Army, another a drudge in the Kitchen; there is one richly clad, and hath his warm fires to beak himself at, and soft lodging every night, and another to whom their is neither coat, nor hearth, nor well dressed bed. Human society cannot subsist without a superiority, take away a Chief, and the whole world will go to ruin. Were all the parts in Nebuchadnezars Image alike? The body is not one member, but many; if the whole body were an eye, where were the hearing? if the whole were hearing, where were the smelling? 1 Cor. 12. Therefore the Scripture speaketh of Princes of the Assembly, Numb. 16.2. Ancients of the people, Isai. 3.14. Such as are set over the Congregation, Numb. 27.16. Heads of the house of Jacob. Mic. 3.9. Dignities, 2 Pet. 2.10. Principalities and Powers, Tit. 3.1. Shields of the earth, Psal. 47.9. Foundations of the earth, Psal. 82.5. Mountains of Israel, Ezeck. 36, 1. Men higher than Agag, Num. 24.7. Which have the key, Isai. 22.22. Bear the sword, Rom. 13.4. Hold the Sceptre, Amos 1.5. And excellent Majesty is added to them, Dan. 4.36. Therefore content thyself with thine own state and condition, every one doth not carry a Governor about him, nor doth he find a Ruler in his Scabbard, nor puff out himself a Magistrate by stout language: He is not skinned Prince, nor doth bring a Sceptre out of his Cradle, much less can Crown himself with the principle of equality; what Myriads of Dynasts, and Despots▪ and Imperial Creatures would there be, if the Doctrine of parity were pure Revelation? But in all Ages there have been, and to the last age there will be Orders and Degrees; yea to the world end we shall see the ignoble and the noble, the impotent and the potent, the needy and the full, the subject and the sovereign, the small City and the great City. Should not I spare Nineveh, a great City?  
3. This doth exhort every one to be sensible of his greatness; for oh that God hath made thee great, and that he hearth nothing of his own bounty! that he hath raised thee, and yet thou art silent under such a liberal Benefactor! that thou art great only in thy ostentation, or haughtiness, but not in thy thankfulness! where is thy praise for such preferment? thy sacrifice for such greatness? No, the Ox knoweth his owner, and the Ass his master's Grib, but God doth raise up servants, which know not their own Master, or hath maintained Pensioners, that understand not the royal hand of their own gracious Prince. Antoninus Caracalla, doth vex Cilo, 
Vexavit Cilonem, qui eum educaverat. Dion. Nescire se utrum in numero hominum, an Deorum poneret. Plut. in Lycurgo.  who had brought him up. So we grieve our Fost r-father. Lycurgus that was so good, that Apollo knew not whether he should put him into the number of men, or Gods; and which had given such singular laws to his Lacedæmonians, and done so many good offices for them, yet his last reward was to have stones cast at him, and after one of his eyes struck out, to be banished the Country. So we recompense God rather with injuries and indignities for his favours, than with any commemoration of his mercies. Bless the Lord O my soul, saith David, and forget not all his benefits, Psal. 103.2. A high duty, and very few there are amongst us that are officious in it; we receive many blessings out of his hands, but he doth receive very few blessings out of our lips, instead of not forgetting all his benefits, there is scarce one that doth stand upon record, or is engraven into our thankful souls; no, we are so far from singing a Benedictus, that the blessing is no sooner handed, but we are ready to sing a Valedictus. How us this Land embroidered with mercies? Blessings are the chekerwork of heaven, but are there any carved pillars amongst us where these favours are cut out, and graphically portrayed? God many Temples in this Nation, but few of them are consecrated; Te Deum is not sung in them; God doth not seem to inhabit the praises of Israel. We leave God so soon as our turns are served, as Diomedes left Callirhoe, so soon as she had saved him from the fury of her father Lycus, 
Sabel. l.c. 7.2.  who was wont to sacrifice all his strange guests upon the Altar of Mars. 
Pro gratiarum actione nihil aliud scripsit Caesari, quam Mihi nihil. Macrob. Saturn. l. 2. c. 4.  Augustus' paid all the debts of a decayed Senator unasked, but he returned him no other thanks, but this unthankful rescript, To me nothing; so let God disburse never so much to us, or for us; yet we suppress all his bounty, we cast up all the sums in naked empty cyphers, To us nothing. But oh beloved, doth man for favours meet with no better requital? Yes, the Abideni having their City taken by slaves, they upon a certain time being drunk, a woman leaping over the wall, and acquainting them with the accident; to the honour of the woman, they set up an Image with her picture in it, because by her means they recovered their City again. 
Athen. l. 13. c. 11.  Pyrrhias redeeming an old man out of the hands of Pirates, and he telling him where he might find a great deal of gold covered over with pitch, he getting the treasure, and growing infinitely rich upon it, offered a Bullock to testify his thankfulness, 
Nemo bene merito bovem immolavit praeter Pyrrhiam. Plut in quaest. Graecanicis. Diodor. Sic l. 20.  for the old man's kindness, insomuch that it went for a Proverb, That no man was more thankful than Pyrrhias. Demetrius Polyorcetes, freeing the Sicyonians from the yoke of Prolemy; they took it so thankfully, that they called their chief City after his name, Demetrias; and kept an annual feast as long as the City stood to commemorate such a deliverance. These and thousand the like examples, might be produced to declare how apprehensive people are of men's favours, but where is there the like gratitude expressed towards God? Let him pleasure us in never so many things, yet he doth get neither pillar nor bullock, nor any thing called after his name: as noble hearts as we seem to have to others, we are base towards our God; we think it inhumanity to forget courtesies, but here we forget blessings; man can hear of his Civilities, but not God of his respects. Here all obligations and engagements die with the participation of the favours, as if we had neither sight, speech nor affection; so that we are strict Courtiers, but very formal Christians? we are men's very humble servants, and thrice bounden, but we are Gods very insolent servants, and scarce one twisted; oh what are the ties, and bands of blessings? We do not render again according to the benefits done unto us. 2 Chron. 32.25. Ingratitude is branded upon our brows, breasts, eyes, ears, lips, and lives: where is there promotion, and devotion, favour, and zeal met together? No, oh ye great men, ye are the great disesteemers, and disparagers of mercies, a non-magnifying, and unglorifying generation. Ye cannot see favours at Noontide, nor speak of mercies, when every corner of your houses is a Pulpit, where ye have domestical Chaplains to preach out unto you Gods blessings. Why are ye thus blind, and deaf? would ye weep for the want of blessings? and do they congeal you with their warmth? is it your high ambition to be great, and doth greatness dwarf you by raising you many Cubits above your brethren 〈◊〉 constrain not Heaven to defy you, as if ye were detestations; Force not God to cry out, Hear oh Heavens, and hearken oh Earth, as if ye were Monsters. Set your eyes therefore (if it be possible) right in your heads, and seek up mercies; turn the keys in those rusty lips of yours, that that bedrid duty of thankfulness may walk forth, and sing hymns to the honour of blessings; if ye be great, know who hath given you these dimensions; if ye be great, be not too great for your Maker; 
Cogit● quo cultu transieris Histriam, & quibus nunc utaris vestibus E●asm. in vitâ Chrys.  as Chryso●lom said to Gaynas the Arian Captain, Bethink thyself in what poor attire thou diost once posse through Histria, and how richly thou art now apparelled; So consider ye the simple weed perhaps, that was once upon your backs, and how God hath given you change of apparel. Had ye always such shops, such Counting-houses; such wardrobes, such cupboards of plate, such chains, such jewels, such habitations, such honours? have ye forgotten your beginnings? can ye not tell how many pieces ye were worth when ye were first sworn Freemen? or ye sealed the first leaf to have a standplace for trading? oh swollen cheeks, staring eyes, infatuated brains, look backward, search out yourselves to the first year, and quarter, nay, the first change of the Moon, when your prosperity crept out of the nest, and first cast the shell from her spoonfeathered head; and set down every penny that ye have received out of God's privy pearl; remember how many thousand pounds ye are indebted to God's blessing. Ye are ignorant men to imagine that the Original of your welfare began at yourselves, yea arrogant, and Mad men to think that your own prudence, or diligence hath advanced you. Ireturned, and saw under the Sun, that the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to men of understanding. Eccles. 9.11. are ye high? ye are lifted up; are ye great? ye are made great. Consider therefore what a small stock ye had once to begin with, and how God hath conveyed unto you hidden Treasure, what Minums ye were once in the world, and what Grandees ye are now become; and let every man of you, like a person rapt and transported with a trance, and exstasy, that ye are made Heavens Favourites, say with David, Who am joh Lord God? and what is my house, that thou hast brought me hitherto? 2 Sam. 7.18. Oh if ye will not confess the kindness of your Creditor, he may well call back what he hath lent you; if ye will not acknowledge what webs ye have spun out of his providence, he may justly recocover his Weoll, and his Flax; Let them be fired out of their estates, or shipwracked in their means, or turn Bankrupt in trading, who so long as they abound know not the benefit of fullness, or so long as they are advanced see not who hath advanced them. Oh therefore if your mouths be satisfied with good things, know who it is that hath given you such a taste of bounty, if ye have treasures by the heap, consider who it is that hath filled your coffers; if ye be great, bless the Author of your greatness. When ye eat in plenty, and are satisfied, praise the name of the Lord your God, which hath done wonderfully with you. Joel 2.28. say with David, All that we enjoy cometh of thine hand, and all is thine own. 1 Chron. 29.16. I know it is an hard thing to fetch praise out of preferment, or gratitude out of greatness, to get a rich man to speak, or a great man to magnify; but know your duty, lay to heart the office of prosperity, and see God's Image stamped upon your coin, and him written Founder upon the groundsels, pillars, tarasses, roofs, and lanterns of your houses; oh therefore perfume an estate with devotion, make God's providence the crest of your escutcheon. If ye flourish upon earth, look up to heaven; if your boughs be laden with fruit, let God taste the first ripe apples of the tree; if ye be rich, celebrate divine favour; if ye be mighty, remember your best Friend; if ye be great, be not unthankful; why should Gods eye be fixed upon thee? why should his rain fall upon thy ground? why shouldst thou see the Rivers, and floods, and brooks of honey, and butter? why should he take thee by the hand? why should he lift up thy head? is there no reason for thy weal? then there is all the reason for thy zeal. They have poverty, thou hast prosperity; they are empty, thou dost abound; they have a narrow border, thy border is enlarged; they have extremity, thou hast excellency; they have hardship, thou hast honour; they have neither means, nor meat, thy portion is at, and thy meat plenteous; they are fallen into decay, thy increase doth rise like the spring: oh than that thi● distinct state should not beget in thee distinct devotion; the sight of their pressures might extract from thee praises; thou dost deserve to be pinched with their wants, and clothed with their rags, if thy abundance do not make thee sacrifice a whole  offering to the honour of thy promoting God; then as thou wouldst be preserved, bless him that hath blessed thee, for greatness is not only a testimony of divine bounty, but an argument, and inducement for divine commiseration; if thou be'st gracious, and grateful, God will look upon thee the rather, because thou art great, he spared Nineveh because it was a great City. Should not I spare Nineveh, a great City?  
Fourthly, this serves to show what great endeavour there ought to be used in preserving this great City. Is such a great City easily spared? no, though God doth tender it, because it is a great City, yet he doth look that the citizens fervour should be answerable to his pity. Oh therefore have ye Gods eye in your head? or God's heart in your bosom? do ye look upon it with a perplexed eye, or glow towards it with inflamed zeal? is your vigilancy quick-eyed? your dread dismaying? your solicitousness anxious, your dejection abased? your contrition grinding? your mediation vehement? your reformation twise-rigorous? oh there must be strong Physic taken to recover such a Patient, potent Friends employed to get such a condemned Creature reprived. It is no ordinary humiliation, that will prevent the judgement against such a place; no, there had need be a wailing like the Dragons, and a howling like the Ostriches. Micah. 1.8. Yea, as at the reversing of the bloody decree, there had need be a great fasting, and mourning, weeping, and wailing, and many lying in sackcloth and ashes. Ester 4.3. the people had need lift up their voices, and weep till they have no more power to weep. 1 Sam. 30.4. Yea, the Priests, the Ministers of the Lord had need weep between the Porch and the Altar, saying, Spare thy people oh God. Joel 2.17. Yea, with Hezekiah they had need to rend their clothes, to go up into the house of the Lord, to send Eliakim which was over the household, and Shebnah the Scribe, and the Elders of the Priests covered with sackcloth to Esay the Prophet, to spread the Letters before the Lord, and to pray earnestly to him that dwells between the Cherubims, to turn back such a Senacherib. Yea, with Moses they had need to break in pieces the Tables of the Law, to tear asunder all their Bibles, as if they were unworthy of the knowledge of God, and to burn the golden Calf in the fire, and grind it to powder, and strew it upon the water, to abolish all the memorials of those things which have been occasional to the sins of the times, to stand in the gate of the Camp, and do execution upon the particular Offenders, to go up unto God with a trembling heart, as not knowing whether the place and people be not past reconciliation, Peradventure I shall make an atonement for your sin, and plainly to confess the fact, and acknowledge the guilt, to lay open all the heinous, and hideous abominations of the times, which are known, and visible, Oh this people have sinned a great sin in making them Gods of gold; yea, to importune God to be appeased, & rather than we should not come away with the pardon in our hand, to offer to be slain at God's feet to save so many lives; to be sacrificed ourselves, to redeem such a goodly place from an exigent; yea to have our names and persons razed out of the land of the living, rather than the name of Israel should be expunged; Yet now if thou wilt forgive their sin; if not, blot me I pray thee out of the Book which thou hast written. Thus we had need to be all vigour and vehemency, dejection and devotion, solicitousness and sorrow, conflict and conversion, satisfaction and sacrifice, prostration and propitiation, reconciliation and reformation, soul and solemnity in so importunate a work. Oh it is a great City, and how many sins are there to be expiated? Oh it is a great City, and what a great trespasse-offering must there be made for it? oh it is a great City, and what great Penitents must there be to preserve it? Set the whole City before your eyes, and see how ye had need to set your whole strength to it to anticipate, 
Qui timidè rogàt, docet nega re. Seneca. In disputationibus adeo vehemens erat, ut ex illius oculis ardentes scintillae egredi viderentur. Laert. l. 2. Coma horrore arrigebatur, oculique animi quoddam tripudium circa dogmata occupati testabantur. Eunapius de vitâ sophistarum. Tympanizo sed Ajacis scuto. Cael. R. l. 10. c. 11. Sudores manabant, & venae frontis contumescebant. Jovius in Elogiis. Tu percute, ego caput praebebo; neque fustem tam durum invenies quo me à tuis disputationibus abigas. Aelian. lib. 10. Variar. Hist. Sparta, inquit, ex uno non pendet. Plut. in Apoph.  or to repel vengeance lifting up her hand to strike. Either plead earnestly, or the case is lost; either administer the best Physic, or the party doth die. He which doth pray but faintly, doth teach God to deny: He that doth mediate remissly, doth but prepare God to reject. O when I read of the earnestness that many men have had in other attempts, and see how languishing, we are in matters of greater consequence, how do I think that people have least care of their souls, or zeal to the Church. Menedemus Eretriensis was such an earnest Disputant, that burning sparkles seemed to come out of his eyes. Chrysanthius was another man than himself, when he came to determine deep points of Philosophy, for his hair stood right up, and his eyes seemed to dance. Scopelianus acted the Soldier so well, that he seemed to have Ajax his Helmet upon the stage. Andrea's Maro Brixianus, made verses, till his brows sweatt, and the veins of his forehead did swell. Diogenes was so desirous of learning, that when Antisthenes reprehended him, he would not give back, when he beat him, he would not departed; Thou shalt never find a club hard enough to drive me away from thy disputarions. Callicratidas was so desirous of victory for his Countrymen, that when the Soothsayer told him, that the Spartans should have the conquest, but he must die in the battle for it; Let me die, saith he, so long as my Country may be happy: Sparta doth not depend upon the life of one man. When Rome was punished with a great dearth of corn, Pompey having searched the Granaries of Sicily, and other places for supply, and gotten together a great quantity of provision, he was so ardent to secure the famishing City, that a great tempest arising, and he being dissuaded not to put to Sea at that time, 
Na●●gare necesse est, vivere r●n est. Plut. in Apoptheg.  he leapt into the Ship, and caused the Anchors to be drawn up, saying, It is necessary to sail, but not to live. Antonius Abraeus, at the siege of the Moluccae, being Admiral of the Navy, and shot through both his cheeks with a Bullet, Alphonsus Albuquerque sent another to be his substitute; no, saith he, I will endure no substitute, 
N●n seginùs, quàm si nu● 'em accepi●●t vulnus mur●re suo perfanctu● est. Osor. l. 7. rerum Eman.  for I can give counsel with my wounds dropping, and out of earnest longing to see the work perfected; he lifted up himself, and managed every thing so stoutly, as if he had received no wound at all. A Scythian, to harden his body, went naked in a Snow, the King of the Country asked him if he did not freeze, he bade the King see whether his forehead did freeze; no, saith the King; then, 
Qu●medo frigus non tolerem, cum nihil sim aliud praeter fr●n●em? Aelian. l. 7. Var. Histor. Sueton. de Nerone. Plut. Orat. 2. de fortuna Alexandri.  how can I freeze, saith the other, when I am all forehead? Nero, to get the honour of a rare singer, often purged, and vomited, took much oil, and wore a plate of lead upon his breast. Apelles to get the fame of a rare Painter, drew the picture of Alexander so exactly, that the people said that Alexander which Philip begat, was Alexander the Great; ●at the Alexander which Apelles had limmed, was Alexander the greater. Hadingus, a King of the Danes, that he might excel in the Magical art, he compacted with Othinus the worst of spirits, and drank of sweet potions to iufuse vigour into him for horrid attempts, and suffered himself by Aragnoptus and Haflius, 
Deductus est ab illis ad loca inferna, in quibus plurima arcana mortalibus incognita contemplatus est. Joh. Magnus l. 2.  to be carried down to hell itself, that he might learn there secrets unknown to any mortal men. Thus have I given you variety of examples, to show you how industrious men have been to attain to their desired aims and ends in several kinds, and all these have I produced, to shame us in our religious designs, the Orator, Philosopher, Actor, Soldier, Musician, Painter, and Magician, do outvie us in diligence and earnestness: oh that spiritual things were prosecuted with the like heat, that natural, moral, or damned things are. The children of this world are wiser than the children of light. Wiser? nay activer. Oh that the great City had but as much service and sedulity bestowed upon it as a great project, or a great fancy; we have brains, and arms enough for other things, but here we have neither pregnancy nor prowess; we think to save a great City without laying both shoulders to her support, or calling forth the two Master-workmen, Body and Soul, to do their utmost for her preservation; the great City hath not so much regard shown her, as a great beast, or a great Falcon, or a great Picture; oh how tender we are of these? how negligent we are of this? God may take pity of the City, but we express little commiseration to it; he may plead for it, but we do not intercede for it; he may say, Should not Ispare? but we do not say, Oh that it might be spared; we would preserve it only by looking on it, or talking of it, or putting up a formal motion for it; we do not fast as if we deserved not to eat bread till the City were in safety; nor weep, as if we had not tears enough in our eyes to lament the afflicted state of the City; nor pray, as if we would not rise up from our knees, till we had procured peace for it in heaven; or reform, as if we would not leave a guilt behind to curse the City: no we walk the City, and discern no breaches in it; we gaze upon the City, and behold not the sides of it cracking, we are blind in seeing her sins, and stupid in fearing her judgements; as if we cared not to have this pile of wonder pulled down, and this bright Diamond to be shivered in pieces; all Nations admire it, and we only slight it, or neglect it: This City doth wall in reckless Inhabitants, feed unthankful guests, and hold out her breasts to unnatural children, which are neither affectionate to her welfare, nor compassionate over her ruin, Yet forty days and Nineveh shall be destroyed, let it be destroyed; for we do not keep it from sinking or burning: If there were such a Jonah here, there would not be such Ninevites. What do we at the cry? how are we frighted at the threatening? It is a great City, but what great insensibility, indolency, and indevotion is there in it? When I read how the Heathens pacified their offended Deities, the Athenians digging up the bodies of the dead, as if their precedent sins had defiled Delos, and carrying them to Rhenta with this prohibition, that no man afterwards should either be born, 
Sabel. l. 6. Antid. 3.  or die in Rhenia, for the sake of those cursed bodies that were there laid; Zerxes throwing his princely vessel, and a golden goblet, and a Persian sword into the Sea, because he had whipped the Hellespont. The Romans burning their Armour, 
Herod. l. 7. Alex. l. 3 c. 22. Eurip. in Iphig. Jeron. l. 13. come in Esay c. 46. Polydore l. 5. c. 8. the invent. Jovius l. 34. Histor.  Chariots, and Ships, as if they had put to much confidence in their own strength. Agamemnon offering his own Daughter Iphigenia to Calchas the Priest, to be made an obation for all Greece at dulis. Belus sacrificing his own children. Heliopolis sacrificing three of the purest men they could find in the City to appease Ju●o. Themistitan sacrificing every year twenty thousand Infants and children, that the incensed Gods might be reconciled to the City. I say, when I read this rifling graves, burning of goods, and butchering of living souls amongst the Heathens, how am I astonished to see with what cheap sacrifices we would procure an atonement: in stead of digging up dead bodies, we will not dig up our dead sins; in stead of burning our goods, we will not incinerate our pleasures, in stead of offering up blood we will not offer up tears. Oh superficial pacification; Is this enough to mitigate an avenging God? Is this enough to unsnare, to extricate a great City? surely ye never saw the City, or took the length of it, or measured the compass and circumference of it, that are so scant and narrow in your devotions. Is this City so stiff, that it cannot bow? is it so pleasant, that it cannot cry? is it seated in such a dry soil, that there is no water in it? Oh sit upon Ninevehs ash heap, macerate yourselves with Ninevehs fast, drench your streets with the water of Ninevehs Conduit, or else this great City which hath been your great Triumph, may be your great Terror; ye may inquire for a gate to sigh at, and find none, or seek for a pillar to shed tears at it, and not any be left standing; what tongue can express, or heart conceive, the great misery upon the downfall of so great a City? Art thou better then populous No? Nah. 3.8. Art thou better than the great Nobility? and the great Church? These are fallen before thee, and thou mayst fall after them; where then is the City Scout? the City Remembrancer? the City Solicitor? Oh the City doth look pale, fetch blood into her cheeks by your pity; the City doth shake, prop her up with your Petitions: the City is sick unto death, cure her with your conversion. I do not wish you to fight and kill, I am no warlike man, neither have I any Martial tongue in my head, but I wish you to plead, and pray, bring forth your right Artillery, make use of your proper weapons; the stout hands I call for, are supplicating hands; the bright harness I require, is the complete armour of Righteousness. It is no field Ammunition which I press for, but Temple Ammuntion; no Camp Ordinance, but Closet Ordinance; Oh that the Penitent were discharging with his eyes, and the Supplicant shooting with his lips; that we had some hearts edged with repentance, and some tongues sharp pointed with Devotions; the Soldiers that I desire are Intercessors, and the Captains that I long for, are Advocates; and would to God I could gather these Companies together, summon in all the trained-bands, see ye all stand in battle-array; that the ranks of Converts would discharge, and say to God Almighty, Oh wash away our blood, and rinse us not in vengeance, for it is a great City; cause not thy anger to fall upon us, for if thou be'st offended, multitudes must feel thy displeasure, it is a great City; break us not with thy tempest, for if this storm doth dash us, many must be soaked in ruin, It is a great City: sift not the house, for vast heaps must be ridled. It is a great City: put not the Cup of astonishment to our mouths, for numbers are to be drunk with this fatal bowl. it is a great City; cry not an utter destruction, for this line of confusion must stretch far. It is a great City; smite not the great house with breaches, and the little house with clefts, for a cluster of goodly Eabricks must then be battered, and shattered, it is a great City. Oh what great affection, great pity, great care, great zeal ought we to use for this great City? we had need to bring forth our strongest shore to underset this building, and lay down our whole estate to redeem this Jewel. citizens then, where are your City-bosoms, your City-bowels, your City-grones, and your City-cries? Oh the great pride, riot, lust, oppression, malice, perfidiousness, apostasy, heresy, and blasphemy of this City, doth require a Catholicon, a composition of all penitential ingredients to purge out the several noxious humours out of this diseased body. Great sins, and great judgements do necessitate a great Repentance. Broken hearts, where shall I feel you? trickling eyes, where shall I see you? penitent Petitioners, where shall I hear you? Are ye at ease in Zion, when the gates of Zion are ready to lament? are ye with Samson asleep in Dalilahs' lap, when the Philistims are upon you? No, sigh in the Temple, that ye do not sob in the streets; groan in your closet, that ye do not roar in the fields; wash the City in tears, that it be not washed in blood; oh let there be some zeal to free you from flames, some repentance to prevent ruin. Prepare to meet thy God oh Israel. Gather yourselves together, yea, gather yourselves, oh Nation not desired, Before the decree come forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you. Remember that it is a great City, and that there is a great danger; therefore express a great humiliation. If ye have any remnants of grace, any reverence to God's Laws; any sense of sin, or dread of a confounding God, consider, and correct; try and cleanse; weep, and reform. God would have pity, if ye would but soften the bowels of his compassion, he would spare, if ye would but prepare for mercy; but ye must be fervent Petitioners, for it is a great blessing ye expect, ye must be serious, and solemn Converts, for it is a great City, that you wish to be spared. Should not I spare Nineveh, a great City?   

That.  
Now let us come to the eminency. That, that great City. That, that is that Paragon, and Gem of Cities, This is that disciple, so this is that great City; 
Joh. 21.20.  For name all the Cities, that ever were in the world yet was there ever any that was greater than Nineveh? No, former times had not the like, nor later times the equal. Former times had not Thebes in Egypt, that opened an hundred gates. Corinth, that with her strong Castle built upon the Acro- Corinth, was called one of the fetters of Greece, Telesine which contained in it once 16000 Families. Carthage which was 21 miles in compass. Babylon, which amazed Alexander to see her stately walls, her pencil gardens, which seemed to hang in the Air, her artificial groves, where treesgrow without any earth seen about them, her lofty Castle and miraculous kind of bridge built over the Euphrates. Rome which built so loftily, that Augustus Caesar was enforced to make a Law, that no man should build above seventy foot high: which was so large, that it contained in it seven hills, 37. gates, and 400000 men under the Cense, and so full of rare spectacles that it was accounted an earthly bliss to see Romam in store, 
Archbishop Abbot. Dr. Heylin. Mr. Purch●s. Mr. Hackluit. Sr. Ed. Sands Mr. Lithgoe. Thevet. an old history of the West Indian Conquest by Ferdinando Cortes, and Pizzarro:  Rome in her flower. Yet none of these Cities in their greatest lustre were able to stand in competition with Nineveh. The Cities of former ages could not, and the Cities of these present times cannot. I confess, I read of many excellent Cities in these days. Odia in Siam is said to have above 40000 Families. Calcutta in Malavar, doth stretch out three full miles in length by the Seashore. Mandao is so large in compass, and so full of all manner of provisions, that it held out a siege by the space of twelve years, against all the forces of Miramudus, the great Mogul. Cambaia is reported to have in it 800000 persons. Nanquin hath in it, besides large numbers of people, ten thousand ships, which are able with the Mariners that are to go in them, to make a goodly City. Quinzay honoured (as it is reported) with 12000 bridges, and a lake in the midst of the City of 30 mile's compass, with two Islands, wherein are gorgeous houses, & magnificent Palaces. Grand Car built where Memphis once stood, or nigh to it, which hath in it, as some Historiographers writ 18000 streets, insomuch that Sel must the great Conqueror was three days in passing them ●hrow; and such numbers of people that they count it nothing in a great plague every seventh year, if they lose but 300000 in the year. Hispua, now called Casbin, which the proud Persisians do call Half the world, and say, that the compass of it cannot be rid about on horseback under less time, than a whole day. Musco that wooden City, which hath in it sixteen Churches, and the Prince's Palace with seventeen Turrets, and three great Bulwarks, and 25000 Soldiers for a constant guard. Cambalu (the seat of the Crim Tartar, who is called the shadow of spirits) which is said to be 28 miles in compass, and hath in it a mighty confluence of merchants, insomuch that there are said to be 10000 Carts to have come formerly every year laden with silks from China, and besides other Inhabitants it is reported to have 50000 Astrologers in it. Vienna famous for beautiful Temples, stately Monasteries, and a magnificent Palace for their Emperors, but it hath in it no great quantity of ground, nor multitude of Inhabitants, but as the Court doth replenish it. Paris, which is said to be ten miles in compass, and hath in it lofty, and curious buildings, and 600000 citizens, besides Soldiers and Scholars; of which last there are a multitude, by reason of their 55 Col-Colledges. Sevill, which is said to be six miles in compass, and hath many excellent buildings, Churches, Monasteries, Princely houses, and a goodly bridge over the River Baetis, and indifferently well peopled. Constantinople, where the spread Eagle was first plumed, and flew out of her nest into the Imperial Arms, and that not only here began to look towards the East and West, but chief because when Constantine had resolved to build a glorious City, and had laid the foundations of it in Asia (some say, in three several places) the Eagles would not suffer the Workmen to go forward, but took up their tools in their bills and claws, and carried them to Byzantium, where this glorious City was built; glorious it was once, and something now sightly, be it but for the Mosques, State-houses, Almshouses, and the Seraglio. Tlascalan, which is a goodly City in Guastacan, of large extent, and so shining afar off, that Ferdinando Cortes thought at the first fight of it, that it had been built all of pure silver. Mexico, which is in Tremistatan, six miles at least in compass, and had in it about 70000 Families, and a goodly lake joining to it, whereupon there were wont to be 40000 Canaoes' fishing, and all the banks of the Lake spread round about with fair Towns, Cusco, which hath in it one of the goodliest Market-places in the world, and highly decked with rich, and sumptuous buildings, for every Courtier was commanded there to build a Palace, and the whole City seemed to be nothing, but a large Chest heaped up with silver, and gold. Imperial, a City in Chile, which was able once to set out 300000 Soldiers against their Enemies; El Dorado, the greatest City of America, some say of the world, full of Gold in Coin, golden Plate, and Armour, a City so big, that Deigo Ordas was a day and a half travelling before he came to the King's Palace. Yet none of these Cities in their greatest glory, were able to equal beams of Majesty with Nineveh; no, I have gone a large peregrination to visit all the chief Cities in the world, but when I would show to you the nest of the Phoenix, I must carry you back to Assyria, and wish you to turn your eyes upon Nineveh. Whatsoever it is, it was the Prince of Cities, That great City. Great for the Founders, 
Jeron. in Loc. Hebr. H●go de S. Victore. Pezel. in Mellif. Histor. Arius Montanus. Gra●ay. Hervin.  for Ashur departing from Nimrod for his great cruelties, came hither, and laid the foundations of this City, which not only the scripture doth witness, Gen. 10. but it is confirmed by the testimonies of many learned men. And Belus his Son added something to the glory of it, for he after he had subdued so many Countries, that his subjects made him a God, and offered the flesh of their Captives to him for a sacrifice, out of great depredations he bestowed much cost upon the City. But it never came to perfection, till the time of Ninus, who reigning 52 years, 
Sabell l. 1. Aeneid. 1.  and being a Prince of invincible courage, and happy success, joining with Ariaeus he vanquished Pharnus the King of the Medes, and crucified him, and some say he killed Zoroaster (though Volateran say, he died with the flashes of lightning) howsoever certain it is, he won his Country of Bactria, as he did Armenia, Arabia, and Lybia, and grew to be such a mighty Prince, that the Chaldeans called him Hercules, and the Assyrians Jupiter; now this Ninus coming home full of prey to this Nineveh, after he had built three Temples in gratitude for his victories, one to Belus his Father, another to Juno his Mother, and the third to Rhea his grandmother, to the perpetual eternising of his name, he bestowed all the rest of his vast treasure upon this City, 
Euseb in Chron. Coactis undique viribus, & his quae ad tantum opus spectarent, urbem c●ndidit. Diodor Sic. Euseb. in Chron B●d. in Gen●● q 6● Aug. de civi tate Dei. l. 16. cap. 3. Paterau●n oppidalum, caput Imperii statait. Strabo. l. 6. Ab Ashur initia ejus civitatis caepisse, quam postea Ninus ampliorem, & augustio rem fecit. Pezel. in Mellif Histor. de Chald. pers. Graec. Monarch. usque ad Romanos Nava habitavit. Jonah 3.3.  which was to be called after his own name Nineveh, of Ninus, though some call it Ninoe, and Eusebius Nisibis; and the better to beautify the City, he caused all his principal Artificers and the flower of his Nobility, to come and build here, so that it became at last the splendour of Assyria, and the Wonder of the whole world. It is true, many learned writers do hold Ashur, and Ninus to be the same person, yet by the judgement of very choice Authors, the contrary is maintained, Strabo saith, that Ninus raised up his Father's little town to be the head of an Empire. Pezelius out of very good Antiquities doth affirm, that it may be safely held that Ashur gave but the beginning to the City, and that Ninus set it up in perfect beauty. Yea, it was That great Conqueror, that made it That great City; And that it was such a City, I shall make evident, not only from forced derivations, by which some Critics would assert the excellency of the City, as Nin veh of Nave, Fair, or of Nava, full of habitations, or from glorious titles, as  
1. That it was called Megalopolis, The great City, or Rahabboth, The peopled City: but I make it evident from that clear testimony of Scripture, that it was called a Great and excellent City, or an exceeding great City, that is, a matchless City. In the Original, it is a City to God, or a City for God, as if it were fit for God, than man to dwell in it; the firstborn, the first-fruits were Gods, and why not the first City? it is called a City for God, 
Aria's Mont.  as if it were of an heavenly kind of magnitude, as Cedars are called the trees of God, for their procerity and loftiness; the lofty Cedar, and this lofty City.  
Secondly, It is that great City. From the duration of it? What City upon earth had such an uninterrupted felicity a● Nineveh? No, Athens, Thebes, Constantinople, and Rome itself, though they shone brightly for a time, yet they had their City-eclipses, strange variations and changes, by direptions and rapines, yea sad alterations both of Governors and Government. But this City had no such hurls and state-Hericanoes; but it continued in a quiet, peaceable, and flourishing condition, some say for 1500 years, others for 1400, and all agree for above a thousand; a City that had never fever, nor convulsion, epilepsy, nor palsy, in such a long decourse of Ages, how must it needs wax, and thrive to the height of greatness?  
Thirdly, It was that great City, for the vast wealth that was found in it, for Belesus joining with Arbaces, (some call him Arbactus, 
Some call him Belochus.  and Arbastus) being present at the taking and burning of the City, begging of Arbaces after the sacking and rifling of the City, to have barely the ashes of the City to be bestowed upon him, which at the first was freely granted him, he found such infinite store of gold and silver in the ashes, that it raised him to an incredible estate, there being an hundred millions of Talents in gold, and a thousand millions of Talents in silver, found melted in the Palace of Sardanapalus, besides the heaps of such coin that was gathered up in the several corners of the City. Well then, for that great Treasure, let it be that great City.  
Fourthly, That great City, for the great emulation that was born against it; for was not the eminency of Nineveh accompanied with much envy? Yes, there were many that did malign the honour and greatness of it, and amongst the rest, Semiramis. This Semiramis, from being a base child, as some report; from being an exposed child, as most aver; by the mercy of shepherds was taken up, and fostered till she came to ripe years, when appearing to be one of peerless beauty, she was presented to the Viceroy of Syria, who being rapt at the sight of her, received her very joyfully, and thankfully, and within a short time he married her to his eldest Son Menon. The Viceroy being summoned to wait upon N nus in an expedition, He, and Menon, and Semiramis, went along together (according to the Eastern custom) into the Wars, where Ninus casting his eye upon this Semiramis, he thought her too rich a Jewel for a subject to wear, and took her home to his Cabinet, yea forced her, and wrested her from Menon, (for which he strangled himself) and made her his princely Bride and bedfellow, being enamoured upon her more than he was upon all the other rare beauties which attended on him, or were his amorous eye-marks, or his lustful Baths. Semiramis seeing her perfect conquest, that she had the Vitor himself in fetters, made use of her opportunity and authority; she secretly therefore envying the glory of Nineveh, and ambitious in herself to raise up a Pile of her own, that should out-beam Nineveh; she begged this boon of Ninus, that she might have liberty to build a City herself, her Prince being wholly at her devoyre, and not able to deny her any thing, he granted her suit, 
Some say Nimrod began the building of Babylon, that Semiramis enlarged it, and Nabuchadnezzar perfected it. Others do say, That Semiramis was the principal person to advance the glory of Babylon, and brought it in her days near to perfection; for Berosus l. 4. doth write, that Nimrod built only the Tower, & not the City, nec designatam urbem fundavit; And he affirmeth (if any credit may be given to him) that Nabuchadnezzar built only a new City joining to the old, and as Scaliger notes upon the fragments of Berosus, saith that there he built his stately Pensile Gardens to satisfy the desire of his wife Nitocris.  and furnished her with treasure to build where she would, and what she would, she instantly fixeth upon Babylon, and bestowed so much cost in building, that she thought to make it the mirror of Architecture, and the Nymph of Cities. Indeed the walls she made so admirable, that they were esteemed as one of the wonders of the world; in the rest of the buildings, her pride and ambition had radiant reflexes; But because the saw that she had a restraint in her boundless desires, so long as Ninus lived; therefore she presented a second Petition, and that was, that he would give her leave to step out of the Bedchamber into the Throne, and to reign as absolute Prince for some short time: some say, it was but for one day, others for two, others for five; Ninus infatuated with passionate affection, subscribed that Petition too; oh fatal thing for a Prince, for to deliver the Sceptre out of his hand, or to give away his Crown for an hour! for Semiramis in this stint of Government, before the last minute of her command was expired, got her Husband to be made away, and murdered; Oh prodigious new Prince! what mischief may be done in the space of a few punctilios? Well, Semiramis being footloose, wading through her Husband's blood to the bank of Principality; she dedicated all the treasures he had left her, to the shrine of Babylon; Babylon is decked and adorned with all the Jewels of the Crown, which she could spare. But because vast expenses will drain even Prince's Coffers; for where the Vessel is always running, at last it will be drawn out to the dregs, therefore Semiramis finding a decay of riches, she goeth forth to dig in the Gold-mines abroad. She mustereth up an Army, and marcheth forth with such a Bosom of Soldiers, that she was able to sweep all the earth as she went, in that expedition she conquered the Aethiopians, and returning back with fame and spoil from that place, she invaded the Sagdians, Hyrcanians, Parthenians, Arachosians, Araspians, Parmisedans, Chorismans', 
Semiramidis exercitus habuit contra Indos peditum, ut Ctesias tradit, ter decies centena millia, equitum millia quingenta, Currus ad millia centum erant totidem numero homines super camelos cum gladiis cubitorum quatuor. Naves divisae ad duo millia, quas cameli deferebant. Diod. Sicul. l. 2. c. 5. Sabellicus lib. 5. c. 5. Poliaen. l. 8. Suidas with some alteration doth thus relate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Dahans, Sacans, Arians, Avilans, Susitans, Branchidans, & being victorious in all these places, she brought home the wealth of all these Countries, as a present to Babylon, but when Babylon had singred up all the largesses of her Royal bounty, she doth carry her Purse again abroad to be filled: Her next trace was to India, and thither she carried such a dreadful Army, that not Tamerlain, Cingis, Pompey the great, Augustus the mighty, the great Cham, the great Turk, the Mogul, the Emperor of China, Metuzama, Atabaliba, no not Zerah the Aethiopian, or Zerxes himself (or any that I could read of) ever appeared in the field with such pomp and power; for she had in her Camp three millions of footmen, five hundred thousand horsemen, an hundred thousand Chariots, as many Camels, whereupon men road with swords of four cubits long, and as many Camels and Horses to bear burdens, and to go upon errands, and as many Elephants, which some say were natural, others artificial, and two thousand ships carried upon Camels backs, to convey her Soldiers over Rivers; other say their number was ten thousand. With this puissant and formidable Army, she passed over the River Ganges, and entered into the Dominions of Staurobates, King of India, most valiantly encountered, defeated him, and harrassed all his Country. Some indeed do say, that Staurobates did meet her upon the banks of Ganges, and there drowned most part of her Army, and slew her, so that she was never after seen; but this is but a confident and groundless assertion, and cried down by the unanimous consent of the most authentic writers, who avouch that she entered India, dispersed, if not killed Staurobates, and returned victorious; the place of her death was not at Ganges, but at Bactria, where she being warned by an evident token, that she had received at the Oracle of Jupitor Haman, that the time of her death drew nigh; she called all her Captains and Commanders about her, causing them to swear allegiance to her Son, and so resigning up the Empire to him; She did not vanish out of their sight as Diodorus Siculus saith, but fairly in the presence of them gave up the Ghost, and that may appear by the Tomb which she left behind her, 
Semiramis Assyriorum Regina, cum mortem instare oraculo cognovisses, filio omnibus praefectis parere jusis, repentè disparuit. Diod. Sic. l. 2. c. 5. Ni vir malus, & auro insatiabilis esses, loculos mortuoum non moveres. Plut. in. ●oph.  and the Epitaph that she herself caused to be engraven upon it, which was, Here lieth Semiramis the Great, whosoever will open this Tomb he shall find treasure enough, which Darius (some say Cyrus) attempting, he found nothing but a Paper with these words in it, If thou wert not an evil man, and insatiable of gold, thou wouldst not have disturbed the sepulchers of the dead. Semiramis is now laid in her Tomb, but so long as she sat in her Throne, she reigned for Babylon, and fought for Babylon, Babylon had her eye, and her tongue, her head, heart and hand; and though Babylon were once an undutiful handmaid to her: for in her absence she rebelled against Her, the news of which being brought to Semiramis as she was combing her hair, she took it so offensively, that she vowed never to dress her head, till she had reduced her to obedience, which she really performed, for half dressed as she was, she marched away, and laid such a strict siege to the City, that in time she brought down her haughty spirit, and made her upon her knees to beg pardon. When she had throughly humbled her, and severely chastised her, setting up her Picture in a Pillar of brass with her hair dishevelled in memory of that rebellion, she renewed her affeection to her, and made her once more the Minion of her favour, dropping down bounty to her, as if she would gild her with honour. 
Though Babylon did excel Nineveh in the strength of the wall, and in the bridge over Euphrates which was 5 furlongs long, and in two Palaces, the one at the West end of the City being ●0 furlongs in compass; and another at the East end 30 furlongs in compass, and in an Obelisk, or spire, which was an 150 foot high, and 24 foot thick; yet it was not half peopled so much as Nineveh, because as Q. Curtius saith, that but 90 furlongs of it were built, the rest of the ground being a lotted to Vineyards, and tilth, to maintain them in a straight siege. 
Nulla urbs tanto ambitu, tantave moenium magnificentia constructa est. Vrbem condidit non aequâ laterum dimensione, nam duae muri partes longiores fuerant reliquis. Horum latus quodque longitudine stadiorum centum, quinquaginta, breviorum verè stadiorum nonaginta. Qua muri dimensione ambitus stadia complectitur 480. Diod. Sicul. Ninos, quae & Nineveh est, imperat Cordiais, Mydonibibus, Arabus, Syris multis intra, & trans, Euphratem. Stratus. l. 6.   But when she had expressed towards her all the munificence, and magnificence, which could be devised, she could never dress up this younger sister to be trimmed like scent Nineveh; no, she had priority of her in beauty, and in excellency; for Nineveh had fifteen hundred Turrets in it, and Babylon had but seven hundred; Nineveh was 480 furlongs in compass; Babylon not above 380. Nineveh was in breadth 190 furlongs, Babylon not above an 100 Nineveh was a City of three day's journey, Babylon (so far as we can read) not a days. Besides the largeness of the streets, and the beauty, and numerosity of buildings in Babylon were nothing comparable to those in Nineveh; so that though Babylon was fair, yet not able to match faces with Nineveh; no, Babylon was a great City, but Nineveh was That great City.  
Fiftly, That great City: For the great testimony, that it hath from the most approved Authors. Diodorus Siculus doth say, that No City was built with so great compass of ground, or magnificence of walls; Strabo doth say, it was a mighty City, and ruled far and nigh, namely, over the Gordians, Mygdonians, Arabians, Syrians, and over many Countries within Euphrates, and beyond Euphrates. Carolus Stephanus doth say, that it was so extended in situation, that under three days, a man could not have the full sight of it through Streets, and Lanes, and that it was the most peopled place in the world, and the most delightful place to behold, through many curious Artifices, and rare Monuments, which the citizens, and Assyrian Princes, had set up to their honour, and except the River Tigris (for nigh to that it was built, and not to Euphrates, as some hold) should injure it by some inundation (as it did by casting down a great part of the wall in the reign of Sardanapalus) it were in itself inexpugnable, and impregnable. Arbaces found this to his cost, for he was enforced to besiege it three years, and he had never taken it, 
Haec totius terrae imperium, olim magna pompa, maximisque viribus nulli postea regioni aequandum tenuit. Ar. Mont. Scimus illam non modo similem fuisse magnis urbibus, quales hodiè multae in Europa sunt, sed superaste omnia, quaecunque praecipuum nomen obtineret. Calvin in 4. Jonae. Cui par magnitudine neque fuisset antea, neque esset futara. Ribera in 3. Jonae.  but for the rising of the River. Arias Montanus saith, that the height of the walls was an hundred foot in height, and the breadth of them so large, that three Carts could go abreast upon them, the Towers were a 1500, and two hundred foot high; and that it was such a stately City that it commanded the Empire of the Earth, to which none was yet equal either for Pomp, or Force. Calvin saith, It was not like to our Cities in Europe, but it did exceed them all, which of them soever have had the greatest fame, and renown; So that now ye see what is spoken here by the Spirit of God concerning Nineveh, is no hyperbole, as when we say that a thing is whiter than snow, sweeter than holly, clearer than the Noonday; No, man may have his nimieties of expression, his diffluences, redundances, superjections, and transiliences of speech, but the Scripture doth not blandish, over-phrase, extra-fame any thing; truth itself cannot falsify, Nineveh here hath from God but her just commendation; for it was singular, and supreme, a great City, and That great City. Should not I spare Nineveh, that great City?  
From hence observe, that Eminency hath an eminent respect with God Almighty, he is loath to pluck down that City, which he hath suffered to rise up to the height of greatness. Jerusalem was become a prime City, the joy of the whole Earth, the perfection of beauty, & how doth our Saviour weep, when he looketh upon Jerusalem? weep? why weep? what, is he offended at such a delectable object? do the Towers, or the Bulwarks, the Fort of Zion, or the Temple grieve his eyes? no, he doth weep, because he was to shed the first tears, but Jerusalem ere long was to weep herself blind, to weep herself dead; it was an ancient City, and she was now crumbling away to her first dust, it was a great City, and she was now demolishing to her first stone yea, Not one stone shall be left upon another; the very thought of her misery makes our Saviour cry out, Oh Jerusalem, Jerusalem, thou hast killed the Prophets, and stoned them which were sent unto thee; that blood will fetch out all the blood in thy veins, those stones will dash out thine own brains; thou wouldst not be gathered, therefore thou shalt be scattered; thou wouldst not come under my wings, therefore thou shalt fall under other Nation's claws; thou hadst an house, but thy house shall be left desolate unto thee: Thus ye see that though Jerusalem had been the Cutthroat, and Executioner of his Prophets, yet becaushe she had been a place of eminency, it cannot but grieve him to see how she hath brought this blood of Martyrdom upon herself, to gush to death with the blood of revenge, and how her stones of persecution will be the stoneheap that will crush the head of a whole City with direful curses; Christ cannot think of this accident without groans, nor look upon this sad fate without tears. Ephraim had been another famous City? & how is God pained to the heart to behold Ephraim in danger? When Ephraim spoke, there was trembling, sure I am, when God doth speak against Ephraim, there is trembling. Ephraim is joined to Idols, let her alone; alone? how long? see how soon God doth renew his presence, and pity to Ephraim. Thou hast gone, saith God, to the Assyrian, and sent to King Jareb, and these could not heal thee; But what shall Ephraim be without remedy? these cannot heal thee, shall none heal thee? yes, alas sick Ephraim! if thou wilt, thou shalt not yet fester to death in these wounds, I (saith God) offer to be thy Physician. Oh Ephraim what shall I do unto thee? Hos. 6.4. He will teach Ephraim his own, shame him in his exorbitances, represent to him, what a mixed piece, and a clammy patch he is become, a mere , and Neuter, Ephraim is mixed amongst the people, a cake not turned. Hos 7.8. yea, he will call him simple to his face, Ephraim is a silly Dove without heart. v. 11, yea, and he will plead kindness to him, ask Ephraim, if this be the fruit of his affection, instruction, protection? Oh Ephraim did I never do thee any courtesies? was I never useful, and beneficial to thee? yes, I taught Ephraim to go, taking him by the arms, I drew him with the cords of a man, with the hands of love, and I was as one that took off the yoke from his jaws, and laid meat unto him. Hos. 11.3.4. Thus God will hint defection, accuse of folly, and intimate favour, he will counsel, and chide, admonish, and rebuke, rather than he will repel, and reject; he will never leave, till Ephraim leave old strayings, and come to new tracks, till Ephraim shall say, What have I to do any more with Idols? I have heard, and observed him, I am like a green fir tree, from me is thy fruit found. Hos. 14.8. yea, when God is constrained to be rough against Ephraim, how is it as if a Father should dishinherit, or tear out the bowels of his own heir? Is Ephraim my dear Son? is he my pleasant child? since I spoke against him, I earnestly remembered him still, therefore my bowels are troubled for him. 
Jer. 31.20.  With such a heaviness (if ever) God doth deliver up Ephraim to judgement, shake down his walls, bring the yoke of captivity into his streets. Oh Ephraim, how shall we part? how shall I separate my heart from thee? thou hast done much unto me, yet Oh Ephraim what shall I do unto thee? There is a saying in the sixth of Micah. 9 That the Lords voice cryeth unto the City. What City? What cry? A City saith God, that I have fetched the stones of it out of a far Country; for, I have brought you (saith God) out of the land of Egypt, and redeemed you out of the house of servants; yea, I appointed Master-workmen to go along with the materials, and advance the buidling, I sent before thee Moses, Aaron, and Miriam, v. 4. and I yet further preserved the quarry-pieces, whereof the City should be framed, by might and miracle, that they might not be seized upon, scattered, and dashed in pieces by the way; for Oh my people remember, what Balack the son of Moab consulted, and what Baalam the son of Beor answered him from Shittim unto Gilgal. Thus fare I have gone for this City, nay I never left it till in despite of all opposition, and maugre all practisings against it, I raised it up to be the glory, and astonishment, the Mirror, and Terror of all Nations, that it might be called the auspicious City, the City of vigilancy, and vows, of prospection, and provision, that ye may know the righteousness of the Lord. This is the City, now what is the cry? to call in Invaders to assault it? or Conquerors to fetter it? No, to call up a prudent person, to acknowledge the founder. The man of wisdom shall see his name. But what such need of this cry? or this man? What? great need, for the City is ready to be carried to the Correction-house, to be led to the whipping-pillar, for there is a rod prepared, and the hand lifted up to strike; danger indeed, what shall procure the deliverance? is there any means left to keep the City from the lash? Yes? saith God, if the City hath but a good ear, she need not fear her back; she shall not suffer, if she can but hearken, or feel the Rod, if she can but listen to the Rod, therefore hear the Rod, and who hath appointed it. Thus ye see how the City is tutored, that it might not be tortured; and admonished, that it might not be abolished; and directed, that it might not (as they call it) be Disciplined. What endeavour is there to propulse judgement? to avert vengeance? to save the City from the Rod? not the Lords yerk first scourgeth the City, but the Lords voice cryeth unto the City. If it be an eminent City, there shall an eminent Cry be made unto it. Corazin and Bethsaidah were great Cities, for great things were done in them; great things have their large commensurations, they will raise up Cities to be quantitative, according to the proportion of their favours, the moiety and degree of their excellencies have an accrument; spiritual Prerogatives mount Cities higher than the spires of their buildings; and the highest verticals of their ingenious and prosperous negotiations. Now than Chorazin, and Bethsaida, great things are done in you; ye are great, but do ye continue great? are there great things done by you? do ye not lessen your greatness? minorate your extensions? diminish your expansions? Yes, (saith God) it doth grieve me to see how great things are deampled and dismagned amongst you. But is there not a great reckoning to be made for the neglect of these great things? yes, remember if ye be not great Proficients, ye will be great Sufferers. I would not have you be so, why will ye be so? what, Corazin and Bethsaida, Grandees in gifts, and Perpusilloes in fruits? this is to turn white into black, light into darkness, augmentation into diminution, great into little. Away ye lean-sides, and take heed ye Skeletons; if this be your temper, your distemper, your exsiccating, and your exsuccating yourselves, your growing backward, or growing downward, I fright you ye thinskins, ye little-doers, I denounce a woe against you, Woe be to thee Chorazin, woe be to thee Bethsaida. woe? is this the Dialect of appretiating? is it the accent of your God, which doth respect eminency? yes, God is respective, though he be minatory; for he is minatory, and yet monitory; he doth but denounce the woe, but not execute it; threaten it, but not inflict it: I hear the crying of a woe, but not the flying of it; Christ doth awaken, but not afflict; terrify, but not confound: let Chorazin and Bethsaida but yet do their great things, & the great curses are gone; if they be as good, if they be but better than Tyre and Sidon, they shall enjoy still these great things: I tell them what they should have done, and are Chorazin and Bethsaida undone; if these things be yet done? no, fruitfulness maketh the head of the Axe to fly off, if they can but repent in the sackeloth and ashes of Tyre and Sidon, Chorazin and Bethsaida need not fear this woe to strip them, or burn them. 
Rom. 11.  That great graft that was put into the Olive-tree, is it readily torn out again? no, the Olive-tree, though bad enough a great while, was not presently destroyed, no more shall the graft if it hath any sap in it. It is not said, be faint-hearted, and despair; but be not highminded, and fear. It is not said, Lop off this graft, but, boast not thyself against the branches: Do not say that the branches were broken off, that I might be graffed in; but being graffed in, see that thou dost fructify more than those withered branches. Then whatsoever sentence was upon the dry, dead Olive-tree, yet this is none of thy doom, if it be not thy guilt; I have graffed thee in, and I would bark and stock thee in: consider, I do but handle the graft, I do not hue it; fear not their excision, if thou dost not feel their barrenness; for, Behold the severity of God towards them which fell, but towards thee goodness, if thou dost continue in thy goodness, Rom. 11.22. See what great advising there is, to keep a great graft safe. Ephesus had a great golden Candlestick, and is it quickly removed? no, I have something against thee, but it is, that I might have nothing against thee. Thou art fallen from thy first love, canst not fall to thy first love? renew thy affections, and suspect no afflictions Repent, and do thy first works, and thy first privileges are as sure as ever. So that God doth but shake the Candlestick to settle it; God's hand trembles, when he should remove a golden Candlestick, let it have at last but bright, and pure light in it, and God will as soon remove out of his Throne, as remove a golden Candlestick. So then, there is an eminency of tuition attending upon every thing that hath in it eminency. 
Vnus universans. Justin. Mart. qui est unum omnia, non servet unum quod habet plurima? Sine quantitate magnum. Aug. de Trin. l. 1. c. 1 Aliquid recedens. Clem. Alex. Strom. l. 2. Omnia eadem virtute, quâ condidit, moderatur. Lact. Firm. Divin. Instit. l. 1. c. 3.  He which is that one chief good, that hath in him all particular good; yea, which is that one thing, which hath in him all things; will he not universe every particular of his own kind? or preserve that one thing, which ha●h in it the most things? he which is great without quantity, will he not support those things which are risen up to the greatness of quantity? He which cannot be conceived so exactly, but there is something in him surpassing man's understanding; who is so absolute, that he is incomprehensible; will he not retain those things in their due honour, which do surpass, and have a recedency from other things of the same nature? He which doth order all things by the same power with which he did create them; when he hath created a thing great, will he not uphold it in that greatness? yes, with him is the greatness of excellency, Exod. 15.7. Therefore he will have the greatest esteem of those things, which have in them the greatest excellency. He is the most high God, Gen. 14.10. to show that the most high things shall have from him the most high respect. Can a Maid forget her ornament, or a Bride her attire? 
Knolls in the Turkish History.  Jer. 2.32. Can a Maker forget then his ornament? or a Bridegroom forget his marrying vest? Muleasses at the taking of the Castle of Tunes, grieved to see the rude Soldiers trample under foot the rich colours, and costly perfumes: So it doth grieve God to see any one undervalue that which is choice, therefore he will not underprize it himself. Thou wilt not willingly break a rich Glass, throw away a Pearl, rend a Robe, God then will not readily destroy that which is precious. No, if a thing be worthy, it is fit for God's eye; if it be great, 
Periturum se potius, quàm perditurum. Suet.  it is fit for his preservation. As it was said of Titus that noble Emperor, That he had rather perish himself, then destroy. So God will as soon part with his essence, as his compassion. He will bear long, before he will deface, and have his long sufferance, tried to the height, before he will make a waist of eminency. There is not that great Ruler, or that great Nation, or that great Church, or that great Saint, but he doth tender to the height, before he doth stretch out his punishing hand. See how he doth here plead and expostulate with Jonah about Nineveh, he would spare it, because it was eminent, it was that great City: Should not I spare Nineveh, that great City.  
1. Now God will spare Nineveh that great City; first, to teach the world, that things of eminency are to be prized, The Apostle doth command us to approve of things which are excellent, Phil. 1.10. For we have strange eyes in our heads which cannot see beams in those things, which excel all other as fare as light doth excel darkness, Eccles. 2.13. Whatsoever things are amabilia, lovely, if there be any virtue, any praise, think of these things, Phil. 4.8. They are bad Merchants in our calling, which know not the worth of those things which cannot be valued with gold, that the Topaz of Ethiopia is not to be compared unto them, that there shall be no mention made of Coral in respect of them. Wherefore do ye kick against my sacrifice? 1 Sam. 2.29. So wherefore do ye lift up your heels against that which is eminent? shall not that be valued, which is invaluable? then ye are not to be valued. It was ill to despise Mannah, so is it to disesteem that which is of high esteem. We should have nothing but peerlessenesse in our thoughts, and eminency in our eyes. 
Lum'n aeternitatis in simo mortalitatis. Aug. de catechis. rudibus.  For this is to have the light of eternity in the slime of mortality. The very Egyptians cried out Abrech before Joseph. The Queen of the South came to hear the wisdom of Solomon, Herod desired to see Christ. Wheresoever there is worth, there ought to be an high regard; whatsoever hath excellency in it, it ought to be looked upon with an eye of reverence: Telemachus having viewed Menelaus stately House, with all the Gold, Ivory, princely Couches in it, did he give it a Title beneath itself? no, 
Jovis aula. Homer.  no, he said It was fit to be Jupiter's Court.  
Nicostratus beholding a rare picture which Zeuxis had made, stood fixing his eyes so long upon it, that one asked him, why he would stand gazing so long upon a dead picture? saith he, 
Aelian. Lux aeterna erat in templo Jovis Hammonis. Plut. de defect. Orac.  Thou wouldst do so, if thou hadst mine eyes. Cleombrotus could not admire enough the everlasting light that was in the Temple of Jupiter Hammon, which ever burnt, and shoes most brightly, and yet every year spent less oil. Agesilaus seeing Epaminondas (though an enemy) marching out against him in brave order, he cried out, Oh magnificent man! 
Oh hominem magnificum! Plut. in Ages.  Mahomet the Great said, he held himself the greatest Captain in the world, except Mathias: Mathias was eminent even in Mahomet's esteem. The house of Nestor at Pylen, was admired, 
Cuspinian.  even in the days of Pausanias. Incisia was much honoured, 
Pausan in Messen.  because of Elephant's bones which were found in the earth, to testify that Hannibal passed through that Town, 
Jovius l. 27. Hist. A. Gell. Attic. Noct. l. 25. c. 20. Aug. Confes. l 4. c. 11.  when he came from the Alps. The Salaminians were wont to show a Cave, where Euripides wrote his Tragedies. St Ambrose out of reverence to his high sanctity was so respected, that his very enemies would not hurt him. Epiphanius Bishop of Ticinum, when Theodoricus took the City, was so regarded by the barbarous Soldiers, (though of a contrary judgement) that they used him with all civility, 
Evod. in ejus. vita.  whilst they stayed with him, and wept at their departure from him. Porphyrius, though a deadly opposite to St Origen, yet he was wont to call him the most learned man, and the Prince of Philosophers. 
Platin.  Libanius was an Heathen, and S. chrysostom a Christian, yet being demanded, whom he would have to succeed him in his Rhetorick-Lecture, 
Id.  when he was dead, he said, chrysostom. What should I speak of more? Alexander himself reverenced Jaddas. Theodosius kissed the dead eye of Paphnutius. The majesty of the face of Marius, so daunted the Soldier that should have taken away his life, that he said, I cannot kill Marius. The Turks so honoured the memory of Scanderbag, that they digged up his bones at Lyssa, and wore them like Jewels in their Turbans. Shame then to them, which abase that which is precious, and can honour nothing but that which is contemptible. Do ye know the cast of your own eyes? or are ye acquainted with the sparklings of your own hearts? then to what things do your eyes glance, and your hearts glow? are not the rarities of nature, and the specious things of this world, more endeared unto you, than the most excellent graces? and made more eminent than the endowments of the spirit? Oh eminent Spectators, and Judges! what is this but to unconsecrate piety? to underprize preciousness? to profane the gold of the Sanctuary? with Michol, to mock at a spiritual trance? nay with Saladin, to defile with dung the very sepulchre of our Saviour? All singular things than ought to have a singular account, God here hath exemplified it; he would spare Nineveh, because it was eminent, That great City.  
Secondly, God would spare Nineveh; That great City, to show that his mercy is not to be limited. Ionas would have it destroyed above all places, because it was that great City, full of sin, full of provocation. But God would have it spared above all places, because it was that great City, full of danger, and had most need of mercy. Is thine eye evil, because mine is good? Man is a very precipitate censurer; woe be to the world, if man be the Protonotary in God's Court, to have the chief hand in his Records, and Decrees. If he had power to bring God's mercy under his restraint, and to bind God's orders in his narrow lists, we should have strange determinations. We doom upon earth, and damn to hell many persons, as if they had sinned beyond favour, and were too great to be pardoned. Marry Magdalen should have been a weeping Lady till death, if she had wept till Simon had staunched her tears. Not a Publican, or Harlot (though never so penient) should have reigned above, if the Scribes & Pharisees had had the keys of the kingdom of heaven, and had had the office to put on Crowns. Man is a rigid and severe sentencer. God keep thy estate from his justice, thy life from his verdict, and thy soul from his charity. Can there any good thing come out of Nazareth? This people which know not the law are cursed. Who is this David? who is this son of Ishai? there be many men now adays, that run away from their Master. There are men so liberal of their judgements, that we may say to them, as Diogenes said to one in the like kind, 
Quàm nuper de coelo venisti? Laert. l. 6.  How long is it since thou camest out of heaven? They are settling of other men's future estates, when they had more need to be ordering their present callings; or howsoever, not to pronounce beyond their Trades, as Ptolemy rebuked a smith, who would needs be spending his opinion upon Music, Dost not consider, 
Eras. l. 6: Apoph.  (saith he) How thou speakest beyond thy Hammer? Where these men have liberty, many a wicked man shall be justified, and many a righteous man shall be condemned, as Megabysus magnified the course Pictures of Apelles, but by no means he would give in his approbation to those which were drawn by true art. 
Aelian. l. 2. Var. Hist.  That attempt which hath gotten the success by baseness, shall be more cried up, then that which hath been advanced by nobleness, as the people admired the Pyramid, 
Eras. in Sim.  that Rhodope the Harlot built more than all those which the brave Kings of Egypt erected. But doth God sail according to man's Load-star? or march according to his beating the Drum? Is the circumference of divine favour measured according to the stretching of these compasses? Do those cheyms go according as these Clocks do strike? Is God's balance guided by these weights below? or do his Orbs turn about according to the motion of the worlds Primum mobile? Shall every one be a sinner, that man doth call Malignant? or every one a Saint, whom he doth put into his Calendar? No, I would be loath to have my conscience brought up as a pupil in this University, or my soul to clear her innocency before this Tribunal. Man hath a cursing humour, and is apt to reprobate too much; we should have wretches by scores, nay sons of perdition by myriads, if man had the Book of life in his keeping. But God's mercy doth exceed man's severity, he hath a Springtide (that by some secret influences) doth rise higher in the Channel, than the ordinary course of this brackish Ocean would make it to flow. The woman taken in Adultery shall be acquitted, though those brayners with stones, taken out of Moses Law, would have had her knocked down, not considering how nigh their own skulls were to pelting. That modest Petitioner that durst not come too near, nor speak too loud, which had rather lift up his eyes, then lift up his tongue, and carry it with knocking upon his breast, then knocking out selfe-fancies, which hath nothing in his lips but an arraignment, or a Petition of grace, God be merciful to me a sinner, shall departed away justified, sooner than he which justified himself, and quavered upon his personal innocency, I thank God I am not as other men are, and had no other style for the disconsolate Petitioner, than that snarling scorn, This Publican. God hath compassion, where man hath no bowels; and pity, where man hath nothing but reproach. Two Brabant horsemen came over to help Edward the second against the Scots, but hearing nothing but scandals uttered against Robert Bruce (whom they knew to be a prince of admired worth) though the cry of the Soldiery was wholly in the defamation of Robert, 
Hector Poeth. l. 14.  yet they openly prayed for his happy success, and deserted our Army. Amanus Aurelianensis, going to his Bishopric, desired Agrippinus the Governor of the City, that the Prison doors might be set open, to honour his entrance with the release of condemned men; he denied it, and said, They were all Villains and Monsters, and should suffer the pains of death: oh no, saith Amanus, there may be some men amongst them, as just as ourselves, therefore I pray you release them, lest God doth declare their innocency; the Governor still denied it, till a stone fell miraculously from heaven, and so bruised him, that he was glad to free them, 
Bonsin. l. 4. Dec. 1.  whom he would gladly have executed.  
The Magistrates of Thebes whould have condemned Epaminondas, because he went and sought against the Arcadians, and Messenians, though they had given him commission, only because he would not return back at their command, to give answer to a frivolous accusation, but the Citizens seeing him come home with Honour, and Conquest, and knowing the integrity and innocency of their famous Captain, 
Probus in Epaminonda.  in despite of the peevish Magistrates, got him to be discharged. So God doth assoil where man doth accuse, and justify where man hath nothing but hard censure both in his lips and heart. God's rule, and man's square do differ; He will not have mercies confined according to man's limitations. God, and Jonah, are here in a contest, the two Bars vary; Nineveh must perish at the one, because it is That great City: Nineveh is spared at the other, because it is That great City.  
Thirdly, God would spare Nineveh, That great City, because he desires to be honoured in a great Preservation, 
Gillas habuit praecordia liberalitatis, & benignum finum.  that he might be said to have in him (as it was said of Gilias of Agrigentum) the heartstrings of liberality, and the bosom of benignity; God would be abundant in goodness. Exod. 34.6. and save by a great deliverance. Gen. 45.7. not spare a particular eminent person, or a distinct eminent family, but That great City, that upon all the glory there might be a defence. Es. 4.5. this is the triumph of divine favour, or the Trophy which he doth aim at, to be pight up to the honour of his Commiseration; then is God conspicuous like himself, when great Countries, great Nations, great Churches participate of his mercy; that it might be said, here God hath been Ensign-bearer, here is his great Banner flourishing, and his very Buckler hung up. The whole Camp of Israel defended by God, raising up one David to kill the great Goliath; whole Christianity preterved by God's setting out one Constantine to vanquish Maxentius, and ●icinius; this maketh eminently for his name, and fame, to be echoed forth. 
Alexander ab Alex. l. 1. c. 11.  Prolomeus thought he had never expressed bounty, till he might be surnamed Euergetes, The Beneficent person, and so God thinketh he is never compassionate enough, till he might have the general cry, that he is, That sparing God. Cyrus would give such large Patents, that he might be seen to make Cities happy: 
Beatas civitates efficere. Pontanus de Principe.  So God would so enlarge his Charter, that the place which he doth intent favour to, might be discerned to be eminently blessed; that he might be honoured with an eminency, he will spare with an eminency, not a City, or a great City, but That great City. Should not I spare Nineveh, that great City?   

Application.  
1. This doth serve first to show the happiness of this place, for are ye only a City? no, a City with an eminency, the greatest of the Land, the greatest of many; what are Amsterdam, Hamborough, Quinborough, Dantsick, nay, the royal Cities of many Countries, Stockholm, Copinhagen, Vienna, Sevill, Rome itself to you? this City was once called Augusta, the large City, 
Vrbinum, quia urbes binas in se continebat.  doubtless much more may it now, when it hath enlarged the Circuit. As Urbino was so called, because it contained two Cities in one, so many Cities do seem to be included within your walls. It is such a City, that it is fit only to be shown upon Holidays, as Charles the Archduke said of Florence; your beauty is now such, that as Aristobulus said of the Persian Susa, ye may be called, the Lily. Diodorus saith of Triocala a City in Sicily, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that it was so named, because it had it it three fair things, Fountains, Vineyards, and an unaccessible Rock upon which it was built; but Triocala will not fit you, but ye had need to be called Polycala, for the many fair things that are here visible; This City for Courts of justice doth seem to be a grand Tribunal, for provisions for the poor a wide Hospital, for warlike preparations an admired Arsenal, for multiplicity of trading a stored Warehouse, for Beautiful buildings, a gorgeous Palace, for the means of salvation, the Temple of the Earth. It is not a City only spoken of in our own Country, but a renowned City. Ezech. 26 17. a fat heifer. Jer. 50.11. yea, a kind of Princess amongst the Nations. Oh that ye had rinsed eyes to look upon the City, or thankful hearts to acknowledge God's goodness to the City, that men could behold what a Stage of wonders is here daily before them, and reckon up the several Jewels, which are looked up in this Cabinet. But I doubt ye darken your own splendour, or diminish your own portion, ye see not the Sun which doth shine amongst you, ye mark not the rich Commodities which are landed at your own stathes, ye cannot tell the price of your City-sword, nor know not the worth of your Cap of Maintenance; it is too likely, that ye leave all to the City Remembrancer, insomuch that one at the Lands end is as well acquainted here, as ye are, with your own City. I am afraid ye have given over perambulation to know the bounds of your City, or that ye maintain a City-scowt only to discover things abroad, but have not a City-Accountant to bring you in a full sum of your yearly blessings Here ye are settled, but ye deserve not to be thus housed; here ye are mured in, but your walls are too good for you; God might give away this City to new dwellers, that would say, their lot is fallen unto them in a fair ground, or create new members of this Incorporation that would sing an hymn to him for such variety of blessings. Alas ye possess much, but ye prise but little; ye are. more successful, then sensible; ye cannot measure your own height, or observe the Zenith, where the Sun doth shine with perpendicular beams. But oh let no man tell you the name of your own City, or take for you the altitude of your own greatness; do not travel into the Country to ask what hapness is here apparent; nor sail abroad to inquire what ye do enjoy at home. Ye are blind indeed, when ye must be led in your own streeets, and ye have lost your memories to purpose, when ye cannot tell every night, what ye have seen in such a place every day. On therefore consider into what an Eden the Lord hath put you, and praise him in the highest for such a blessed Paradise; your felicity doth transcend, God hath raised you to a kind of height of eminency, for ye are not only a City, but above many Cities in the world, ye may be called That great City. Should not I spare Nineveh, That great City?  
Secondly, this showeth, that the City is eminent with God, if ye do not withdraw his affection from it; he doth prise the City, because it is That great City; the City cannot be too great for God, if it be not too great for yourselves; he is satisfied with your large Circuit, if ye do not cast yourselves out of your own walls, or make him drive you beyond the Line. Make him but Lord in chief over the City, and hold in fee under him as long as ye will; do but your true homage to him, & he will deliver back again unto you your sword, and Maze, and keys to keep for many Ages; If ever ye perish, your blood be upon your own heads. Thy destruction is of thyself, oh Israel. Misery will never come from God's justice, but from your own wickedness; his Rod will never be felt, till the scorner doth call for stripes. Ye see that he doth love your pavements, if ye do not break them up; and doth take delight in your buildings, if ye do not pollute them; and rejoice in your treasures, if ye do not make a forfeiture of them. Ye are blessed then, why are ye sick of your own felicity? ye dwell safely, why are ye offended at your own peace? Do ye wish the welfare of the City, or desire to continue in this eminency? No, methink I see you bringing pick-axes to dig down your own walls, and springing mines to blow up your own houses, and kindling sparks that will set all in a flame from one end of the City to the other. Hath God built this City for his own service and worship? no, it seemeth to be some Bear-garden, or Grate to put Lions in, or a nest of Cockatrices. Oh the hideous noises that are heard within these walls! the filthy smells that are in this City! the Dung heaps that lie in the open streets, the execrable sins and trespasses that are here committed; this City seemeth to be nothing but a fence-wall for miscreants, or a lodge for Anakims to shelter themselves in; I will deal modestly, I shall forbear to show you the faces of the Monsters, or to hold up the Gorgon's head in your sight; but thus much I will say in general, that God's name is much dis-honoured, his truth corrupted, his Deity blasphemed, his Laws violated, his Messengers despised; prayers are but customary gales, praises but ditties of humours, Sermons but notional speculations, Sacraments but badges of an affected community; the Saints weep, the poor cry, and the oppressed roar; Grace is turned into a vizard, and Religion into refined policy, and if I should reckon up all, a man would think here were sins enough amongst us, to bury the ancientest family in oblivion, to shake the greatest City in the world into scattered stones, nay, to cast Adam out of Paradise again, if he were in his greatest Dominion, and to throw down the Angels out of heaven again, if they were in their greatest brightness: Oh than that ye are the Contrivers of the fall of so great a City! Is it nothing unto you to be held Conspirators against the safety of a City? yes, Cilicon that deluded the City of Miletum, 
Suidas,  with continually saying All things are well, till he had delivered it up in the hands of the Priennenses: 
Pausan. in Achaic. Strabo. l. 12.  Zenias that carried all fair to the City of Elis, till he had brought it under the subjection of the Lace demonians: Dorylaus Tacticus, which betrayed Eupator in his head City: Baditzes, that when the Saracens had a long time besieged Amorium, and were ready to departed from it, sent a secret Letter to them, 
Cedrens.  that if they would but renew the assault, they might easily enter at such a place as he named to them, which they did, and the City was put to slaughter: all these are branded with infamy, for seeking the destruction of their own Cities; how much more than you, which by your prodigious sins are plotting greater treachery against your City, than these, or the most perfidious persons that ever lodged within a City walls? for these brought but armed men into a City, but your sins are ready to bring hosts from heaven, yea to fetch down the Angels from above, to be revenged of you for all the execrable impieties which have been committed in this City; Take away therefore the heinousness of your sins, as ye would have the eminency of the City to be preserved. The City may stand long, if ye do not weaken the foundation of it. If the City doth fall, we know what hands to charge for pulling it down; they are not the hands of justice, but the hand of transgression that are guilty of this fact; they are your provocations and abominations, that neither profession can shame, nor Pulpits restrain, that are making their combinations to work the ruin of the City. Neither Catiline, nor Marius, nor Dositheus, nor Lasthenes, nor all the treacherous friends, are like unto your proditorious sins; no, these call in God's judgements, open the City-gates to them, put arms into their hands, to slaughter on the right hand, and on the left; yea so enrage them, that they will not leave wasting, till they have laid the City level with the ground. The City hath been great, is great, and may continue great, if ye yourselves do not conspire against the greatness of it. God ye see is no enemy to the City, nor doth he envy the greatness of it; no, an eminent City doth carry an eminent respect with Him; make him not an enemy then, and he will not shake one stone of your greatness, but add more stones to build up your greatness; ye see his high inclination to the preservation of eminency, he would not destroy Nineveh, because it was That great City; but he would spare Nineveh, because it was That great City. Should not I spare Nineveh, that great City?  
Thirdly, This doth show the horror of this City's desolation, if ever it doth happen to perish, for it is That great City, and it will be that great casualty. Oh the dream be to our enemies, and the interpretation to them that hate us. Let the woman called Wickedness, which doth sit in the midst of the Ephah of curses, rather fly into the Land of Shinar, then take her flight to this City, and here rest as upon her Base. For if this City come to be visited, there are not tongues enough in the whole City to reckon up all the miseries that such a judgement will bring along with it. Our cheeks may look pale, our eyes drop, and our hearts tremble at the apprehension of such a fatal day; 
ruit alto à culmine Troja. Ilium ingens.  sure I am, Troy then shall fall from her very Culmen; it is Ilium the Great, and great will be the infelicity of such a curse. It was Troy-novant, it is Troy legrand, and it will be Troy l'extinct. Do Cities fall with a small crush? no, let me carry you to the broken walls, and lead you through the ruins of other Cities. Heliopolis, that was once a City beautiful in buildings, and had a famous Temple in it, now so razed, that there is not a foot-step to be seen either of City or Temple. 
Neque urbis, neque Templi ullum restat vestigium. Jeron. in Dan. c. 11. Thebae, ad unam portam redactae, vix votus nomen servant. Paus. in Arch. Execrutus est, quicunque eum locum instauraret. Strabo. l. 13. Paus. in Phoacis. fundamenta adhuc monstrantur. Strabo. l. 10.  Thebes destroyed all but one Port, so that it doth not seem to keep the old name. Sidena utterly ruined, and a curse laid upon all men by Croesus, which should go about to rebuild it. All the Cities in Phocis, in the holy War (as they called it) wasted by the Amphyctions, that it seemed a large Country, without a City, as Pausanias. Eretria in Eubaea so demolished, that there is nothing but the foundations of it, like the dry bones of a consumed Carcase, to be shown. I might show you the like of Troy, Carthage, Cyropolis, Myrenae, Alba, Aquileia, Cremona, Masilia, and many other glorious Cities, which are so desolated, that it would be an hard thing to find but a stone of the old foundation. And well it were that the rage had but extended to bare walls; but the City, and the Citizens, often perished together; the walls of stone, and the walls of flesh, had the like battery; the pickax and hammer brought forth for the one, 
Persae instar sagenae incolas includentes, tanta Barbarorum multitudo mure seize circumfuderat Herodot  & the sword and pole-axe brought forth for the other: oh what murders & massacres, have there happened at the destruction of many Cities. The Citizens of Eretria being enclosed as it were in a net, were all put to the sword. The Citizens of Scotussa (in Thessaly) being called forth into the Market-stead, to hear the laws of conquest, which they were to observe; the elder men were made away by Bowmen and Dartmen, 
Pausan.  which lay in secret to murder them; their young men in a more barbarous way, hewn in pieces, and the women and children sold for slaves under the Crown, as they called it; the City of Sybaris in Greece, which had once five and twenty Cities under the jurisdiction of it, and did lead out against the Crotoniates above an hundred thousand men, being at last taken by these Adversaries; they were for the most part drowned by the River, which they let into the City, and those which escaped that death, perished by the sword of the Soldiers. Yea, it is well that they suffered but a common death, for in many places they were put to death with torture and extremity. M. Fulvius by the counsel of Pollia, did not only kill the Tusculans, but first whipped them most grievously, 
Val. Max. l. 9 cap. 10. Aelian, l. 9 de. Var. Hist.  and then struck off their heads with an Axe. The Locrenses first defiled the bodies of their Captives with lust, than they thrust sharp needles into their finger's ends, holding them a long time in pain, than they beat them to death in a Mortar, and cast them into the Sea. Lucius Catiline, was wont to destroy his enemies, first by breaking their arms and thighs, then by cutting off their ears, 
Ludou-vives. in. 3. lib. Aug. de civitate Dei. c. 2.  then by plucking out their tongues, paring off their noses, and tearing out their eyes, and at last by beheading them, Henry the sixth, conquering the Sicilians, he did seethe some to death in hot Caldrons, others he fried to death at a fire, others he sowed up in a sack, and threw them into the Sea, others he put brazen Crowns upon their heads, stuck full of sharp nails, and some he set upon a brazen chair made red hot, that they might waste to death by pieces. Yea, should I relate all, 
Crantz. l 7. Metop. c. 17.  I could show you how some have been so savage to their enemies, that they have sown them up into the bodies of new slain beasts, and there suffered them to remain till they rotten alive, that at last they might be devoured of such beasts as live by feeding upon dead Carcases; and that others have tied hungry Praetors to the heels of their Captives, which might eat out their bowels by pieces; and that they have sprinkled the faces of their Hospital Gods, with the blood of their slaughtered enemies, as if they had done a most pious work, and they were but offering a most pleasing sacrifice; and that they have consecrated their instruments of cruelty, by which they have executed their bloody designs, calling them holy Swords, and sacred Spears. Yea, and to turn over unto you one leaf more of this black book, they which will not spare your walls, and bodies, will they your goods? no, these were the foment of the War, or the leading staff of the march; they hold up their Spears for prey, and sight for booty. Ye have then traded all this while, but to lay up a bank for the Emperor, and to sweat out your strength, cripple your legs, and craze your brains to treasure up heaps for the Soldiers to dip their fingers in; ye are the Rent-gatherers, they are the Receives; ye are the the Drudges, they the Heirs. Are not these common accidents upon sacking and risting of Cities? When Ticinum was taken by Odoacer, what benefit was it to be rich? no, 
 quisque divitiis excelle re existimabatur, sic ad praedam maxime requisitus. Sigon. l. 14 Imp. Occid. Omnibus veteribus ornamentis, & pristints opibus amissis. Pausan. in Arcad. Signa admiratione quaeque digna Romam missa, caetera Attili Auxiliorum duci Philopameni duci donata, & hac aipsa atate pud Perga menos inter Corinthiorum spolia visuntur. Pausan. in Achaic. Q. Curtius.  as every one did abound more in wealth, so he was the more subject to pray. When Megalopolis was conquered by Cleomenes, what relic was there left of their precedent greatness? No, all their ancient Ornaments, and former riches were quite lost. When Corinth was taken, by Mummius, the City was stripped of every thing that was glorious, and the tokens, prints, or impresses of honour worthy of admiration, were sent away to Rome, the rest of the goods were given to Philopaemenes the Captain of the Auxiliaries of Attalus, and a great part of the spoil was a long time to be seen at Pergamus. What miserable wastes strippings, extirpations, eradications of all state and greatness, were there made at the sackings of Cremona, by Antonius? at Aquileia by Attila? at Scotussa by Alexander Pheraeus? yea, as when Beasts are killed, men hang up their skins in pomp, and triumph, so the Philistims hang up saul's armour in the Temple of Astaroth, Menelaus Euphrorbus shield in the Temple of Juno, and the English, the French guilt spurs in the Temple of Gurtrois; and all the wealth, and booty that is gotten by such Conquests, as plate, pearl, purple, ointments, spices, and the like are sent home, as presents for Friends, as it fared after the Battle of Granicus. Cyrus' at the first Battle which he had in Asia, from the general Conquest of the Country, and the preys which he had gotten in several Cities, 
Pliny. l. 33 c. 3.  carried home besides infinite store of apparel, and rich furniture, a vine, and planetree all of beaten gold, the rich goblet of Semiramis, and fifty thousand Talents in Coin. The Grecians by the victory which was gotten at Plataeae over the Persians, got such an infinite deal of treasure, golden bracelets, chains, cauldrons of silver and gold, that gold and silver was but as brass unto them, 
Herod. l. 9  the Aeginets barely by buying the Plunder, raised themselves from a contemptible to be a very potent people. Ptolomaeus Euergetes in the battles which he had with Seleucus, carried away from the several Cities which he had spoiled fifty thousand Talents of silver, 
Hieron. in Esai. 11.  and two thousand five hundred golden Vessels of their Gods. It is incredible to relate what wealth Alexander the great got from the particular Cities of Damascus, Pusargad, Babylon, Persepolis, Ecbatana, and other Cities, besides that treasure which he kept for the maintenance of his own Army, he employed ten thousand Mules, and five thousand Camels to carry home to Greece the infinite Talents of silver, 
Plut. in Alex. Q. Cur. Diod. Sic. Strab.  and gold which he found in the Cities. When Mahomet the great did win Constantinople, he was astonished at the abundance of wealth which he met withal, 
Knowls in his Turkish history.  and to this day it is a proverb amongst the Turks, that if any one doth prove rich, He hath been at the siege of Constantinople. These are the ruins of estates, which happen upon the loss of Cities; in a moment their keys are wrested out of their hands, their heaps scattered, and they which were rich Owners must then wander abroad for relief, and be glad to beg gratuities, or to kiss the feet of the Adversary for an alms out of his own fullness. And happy were ye if I could here make an end, and the last Post were arrived, which could bring evil tidings of the miseries upon taking of Cities; but I must bring in Jobs fourth Messenger of sad news, for after all other extremities, conscience at last comes to her punishment, this also must be made a Captive, and wear the slaves-chain; the walls are not only broken, but the Altars digged down; men are not only locked out of their houses, but their Temples; their goods are not only forced from them, but they are deprived of the Pearl; their liberties are not only lost, but their freedom of the Ordinances; pure doctrine, and worship, and faith are in bondage, and the soul is enthralled. 
Cincta obsidient civitas, & suc●ensa, cum omni ●opu●●, conflagravit. Ens. l. 8. c. 11.  A whole City in Phrygia because it would not yield to Dioclesian's decree to change religion, was compassed about with armed men, and the City, withal the citizens in it, burnt to ashes.  
In the City of Alexandria, Julian coming to take possession of it, because the Christians would not turn Heathens, but shown up and down, the skulls of them which they found were remaining of such as had been sacrificed in the worship of Mythra, 
Amicus amicum frater fratrem, parents liberos percutiunt, & in mutuam caedem corruunt. Socrat. l. 3. c. 2 Victor. de persec. Vandal.  the enraged Heathens wounded most, stoned some, strangled others, some were slain with a sword, and others were crucified, friend spared not friend, nor brother his brother, nor Parents their own Children. Hunerick was no sooner Conqueror, but in all the Cities which he had subdued, he commanded alteration of religion, and not being obeyed in it, he instantly killed, or banished five thousand of Bishops, Priests, and men of all orders. Yea, it were infinite to relate the several cruelties, and tortures, that Cities have undergone in point of conscience, when they have been enforced to come under the yoke of the Conqueror. But this is a thing so evident, that there need no OEdipus to expound the riddle, nor Antiquity searched into to find out the Annals of forepast miseries; Conscience hath been an old slave upon such accidents, men that will not permute a God, and suffer their faith to be new-stamped, must either run, or die for it. Oh than if ever your sins bring in God's Judgements into your City, marching rank and file, see the variety of sorrows ye must weep under; as happily as ye now seem to live, ye must have another face of wretchedness amongst you; whatsoever present comforts ye now enjoy, yet than nothing but exigents, and dysasters; your lookingglass will be snatched away, your Mirror cracked, your bright Diamond shivered in pieces, this goodly City of yours all in sherds; ye may seek for a threshold of your ancient dwellings, for a Pillar of your pleasant habitations, and not find them; all your specious Mansions, and sumptuous Monuments are then gone; not a Porch, Pavement, Ceiling, Terrace, Staircase, Gallery, Turret, Lantern, Balcony, Bench, piece of a Screen, pane of a window, post, nail, stone, or dust of your former houses to be seen. No, with wring hands ye may ask, Where are those sweet places, where we traded, feasted slept? where we lived like Masters, and shone like Morning-stars? no, the houses are fallen, and the Householders dropped with them; we have nothing but the naked streets, or naked fields for shelters; not so much as a Chamber where to lodge a Friend, or to couch down our Children, or repose our own members when we are spent with weariness, or afflicted with sickness; Woe unto us, our sins have pulled down our houses, shaken down our City, we are the most harbourless, seatlesse, people in the world; we live rather like Foreigners, than Natives, yea, rather like beasts, than men. Foxes have holes, and the fowls of the air have nests, but we have neither holes nor nests: our sins have deprived us both of couch and covert; we would be glad if any Hospital or Spittle would receive us; Dens, and Caves, the bleak Air, or cold ground are now left unto us as our only Shades, and Refuges. But this is but the misery of stonework, of Arches, Dormans', Roofs; but what will ye say when it doth come to skin work, arms, necks, and bowels? may not your dear persons come to be joined in the hazard? and your tender persons touched? yes, ye which have walked the streets in state, may then run the streets in distraction; ye which have searched out others with severity, may then be plucked out of corners by others with rigour; ye which have been bowed unto with reverence, may t●en bend your knees for mercy; with one leg, or half an arm, ye may beg the preservation of the rest of your members; what inventions shall ye then be put to, to secure yourselves? yea, perhaps what would ye not give to save your lives? and your tears it may be will not rescue you, nor your gold redeem you; but your veins must weep as well as your eyes, and your sides be watered as well as your cheeks; when your sins shall shut up all the Conduits of the City, and suffer only the Liver Conduit to run; when they allow you no showers of rain, but showers of blood to wash your streets; when ye shall see no men of your Incorporation, but the mangld Citisen, nor hear no noise in your streets, but the cries, the shrieks, the yells, and pants of gasping, dying men; when amongst the throngs of Associates, and Confederates, not a man will own you, or come near you; when your Customers will slip from you, your Friends hid head, and your servants flee out of your fight; when ye shall see your kindred slain in one place, your wives in another, your children in a third, and yourselves at last, it may be, cut in two, to increase the number of dead Carcases: When, as populous as year, ye shall be but numbered to the sword; as puissant as ye are, the valiant shall be swept away; as fine fed as ye are, ye shall be fed with your own flesh, and made drunk with your own blood; when your trespasses have been so outrageous, that vengeance doth deny you a being, that ye are thought fit for nothing but to be killed in the place, where ye have committed the crimes; and to suffer the pains of death within those walls which you have cursed with your Sodoms faces, and Egyptian hard heartedness; when your Politicians can no longer help you, but must have their subtle brains dashed in pieces with yours, nor your Lecturers can no longer save you, but ye must meet together at the Congregation near the Shambles; when this great City shall be but a great Chopping-board to quarter out the limbs of sinners, or the great Altar wherein a whole City is to be sacrificed: Oh doleful day of new-painting your walls, new-paving your streets, new-summoning of a Commonhall; when all are called forth to nothing but the derision of Adversaries, the insulting of Enemies, to have your breasts to try the points of spears, your sides the keenness of swords, your heads the weight of pole axes, your bodies to be made foot-stools, and your dead carcases stops for truculent Foes to tread and trample upon; when there will be no pity upon the aged; nor compassion upon the young, but heaps, upon heaps, tumbling of garments in blood, and swords made fat with slaughter: Oh see what a crimson City crimson sins will then make. Or if ye do escape the dint of the sword, and your lives be given you for a prey, shall not your goods be a prey? yes, some may be reserved out of the greatest massacre; when men are weary with killing, a retreat may be sounded, and men called off from the slaughter, yet can ye then challenge your old houses? or bring your keys to your old Chests? No, your titles are gone, your interests lost; ye have traded yourselves out of your estates, or sinned yourselves off your proprieties; The enemy is now Housekeeper, Land-holder, ye have forfeited all to the sword; farewell Inheritances, Purchases, Leases, Wares, Wardrobes, Furniture, Jewels; as ye have gotten perhaps these goods unjustly, so they shall be taken away unjustly; as ye have fetched them in with violence, so they shall be forced back with violence; vengeance from heaven will have satisfaction of you for all your fraudulent bargains, cruel pawns, extorting Mortgages, bloodding of widows, skinning of Orphans; or, as ye have used your goods for pride and bravery, so ye shall see all your gallantry plucked from you, and your new fashions wrong from you: ye shall behold others flaunt in your attires, or spruce up themselves with your curious Dresses; ye yourselves may be glad of the worst sithy Garment ye left behind you; yea perhaps of a cast Garment from your Adversaries backs; or as ye kept all your estates to yourselves, that though God took you out of the mire, yet having wiped off your own dirt, ye never pluck out others which stick in the same extremities; which have forgotten your own beginnings, and being now mounted to sublimity, are good for nothing but to ride the trappered Horse, or wear Furs; and a great company of these uncompassionate creatures this City hath, that the indigent poor, and the suffering Gospel, can thank them for little succour, and sympathy; that when themselves far deliciously every day, Lazarus cannot get fragments from them; and when perhaps they have Obadiahs' estate, they have not had Obadiahs' heart, but get means greedily, and keep it penuriously. Now these self-thrifts, how shall divine justice judge them for this parsimony? they which would grasp all, shall lose all, their close hutches shall be locked up from him, who hath a new key to open them, their cankered gold shall eat them out of their vast abundance; they shall be driven to live upon alms, and to go along with the tattered crew (which they contemned) to beg for support and sustenance; they shall wish, that they had but one spare bag, which all the cries of the distressed could not make them to open; or that they had but a few of those mites, which all the tears of necessity could not make them to scatter abroad; no, they would trust nothing into God's hand, and God shall shut up all hands and hearts against them; they had no commiseration, and no eye shall pity them. If they be not slain in the heap, yet they do but live to see their own misery; their sins have made them Bankrupts, they are undone, ruined. And oh that the loss of money were the greatest mischief, but there is a treasure of greater value in danger, Conscience is ready to be rifled; there is not an absolute conquest made, till the inward man be in fetters, thou must be a slave in principles; oh it is an hard thing at that time to be a Jew inwardly, to keep the girdle of truth about thy loins; thou must then bear the fruit of the degenerate plant, or strange vine, pour out the Drink-offerings of other sacrificers, follow the sorcery of the Mistress of Witchcrafts, or learn Magic with them that are brought up in the doctrine of Devils; thou must limp with the halting age, fit thy mouth to answer the general shout, That great is Diana of the Ephesians; thou must taunt thine own Father, spit in the face of thine own Mother, and hiss away all thy true brethren; thou must be divorced from thy old faith, though never so chaste, and deny Sarah to be thy wise, though thy espousals with her were never so solemn: the Jews had but lived a while under the Babylonian, and they soon learned to speak in the language of Canaan, and the language of Ashdod; the Samaritans had continued a very short space under the Assyrian, and they soon worshipped the true God, and the gods of the Nations; so that corruption in Doctrine quickly doth follow outward subjection, if the City doth come under another Lord, the Citizen is commonly a double slave both in soul and body. That though perhaps many men care not what become of conscience, that if they could keep their walls, skins, and purses, they would pawn their souls to any Broker, they have a Religion sitted for any ages and accidents. Yet they to whom profession is dearer than the right eye, and the purity of the Gospel than the life-blood; is not this an heavy punishment? Yes? if the soul be the darling, and there be no more dangerous chase, than the hunting of souls (and what shall a man give in exchange of his soul?) than it is a mortal wound to have the soul stabbed; Oh miserable age, if this hour of temptation should come upon you, that men should be led away with the error of the wicked, and fall from their own steadfastness; yea for outward respects, make shipwreck of faith and a good conscience; yet thus it will be then, there will be no safety for incontaminate faith, thou wilt either be a Nicodenus to come to Christ by night, or if with Daniel, thou dost open thy windows publicly towards Jerusalem, thou wilt be cast into the Den of Lions; Ecelolius will then turn Renegade, and Marcelline will hazard to cast in his grains of incense to Idols, Demas will forsake all for this present world, S Peter himself will scarce be a Saint in the Judgement-hall, but for fear of a Damsel forswear Christ. Thou wilt then be a complicated and complete slave, a slave in thy house, a slave in thy person, a slave in thy estate, and a slave in thy conscience. Oh therefore if it be possible, shut the City gates before judgement doth enter, or meet the enemy afar off, before he draw nigh to the City; for if tears, and prayers, and reformation, do not stop his passage, here will be variety of miseries ye see, at his sudduing the City; there must be an eminency of repentance, or else there will be an eminency of wrath; it will be That great Visitation, for it is That great City. Should not I spare Nineveh, that great City?  
4. This serves to show, that as eminency is dear unto God, so it ought to be unto us: Oh that God would spare a City that is eminent, and that we will spare nothing that is eminent; that eminency begets in us the greater envy, and eminency is to us a kind of execration; that we take a delight in abasing, and defacing that which is eminent; that Temples, Sacraments, the verdict of Antiquity, and the primitive Precedents have been contemned by us; yea, as Job, though there was not the like unto him upon earth, had his three Philosophical friends arguing him into an Hypocrite: many Saints that have excelled upon earth, and which no doubt have been put into God's book of remembrance, and shall be made up amongst his Jewels, how have they here been underprized by our Lapidaries, and cast by like stones of no lustre? if we should turn up the Grave-stones, or knock at the Tombs of the deceased, how many precious creatures may we find there buried with rage, whom the earth looked upon with reverence, and the Angels with pleasure? were not these things the practices of former ages? Yes, Cain, where is thy brother Abel? Doeg, where is Abimelech, and the Priests of Nob? Ahab, where is Naboth the Jezraelite? Judas, where is thy Master? Achan, where is the Babylonish Garment, and the golden wedge? Baltasar, where are the vessels of the Sanctuary? Antochus, where is the Altar of the Lord, which thou didst profane & defile? oh sad Queries! Have not Heathens detested the abusing or contemning of that waich is eminent? yes, it was a scandal to Phayllus, to take away the Jewel of Minerva, 
Parchen. de Amat. 25.  and to give it to the wife of Ariston: And to the Senate of Rome, that by open decree they burned the Books of Numa concerning the pontisiciall right, and the discipline of wisdom, which were found by accident in the field of L. Petilius; 
Precium librorum Domino Olvendum statait; id s●riba non accepit. Liv. Dec. 4. l. 10.  for though the price of the Books was appointed to be given to the Lord of the Fee, yet the Scribe would not receive it. And so was it to Appius Claudius, for casting the soothsaying Chickens into the Sea, which did not tripudiate, pick up their crumbs with a rebound: for for his jeer that he made in hurling the Chickens into the water, namely, that seeing they could not eat, he bade them go drink enough; it is reported that he lost that great Battle which he fought with Adberbal the Carthiginian, in which so many were slain and taken, 
Sabellic. l. 9 Aenead. 4.  that there were but thirty remaining to flee with him out of the field, to make his escape: Pheron the King of Egpyt, doth hear ill amongst the Heathen, for casting but a Spear into Nilus, 
Herod. l. 2.  when it risen eighteen foot high, for it is said, He was presently struck blind. And so doth Cambyses, for striking at Apts with his sword, 
Fulgos. l. 1. c. 2.  for mounting his horse, it is said with the same weapon he wounded his thigh, of which he ●yed; and so doth Zerxes, 
Nerodot. l. 6.  for whipping Neptune, and threathing to eclipse the Sun, for for this very thing, their Histories relate he lost his great Army of ten hundred thousand persons. And so doth Heligoabalus, for forcing a Vestal Virgin to marry him, and for fetching the Palladium, 
Fulgos. l 1. c. 2  (which was a thing so sacred, that it was never seen but once, namely when a sire happened upon the Temple of Peace) home to her, and for endeavouring to put out the Vestal sires; for for this (say they) his Soldiers after rose against him, killed him in a privy, dragged his body up and down the streets, to brothel houses, and at last cast it into Tiber. 
Cicer. Philip. 13.  How infamous amongst them are C. Plancus, for defacing the Senate-house? Manlius, for razing the Statues, 
Plut. in Man lio. Valer. Max.  theatres, and Monuments of Rome? Erostratus, for burning the Temple of Diana, to get himself a name by it? The very Heathen, abhorred those persons which injured or dishonoured that which was precious; for they expressed a kind of sacred reverence towards any thing was eminent. 
Vnus sabricius, is est qui difficiliùs à sua virtute dimoveatur, quàm sol à consucto suo cursu. Suidas.  Fabricius so honoured Pyrrhus' his enemy, that one of his Soldiers stealing by night into the Camp of Fabricius, and offering to poison his own Master, the noble General so hated the motion, that he sent him again to Pyrrbus bound, to receive condign punishment. Demetrius could not be drawn to break in pieces that famous Picture of Protogenes, called Jasylus which was 7 years in the drawing, 
Plut.  saying, That he came to sight with Rhodians, and not with Pictures: Vispasian, though Josephus had done his Army all the mischief that he could at Jotapata, yet when the Town was taken, he caused him to be diligently sought out, and being brought to his presence, he expressed to him the highest honour, 
Jos. l. de vita ejus ad sinem.  and at last set up his statue in the Library. Doriaeus Rhodius, a famous Sea Captain, being taken in a Sea-sight by the Athenians, 
Pausan. l. 6.  for the very glory of his name was set at liberty without ransom. Alexander blushed, beholding a Persian weep, to see the rich Table of Darius made the foot stool to Alexander's Throne, and with a kind of modesty removed the Table, 
Q. Curt.  out of honour to the use that it had formerly been employed in. Titus, though an Heathen, yet highly esteemed the Temple of Jerusalem, 
Josephus.  and was beyond measure grieved, that the obstinacy of the Jews within in forced it to be destroyed,; yea he wept bitterly, when he saw the Sanctum Sanctorum fired, accounting it the most glorious sight which ever his eyes beheld, So that amongst Paynims we may see the due regard, that hath been testified by men of worth to magnificent things, or illustrious persons, and yet that nothing amongst us is eminent, or venerable; that we take pleasure in tearing down top branches, tumbling down Spires, cropping the fairest flowers of the Garden, spilling Quintessences, and trampling upon Gems & Jewels, that neither ornaments, nor monuments, pillarsnor palaces, Tombs nor Temples, Priestsnor Saints, the most ennobled things, or endowed persons, can escape our disdain or rage; that our glory is in shame, even in contemning that which all ages have honoured, and our forefathers (the most wise and virtuous amongst them) valued and celebrated; If this be worth, what is pride? If this be reverence, what is arrogancy? neither nature, nor grace, would teach us thus to mock at our Progenitors, and to call all generations past blind, or mad: was there never a judicious Protestant before us? or shall wisdom take her first breath, or last gasp with us? was never grace before in the Church? did the spirit, begin to blow, and flame, and anoint only in these days? if there were any good thing, or good man conveyed unto us from former times, why have they been so dis-esteemed? How are the Church's abiliments gone, even to her swadling-clouts? How are the Martyr's legacies swallowed up, even to the laver they gave to newborn Infants? Our Saviour (the Jews said) had a Devil, and what Saint hath not seemed to be possessed? How many Stars, though never so bright, shine in their proper Orbs? how many Angels, though never so celestial, watch over their true Churches? What are Gifts, Graces, Mortification, Devotion, Evangelicall Doctrine, or Angelical ecstasies, days dedicated to piety, and persons consecrated to contemplation with some people? How are the mighty overthrown, and the weapons of war destroyed? oh tell it not in Gath, nor publish it not in the streets of Askelon, lest the Daught rs of the uncircumcised triumph, lest Rome should say, that her Inquisition, or Stakes, could not have made a quicker dispatch of eminent Protestants, than our differences and passions: Oh let us be so far reconciled, that God, the spirit, repentance, innocency, zeal, supernatural affections, and fruits, all pious things, and heavenly persons may have just esteem; let men have worth in their cyes, and preciousness in their hearts, to tender and honour every thing that is prime, and hath a pre-eminence sealed upon it. God, ye see, would here spare Ninev h, because it had eminency in it, it was That great City. Should not I spare Nineveh, that great City?  
Fifthly, This doth show, That we all ought to aim at eminency, that seeing (That great City) was so acceptable to God, we should look to be of the new Corporation, to have the best Burgesship, to be Citizens with the Saints, and of the household of God. That it may be said, these are the men of an excellent spirit, Prov. 17.27. A Kingdom of Priests, Exod. 19.6. which walk worthy of the Lord, Col. 1.10. of whom this world is not worthy, Heb. 
Laus, & vita omni commendatione superior Monod. Greg. Naz. in vit. Basil. Ejus virtutem pro lege fere omnes habuerunt. Id. ibid. Totius patriae decus. Amb. in Orat. sun. de ob. Satyri. Nunc in Pauli chorum pervenerunt ante Coronas suas. Chrysostom. Adu. Jud. Orat. ●. 1.1. Solvamus bono principi stependarias lachrymas. Amb. de obit. Valent. Orat. fun. t. 3.  11.38. and which are counted worthy to obtain that world, Luk. 20.35. Oh rare Worthies! when praise and life is above commendation! yea when men come to such an exactness of conversation, that their virtue is to the world as a Lan lyea, their graces are so resplendent, that they brighten the place where they dwell, and are as it were the Ornaments of the whole Country! Yea, they seem to be in heaven, before their translation, and to be in the Choir of Paul, before they receive their Crowns; they have the affectionate votes of the people whilst they live, and their stipendiary ●ears when they die! Oh what Magnifico like to such a Professor? What Citizen like to such a Saint? What are all these glorious structures, to the lively stones of God's building? what are your artificial Ornaments to spiritual endowments? what is the magnificence of a City, to the prerogative of adoption? no, the robe of Righteousness doth excel all your Mercer's wares, one ingot of grace is to be preferred before all the wealth of your City. Oh therefore a less number of Traders, and a greater of Gospelers; fewer Citizens, and more Saints. For what conspicuousness like to that of Religion? what eminency like to that of Regeneration? no, if ye want your Christian interest, ye have only parchment privileges, your happiness doth not go beyond your City-walls. The savour of lise unto life, is not to be bought amongst all your Perfumers, the true Pearl is not to be purchased from all your Jewellers: Oh therefore that I could cause you to take the true City oath, and make you true freemen in heaven, otherwise your best tenure is in a painted Portall, and your heaven is in an Exchange; ye are never enfranchised, till ye have the liberties of redemption; nor right Traders, till ye are making bargains at the free mart of the spirit; nor wealthy Citizens, till ye have the prize of the high calling of God in Christ Jesus. Oh than that ye would remove your Traffic, have your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, your City commerce, or conversation in heaven; that ye would seek for durable riches, bags that do not wax old, a stock of graces, these are greater riches than the treasures of Egypt; that ye would think your security to consist not in Bulwarks, 
Stantious maentnibus, mentibus, morthus. ●ug. de civitate. Dei lab. 1. c. 33. Non Imperatorem, sed salui m er●plamputabant. ●g. in in orat sun. de obit. Valent.  but in the Towers of your religious constancy, that ye might say, our walls, spirits, consciences, and conversations are remaining firm; that your demonstrations might be so celestial, as people might be drawn to bless you whilst ye are living, and to bewail you when ye are dead, that they might think that not only your persons, but salvation almost were taken from them at your departure, as Saint Ambrose said of Valentinian. Think not of your City that had a first Builder, but think of the City which hath foundations; whose builder and maker is God; think not upon your City-seal, but the seal of the living God. Oh remember that this City hath keys too, for without shall be dogs; therefore be so qualified, that ye may enter in through the gates into the City: Oh happy thou that dost go in this City-Livery, that art a prime Citisen in this Corporation, for than thou art risen to the height, thy soul is blessed; God will spare That great Saint for his eminency, when for eminency he doth spare That great City. Should not I spare Nineveh, that great City?  
Sixthly, this showeth that Repentance doth present to God's eye every thing in us that might draw compassion, as Niceveh here being penitent, God hath before him all the motives, which might incline him to spare it, it was a City, a great City, and that great City; that as the women from the wall had variety of arguments why Abel should be spared, and the woman of Tekoah why Absalon should be called from banishment, and Bathsheba why Solomon should be designed to the Throne, so repentance doth exhibit to God all the instances, impulsions, instigations, extimulations, that should make God propense to favour; As it is the nature of a Rhetorician to speak not only ●acundè elegantly, but aecundè fluently, 
Pectus refertum habuit Plato. Victor. var. Lect. l. 9 c. 5. In instruendo dislipatus esset. Cicero in Bruto Sttabo. l. 13.  and completely to a business, it being said of Plato, that he had a stored breast, and of Curio, that he was ample in giving information; and of ●yctamus the Scholar of Aristotle (who was afterwards called Theophrastus, he Divine speaker) that with all manner of suavity he could speak fully to the subjects which he did handle; So repentance is copious in setting out a Penitent with all his adjuncts, and appurtenances, inferences, and references to make him acceptable. Polycrates when he presented the mother of a Soldier which died in the Wars to a rich Citisen of Samos, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eras. in Adg.  he delivered her with these terms, I give this Mother to thee to maintain, and all the good services of the Soldier were rehearsed. Plato undertaking to bring AEschynes into favour, who had been a long time neglected in the Court of Dionysius, he used all his Rhetoric to ingratiate him, telling the Prince that he was a man of profound judgement, 
Plut. de disc●n adult.  one of strict life, and that he had traveled a great way to wait upon him, yea, nothing was omitted to endear him Fabius Maximus, that he might be set out with his due honour, being brought into the City by the greatest Concourse of Senators and people, he was desired to make a stand in the open Marketstead; where, by the invention of Aretius, there was a stately Monument set up for the people to gaze upon, and every thing related that was praise worthy in him, as that he had been Aedile, Censor, 
Valer. Maxim.  Tribune of the Soldiers, Pontifex, Augur, five times Consul, and twice Diclatour; and that in his time he had taken Tarentum, subdued the Ligurians; so restored the battle, when Minucius was flying, that he was called the Father of the Army; so vanquished Hannibal, that he might be styled the Deliverer of the Roman Empire. Pompey at his triumph (which was the greatest that ever I read) had every thing brought in that might express the glory of it, there was represented to the people his Victories over Pontus, Armenia, Cappadocia, Paphlagonia, Media, 
D● universo orbis unbitu triumphasse visas est, quod memini profe●●o pisum est usquam. Plut. in Pompeio. Plut. in Antonio.  Cholers, Iberia, Albania, Syria, Cilicia, Mesopotamia, Phoenicia, Palestina, Arabia; and that he had conquered a 1000 Castles, 900 Cities, 800 Piratical ships, & that in afric, Asia, and Europe, he had done such wonders, that he seemed to triumph over all the World. Cleopatra when she prepared herself to go meet Mark Authony, that the Majesty of such a glorious appearance might be fully known, there is described every thing that might witness her Princely Pomp, namely, that she sailed down the River Cydnus in a bark overlaid with gold, the Oars being of pure silver, the Cables of silk, the sails of purple, the odours so costly, that they perfumed the banks sides with sweet smells, her maids of honour attired all like Nymphs, and herself sitting under a Tent of gold, did seem to be the very De●ty of beauty; But never any Narration, Triumph, or Spectacle did ever so decipher, and delineate a thing, as Repentance doth all thy motions, affections, prepararations, passages, and perfections. God hath an observing eye over a Penitent, and doth exarate, and can enumerate all his manifestations; he hath bottles for thy tears, files for thy Petitions, witnesses for thy vows, bags for thine alms, and books for thy actions. He that made the ear, doth he not hear? Doth he not see my ways, and count all my steps? are not these things written in thy book? doth he not search the heart, and reins? 
Scientia relatiuè dicitur ad scibile. Tho. Aq. p. 1. q. 14. art. 15. Alternante conceptu. Aug. de Trim. l. 15. c. 14.  Can there any thing be concealed from him? flee his notice? or be undiscernible to his all seeing eye? No, Knowledge is relative to that which is sci●ile, a thing is no sooner perceptible, but God doth apply his understanding to it, not by a variable conception, but by present insight; he which doth know infinite things, must needs know in thee such things as have both initiation, & termination. Oh penitent than see how God doth look upon thee, look thee through, search thee, and mark thee, that every thing thou dost, doth come to his notice, and is under his eye. If thou wouldst be seen with comfort, and seen completely, turn Penitent; for repentance is an object, that is never out of God's clear, distinct, and district view; here God's eye is piercing, and fixed. Josiah doth no sooner humble himself, but every melting in his breast, and slash in his garments is considered; the Publican doth no sooner approach to God, but his distance, his dejection, his blushing, his knocking, and his humble tone is taken notice of. Hezekiah doth no sooner apprehend judgement, but his turning his face to the wall, his pious gales, and calling upon God for an approbatory remembrance are called to mind; Marry Magdalen doth no sooner seek reconciliation, but her modest gesture, her torrent of tears, her head-spun napkin, and her passionate kisses are spoken of; yea, Ahab is but an Actor upon this Stage, and his personating of repentance is called upon to be discerned, for, Seest thou not how Ahab is humbled? Oh than that thou couldst repent, that thou didst repent, shouldst thou not be apprehended? yes, though before thou wert never looked upon, or seen with delight; yet than thou shouldst have God's eye of grace, & his eye of inspection, his bright and his broad eye fastened upon thee. Return, return, oh ye Shulamite, return, return; that we may look upon thee. Cant. 6.13. the returning Shulamite is a creature sit for the heavenly gaze, God will look upon her, and not pass the least thing, that is remarkable in her; six his eyes, and feed his eyes upon her, consider her beauty, and admire her new-acquired greatness, speak like one affected, and ravished with her. Who is she, that looketh forth as the morning, fair as the Moon, clear as the Su●, terrible as an army with banners Cant. 6.10. Oh then so soon as thou hast but cast thyself at God's feet, God doth stoop down to take thee up; so soon as thy sacrifice is laid upon the coals of the Altar, the smoke of it doth ascend to Heaven; so soon as thou dost but lay hold on thy Saviour, be it but upon the hem of his Garment, yet he is sensible of thy first feeling of him, though with some remoteness. Who is this that hath touched me? for virtue is gone out of me. God is privy to the least address, and the smallest expression that ever thou didst make, when thou didst desire an union with him. He knoweth the first turning up the flag, when thou didst break up thy fallow ground; and the first gash that was made, when the circumcising knife did cut off thy uncircumcised foreskin; he can tell thee thy conception, thy quickening, thy birth, the first drawing at the breast, lying in the Cradle standing upon thy feet, growing up to ripe years, and performing the manlike acts of a Penitent. He can repeat to thee thy checks, thy conflicts, thy groans, thy protestations, thy supplications, thy fruitfulness, thy fervency, thy watchfulness. Oh than if God hath all things under his eye, how can repentance be rejected, or despised? no, depend upon thy repentance, trust, and rest upon it, jeopard a soul, and venture heaven upon it, think thy state is secure, thy bliss infallible, for God will examine thy repentance to find out all the assurances for thy justification, as in his plea for Nineveh, he doth urge all the arguments and ratifications for the sparing of it, as that it was a City, a great City, and That great City. Should not I spare Nineveh, that great City?  
Seventhly, This doth show, That no earthly eminency is certain, for God once spared Nineveh, that great City, but now that great City is wasted: 
Nineveh nunc tota est vastata. Hayt. de Tartaris. l. 12. Funditùs periit. Pappus in 3. Jon. Centum annis ad concionem Jonae actâ paenitentiâ paenam sibi denuntiatam evadebat. Verum cùm felici rerumsuccessu elata ad vomitum rediret, excusso timore Dei, Dominum tandem usciscentem experta est. Pappus. in a Nahum. Carthw. Hist.  some say that Mosul is built out of the ruins of it, as Tunis is said to be built out of the ruins of Carthage: howsoever the old Nineveh is demolished. Haiton saith, it is wholly decayed, Pappus saith it is utterly perished; for he saith, Repentance at the preaching of Jonah, saved it for an hundred years, but afterwards being puffed up with happy success, it felt an avenging God. Carthwright which lately traveled into those parts, saith, That he saw but some pieces, and broken walls remaining of it, and that Almutsal, or (as we call it) Mosul, was built upon the same place where it once stood. The most judicious Writers hold, that after Arbaces had taken it from Sardanapalus, it did continue under the Medes in some flourishing condition, till the time of Cyaxares, the son of Phraartes, who began to destroy it, and Astyages his son leveled it with the ground. O then what stability is there in any earthly greatness? That great City hath had both her Obits and her Funeral, yea, there is scarce an urn remaining where we may find her ashes, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or a Tombstone upon which we might write her Epitaph. What pleasure then in smelling of these Nosegays, or looking with delight upon the brightness of these falling stars? Why dost put water into a riven vessel? 
That nothing was seen scarce remaining of it. Cyril. Alex. in Nahum. M. Gregory in his description of the Assyrian Monarchy, saith, That if Ninus which built Nineveh were now alive, he should find the City to be so fallen into mine, that he would not know it to be Nineveh. Cur perforato aquam dolio ingeris? Chrys. Hom. 77. in Matth. Alba ligustra cadunt. Virg. Ecce mundus, qui diligitur, sugit. Greg.  this world is cracked, and split, and can hold nothing in it long, the whitest stowers welk and drop. It is much we can enter into league, or vow familiarity to such a mutable friend. Behold the world which is loved, doth flee away. We do but warm ourselves at a blaze, borrow our light from a melting Candle, travail with a fugitive guides these Musks will lose their scent, this juicy meat will turn into dung, this keeper of our treasure will prove a Thief; our best buildings here stand upon a weak pin, our richest Garments are stitched up with a rotten thread, our strongest-ships are subject to Leaks; how soon will these mists be exhaled, these bright days be obscured with dark night, these pleasant Comedies be acted out? Oh that our hearts could trample upon this earth, as well as our feet do; that our consciences could renounce the world, as well as our profession doth, that we could wear St Paul's Crucifix about our necks, I am crucified to the world, and the world to me! How many great families have we seen decay? how many great Cities have we found laid in the dust? Baldness is come upon Gazah, Jer. 47.5. How is Sheshach taken, the praise of the whole earth? Jer. 51.41. What City like to Tyrus? yet she destroyed in the midst of the flood, Ezech 28.8. Babylon the glory of Kingdoms, the beauty of the Chaldees excellency, yet she that cried a Lady sure for ever, is now but a poor Madam; The hammer of the whole earth is cut asunder and broken, jer. 50.23. Yea, Nineveh that was the Crown Imperial of the whole world, hath now lost her Diadem, That great City, hath not one of her thousand five hundred Towers, or one of her splendid Palaces to be seen: Oh then why are ye enamoured upon your beautiful Empress? do ye dwell here in the enchanted City? are ye out of the dint of vengeance? do ye fear no judgements? what should make you so confident? Ninevehs circuit was more large, her walls more strong, her streets more populous, her treasures more abundant, and her dominion more ample than yours; then may not ye drop, as well as Nineveh is fallen? Are your sins less? No, ye have four sins within your walls, (and yet I will except fraud, pride, partiality, and bribery) that shall justify Neneveh from being the more guilty sinner. Four sins? What are they? I know ye are good at ask of questions, and apt to sciscitate, than to eliminate; therefore because I have often heard you told of these things, and yet I could never see you blush at these things, but rather rage; not softened with ministerial zeal, but rather hardened, therefore I shall not speak where the Lord hath commanded to keep silence, Amos 5.13. nor throw abroad his Pearls, but where he hath directed me to cast them, nor impart his holy things, but where he hath enjoined me to give them, Mat. 7.6. If ye command the Prophets, saying, prophesy not, Amos 2.12. and the times be come about that no man must strive, nor reprove another, for the people are as they which strive with their Priest, Hos. 4.4. Then why should we reiterate that which we have had preached upon the housetop? and made plain upon Tables? for fear therefore I should be charged to bring in railing accusation; I shall-say only as Michael did, when he contended with the Devil about the body of Moses, The Lord rebuke thee. But these sins are such, that if ye had walls of brass, and guards of Anakims; they will make every beam of your-houses, and every stone in your buildings, cry out confusion to you. Ye have nothing but conversion to preserve you, and I doubt whether ever I shall see Ninevehs repentance amongst you. Oh that the Jonah were born, that could cry effectually in your streets! oh that the Auditors were yet so prepared, that they could listen to a message from heaven with Ninevehs ears! oh be ye smitten grovelong to the earth, wallow yourselves in the ash heap, weep till a, tear more cannot melt out of your eyes, reform, till there be not one sin left for conscience to turn new spy unto, and so may repentance be your preservative, a kind of Guardian Angel to the City, with Nineveh ye may yet be spared. But if ye be spared, I wish ye not to be secure; for if your repentance should intermit or abate in the vigour, if ye should fast and fall to your old riot, or put on sackcloth and change this sackcloth into new fashions, or cry mightily unto God and cry but till the judgement be removed, or turn from your evil ways, and wax as exorbitant as ye were before, and forbear from the violence that is in your hands, and then become as club-fisted as ever; the renewing of your former sins, will but renew your former dangers; therefore your repentance must not only be fervent, but firm; not only unfeigned, but unchangeable; for remember Loathes wife, remember Nineveh, she humbled herself, and was pardoned; she repent, and was spared; but she repent but for a time, and was spared but for a time; she turned again to be Nineveh the wicked, and she happened to be Nineveh the miserable; a temporary repentance, procured for her but a temporary safety. God aid not cry the second time, nor send a new Jonah to her, but he sent a curse instead of a cry, and desolation instead of a Prophet; she is now ruined into That great heap, that was spared, because she was That great City. Should not I spare Nineveh, that great City?  

3d General part.  Wherein are more than sixscore thousand persons, which cannot discern betwixt their right hand, and their left hand, and also much .  
Now let us come to the description: Wherein are more, etc. In which observe these two particulars.  
First, The principal commodities. Wherein are more than sixscore thousand persons, which cannot discern between their right hand, and their left hand.  
Secondly, The less principal commodities: And also much .  
First for the principal commodities: in which these parts are considerable. 

1. The receptacle, Wherein.  
2. The season, Are.  
3. The treasures, Persons.  
4. The quantity, Sixscore thousand.  
5. The surplus, More.  
6. The qualifications, Which cannot discern betwixt their right hand, and their left hand.     

Wherein.  
First, for the Receptacle, Wherein. Elsewhere had been no credit to Nineveh, but that Nineveh was the place, in which such choice things are to be found, this is honour, Wherein. From hence observe, that Happiness must carry with it an Appropriation; the Appropriation is the approbation of it, yea, the apprehension, and (as I may call it) the appurtenancy of it; that is the most beneficial Jewel, which is worn about our own neck, and the comfortable light, 
Intus ca●are. Tullius.  which doth shine in our own Horizon! That is the best music, when men do sing within; he is a pitiful mason which doth build for others, and hath not an house to hid his head in, and a lamentable tilth-man, which doth blow, and sow for others, and hath not at the latter end of the year any crop of his own to reap: what matter though thousands be recorded for fortunate persons, if thy name be not put into the Catalogue? 
Nos es in illo albo. Plinius. Mihi ipsi balneam ministrabo. Aristoph. A te tua cura & consideratio inchoet, ne frustra extendaris in alios, te neglecto. Bern. de Consid. ad Eugen. Quid nobis cum alieno? Greg. Naz.  or that never such great multitudes are in the bath, if thou dost not step in with them? A man hath joy by the answer of his mouth. Prov. 15.23. when a mans own mouth can speak satisfactorily, and feelingly for that which should truly bless. Let thy care, and consideration begin at thyself, lest in vain thou be'st busy about others, thyself being neglected. Let us know amongst ourselves what is good, as Elihu saith. Job 34.4. Particular experience is beyond general relation. Why shouldst thou destroy thyself? Eccles. 7.16. He doth destroy himself, which doth not principally make sure, that which is proper for his own preservation. What have we to do with that, which is foreign? He that heareth of much, and acquireth nothing, is like the fool, which foldeth his hands together, and eateth his own flesh. Eccles. 4.5. for should he only see other men put meat into their mouths, and not feed himself; yes, his mouth craveth it of him. Prov. 16.26. That which a man doth possess is his proper advantage, for neither welfare nor honour, law nor gospel, peace of conscience, nor the joys of Heaven are useful to us, if we have not a proper title to them. Therefore let not the blessing be mistaken, but let it be individually our own, as ye see it was Ninevehs happiness to have this felicity with a restriction, or in the proper ubi, Wherein.   

Application.  
First this doth reprove them, which know blessings only by hearsay; there are places that have them, but do they centre at home? can they say of their own station, Wherein? No, they have a rumour of much by report, but have nothing in their own enjoyment? and is not this a wandering kind of comfort? 
Domestica mala graviora sunt, quàm ut lachrymas recipiant. Herod. l. 3. Se suos discipulos docere decem minis; verùm qui ipsum docerent citra timidit atem loqui, se ei daturum centum minas. E●asm. Plut. in Apoph.  to see fullness abroad, and want at home? yes, domestical miseries are greater, then can be expressed by tears; as, Psammenitus told Cambyses. Oh that we should live by the gazel or satisfy ourselves by an extraneous welfare! What is this but like Isocrates, which taught all his scholar's resolution in pleading, for ten pounds, but he would give him an hundred pounds (out of a sense of his own timidity) which could teach him the like courage; if we be satisfied with the endeavours of others to attain to great things, and have not the like affections to make ourselves happy, we are but like the fishes, gladioli, as Themistocles said of Eretrienses, which carry a sword upon their backs, but have no heart within. Oh therefore let us not be given too much to visit the state of others; but let our eyes be in our heads to observe our own condition, whether the right blessing be in the right place. Let every man prove his own work, that he may have rejoicing in himself alone, and not in another. Gal. 6.4. Oh let us not talk of dainties, and taste no delicacies ourselves; or speak of banks, and have no treasures in our own possession; or tell tales of Heaven, and have no heavenly interest, and evidences; for this were but to be imaginarily happy, or implicitly blessed. Therefore let us plead out our own entail to felicity, and bring it home to the proper place, as Nineveh here had it rightly seared; for, Wherein.  
Secondly, this doth show that some do enjoy distinct felicity; for though this were not where else to be seen, yet in Nineveh it was to be found, Wherein. The Lord doth rain upon one City, 
Hac te mensâ oivitas honorat. Plut. in Lycurgo. Suidas. Sabel. l. 5. c. 3.  and not upon another! The wind bloweth where it listeth. God doth distribute to every one, as he pleaseth. Amongst the Spartans, they were persons highly favoured, which got the public Banquet, to whom it was said, The City doth honour thee with this Feast. They were men specially respected by the Athenians, which were graced so far as to have entertainment in the Prytaneum. It was L. Minutius only, that got the golden bullock; 
Cromer. l. 5.  and Zelislaus that had by Bodislaus the 3d, the golden hand given him for his valour. What should I speak of more? Particular preeminences happen, as God doth command the blessing. Levit. 25.21. oh then, be ye privy to your own privileges, 
Vti datis, tanquam innatis. Bern.  use not things conferred, as if they were inbred. For do ye hold all things in Frank-almoigne, and yet will yet not know your own Benefaciour? are blessings Donatives, and yet will ye not acknowledge your distinguishing God? yes, such things as cannot be espied elsewhere, are seen in you; as those things, which other places were destitute of, were enjoyed in Nineveh; for Wherein.  
Thirdly, this doth show, that greatness doth not consist in bare title, but in effectual demonstration, for Nineveh is not only That great City, but that great Receptacle, Wherein. To have a name to live, and to be dead, is to be but a great stinking Carrion. If a man thinketh himself to be something, and is nothing, he deceiveth himself. Gal. 6.3. that is, he is but the great Cheat of himself; for, for all his great thoughts, he is but the great Something-Nothing. They are not leaves, but fruits, which justify the figtree, Matt. 21.19. they are not fancies, but fruition, which reallize comfort. There are a generation of men, which are pure in their own eyes, but if their purity do reach no further than their own fight, they are the botches of the World; their own eyes see that in them, which is not elsewhere visible; they are Saints of their own glimmering, their purity doth not reach beyond their own eyelids. The young man, that crieth out Good Master, what shall I do to inherit eternal life, must not think to carry eternal life with a grand question; no, this is but like a young man's vapour, or a busy headed Critic; eternal life doth require more than sceptical Divinity; he must be as great in acting, as he was in scrupling, or else that will happen to him which did happen to the young Questioner, to go away sorrowful. It is not enough to say with Laodicea, I am rich, and increased with goods, and stand in need of nothing, but we must be as rich in conscience, as we are in confidence, or else Laodicea's doom will light upon us, to be wretched, miserable, 
Grande Apollini● t●mplum natat, & quocunqu● vento pellicur. Pomn. Mela. l. 10. in descript Aegypti. Plut. in vita Phocionis. M●●tus probas honesta, suàm s●queris. Seneca. ep. 21.  poor, blind, and naked; if Laodicea hath no other goods but those which are locked up in her own protestations, and asseverations, she is but rich only in tongue; such great conceited Creatures are but like the great Temple of Apollo in the Island Chemnis, which wanting a foundation is puffed up and down, with every gust of wind; or there is nothing left in them (as Antipater said of Demades the Orator) but just as there was in the sacrifices of the Heathen, besides the belly and the tongue; they only approve of good things, but do not pursue them. Oh, woe to them then which are only voiced up to be great; but setting aside their own tumour, and the people's rumour there is no greatness to be seen in them. Shall these go for great Professors? no, great Impostors. Great expressions must justify great titles, as Nineveh was called That great City, and hath great things to be manifested in it, it was a singular Receptacle, Wherein.   

Are.  
2. Now let us come to the Season, Are. Wherein are. Not there were, but there are. From hence observe, that present bliss is the honoured bliss. There is no remembrance of former things. Eccles. 1.11. no, former things are decayed, and so their glory is vanished with them; what operation in spent drugs? what taste in dead wine? a sithy garment is fit to be left off, a withered beauty is not looked upon with an eye of pleasure. 
Vortuna peracta Jam su●. Virgil. Cyathus exiccatus: Diphil. pereundi mille figurae. Ovid.  Who can call him Owner that hath wasted his estate? or Conqueror, that hath lost the Field? no, that which is wanting cannot be numbered. Eccles. 1.15. Felicity is then extinct, the full bowl of welfare is drunk out to the last drop, there is nothing left but a thousand perishing figures to be seen. What beauty is in a consumed thing? No, desolate Babylon is like the raiment of them which are slain, thrust through with a sword. Es. 14.19. Broken Moab is like a vessel wherein there is no pleasure. Jer. 48.38. That is the true happiness therefore, which is come to no diminution, or abatement, where the spring doth not fail, but the waters are sure. Esa. 33.16. where the clusters are not lessened, but the presses are full, and the fats overflow. Joel. 3.13. where the might, and magnificence, honour, and splendour of a people is as apparent as ever; when not former, but present times do shine with bright felicity. Wherein are.   

Application.  
1. This doth show in the first place the stableness of God's providence, it is as easy for him to continue, as to convey a blessing. Nineveh had been happy, and Nineveh still is happy, Wherein are. Would we not fly from God, he would never be weary of spreading his wings over us, would we not cast off his protection, we might continually take Sanctuary in him. The eternal would be our refuge, and we should be safe under his everlasting arms. Deu. 33.27. he would settle blessings upon us by a covenant of salt, Num. 18.19. As we have reigned in many privileges, so he would build up our Throne to all generations, 
Deus cum temporibus, & rebus non concidet, alius ex alio factus; sed invertibilis in vertibilibus est. Naz. in Orat. de s●ipto. Quiequid capit, non des●it, quin perfecisset. Semper stare, & nunquam cecidisse, divinum est & mirabile. Chrysost. Hom. 77. in Matth.  Psal. 89.4. Yea, he would set our Tabernacle in the Sun. For God doth not alter with times, and chances, being made another than he was, but he doth remain unchangeable in the most changeable conditions. As it is said of Portius Latro, that what he undertook he never gave it over, till he had perfected it; so God's providence is as consummative, as operative: he would not only be the God of comforts, but the God of constancy; not the God of Aids, but the God of Ages,. I am that I am, immutable, invariable. And is this nothing to have interminable felicity? Yes, Ever to stand, and never to fall, is a divine and miraculous thing. Yet this might be our fixed state, if we would perpetuate our obedience; we might wove out our web to the last thread, writ Decades of felicity. God would never disturb or interrupt our happiness, if our sins did not molest or disquiet him. Oh what a diuturnity and indesinency of bliss might there be, even from generation to generation. See it in Nineveh, it had been happy, it is happy, Wherein are.  
Secondly, This exhorts us to preserve our felicity, we are not yet deprived of blessings: no, Wherein are. What? are, and are not? are we weary of welfare? do we begin to loath Mannah? have we dwelled so long in Canaan, that we know not the worth of a Land of promise? Yes, we are even satiated with comforts, and nauseate our present state; we do what we can to grieve providence, and to exasperats a blessing-God, to make gaps in our own hedge, and to pluck down the sticks of our own nest, to drive away Angels from watching over us, and to force God which hath thus long dwelled among us to turn his back upon us, and to leave our coasts with distaste and displeasure. Oh the horrid sins which are committed amongst us, as if we would invite in Devils, and make this Land a Cage of unclean spirits! we are sick of our happiness, and doubtless do desire a change. It is said of Alexius Comnenus, that when upon the day of his inauguration, he subscribed the Creed in a slow trembling manner, it was an ominous sign to all, what a wicked man he would prove, 
Nicer. l. ●.  and how nigh the ruin of the Empire was at hand; so we which have thus violated the faith, and are come to such a slothfulness and lukewarmness in Religion, it doth presage that our very inwards are corrupted, and the foundations of our welfare shaking. When Philip the last King of Macedonia, 
Plut. in Fluminio.  a little before the great battle which he fought with Flaminius, stepped up upon the top of a sepulchre, to make an Oration to his Soldiers, it foretold a sad event of the issue of the fight; so we which have trod upon so many dead heads of famous Martyrs, which at first conveyed unto us our faith and worship; it is a kind of prediction, that this at last will be fatal to our Church. Is this the way to preserve blessings? no, it is the high way to blast every thing which hath been flourishing amongst us. Are we not happy? and may we not still be happy? then why will we compel happiness to swim over Sea, and to carry so many blessings along with it, as we would be glad again with wring hands to recall them, and regain them: oh I speak to you in a timely hour, your sins I hope have not yet made God to abhor the excellency of Jacob, nor left you naked before the Lord; no, ye have yet much in your keeping, preserve that which is in your possession; all is not gone, no, your blessings are in your eyes, ye may yet feel them (if ye be not insensible) with every joint of your singers, Wherein are.  
Thirdly, This doth serve to teach us constancy, for is providence constant, and not obedience? is God unchangeable in mercies, and not we in sincerity is God no back-slider, and shall we be Apostates? no, if he doth retain his vigilancy, let us retain our integrity; if his heart be firm, let not us forsake our first love. Oh that we were as indeclineable, as he is immutable! He doth not vary, but are not we sickle? doth Judah yet rule with God, and is faithful with the Saints? Hos. 11.12. No, if ever we were good, Religion must now pass upon a Postdate; if there were some eminent things in us, yet can we say, there are: Oh that unclean shewbread did not stand upon the Table of the Lord, that the pure mettle were not taken out of the golden Candlestick, that we had not made breach of wedlock, and sued out a Bill of divoroe. What pillar of the house hath not been shivered▪ what foundation hath not been shaken? Now is there any thing more injurious to God, or scandalous to profession, than inconstancy? who put these new hearts into our bosoms? who taught our tongues these strange soloecisms? Those things deserve disgrace, 
Vituperationem generant, quae in mediis conatibus aegra deseruntur. Cassiod lib. 4. ep. 21. fides vera non est si non sit perpetua. Amb. in 2. Cor. c. 6.  which wax saint in the midst of their endeavours. That is no true saith, which is not perpetual. My soul doth tremble at that speech of St Augustine, They which fall, and perish, were never in the number of the predestinate. The firm Christian is the memorable Christian: oh therefore preserve your Religion as ye would your Father's inheritance, nay as ye would the first eyes with which ye saw; why should ye not be as firm in faith, as God is in providence? he doth give blessings, and doth continue them. Nineveh is as rich in them as ever, Wherein are.   

Persons.  
3. Now let us come to the Treasures, Persons. From hence observe, That these Persons are the world's perfections. God the Former of all things, and the inimitable, and incommunicable Creator, (who by a finger of Omnipotency, out of a rude Chaos, nay, an unshapen un-ented Nothing hath set up and set forth this specious and spacious Universe) after the had made his course pieces, brought forth at last Man, as his Masterpiece, the beam and beauty of the Creation, which had not only the excellencies of all creatures in him, but a superior excellency above all Creatures, insomuch that he that had seen man, had seen not only all the rest; but he that had seen him, had seen that which elsewhere no eye could behold; no Pearl nor Star like unto him; for indeed he was the precious Pearl, and the bright Star of the whole Creation, taken out of the Chaos, but with a particle in him derived from the shining heap; the rare extract, or Elixir of all created things, yea the twist of things visible and invisible, a natural Phoenix, a supernatural Seraphim closed up in one skin. God made him the Apex of all other Creatures, and made him to culminate with the sublime spirits, that though his altitude was not equal, yet he came but a few cubits beneath them a little lower than the Angels, Psal. 8.5. A little lower; for if they were intellectual, he was wise; if they were indeficient, he was immortal; if they were shining, he was bright; Crowned with glory and honour; if they had heaven, he had paradise; if they reverlations, he mysteries; if they joys, he ravishments; the Angels daily visit man, as a Partner, camp about him, as a darling, rejoice over him as a Mirror, and convey his soul at last to their own Chantrey, to sing a part in their celestial choir. But take man according to his proper Nature, and he is a rare creature, he was made last, and so as a quintessence extracted out of the virtue of the whole Creation, yea the limit and lustre of Gods creating power; he was made by consultation, the rest of the Creatures God made by his authority; there was but a Fiat, let it be made, and every thing received a being: but man was made by deliberation, Faciamus hominem, Let us make man, as if there were so many secrets, and things of weight and consequence, to be considered in man, 
Amb. l. 6. Hexem. c. 7. Rupert. l. 2 de Trin. Cuspinian.  that the wisdom of the whole Deity was summoned to conclude upon them, as St Ambrose and Rupert hold: He was made a Lord: the son of Macrinus is said to be born with a Crown on his head; sure I am, man at first was constituted Prince. Scanderbag (it's said) came out of his Mother's womb with the shape of a sword in his hand; 
Pontan. l. 2. belli Neapolit.  but man it was that carried the commanding sword, for all Creatures were made subject to him, in so much, that Hugo doth bring in the whole Creation, 
Vide oh homo, dicit mundus, quomods amavit t●, quia propter te fecit me servire tibi, quia propter te factus sum, ut servias illi, qui fecit & me, & te; me propter te, te propter se Hugo in Didasc. l. 1.  eadem spectaret, unde illi origo est. Lact. de Opisic. Dei. l. 2. c. 8.  crying out to man, See O man how the Lord loved the, he made me to serve thee, that thou mightest serve him, me for thee, and thee for himself; he was made a rational Creature, other Creatures had their properties, but none such a perfection; no, he it was that was to order all things by discretion and judgement; yea, to stand upon earth, and to pry into the heavens, that he might look up to those things from whence his first beginning came, for man was made to contemplate upon the Creator; he was made to be the draught of Gods own face, for after God had finished the rest of the Creation, he set up man as his Picture, or the Creature wherein the Creator might seem (if it were possible) to be effigiated, or represented. Let us make man according to our image and similitude: that man should be a kind of terrestrial Deity, or earthly Numen amongst the Creatures. Augustus Caesar seemed to carry spots like Stars upon his breast. 
Sueton. Lacrtius.  Py●hagoras had a thigh like gold, and was every where so beautiful, that his scholars thought him to be Apollo. Magnes of Smyrna, was so comely, that he was carried up and down from City to City to be seen, 
Suidns.  and the Magnesians were so taken with him, that the very sight of him bereft them of their judgement. Antinous a Bithi●tan, was so admired by Adrian the Emperor for his rare feature, 
Volater. l. 23. Anthropolog. Porma vero, & fuici venustate adeo ●●ira & ell●nti, ut pl●stes, v●l piclor, illius imaginem nullus potuit expr●mere. Plut. in Demetrio.  that the Emperor at his death built a Temple for him at Mantinaea, a City in Egypt, and stamped his Image upon his coin. Demetrius Poliercetes, was so surpassingly fair, that his pleas could not be taken by any Painter. But if all the pure complexions that ever were upon earth could be presented, what were they to my matchless Paragon? to amiable Adam? No, God himself was so rapt with him, that he seemed to be the pleasure of the heavenly eye, for when God had viewed every thing he had made, he only said, It was good; but so soon as Man was created, it is said, God saw every thing that he had made, and behold it was very good, Gen. 1.31. as if the making of Man had added an Ornament to the whole Creation; and indeed it was so, for God doth take this Creature as the principal Impress both of his power and honour, Man is the glory of God, 1 Cor 11.7. What should I speak more of this peerless Creature? he is so excellent, that he is God's intimate favourite, God doth wear his Crown, sit in his Throne, spread out his wings, stretch forth his right hand, open his breast, listen with his ear, search with his eye, give Laws, Covenants, Promises, Visions, Inspirations, infusions, Mysteries, Sacraments, merely for man's benefit; yea, he doth send down his Angels, his Spirit, his Son, keep a Book of Remembrance, and a Book of Life for his sake; he doth enlighten him when he is blind, guide him when he is wandering, redeem him when he is lost, and will raise him when he is dead, he never doth leave him, till he hath justified him at his Throne, and glorified him in his Kingdom: God made the world for Man, and he hath dressed up his own Court for Man, that he might see his face, enter into his joy, live in his sight, and reign in his presence: seeing then man is thus dear unto God, how are men blessings wheresoever they breath or tread? yes the earth is beautified in having such Creatures, and Nineveh happy in enjoying such persons. Wherein are persons.   

Application.  
1. This serves first to exhort man to know his exccellency; Man, if thou dost oppose God, and despise thy Superior, I know not how to make thee mean enough; but if thou dost submit to God, and honour thy superior, I know not how to make thee great enough: It doth delight me to see a bright creature come out of the slime heap, and to see these slimeheaps such actuated Models, that they should have the whole world wait upon them, and heaven gaze upon them, that the Creation should bow before them, and the Creator himself how down to them; that Sons of Adam should be such a glorious progeny; yea, that dust and ashes should excel the Sun in brightness that so many secrets should be in these narrow closures, and such rare endowments in these little boxes, that it is a mystery even to search man, that his birth is so strange, for I am fearful, and wonderfully made, and his gests so singular, for he is girded with power, and hath as it were the strength of an Unicorn; that man is a kind of marvellous and mighty spirit in the world: that it is man that finds out all the rare inventions, studies out hidden causes, the Day book of present Accidents, the library of Antiquities, eminent in disquisitions, famous in experiments, sounding the depth of the Seas, taking the height of the Stars, not an Herb but he doth know the virtue of it, not a Gem but he doth understand the value of it, skilled in the variations of nature, vicissitudes of events, changes of States, in Minerals, and Meteors, Thunders, and Comets, Influences and Constellations, as if he had a Chamber in the bowels of the earth, a Closet under the hollow of the Moon, or a Study in the eighth sphere, which hath the lips of knowledge, and the mind that hath understanding, which hath Orpheu's harp in his mouth, and can draw Congregations, and Kingdoms after him with his tongue, which is the curious Observer, and the eloquent Orator; which hath wrought all the strange feats, settled all the Ordinate rules, achieved all the Conquests, and reered up all the Monuments which are upon earth. Oh Man, what weight, and wonder do there lie couched in thee? Lord what is man that thou shouldst be so mindful of him? and the son of man, that thou shouldst so regard him? But Lord, what is man that he should be so unmindful of himself? and the Son of man, that he should so little regard himself? Oh Man, how hast thou wretched thyself? God made thee a Lamp, and thy light is extinguished; he did set thee upon thy feet, and thou hast brought thyself to thy knees; thou shouldst be the splendour of the whole world, and thou hast made thyself a scandal, a blemish, a curse to thine own being; where are thy primitive engravings? where are thy Creation prints? Oh Lucifer how art thou fallen from Heaven thou Son of the Morning? 
Bern.  Lucifer is become Noctifer, instead of a Moning-star, a Night-Orbe, a Star fit only to shine in Hades, the Region of darkness; So oh Man, how hast thou eclipsed thy brightness? where is thy wont fulgour? where are thy morning beams? no, thou art now instead of a wonder, an astonishment, and fright; for he is a rare man which doth live according to his endowments, and act according to his privileges; instead of those Ornaments, that were wont to be seen in man, there are now so many torments of Soul; 
Tot animael tormenta Jeron. Tota sua viscera serpens concutit, & imprimendae malitiae pestem vomit. Greg. Ego adolescentule, non ob patrias, sed proprias cujusque viri virtutes, mercedem, & munera dare seoco. Plat. in Reg. & Imper. Apoph.  yea, Man is so envenomed, as if the serpent had stirred all his poisoned entrails to infect him. Whatsoever our Forefathers deserved for virtue, and piety; yet can we challenge their honours? no, we are degenerated, and so have forfeited all their rights, as Amigonus the second, when a debauched Soldier came to ask his Father's Salary, said to him, no, I pay stipends to Soldiers, not for their Father's, but their own virtues. Oh man, how shall I deplore thy disfiguration, and deformation? thou knowest not thyself to be Man, thou hast scarce any part of a Man about thee; setting aside thy visage what affections, or actions hast thou to declare thyself to be Man? thou hast beauty in thee to be the Lure of thy justs, strength to be the Club of thy passions, wisdom to be the Craftmaster of thy damned policies, dominion to be the Rent-gatherer of thy covetousness, and the Wardrobe-keeper of thy pride; what manlike thing is there discernible in thee? no, thou hast perverted every excellent thing in thee to the satisfying of thine own vicious, and pernitions desires, and designs. Man being in honour may be compared unto the beasts that perish. It is worse to be compared to a beast, then to be born a beast; for a man naturally to want reason is tolerable; 
Pejus est comparari, quàm nasci; naturaliter non habere rationem, tolerabile est; hominem verò ratione decoratum esse, & irrationali creaturae comparari, voluntatis crimen est Aug. Homil. Heu tristis, & lacrhymosa mutatio! Bern. s. 35. in Cant.  but to be endowed with reason, and to be compared to the unreasonable Creature, this is the crime of the will. Oh sad, and lamentable change! that Man which was the Inhabitant of Paradise, the Lord of the Earth, the Citisen of Heaven, the domestical servant of the Lord of Sabbaths, the brother of blessed spirits, and Coheyre of the Heavenly Powers, should now by a sudden change be turned out of himself, and become a beast! as if for the generality here were nothing, but Dens for savage Creatures, Cribs for bruits, and Stalls for beasts; that it was not so dreadful for Loathes wife to be changed into a Pillar of salt, Miriam into a Leper, Saul into a Frantic, as for Man to be changed into a Beast. A beast indeed, who must not only be rid with a bridle, or pricked with a goad, but he doth wallow in the mire, and doth he down in dung, which hath mind of nothing but inhuman, barbarous, obscene, filthy, beastly, and brutish things. And would to God that this were his last, and worst change; but I doubt there is another Metamorphosis to be found of him, that he is changed into a Fiend, and a Devil; for the Devil is his Companion, and Counsellor, his Leader, and Lawmaker; no Conjurer more conversant with his black Daemon, nor Witch with her familiar spirit. Insomuch that it may be said to too many, that the God of this World hath blinded their minds, that the Prince of the air doth work in the children of disobedience, that a lying spirit is in their mouths, that the Angel of the bottomless pit hath locked them up in close prison, that they are of their Father the Devil, that the Devil is entered into their hearts, yea, that Satan hath filled their hearts to lie to the Holy Ghost. Oh Men, then where is your Manhood? what Monsters, and Prodigies are ye become, that ye should be turned into Beasts, and Devils? Is this according to the honour of your nature? the perfection of your endowments? Oh look with shame, and horror upon this woeful evirating, or dis● humaning yourselves; and reassume your first dignity, live answerably to your qualifications, be Men; and assure yourselves, if ye glorify God as he hath enabled you, that ye are the Beauties in your several Stations; yea, that the Earth hath no greater Ornaments, than Men; ye may see it here in Nineveh, which had not more rich and precious things to be found in it, than these Persons. Wherein are Persons.  
Secondly, this doth serve to present to the City her treasures, these living souls are your lasting Excellencies; As Cornelia being the Mother of the Gracchis, she brought forth her two sons, 
Haec sunt ornamenta mea. Plut.  and said to the Roman Ladies, which delighted in other things, These are my Ornaments, so when ye have viewed all the principal things within your walls, 
Sicut pascua sine armentis non sunt specios●, sic nec civitales sine In●olis. Epictetus'  yet these are your true Glories. As pastures are not graceful without Herds, so no more are Cities without Inhabitants. As Lycurgus called men, the walls of Cities, so are they the Decorements of Cities; If your walls were made of Alabaster, your streets paved with silver, your houses built of gold, your posts and standards studded with Pearls, and ye had stars for lamp-light to bring you to bed, yet these same skinned gems, and quick-breathed Jewels which hang about the neck of your City, do far excel the lustre of all other things which your City doth enjoy. Oh why then do ye strip your walls of their best hang? trample upon your treasures? abase your City-stock? vilify Men? It grieveth me to see with what wonder ye do look upon other things, with what contempt upon your citizens; with what care ye do preserve other things, with what disdeign ye do overlook these in their extremities; with what wariness ye do eschew injury to those things, which do tend to your magnificence, with what viosence ye do push at these with thigh, and shoulder, and beat them to pieces. Is there a more dying groan amongst you than for the neglect of these living souls? is there a shriller yell amongst you than the passionate cry of the oppressed? But let there be less pride, and cruelty amongst you, and more charity and equity; for these are your City treasures, and are most to be valued; the blessings of a City are the Persons of a City. Where in are persons.  
Thirdly, this doth serve to exhort these Persons, that seeing they are treasures, they do not diminish their own worth. Oh that ye should live to the honour of the City, and that ye live to the ignominy of it; that the mire in the streets is not worse, than the filth of your behaviours, that the great blomishes within the walls are the scars of your conversations; that your lusts, and riots, pride, and profaneness do more shame the City, than all the sinks, and dunghills in it; do ye look to preserve the City? 
Fovea peccatorum. Greg. Dum ante oculos hominum sine confusione reatus aperitur. Isiod de sum. bono. Suo sibi contplacere delicto. Jeron. in 1. Amos. Melius est luto pollui, quàm peccatis. Chrys. in 12. Heb.  no, ye go about to drown it, for there is a ditch of sins. Oh it is a dangerous thing to a City, when sin doth walk up and down the streets with a Sodoms face, guilt appearing in op●● sight with an impu en brow; when men take a felicity in sinning, and have pleasure in unrighteousness. To walk up and down the City with merry faces, were not so ill, as to look out with sinful countenances, for It is better to be defiled with dirt, than sins. Oh then why do ye go scattering abroad your horrid crimes? and fill every corner with your abominations? Are ye the credit of the Corporation? no, when the City doth present you, it doth but show her own infamy, and disgrace; your vicious behaviours are worse than if there were breaches in the walls of the City, her buildings half-levelled, and all the Monuments defaced; if ye were virtuous, the innocency of your lives would more adorn the City, than the beautifying the gates; for the City doth shine only in the presence of Saints. Oh therefore leave no stinches behind you, but perfume every place where ye do set your feet: blur not the Picture which ye would have looked upon with delight, but draw it out with orient colours; your mortified demeanours, and gracious fruits, do procure the great fame and renown to the City; what is your City-sword, Seal, Hall, Bench no, these are but dumb and dead ensigns, the honour of a City is in the Citizens, the Persons. Wherein are persons.  
Fourthly, This doth serve to fright men from bloodshed, for the sacking of a City is nothing like to the slaughtering of the Persons. If men be of such value, than they should not be hewn down like beambles, nor butchered like Oxen. 
Parcissima sit sanguinis effusio. Hippoc. Ah nimium faciles, qui tristia Crimina caedis. Fluminea tolli posse putatis aqua. Ovid. Fast. l. 2.  Let the shedding of blood be in the most sparing manner. Oh these cain's, and Doegs, and Alimeleches, and Hazaels', and Herod's, how detestable are they both to God and man? They are so partial in their own crimes, that they think the guilt bloodshed can be washed away with a little River water, which do suppose that the steyn of bloodshed is gone so soon as they have sheathed their swords; and the noise of murder is stilled so soon as they have struck down their enemies speechless. No, The blood of Abel doth cry. God will make an inquisition for blood; and a strict inquisition there will be. That God which doth require blood at the hand of every beast, Gen. 9.5. doubtless he will not spare man for it. He that saith, Thou shalt not kill, Exod. 20.13. And telleth thee that his image is in every living person, Gen. 9.6. will teach thee what it is to kill men in a fury, and to deface his Images, as if thou wert but battering down painted Pictures. Just Wars are lawful, but barbarous executions are brutish and Diabolical: In the heat of battle, men should kill with a desire to preserve life. It is one of the aenigmaes of profession so to constitute a War, that there be no culpable scruple in the close. Sure I am, that as there are required for it a lawful authority, a just cause, and a right intention, 
P. Nau. l. 2. c. 3. n. 268.  so it must not be ex odio, out of hatred. And how is that but out of hatred, if a man should shed one drop of blood more than that which is necessary, out of insolency and bloodthirstiness? The lives of the vanquished are not wholly at the mercy of the Conqueror, he had need distinguish well between a Conqueror and a Cutthroat: For as vindicative War is the lawfullest, so that be moderated, that a man be not a too severe righter of his own injuries; no, he ought to be satisfied with the victory; 
Clarus. l. 5. Sent. Sect. Practic. Criminal. q. 60. n. 30. Molina Tract. 3. de just. disput. 34. Abbas. in. cap. Latores. n. 3. de Cleric exc●m. ad stabiliendam securitatem contra vald● pertinaces & desperatos hosts. Becan. c. 25. q. 10. Victor. de jure belli. n. 48. Amb. ep. 28. ad Theod. Imp. Quatenus fieri potest cum minimo damne hostium & incolarum, Victor de● jure bell. n. 55. Molina disp. 102. Sect. in hoc secundo. Molina disp. 117, Concl. 4.  & as much as much as may be to leave revenge unto God. The Authors and principal executors in an injury, aught to be slain, and not the generality which are drawn in to be parties. Yea, killing is allowed but only against obstinate, and desperate adversaries. For the community cannot be touched without the hazard of many innocents', as St Ambrose saith: Conquest then must end with the least damage, both of the Enemies and Inhabitants. If it should be true, that a Christian taking a Christian captive, cannot sell him to make him a bond slave, as Molina holdeth: Then, if liberty be so much tendered, how much more life? Oh there is not a more crimson sin, then when blood toucheth blood, Hos. 4.2. That is, That there is no end in bloodshed: when blood is poured out as dust, and flesh as dung, Zeph. 2.17. When widows are increased like the sands of the Sea, Jer. 15.8. When a Land is soaked with blood, Isai. 34.7. Oh that men to men should be such Tigers and Furies! as if it were a mirth to open the Conduits of life to gush forth till the last drop, and to water fields with tempests of blood. What dreadful examples of cruelty do we meet withal in ages? Pericles (as Plut. reporteth) exterminating the Calcidenses, and Estienses. The French, after the defeat at Thermopylae (as Pausanias saith) destroying the Callienses to a man, plucking the Children from their Mother's breasts, and killing them, tearing in pieces the marriageable virgins, so that happy were they which could get a Frenchman's sword to die upon without further torture. Totila (as Gregorius Turon. reporteth) flaying quick Herculanus the Bishop of Perusium, and cutting off the heads of all the Citizens. Sylla, slaying twelve thousand in one City of Preneste. Attila 30000 at the sacking of Rome. Abderamen an hundred thousand at one battle in Gallicia. Marius so busy in killing his Countrymen, that he wished himself the only Roman to be left alone: Hannibal so eager in destroying Flaminius, and his Soldiers, that he felt not an earth quake which happened in the time of the battle: Don Pedro the cruel, making Spain in his time a Charnel house, full of nothing but dead men's bones. Mahomet the great causing the streets and Temples of Constantinople to swim with blood. Selim the Turk killing the Persians so with without mercy, that he built a Tower barely of their dead heads. Oh these men, if it were in their power, how would they exanimate nature? dispeople the earth, and leave the world a wilderness? Wounds are their feats of activity, blood their cordial, crying groans their music, ghastly faces their looking-glasses, shivered bones the relics of their puissance, and dead carcases the emblems of their glorious triumphs. But woe and alas to such harsh Encomiastics. I which never slew man, nor have yet seen a man slain, do account such praises, which have blood for the ground of the ditty, but sad honours. These things may be famous amongst Pagans, but they are but doleful accidents amongst Christians; For we which are commanded so keep the unity of the spirit in the bond of peace, and to be courteous and tenderhearted one towards another, and to love one another with a pure heart fervently, are so unsainted, that if we speak with the tongue of men and Angels, and have not charity, we are but as the sounding brass, and the tinkling Cymbals: doubtless the thought of these things should make us oftentimes either to sheathe up the sword in affection, or to go to War in tears. Whence come Wars? whence come contentions? are they not from hence, even from the lusts that are in your members? And are lusts justifiable pleaders at God's Throne? Is there a judge? is the reckoning hastening on? will blood be one of the most criminal guilts at that Tribunal? then how ought we to screen and riddle our souls concerning the steyn of bloodshed? He which hath slain his brother, how shall he show his face before that Father? he which hath a bloody hand, how shall he lift it up with innocency at the white Throne? How will the lives of men go at an high rate at that day, when here God doth prise the chief Treasures of a City to be these Persons? Wherein are Persons. Should not I spare Nineveh, that great City, wherein are Persons?   

Sixscore thousand  
4. Now let us come to the quantity of the Treasures, Sixscore thousand. So many there were in the minority of years; how many than were there of riper age? From hence observe, That a great blessing to a City, is, to abound in people, 
Numerosa multitudo, isocrates. Civitas est societas ex multis viciniis constans. Pet. Greg. Stante Coronâ. Ovid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. E●rip. in Phrixo.  for a true City is a numerous multitude; yea, an happy City is a society consisting of many neighbourhoods. When a Crown of living souls seemeth to stand together, and a whole Country is met in a Ring; for, Cities are a confluence of men, and not desolate wildernesses. That, as it is said, Who can tell the dust of Jacob? and the number of the fourth part of Israel? Num. 23.10. So who can tell the multitudes of a populous City? Oh it is a glorious thing when a City doth pass Arithmetic, when the total sum can scarce be cyphered up. Who can tell? Who can number? when such a loud peal is rung within the walls, that a City is full of noise, Isai. 22.2. when there is such a crowd for room, that the place is too narrow for men to dwell in, Isai. 49.19. when new hang must be bought for such a large family, or new Bedsteads, set up for the plenty of guests, that come to lodge there, that a City doth spread out the Curtains of her habitations, and increase on the right hand, and on the left. Es. 54.2, 3. When such a flood of Inhabitants doth seem to stream in the streets, that the Citizens are like many waters. Rev. 17.1. when such swarms of living souls do skip up and down in the streets, that they are as the grasshoppers for multitude. Judg. 6.5. When the sand-heaps do scarce exceed the number of their lovely issues, the fruitful Mothers seeming to have gotten shoals and shores of progenies into their wombs, the offspring of their bowels being as the gravel. Esai 48.19. Is not this glory? is not this honour? yes, this is to be a City with an excellency, as Ninevehs fame and felicity is here described to be great, that she can reckon by her many thousands, even sixscore thousand.   

Application.  
1. This doth serve first to present to you your Life-Blessing, are ye not peopled? 
Underwit undique circum Fundimur Virg. 3. Aeneid. Quôque capit latis immensum moenibus orbem. Ovid. 2. de Ponto.— turba vias impleverat agmine denso. Lucan. ad Cal. Pl. Veteri exhausta habitatore H. Both. Pudendus ex ercitus ex maneipiis. Plut.  yes, the City of Numbers; every street, and lane stored with dwellers, yea, a City so plenished with Inhabitants, that it doth seem to contain a world within her walls; the ways seem to be too straight for frequency of passengers. If it should be said to you, as it is Num. 1.40. Take the sum of the people, or, give in the full tale. 1 Sam. 18.27. what troops might here march forth? what armies might be drawn out? Armorica (Bretaigne) in France, was so thinned of men after the wars of Maximian, that it was afraid, that the Country should be drained of the old Inhabitant; after the battle of Cannae, Rome was so desolate, that it was enforced to raise up a shameful Army of slaves; but these fears are not yet come upon you, for the Lord your God hath blessed you, and ye are, as the stars of Heaven for multitude. Deut. 1.10. yea, we might almost say to you, that ye are a great people, which cannot be numbered, or counted. 1 Kings 3.8. ye know the bounds of your City, but which of you all do know the vastness of your Inhabitants? oh your Vine doth hang full of clusters, your ricks stand thick with corn, ye have a rich Banquet served up with variety of services, your quarry is large, your book in solio hath so many pages in it, that there want figures to number them; how much liquor is there in this spacious Winepress? how many sockets with bright lights shining in them are there in this mighty Branch? Oh ye are a great City, and a great People. If blossoming, and budding, and filling a place with fruit be a blessing, how high ought the tone of your Magnificat to be? the sound of your hymn ought to be little inferior to the noise of the Hallelujah in Heaven. It is a blessing when God doth fill the face of the world with Cities. Esay 14.21. but it is a greater blessing when God doth fill the face of a City with the amiableness of Inhabitants; and is not this your happiness? yes, oh that ye could see it, that ye could sing to the honour of it, that ye had learned some special Anthem, or some Psalm of degrees for it; that ye would make it not your boast, but your exultation; not your pride, but your praise; not your glory, but your glorifying. Sure I am, few Cities upon earth have a greater incentive of celebrating; for as Cyprus was called Macaria the Happy Island for fruitfulness of ground, so may ye the Happy City for fruitfulness of people; 
Knowls in his Turkish Hist.  Your sons grow up as the young Plants, and your daughters as the polished corners of the Sanctuary; hither the Tribes go up, even the Tribes in their Order, ye are sown with the seed of man, yea, your seed is as the dust of the Earth; ye have enough to answer all Nations in traffic, ye have enough to answer your enemies in the gates; ye have planted whole Countries beyond the Seas, and ye have a Nursery yet left to make waste plains, and wild wildernesses, Orch-yards, and Gardens. Ye have the double blessing amongst you, the blessing of the backet, and store. Deut. 28.5. and the blessing of the breast and womb. Gen. 49.25. What a large Ordinary is this City? how many Tables are there, here every day spread to satisfy hunger? what a spacious Bedehamber is this City? how many Couches are there every night here prepared to refresh weary souls? What a spring of people is there here? the breath of life never stirred quicker in such a quantity of ground. Nature here doth show her organizing art; this is one of her gendering Receptacles. The Myrmidons were so many, that they were said to be begotten of Pismires; and this City doth so abow●●d with people, that it may be called one of the Ant-heaps of the earth; the Curetes are reported to be begotten by a stroke upon a Mountain, and living persons do here so abound, that they seem rather to be struck out, then brought forth; their increase is so plentiful, and speedy, that a man would think that they came up like spring-flowers to garnish the City, or that they were reigned down from Heaven by the virtue of the sweet Influences of the Pleyades. Oh look about, and see that if these Persons be your treasures, how fast your mint do go, and what incredible heaps ye have in banks; ye are the skinned, and fleshed City, the true Corporation indeed, for here are enough to make up not only a body Politic, but a Republic of bodies; if all your bodies should appear at once, ye would scarce have streetroom enough for them, they would adorn your City more, than your hang of Arras at the most public show; Every place is so thronged with them, that people can scarceget passage, every dwelling so stored, that there is scarce an empty house to be found; your births do so exceed, that ye can scarce build fast enough to house them; the branches have almost as much timber, as the stock of the tree, the land without the enclosure is almost as fruitful as the ground within the hedge; your Suburbs do almost vie multitudes with the City. These slifts, which have been taken from you, are grown up to a wonderful height. The daughters which have come out of your womb do equal the Mother in pedigree, and progeny; But are the people treasures? are ye affected with these treasures? have ye done honour to the Lord of the Mine, that your City is sprinkled, scattered, heaped, and wedged with these treasure? that ye are filled with these precious and pleasant riches (as Solomon saith) that these glistering pieces are in every corner, that your wealth cannot be told, that there is no end of your riches? did ye ever open your Coffers? look upon your riches? bless yourselves, and bless your God in this abundance? oh if a multitude in the Hebrew doth come of a verb that signifies to make a noise, 
Strepuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arena. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. in Hecuba. Populus civitatis robur. Dionys. Halic. l. 3.  and to congregate in Greek doth intimate as much as the sand, if a multitude be a weighty thing, and the people be the vigour, and strength of the City, if there be no greater happiness than to see a people led like a flock: Psalm. 77.20. and to have the noise of a multitude in the mountains, as of a great people. Esa. 13.4. and to have people to flow to the mountain of the Lord. Micah. 4.1. and to have them increase, as they have increased, and to be sown amongst the people. Zach. 10.8, 9 yea, if the glory of a City be to be full of people. Lam. 1.1. and the honour of a King be in the multitude of his people. Prov. 14.28. then how are ye bound to magnify God for this loud sound in the City, for the quick sand which run up and down by heaps in the City, for the City weight, and the City strength (the huge bone, and the backbone as it were of the City) to see people flock, and flow, increase, and fill, and grow up to the number of multitudes? Did ye ever look upon the goodly house that God hath given you, and see how richly he hath furnished it for you? Did ye ever mark your golden Cup, and consider how God hath fillled it brim full with people? people shining amongst you like the Sun beams, or lying as thick as the dew upon the grass. Did all the bells in the City ever ring, the trumpets blow, and the wind-instruments play, I mean your thankful lips make melody to the Lord for the People? No, I doubt ye have forgotten your people, that though they daily face you, and their clappers strike in your ears; yet that ye are both blind, and dumb in extolling God for this high speeched favour. What Hecatomb have ye ever offered for this numerous blessing? Have ye ever sung Hosannah in the highest for this high mercy? I question whether ye have an Altar in the City for this service, or whether the smoke of the sacrifice hath been seen ascending. Have ye told over your people in heaven? and sent up a bill to God Almighty of your multitudes, and wrote in the bottom, Sit nomen Domint benedidum, Let the name of he Lord be praised for this populous City? No, I am afraid ye have too much silence, closing up your lips, and too much ingratitude sticking upon your heart strings, that God hath not heard from you a great while concerning the state, welfare, prosperity, innumerability of the City; that ye have not sent him word how the people do, how this City is stocked with people, and what quantity of these treasures there are. Would ye have a City with bare walls? or these gorgeous buildings stand without Inhabitants? ye deserve it, if God hath given you houses, and householders, and hath breathed the breath of life into every living person amongst you, and ye will not so much as give him thanks for this quickening mercy. Therefore as ye cannot show to the world a greater Ornament of your City, than your people, so present this people to God as your City-Benediction; let it be the cry of your streets, and the charm of your Pulpits, an ecstasy for the people! a Rhapsody for the multitudes! Oh for this keep your solemn triumphs, and hang up your banners for Tokens. Study the flesh-song, the womb-streynes, as ye have the people-blessing, so learn the People-ditty; let young Men and Maidens, old men and Babes, Bride grooms and Brides, Masters and Servants, Liverymen and Senators, Princes and Judges, Closets and Galleries, Chambers and Chapels, Towers and Temples, City and Suburbs, Heaven and earth, echo and rebound with varied notes, of a Canticle upon the Persons. For that Persons in great multitudes, are a great blessing, ye may see it here by Nineveh, who hath it mentioned as her high felicity, to reckon Persons by thousands. Wherein are sixscore thousand persons.  
Secondly, This serves to eye your present blessing, that ye are yet preserved in your thousands. Ye are yet a populous City, and the Lord God (if it be his blessed will) make you a thousand times so many more as ye are, Deut. 1.11. But if the Arrow that flieth at noon day, Psal, 91.5. should glide amongst you, how many wounded breasts would there be? If God should send the Pestilence amongst you after the manner of Egypt, Amos 4.10. with as confident a foot as ye now walk, yet then with the Magicians of Egypt, ye would not be able to stand because of the boyles, Exod. 9.11. If Hypocrates were then amongst you with his precious odours, and sweet ointments to presume places; If Miadererus were shooting of Guns in every corner of your streets, 
Quercit in Diet Polyhist Sect. 2. c. 8. Avicen. l. 1. Fen. 3. Doct. 2. c. 7. Gal. l. 1 de dosser Feb. c. 4. Paulus Aegin. de re medica. l. 1. c. 32.  because the forceable noise dissipates the air, and sulphur, and salt-peter, with strong sinells purge it. If Quercitanus, and Avicen, were preseribing the strictest rules of diet; if Galen, and Paulus Aegineta, were giving cautions against Plethoric bodies: If Aetius, Aretaeus, Rasis, Rondeletius, Albucasis, Azaramias, Baria, Papillia, Chelmetius, Fernelius, Fallopius, Georgius Pistorius, Georgius Cusnerus, Guido de Canliato, Gulielmus de Saliceto, with the most expert Physicians that ever lived, were then teaching you the art how to make Confections, Electuaries, Pills, Pomanders, Cordials, Epithymes, Frontals, Funtanels, and to make new sires, and fumigations of Storax, Calamint, Labdanum, Ireos, Nemphar, Dragagant, Withy-cole, and a thousand other materials for pure smokes to expel ill scents; yet they might be all ineffectual to prevent that irresistible stroke. For I am not yet resolved with some Astrologers, that if Saturn and Mars be in dominion under Aries Sagittarius and Capricorn, and in opposition to Jupiter, that the plague doth infallibly follow; nor that it doth arise always from hot and moist air, 
Hippoer. l. 2. Epidem. Galen. l. 1. de Temp. c. 4. Avenzoar. l. 3. Tract. 3. c. 1.  as Hypocrates and Galen do hold: nor from hot and dry air, as Avenzoar conceiveth; nor that kindred do take the infection sooner one from another than strangers, because of the assimilation of blood, as Vido Vidio affirmeth; and that Virgins are more subject to it than married women, because the spirits are fluid, and retained, and so apt to putrify, as Mindererus holdeth; 
Cells. l. 8. de re Med. c. 27.  neither do I think that wine is an Antidote against all poisons; nor that if a man be well dieted, he may escape any infection, 
Lacrt. l. 2.  because Socrates (if it be true) lived in Athens in many plagues, and yet was never touched with it, being a man of high temperance: But I hold that a Pestilence is the Hand of God, as David calleth it, 2 Sam. 24.14. and the sword of the Lord, as it is styled, 1 Chron. 21.12. So that when God will strike, or where, or by what means, is uncertain; only this is certain, that whensoever God doth lift up his hand he will strike home: Is there a more terrible and dismal blow, then that of the Pestilence? No, it is the noisome pestilence, Psa. 91.3. and if this stench come up into your nostrils ye are gone, God will make you then smite with the hand, stamp with the foot, and cry alas, Ezech. 6.21. Yea, it is a weapon so sharp, that it is able to leave a Nation without an heir; for I will smite them with the Pestilence, and disinherit them, Num. 14.12. There is nothing but a buryingplace to be seen, where a Pestilence doth cleave to a place, Deut. 28.21. Behold a pale horse, and he that sat upon it was death, Rev. 6.8. If this pale horse come to neigh in your streets, and death be the Rider, such an Horse, and such a Rider, are able to dash asunder, and to dash into the grave many thousands. I read of fourteen thousand seven hundred, that died in one plague, Num. 16.49. of twenty four thousand which died in another plague, Num. 25.9. of seventy thousand in a third plague, 2 Sam. 24.15. 
Paus. in Baeoticis. C. Rhod. ant. lect. l. 8. c. 12. Dion. & Ziphilinus. liabell. l. 9 Aencad. 1. Ensebius lib. 7. c. 21.  The Ectenae, a people of Boeotia, with their first King Ogyges, were wholly destroyed with the plague, so that the Hyantes and Aeones, came in their stead to people the Land. A golden Coffer in the Temple of Apollo at Babylon, being opened, it infected the whole Country with the Pestilence, and spread it into Parthia. At Rome, in the Reign of Commodus, there died for a great while two thousand men a day. In afric, there died in one plague, an eleven hundred thousand. Under the Reign of Gallus, there died so many in the East, West, and South, that many Countries seemed to be even left destitute of Inhabitants, and remained for a long time uninhabited, which gave occasion to St Cyprian, to write his Books de mortalitate. In this City, how often have there died ten thousand, and twenty thousand in one plague; and in the Reign of Edward the third, the Pestilence was so hot, that there were buried within the space of a year in one Church (how many than were there buried elsewhere) commonly called the Cistertians, 
Speech Chronicle. p. 694.  above fifty thousand persons. And may not the like happen again? Yes, God's hand is not shortened. There are now amongst you more people, and more sins. A Pestilence is the sickle of the Grave, and the wormes-Caterer, the firstborn of death. It is that which makes the great fall in the forest of man-kin, the Hericanoe upon this troublesome Sea, the Master-gunner in this bloody battle; if the Pestilence doth once discharge, how many are slain at one shot? there is a deadly destruction throughout all the City, 1 Sam. 5.11. It will chase men out of their dwellings, as if there were some fierce enemy pursuing them, and shut up Shop doors, as if execution after judgement were served upon the Merchants, there will then be no other music to be heard, but doleful knells, nor no other wares to be born up and down, but dead Corpses; it will change Mansion-houses into Pest-houses, and gather Congregations rather into Churchyards, than Churches; the busiest Servants will be keepers, and the most active Officers searchers; the Markets will be so empty that scarce necessaries will be brought in, a new kind of Brewers will set up, even Apothecaries to prepare Diet-drinks; people then are afraid to eat, lest their meat should come out of infected shambles, or to wear raiment, lest it should be stitched up with the plague; they shall lie down at night without the  spot seen upon them, and rise up in the morning with God's tokens seen upon them, 
Carbunculus, carbone.  yea with a Carbuncle scalding in the flesh, like a fiery coal; they shall walk out from their houses without the least disaylment or distemper, and drop down dead before they can get home again to their own thresholds. 
Pestis tempore suge cito, procul, tarde revertaris. Filinue in Epidemiarum antidoto. c. 1. Omnis infirmitas in pestilentiam facile transire protest. Id. ibid. c. 4. Peste laborantem opus est singulis sex horis ex pannis omnibus mutare, alioqui inficium tur. Id. ibid. c. 10. Sis semper a socir remotus in aere aperto ad minus per spatium bi cubiti, & ab infecto per sex cubitos, & cave ne ventus ab co in te spiret, & inter te & ip sum sint sol, ig nes & odores. Id. ib. c. 25.  In the time of a stilence fly quikcly, far, return Pestilence fly quickly, far, return slowly, every disease about thee doth turn into the plague; every sixth hour thou must have new clothes, lest the former be insected; come not nigh thy soundest friend within the distance of two cubits, not nigh an infected person within the space of six cubits; thou must beware lest the wind blow upon thee from him, and lest there be any sun, fires, or odou betwixt him and thee If thou be'st hail, thou hadst need to eschew thy dearest acquaintance; if thou be'st sick, thy vowed familiars will flee from thee; the Lord shall scarce have a Page to attend upon him, nor the Lady a trusty Chambermaid to wait upon her; the brother will then scarce look upon his sister, the husband upon the wife, or the tender Mother upon her darling-Infant; not a Beggar will wear the marriage-suit, if thou wouldst bestow it upon him, nor a Porter be hired to go on thy errand, though thou wouldst give him a lease for life for his journey; thy friends can hear nothing from thee, nor thou any thing from thy friends; thy gold is left to the justice of a servingman, and thy breath is left to the mercy of a Nurse; thou art dead whilst thou art unburied, and thou art buried without any but Bearers to go along with thy Hearse. Of all miseries, the Pestilence is the fray, of all dreadful things which can happen upon earth, this is the horror. Oh how much than are ye bounden to God, that ye have not felt for many years the stripes of this sharp Rod, or that ye have not drunk out of the Vial of God's wrath this water of gall. Oh that ye would cleanse your streets with repentance, that this infection might not breed out of your sins, that ye would purge the air with obedience, that your purity might preserve you from this contagion; above all, that ye would every one of you feel the plague in your own hearts, that ye might not feel this plague in your sides. A Pestilence would scatter you, thin you, and carry you by heaps under ground, whereas yet every Housekeeper hath a family about him, and this City hath her streets swarming with Inhabitants. Oh know it to be a blessing, to be able to number by your thousands, as it was to Nineveh here, Wherein are sixscore thousand.  
Thirdly, this doth show, that numbers should be a motive to compassion; for unkind is he that would grieve the Generality cruel is he that would destroy a multitude, 
Cujus iter c●sis angustans corporum acervis. Catullus. Sueron. Bonsin. l. 5.0.1  which can wade through heaps of slain bodies. It was the voice of a Monster to wish, that all Rome had but one neck, that he might strike it off at a blow. When Genovepha saw C●ilperick about to put a great company of guilty men to death, she desired him to take pity upon them for their number, and never gave over, till she had obtained their pardon. josephus' having won the City of Sephor, the Galilean Soldiers would have had him to put all the citizens to the sword, but he abhorred it, and invented a means to save them, 
Josephus in vitâ sua.  because so many should have perished in that bloody act. Onademus of Chios having suppressed his enemies, his Friends wished him to expel every one of the faction which was opposite to him out of the City: No, saith he, they are too many to be so harshly used, 
Erasm. l. 6. Apoph.  and I am asraid, saith be, that if I should thus be rid of all mine enemies, my Friends would shall out amongst themselves. When Lucullus took Amasia, a famous City nigh to Pontus, he lamented that his soldiers had fired the City, but he preserved all the citizens, 
Plut in Lucullo.  because he saw so many should be exposed to the fury of the soldier, and he said, he desired every way to have been honoured as much for saying Amasia, as Sylla was for saving of Athens.  
Thus ye see how a general misery hath drawn commiseration from all generous spirits, and indeed there is no greater act of nobleness, then to detest to be Author of a public calamity. Oh that the insinuation of one Jonah should be more powerful to incite to mischief, than the exigents of sixscore thousand should be to incline to pity. It was the solemn Petition of Moses unto God, that he would not kill all the people as one man. Numb. 14.15. Merciless then are their eyes, and savage are their bowels, which can ruin multitudes. It was forbidden by the Law to destroy the whole Nest. Deut. 22.6. A few ears might be plucked by the high way side, but the sickle must not be put into the standing Corn. Deut. 23.25. Wastes, and spoils are sad spectacles, and weeping triumphs. Oh therefore let the face of a generality awe you, be amated at horrid attempts wherein multitudes are concerned, tremble at Massacres. Let the sixscore thousand be ever dear in your eyes, for God ye see doth look upon Nineveh with pity, even for their Numbers. Should not I spare Nineveh, that great City, wherein are sixscore thousand.   

More.  
5. Now let us come to the Surplus, More; More than sixscore thousand. From hence observe, that God is exact in accounting. He calleth all the stars by their names, and as Job saith, he can reckon up all the springs of the Sea. Job 38.16. the hairs of our head are numbered by him, yea, what is there that he is ignorant of? Who hath measured the waters in the hollow of his hand? or meteed out the Heavens with a span? or comprehended the dust of the earth in a measure? or weighed the Mountains in scales? or the hills in a balame? Esai. 40.12. Cannot he tell every drop of water, as well as hold the Rivers, and Seas in his fist? Cannot he name the extent of the Heavens, as well as meet out the Heavens with a span? cannot he reckon up all the sands in the world, as well as he hath told them out all dust by dust? cannot he express the true poise of hills, and mountains to a dram, and scruple, as well as he hath weighed them in scales, and balances? Yes, though we read of Joseph that He gathered Corn in abundance, and left off numbering, because it could not be numbered. Gen. 41.49. and that there were sacrifices, that could not be told, or numbered for multitude. 1 Kings 8.5. and of times, which do contain days without number, Jer. 2.32. yet are not all these things perspicuously discerned by God Almighty? yes, what object is there, which can be hidden from his all seeing eye? what can surpass the comprehension of him who is infinite? Touching the Almighty we cannot sinned him out. Job. 37 23. He is styled the God of Knowledge. 1 Sam. 2.3. Though we cannot find out Him, he can find out us, & all things about us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Totus oculus. Aug. Cognoscit res in causis, in seipsis, in seipso. Aquin. Aug. l. 83. q. q. q. ●6. Res sunt in nobis consusè, in Deo distinctè Vasquez. Deus intelligendo essentiam Suî, intelligit omnes perfections & quidditates creabiles. Capreol. in 1. Sent. distinct. 30. a. 1.  or concerning us; though we be a people of ignorance, yet he is a God of knowledge; yea, Oh the depth of the wisdom, and knowledge of God. Rom. 11.33. Is there such light to be found in the Sun itself? no, His eyes are ten thousand times brighter than the Sun. He is all Eye, that is, he is perfest in knowledge. Job 37.16. He doth know things in their causes in themselves, in himself. For all things are in God objectively. He beholdeth nothing out of himself Things are in us confusedly, but in him distinctly; yea, in us terminatively, but in him diffusively, and without limitation, as Navarret. God understanding his own essence, with understand all the perjections, and quiddities of the Creature. Yea, Gods being bath in it all the other manners of being, eminently. There is in God not only apprehendens habitudo, an apprehending hall nude, but plenitudo in simta, qua omnia continet. an infinite plenitude, by which he doth contain all things, as Navarret. Originally all things are in the divine essence, formally in Gods practical knowledge, as the same writer saith. 
Esse divinum sinnes essendi modos enimenter praehabet. Aqui. Navarret. de Id●is. Ad cognoscendas creaturas non habet Deus aliquod movens objectum praeter divinam essentiam. Nau. de Idaeis.  God doth not need any intellectual habits, or species to represent things to him, for his understanding is so complete, that it is perfected without faculties, or exhibiting shadows or patterns. Navarret saith, That it is an unquestionable ground in Divinity, that for God to understand the Creatures, he doth need no other moving object but the divine essence. Things may be sometimes in us potentially, in him always actually; in us fallibly, in him infallibly. Howsoever we do know things by a successive, and not by an instantaneous, or simultaneous action; yet he doth know all things at all times, without all means, and without all measure. He knew all the righteous persons that were fit to enter into the Ark, he knew all them which did not bow their knees to Baal, he knew all the thousands, and the surplus of them which were in Nineveh, that there were sixscore thousand, and more. Should not I spare Nineveh, that great City, wherein are more than sixscore thousand?   

Application.  
First, This serves to exhort you to a confident dependence upon God in all extremities. For, he which did know every particular creature in so great a City; 
Ne gutta pluviae ècilo cadat, nisi Dei nutu. Valvin. in 2. Joel.  doth he not know every particular accident which doth happen unto us? Yes, not a drop of rain can fall from heaven upon our heads, but by his appointment, and with his privity. We are in the bosom of God, we are in the eye of God, he hath a Prospective-glass, by which he doth look from Heaven to Earth, he doth open a as Cement through which he doth see all the agitations that are in the world; he needeth no Intelligencer, for he is Inspector himself; He, as upon the top of the hill, beholdeth all things which are done in the valley; he hath Candle light continually in his house, and therefore nothing can be acted in darkness before him; he walketh in the midst of the seven golden Candlesticks, therefore he knoweth the state of every particular Church. 
Illad quod in tempore novum, non esse novum apud cum, qui condidit, tempora. Aug ep. 5. ad Marcel. l 2.  That which seemeth new in time, is not new with him, which created all times. Oh than that I hear a sheep bleating, as if there were no shepherd to look after it, or look upon it! that I hear a child crying, as if it had lost a Father, or his fatherly providence and preservation. Can God prepare a Table in the wilderaisse? I am weary of my life, what good shall my life do me? who shall raise up Jacob, for he is small? thy breach is great like the Sea, who can heal thee? all joy is darkened, the mirth of the Land is gone. Woe is me now, for the Lord hath added grief to my sorrow; I fainted in my sigh, and have no rest. When I cry and shout, he shutteth out my prayer. The anger of the Lord hath divided them, he will no more regard them. Is this the City that men call the perfection of beauty? the joy of the whole earth? The Lord hath cast off his Altar, abhorred his Sanctuary. Our bones are dried, our hopes are lost, we are cut off. These are the sad groans of an afflicted family, the broken speeches of perplexed Zion: we are chastised, and the rod will never be hung up; we are brought to a mourning condition, and we must moisten our graves with our dying tears; we are the footstool of the earth, and all the Angels of heaven cannot remove this trampling foot; our collar is loosened, and we shall never be girded again with strength; we are carried away to Babylon, and we shall never see Zion again; they which have dominon over our bodies, rule over us with rigour, and God hath forgotten us; the earth is a Correction-house, and heaven is no Sanctuary for us; 
Barth. Bonon. in ejus vita.  yea, as Antonius Vrceus Codrus for a little Chamber which he had burnt down, went against the persuasion of all his friends, and lived in the Woods, and after that returning, he lay the first night upon a Dunghill; and when he entered into the City, he could not be drawn to live in his own house, or in any other house of quality, but lived six months in a mean man's house, as if all were lost, and he were never able to rise again. So if a few sparks be fallen upon our estates, or we but fired out of a little means, we think we are never able to repair these losses: no, we are punished, and we shall perish. Porus, King of India, 
Justin. lib. 12.  when he was vanquished by Alexander, he took it so heavily, that though he had his life given him, yet he would not for a great space eat any meat, suffer his wounds to be dressed, or be persuaded to live. So if we be but crosed in any of our designs, and cannot enjoy that liberty and fullness which formerly we had, or carry any cuts about us, we would even starve upon accidents, or suffer our wounds to rankle; we are unwilling to live, or despair ever again to live happily. But oh sigh gently, speak softly, chide not with providence, roar not under casualties, fret not yourselves into your graves, for are ye the men that maintain a Creed? and stand up to the Creed? what one true article of faith have ye? howsoever do ye believe a God? what thus to loosen all the joints of a Christian dependence? to distrust a God? oh remember, that ye have suffered nothing but what the wisdom of God held convenient, and the providence of God is able to restore double for it. Moses fled for his life, and kept sheep, and afterwards became a mighty Ruler. Ye have heard of the patience of Job, and have seen th● end which the Lord wrought, Jam. 5.11. Howsoever, do ye suffer any thing out of God's sight? no, his eye is upon all your trials, all your miseries are scored up in heaven, he doth keep a Catalogue of all your sufferings: oh therefore take courage, lift up your hands which hang down, strengthen your feeble knees, witness patience, express confidence; for why should ye be a fainting people under a knowing God? no, when ye are ready to complain, and murmur, and vex, restrain these distempered passions, by calling to mind that ye have a seeing, and a searching God, that hath taken notice of all your sorrows; he can tell you all your losses, reckon up all your injuries and indignities, repeat to you all your extremities and exigences; ye know not better how many eyes ye have in your heads, nor how many fingers ye have upon your hands, than he can bring in the full tale of all your distresses. That he is such an observing and intelligent God, ye may see herein Nineveh, he can number out to her all her thousands, and the surplus. Wherein are more than sixscore thousand persons.  
Secondly, This doth serve to repress sin: for oh that thou darest trespass before such a knowing God; canst thou do any thing in such a close reserved manner, that he shall not have cognizance of it? I know there are a company of men, which are all upon the point of secrecy, and laying snares privily, saying, Who shall see them? Psal. 64.5. Yea, a generation of men that have set their mouths against heaven, which say, How doth God know? and is there knowledge in the most high, Psal. 73.11. But these men shall hear God ere long answer them in thunder, and tell them, I know your manisold transgressions, and your mighty sins, Amos 5.12. Yea, these things hast thou done, and I kept silence, than thou thoughtest wickedly, that I was such an one as thyself, but I will reprove thee, and set them in order before thine eyes, Psal. 50.21. Oh Lord thou hast searched me, and known me, thou knowest my down-sitting and mine uprising, thou understandest my thought asar off. Thou compassest my path, and my ●ed, and art acquainted with all my ways. There is not a word in my tongue, but lo, O Lord thou knowest it altogether. Thou hast beset me behind and before, and laid thine hand upon me, Psal. 139.1.2, 3, 4, 5. God could tell Adam of his eating the forbidden fruit, Cain of murdering his Brother Abel, Saul of sparing Agag, and taking a part of the prey, David of slipping in to his neighbour's Bed, and covering the foulness of that guilt with the skin of a dead Husband, Asah of trusting in his Physicians, Hezekiah of showing his treasures to Merodach Baladan, the Scribes and Pharisees of their secret lusts, which deserved stoning, A●anias and Saphira, of their keeping back part of the price; what then unto God, can be undiscovered? no, he hath not only a multitude of about spies thee, but he himself is the constant visitor of all thy actions; Mercury feared not Gallus, not Vulcan, nor all the Gods so much for the discovering his close passages with Venus, 
Natales Comes. l. 2. Myth. c. 6.  as the Sun; so this Sun is shining into all corners to reveal the most hidden passages; yea, God will beat the woods to make the birds fly out of their secret nests, and smoak the dens and burroughs, to make the beasts which are earthed under ground to appear; thine own dogs shall bark in thine ears, thine own corrupt humours break out in thy skin, thine own secret privies stink in thy nostrils; On than that many men think to draw a curtain before Heaven, and to steal lewd attempts, and to cast a mist before the eyes of the all seeing God, as if men were safe, and secure in some clandestine practices; no, these Cheats thou mayst put upon men, thou mayst daily decoy, and delude thy brethren, thou mayst be such a riddle, that all the earth cannot interpret thee, but there is no such sin-sophistry to be used with God Almighty. As he doth know his own decrees, his own honour, his own laws, the leaps of thy invention, the whirls of thy affections, and the pitching, and intrenching of thy resolutions, so he doth know all thy trespasses. 
Herodot. l. 3.  As Phydaena found out the counterfeit Smerdes by his cropped ears, and Augustus Caesar the Pseudo-Alexander which pretended himself to be the Son of Herod by his rough hand, 
Joseph Antiq. l. 17. c. 14. Polyaen. l. 6. P. Jovius.  and Sisyphus the thief, Au●ylochus who stole his cattle by the privy brand which he had set upon his beasts feet. So God hath his fecret marks, and tokens whereby he doth know all thy sins. Muleasses hiding himself, was found out by the smell of his odours, so God will follow thee, and find thee by the sent of thy sins Oh then do God know, and dost thou offend? do he see, and dost thou transgress? Will he source the Queen before me? So, will we violate Laws in the Lawmakers presence? what, despise God's sight? contemn his very eyes Oh consider this, ye that forget God, which invent, and attempt horrid, and prodigious things, as if ye carried every thing in secret, and had shut God out of the room, and conveyed yourselves into such lurking-holes, that God heard not a word of your counsels, nor had not the least hint of your designs; Oh yes, he is in the midst of all your plots, and the great Note taker of all your passages. Oh then are all your studies, and stretches, stir and steps in God's eye? doth he keep records, and hath he volumes of all your disordered proceed then if the discovery of one sin doth so trouble you in this world how will the bringing to light such execrable and infinite sins, confound you? If the man which hide himself in a Cave that Hercules might not see him, 
Erasm. in adag.  seeing him one day pass by the Gaves mouth, at the sight of him fell down dead; than ye which tremble now so much (as so ye must do, if ye be not Atheists) at the thought of a discerning God, then when ye shall look upon him with your guilty eyes, and he look upon you, with eyes like a flame of fire, how shall ye see him with amazement? ye that now dread not God's eye, shall then call to the Rocks to cover you, and the hills to fall upon you, and hid you. Oh than that I could instill a sense of God's presence into you, and make you feel him in your breasts, brains, eyes, lips, pinching hands, and crossepacing feet, that I could show you the Angels writing out your inditements against Doomsday, or get you to turn over the leaves of those Books which will be opened against you at that great reckoning. Is God ignorant of any of your crimes? no, he can reckon up errors, and additions; for ye see he doth here number out to Nineveh her thousands, and the Surplus, Wherein are more than sixscore thousand persons.  
Thirdly, this doth show, 
Sabellic. l. 51.  that if God be skilful in the number of a City, he is as skilful in the number of his elect. If the Egyptians carried the scheme of Antiquity in their brains, and yet at that time had no library in their Country; if Anthony the famous Egyptian could say all the Bible by heart, 
Aug. Prologue. l. 1. de doctr. Christ.  and yet never learned letters; if Cyrus said, it was a shame for a General not to be able to repeat the names of all his Commanders, as well as a Surgeon could the names of all Instruments, and therefore there was not an Officer under him, but he understood who he was; 
Zenoph. l. 5. Exped.  if Portius Latro could utter every thing which he had conceived, or came ever into his sight as well as if it had been written before him, 
Senec. l. 1. De●lam.  if Franciscus Cardulus Narniensis could rehearse two whole pages backward and forward, after once reading to him, 
Alb. in desc. Vmbriae. Cicero.  then doubtless the Omniscient God is not unacquainted with them which are most dear to him, his Elect. No man doth forget (though never so old) where he hath laid his gold; much less God, where he hath laid this rich treasure. The foundation of the Lord remaineth sure, the Lord knoweth who are his. 2 Tim. 2.19. these Hidden ones. Psal. 83.3. cannot be razed out of his remembrance; these sealed servants, Rev. 7.3. cannot be expunge▪ out of the roll. There are a people written in the earth. Jer. 17, 13. and their memory may be compared to ashes. Job. 13.12. but there are a people which are graven upon the Palms of God's hands. Es. 49.16. to whom God hath given an earnest. 2 Cor. 1.22. which are sealed with the holy spirit of promise. Ephes. 1.13. and written amongst the living. Es. 4.3, that God can as soon reverse his decree, and change his own essence, as forget these. All the miseries upon earth, all the Devils in Hell cannot wrest one of these out of the hands of God. 
Praescientia est unam quamque rem, antequam eveniat videre, & id quod futurum est, pruisquam prasens sit, praevider● Greg. lib. 1. Dialog. Datur certus numerus electorum, qui nec augeri nec minui potest. Aquin.  Prescience is to see every thing before it come to pass; and to foresee every which is to come, before it is present; So that the faithful are all penned down, and registered. There is a certain number of the Elect, so that it cannot be increased, or diminishd. Try out therefore thy predestination-prints, yea, give all diligence to make thy vocation, and election sure, and thou canst not lose thy privilege, nor thy Crown. The number of the elect is known; for God could reckon up the thousands in Nineveh, and the Surplus. Wherein are more than sixscore thousand persons.  
Which cannot discern between the right hand, and the left hand.  
6. Now let us come to the qualifications, which cannot discern between the right hand, and the left hand.  
In which words there are three things considerable. 

A defect, which cannot  
The determination, discern  
The degree, between the right hand, and the left hand.    
First for the defect, Which cannot. From hence observe, That some things carry an impotency in them. Nothing can work beyond the Sphere of the activity. The creature is finite, and so limited in power; David would not exercise himself in things too high for him, as if something were beyond his reach, or rule, the Apostle would not stretch himself beyond his line, for this had been to outmeasure himself, and to make Saint Paul greater than he was, either by gifts, or calling. Man is such a creature, that he can but act pro virth, according to his power. ●uc●ser is quite flagged by endeavouring to ascend higher, than an Angelical wing could carry him; Adam broke his neck upon the banks of Paradise by attempting to attain to that wisdom, which was inhibited to his nature. It is true, for those things, which are within man's capacity, 
Nil mortalibus arduum est. Horat. Non opis est nostrae. Virg. Quid membra immania prosunt? Ovid. Terra volat. Suidas. Bos, porrecto ultra Taygetum capite, bibitex Eurota. Plutarch.  and compass, Nothing his hard to mortal men; but as they are mortal men, so they are circumscribed, and consigned in their abilities, and operations; there are some things, which transcend our might, of which we may say, these things are out of our verge, what do these manlike members of ours avail us? Would a man teach nature Paradoxes? or force nature to incongruities? no, these are but the solaecisms of attempts, and the Monsters of designs, The earth may as soon fly, and a Bullock stretch his neck beyond Taygetus to drink out of Eurota. Man's might and mind cannot effect every thing; no, Oh thou valiantest of Heroes, here thou laboust in vain! The eye of man can see but to the just distance, and so impossibility doth fly the sight. 
Heroum quondam fortissime frufira. Ovid. Impossibilitas ●dr●m, fugit aspectum rei. Arist. 7. Metap. c. 29.  Doth not the whole cry of scripture witness an impotency in many things? Yes, Can a Rush grow without mire? Can a Blackmore change his skin? shall horses run upon the Rock? If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with the horsemen? A wounded spirit who can bear? Who can bring a clean thing out of filthiness? who amongst us can dwell with the everlasting burn? who shall declare his generation? will ye plead with me? shall a man make Gods unto himself, and they are no Gods? when he taketh a prey, who shall make him to restore it? shall any teach God knowledge, that judgeth the highest things? These are a part of his ways, but who can understand his power? canst thou resrain the influences of the Pleyades? or loosen the bands of Orion? canst thou bring forth Mazzoroth in their time? canst thou bring forth Arcturus with his Sons? No, there are many things which are beyond man's list and boundary; in other things he may be complete, but in these things defective; yea, there are times and stints, which do deprive all men of a very aptitude, or faculty, to do things at such a season; then they are disabled, they cannot. Which cannot.   

Application.  
First, This doth show, That Man is a wanting Creature, he doth drop out of his Mother's womb like a lump of indigencies: yea, he is carried up and down a great while like an empty vessel. How ill doth this body agree with us? there is a kind of imbred debility in us all: our first saluting the world, is to declare ourselves mere weaklings. 
Quàm malè no bis ho corpus conveniat▪ Seneca. Heu intuta manens undique debilitas. And. Alciat. Emb. 169. Editus in lucem jacuit sine viribus infans. Ovid. Non meminisse imagines. Corn. Gallus. Negatiò causae. positio contrarii. Tho. Aqu. 22 ae q. 75. art. 1. c.  Our riches is only in a skin, or our strength in a cry, or our life in breathing. We understand not who touch us, we know not that we are living, we cannot so much as remember the images of those things which are presented to us; we are not only destitute of many things, but they are denied to us; for as Privation is the want of that which ought to be in us, so Negation is the want of that which ought not to be in us, not to be in us at such a time; and so there is in us the subtraction of the cause, which doth produce and cause the position of a contrary disposition; our power then is impotency, and our Can, Cannot: Oh man make not too much of thyself, speak not too haughtily, look not scornfully, let thy first light, nakedness, cradle, humble thee, thou wert a green, faint, weak sprig, and spire, thou wert at, I can not. Which cannot.  
Secondly, This doth show, that Negatives for a time do deprive us of all power. How canst thou expect that upon earth, which is denied thee in heaven? no, we may wish for it, but we cannot; we consult to no purpose, we labour in vain, we lose our sweat till the constellation be over, till the time of the Negation be out. Can we do any thing invitû Mineruâ, against the everlasting wisdom? against God's decree? no, it is a fruitless thing to contest with the heavenly pleasure, to act against God's prohibition, to wrestle with his Negative providence. Behold his soul which is lifted up, is not upright in him, Heb. 2.4. which is lifted up, before the vision lift it up; no, we may seek help, and be helpless; we may strive, but we cannot. Oh then remain quiet under accidents and lift not up thine arm till God put strength into it: what should an Infant do turning Champion? The Israelites may send up a cry to heaven for their hard bondage, but they must not move a foot out of Egypt, till Moses be sent for a Leader; the diseased man may lie at the pool of Bethesdah, but it is in vain to step in, till the Angel do stir the waters. Launch not out with thy Ship too soon, 
Naviga secundùm fluvium. Eurip. in Anvigone. Petrarch de expectatione meliorum temporum. Dial. Vbicunque fuerit providentia frustratur universa contraria. Aug. l. de sin. gull. Cler.  but sail according to the tide. I expect better times, saith one in Petrarch: Expect (saith he) first a better decree. Make better men, and the times will be better, otherwise I am afraid, the times will not be better but worse: howsoever things are not ruled by men's expectations, but by God's determination. Wheresoever God's providence doth govern, it doth frustrate all contrary things. We would be speaking comfortably to the Church, but let us lament the Church's miseries, and our own sins, till the heavens open our lips; we must not desire to be at our affirmation, so long as God's Negative doth bind us to silence. There is a time when we may look for peace, and no quiet, when we may set forth ourselves for Agents? but we may bring forth the wind, spend our strength in vain; when we would, but we cannot. Which cannot.  
3. This serves to show the strength of a Saints confidence; our arm is weak, happy are they then that lean on the arm of the Lord: though an Horse be a vain thing for battle, yet he that rideth upon the heavens, as an horse may trample down all before him; though our sword may lay on feeble strokes, yet the sword of his excellencies may strike home, and strike down; though we have impotency, yet he hath Omnipotency: though we cannot, yet he can: though our ability cannot relieve us, 
Illo dante habetur, illo adju vante completur Aug. de sancta. Virg. Vbi defi cit humanum auxilium incipit divinum, Ferus.  yet may we not be supplied out of his power? Yes, He giving, it is had; he helping, it is completed. For, Is there any thing impossible to him? No the finger of God can do more, than Briareus with his hundred hands. Where man's help doth fail, God's help doth begin. God doth visit his Church, when the whole earth doth seem to neglect her, and doth shoot out his arrow of deliverance when her quiver is empty; he doth make his people go upright, when they are bowed down so low, that that they have no hopes of rising again; and he doth heal them, when all the money is spent upon Physicians, and the disease doth continue; when no shoulder is thrusting for their dedefence, than they dwell between his shoulders; when all their Towers of defence are battered down, than he is a wall of fire round about them; how glorious is God in extremities? how wonderful in exigents? When Senacherib had rifled Jerusalem, even taken away all the treasures of the King's house, and the treasures of the Lords house, even to the golden Plates of the Temple, and not so contented, he sent up taunting Rabshakeh to threaten the Jews, that if they would not yield, he would make them eat their own dung, and drink their own water, and Hezekiah was so frighted, that he clad himself, and his Nobles in sackeloth, and cried out, This is a day of trouble, rebuke, and blasphemy; How did God in one night, free the City of all dread, and lead back this insulting Army with an hook in their Nostrils. When Asah was brought so low, that he had nothing but the heavenly aid to depend upon, for he said, Help us, O Lord our God, for we rest on thee. How did God disperse an Army of ten hundred thousand? When Jehosaphat feared, and even fainted, for he said, Oh Lord our God, wilt thou not judge them? for we have no might against this great company which is come out against us, neither know we what to do, but our eyes are upon thee How did God tell them that he would clear the coasts of that formidable Army, without giving a stroke, for ye shall not need to fight at all, go down only to see the slain, and take the prey; for God had raised up such a division amongst the Moabites, Ammonites, and Edomites, that they drew upon themselves, and (as the Scripture saith) helped to destroy one another, insomuch that Jehosaphat came but forth to see their slaughtered bodies, and to take their rich spoil, and was three days in gathering it, and could not carry it all away, 2 Chron, 20.25. When the Barbarians broke in with such power against Theodosius, 
Sozomen. l. 7. c. 43.  that he had nothing but prayers left for his chief strength, how did God on the sudden strike dead Ruges their Captain miraculously from heaven, and consumed the rest of the Army with Pestilence, and with fire, and lightning from heaven? When the Sultan of Egypt came with such forces into Jury, that the Christians were as astonished persons; how did God put such courage into them, 
Aemil l. 4.  that the next day the very faces of the Christians amazed the Infidels, and they slew an hundred thousand in the field, and got such infinite prey, that there was never the like seen in the holy Wars. When the jathuanians, and the Jaziges, (than Heathens) broke into Polonia with such fury, that they had wasted a great part of the Country, 
Cromer. l. 10.  and taken a multitude of Captives, insomuch that L●scus Niger even despaired to oppose them; how did God by an apparition of Michael the Archangel, so animate him and his Soldiers, that a very small Army feared not to encounter them, and fought against them pvissantly, and successfully, yea he stirred up the Captives to break off their Chains, and fight magnanimously, and the women which they had taken prisoners, frighted them with shouts, and their own Dogs which they had brought with them, welcomed the Polonians into the field, and flew upon their Masters, and by multitudes worried them in pieces: oh then when our hearts tremble under miseries, and our eyes are dimmed with continual weeping, and our joints loosened with fraying terrors; what an excellent thing is it to wrap up ourselves in God's providence? and to hid ourselves under the shadow of his protection? for how can the hand of the Almighty draw us out of the bottom of despairing distresses? yes, he is powerful, when we are impotent, he can, when we cannot. Which cannot.   

Discern.  
2. Now let us come to the determination, to what subject this defect is limited, and that is to a matter of knowledge, they did not know, Which cannot discern. From hence observe, That God doth not discern, where man doth not discern; that is, God will not inflict judgement, where men want judgement; he counts it no reason to judge them, which are destitute of reason; where there is an imbecility in the intellect, God is so far from punishing such, that he is pleading for them: so that a state of ignorance is a kind of state of innocency, inscius, and innocuus, the not knowing, and the not guilty, do usually go together, for knowledge is the ground of guilt, therefore where there is carentia scientiae, a want of judgement, there is almost, carentia reatûs, 
Melior est sidelis ignorantia, quàm temeraria scientia. Aug. Tol●rabilius est Deo quenptiam cum ignorantia in humilitate jacere, quàm cum clatione alta sapere. Greg. l. 17. Moral. Non tibi deputabitur ad culpam, quod in vitus ignoras. Aug.  a want of guilt. Better is a pure ignorance, than a rash knowledge. It is a more tolerable thing with God, that one lie in an humble ignorance, then soar aloft in an elate wisdom. That shall not be imputed to thee for sin, which against by will thou art ignorant of: for first, there may be a natural incapacity, and then the dulness of the understanding is a blunting of sharp reason. That ignorant man may be excused from punishment, which doth not find that which should instruct him. Or secondly, There may be an ignorance, per difficultatem materiae, By the difficulty of the matter, when objectum 〈◊〉 radians non percipitur, A dazzling object cannot be discerned by a weak eye: Now there is a great indulgence for such an ignorance; for, explicit faith is for an explicit judgement, 
H●b●tudo m●ntis est acutae rationis obtusio. Hugo. Ille ignor in's pot●st excusari à pot●●a, qui quod dis●●ret, non inv●nit. Aug.  otherwise unlearned men might be cut down by Cartloads as fuel for Hell, for want of the sap of knowledge: an entire and distinct knowledge belongs to all instructed, but not in an entire manner, all by the necessity of the precept (it they be of ripe years, and have evident manifestation) are bound to know those things which are revealed in Scripture to be true, but by the necessity of the means they are chief bound to know but such things as principally, and essentially belong to the Redeemer, and Redemption, Justification, Sanctification, and such as are the necessary, constitutive, parts of salvation; the Catholic faith they must not be ignorant of, but the Scholastical, problematical, polemical faith, they are not absolutely enjoined too; for if a man should oblige illiterate & undisciplined men to the mysteries of the Trinity, the secrets of the Hypostatical union, the Modalities of the Mediator ship, the speculations of Christ's passion, the intricacies, and scruples of the resurrection with varieties of notions in this kind, this obligation would be sued against so many Nonsolvents, that not only a Captas might be served upon the third part of the Laity, but a great company of the Clergy might be carried to Prison with them. All the difficulty I know doth lie in this, to know what an entire faith is; 
Duraud 3. d. 25. q. 1. Occam. Dial. p. 1. l. 3 c. 1. Bannes' 22. p. 349. Altisiod. Sum. l. 3. tr. 3. c. 1. q. 5. Grass decis. aur. l. 2. c. 8. n. 16.  now though I do not hold with some, that it is only an assent of the mind to some general, and universal thing, wherein divers particulars are contained, with a will not to believe any thing that is opoposite to these, and to submit to the Church for the distinct understanding of the particulars, for this were to make an entire faith, a confused, and enigmatical faith, the very Chaos not more dark: and I wonder that they which hold, that they which err in one point are Heretics in all the rest, can put such a stupid, stark-blind faith into particular men's breasts; which I find is an opinion so full of dangerous and destructive blindness, that the most learned of that side, though they have not quite disclaimed the point controverted, yet they have rejected the rigour of it; Eymericus holding, 
Eymetic. p. 1.4.7. n. 8 Vasa 2 disp. 121. Peasant. 22. q. 2. art. 8. disp. 1.  that all the Articles of faith are explicitly to be belived, and Vasquez. saith, that by distinct faith the redemption of Christ, the mystery of the Incarnation, all the principal articles in the Creed, and all points needful for the ordering of life, and working aright are to be believed by an unfolded faith, and Pezantius is so large, that he saith the Articles touching the unity, essence, and Trinity of the persons, Creation, Remission, eternal life, the Nativity, Passion, Resurrection, and second coming of Christ, Baptism, the Lords Supper, Confession, the ten Commandments, the prayers in the Catechism are clearly, and necessarily to be believed. So that an entire faith is not an implicated thing, restrained to one thing, out the general is made very distributive, and diffusive in many singular, and particular things; yet this entireness of faith do I hold but only in things necessary, not accessary to salvation, I mean for the evidence of faith; for faith being of things not seen, and faith and knowledge being two distinct habits, a man may believe many things that he doth not know, as the Scripture saith expressly for the joys of Heaven, 1 Cor. 2.9. knowledge is inseparable from faith in things revealed, as they are revealed either in themselves, or to us; but not so in Ecclesiastical propositions, and tendries, except they be (due diligence being used) very perspicuously manifested, and it is an hard thing for the best Church to have a full spiritual anointing, to prophesy upon matters of faith like the Holy Ghost, and to write out her decrees with the Sunbeam. For seeing the whole Catholic Church cannot make one new Article of faith, I believe she is limited in knowledge: and as the Angels have not perfect knowledge, but according to their state; so the Church hath not absolute, and complete understanding. Therefore if an humble Believer in these things should have obscurity and darkness, not to bring in a positive affirmation, I believe it is no very damnable ignorance; for he doth not understand, and he Cannot discern. So that ye see both a natural incapacity, and the difficulty of the matter may excuse from sin, and in the third place, the strength of temptation, only that subtle wits may induce to evil things, with such a speciousness of good, that the most virtuous man may oftentimes be led away; if therefore there be a pure ignorance both of the law and the fact, and the seduced person doth not suspect any thing of evil in the attempt, 
Non suspicatur de malitia actionis. Advertit rationem justi.  (as the Casuists say) but doth aim in his attentions at that which is just, he being persuaded by others, that that is the Law, which is not the Law, and that that is an honourable action, which is most dishonourable; he having neither perverseness, nor contumacy in his breast, this error is almost not a curse; for both forgetfulness, and inadvertency, if they be true, 
Circumctantiae valde immutantes naturam actionts.  and real, are high circumstances to change the nature of the action; the guilt therefore doth not stick upon these misled people, but upon them, which sin out of malicious wickedness; these may sin materially, but not formally; they may do evil, but think no evil, purpose no evil; they may be drawn to put an hand to a wicked cause, but they are they which sin with both hands earnestly, that are the true culpable Actors; as in the matter of Abs alone, the Devil in the business was Achilles ophel, which was the Oracle of the cause, and not those which went in simplicity of heart, and knew nothing. 2 Sam. 15.11. So that ye see in many respects, that though ignorance be an ignominy, yet it is not absolute impiety. Do not the Scripture give in abundant testimony to confirm this? yes, if the whole Congregation sin through ignorance, and the thing be hid from the eyes of the Assembly, Levit. 4.13. there is a sacrifice of atonement permitted. God appointed Cities of refuge for sins of ignorance, even for them, which shed blood unawares, and unwittingly. Jos. 20.2, 3. If intention do specify actions, then where there is no insight into a thing, there can be no intention, and for want of an evil intention, there is no evil man; the predominant thing in irregularity is the will, therefore he which is involuntary is well nigh inculpable. In the 45. Ezech. 20. God was pleased to appoint a means of reconciliation, for the house of the simple. What a fervent Petition did Habbacuck put up for these kind of trespasses? A prayer of Habbacuck the Prophet, for the ignorances' of the people. Hab. 3.1. In this case our Saviour was pleased to pray for his very murderers, Father forgive them, they know not what they do. Luke 23.34. The Apostle doth assure much comfort both to the Jews and Gentiles upon this ground, to the Jews, I wots that through ignorance ye did it. Acts 3.17. to the Gentiles, the times of this ignorance God winked at. Acts 17.10 he confesseth, that he himself was admitted Saint upon this point of indulgence. I obtained mercy, because I did it ignorantly through unbelief. 1 Tim. 1.13. Shall Mephibosheth be adjudged unfaithful to David, that he went not along with him to aid him in the general defection, when he was lame of both his feet, and his servant had conveyed away his Ass? so, shall any be punished by God Almighty, which are disabled to understand, and satisfy the command? No, that God that would not have a stumbling block put before the blind. Levit. 19.14. will not himself break the bones of the blind, if he doth stumble through infirmity. If a man hath his neighbour's goods committed to him, if he ought not to answer for them, if they were taken out of his house without his knowledge, then doubtless a man ought not to be responsible for that which he cannot any way prevent. Who can expect a deaf man to hear? a Bedrid man to walk? the dry Pools to flow with water? the flinty rocks to be fruitful fields? or the ignorant to be obedient? No, Justice hath no place, where man hath no power, unless by his own default he hath lost it. How do God plead here for an ignorant people? God cannot but spare where men cannot discern. Should not I spare Nineveh that great City, wherein are more than sixscore thousand persons, which cannot discern?   

Application.  
1. This serves first, to open the door of hope in the valley of Anchor, for impotent persons to enter by, or to show God upon his mercy-seat, shining with a face of grace upon all truly disabled persons. God hath no balance to weigh moats in, that have no weight in them; nor no Axe to hue the wind, which hath no power to make resistance; he hath no wrath against them, which know not how to provoke him; nor justice against them, which cannot discern. Scienti, & non sacienti: To him that knoweth his Master's will, and doth it not, he shall be beaten with many stripes: but God hath no Rod to whip them which were never taught their lesson. It is true, the evil servant said, That God was an hard Master, which gathered where he did not strew, 
Non est consequens, ut contimo erret, quis quis ali juid n●scit. Aug. Peccator non est, qui non apprehendit verum sed qui approbat falsum. AugVtraqu● cognitio Dei, & tui tibi est n●cessaria ad salutem, quia sicut ex no titia tui v●nit timor D●i, ita ex Dei notitia amor; De ignorantia tui sup●r bia, ac de Dei ignorantia venit desperatio. Bern.  but the good God is not to be judged by the evil servant; for God might gather of him, because he had found him strewing, for he had bestowed a Talon upon him, and he had hid it, therefore not his insufficiency, his want, but his indiligence, his sloth was punished, It is not consequent that he must err, which doth not understand a thing. Not he is the faulty person, which doth not apprehend the truth, but he which doth approve of falsehood: Indeed there is an abridgement of Christianity which every one must learn, namely to know God and ourselves; and this short lessen every one must be exact in, for by the knowledge of thyself, there is instilled into thee the fear of God, and by the knowledge of God, there is kindled in thee a love of his promise. If thou knowest not thyself, there will be nothing but pride; if thou knowest not God, there will be nothing but despair. But this compendious Divinity being gotten, and all the necessary things which are requisite for this prime art; other high sublime things may be dispensed with, which appertain to these things, if we have not means, and opportunity, qualifications, and endowments, to attain to them; the substance we are tied to, but not the appendances, appurtenances, especially where God doth deny power and faculties. The ungifted person, is an unquestioned person, mere nescience carrieth her pardon in her hand For will God contend with Cripples? cut the throats of them which know not how to make a thrust at him? exact tribute of them, to whom he hath given no stock to pay him? surprise men asleep, accuse them for not eyeing of precepts and principles, which live in the dark? no, let Minos and Rhada na●●th●●s be thus rigid, but the merciful God is not so severe. He doth not expect of Babes to digest strong meat, nor exact the daily tasks of the family from sick servants; He requireth of a man according to that he hath, and not according to that he hath not, 2 Chron. 8.12. No law doth bind unless it be manifest: Therefore if thou canst but understand necessary faith, and duty, trouble not thyself, if thou canst not understand mysteries; for God thou seest here would not judge the ignorant, but doth plead for them; he would spare them, because they could not discern: Which cannot discern.  
Secondly, This doth serve to spring compassion in men's breasts towards the ignorant; for oh that man's bar doth condemn those whom God's bar doth acquit! should severity be expressed towards them which want judgement? should we have a Gibbit for the non-intelligent? or an Axe for the ignorant? No, oh holy simplicity, 
Stumpsius.  as John Husse cried out at his death: to execute justice upon such, were like the Athenians, who took up Arms against the poor Pismires, in the mountains of Hymettus, for keeping their gold from them. Tully never got more credit, 
S●idas.  then in defending the young Noble men of Rome, for not doing every thing according to the Rules of War, pleading that they were not yet attained to years sufficient to perform all things according to martial dipline: Oh what a slaughter-house hath there been made in the world by severe sentences? Damasippus killeth the Citizens of Rome like sacrifices, 
Sabel. l. 3. Aenead. 6.  because Marius the younger did but continue a little amongst them. Usuncassan, killed his Son Masubeus, though young, and not capable of treason, 
Fulgos. l. 5. c. 8  because he suspected, that in time he would take part with his Mother Gu●lumonech. Theodosius the younger, sending a great Apple (which had cost him an hundred pieces of silver) to his Empress Eudoxia, and she sending it to Paulinus, 
Cedrens:  and he presenting it again to the Emperor: Theodosius imagining that there was too much familiarity between him and his Empress, though poor Paulinus was wholly innocent and ignorant, within a short time after he took off his head for it. 
Plut. de util. Inimie.  Pausanias' was accused of treason, because he did but use Themistocles with honour, and interchange Letters with him. Domitian executed Hermogenes Tarsensis, because he made but a few strange Pictures in a History, 
Sueton.  and crucified the Artisants which drew the figures. He destroyed Metius Pompusianus, because he kept but a Globe of the world in his house, and had certain Orations taken out of Livy, of Kings and Captains. The presence of Ivan Basiliwich, Emperor of Mesco, was so dangerous, that he made away many, if they did but laugh, 
Alexand. Guagn. in desc. Muscov.  because he thought they derided him; or whisper together, because he conceived they were talking of Treason. Tiberius was so cruel, that no day was free from punishment, not the most holy, and every crime was capital: if kinsmen did but lament the death of their friends, it was cause enough to die with them; if Virgins were but maliced, and accused, they were sure to suffer; And whereas by an ancient custom of Rome, 
Sueton.  it was not lawful to put to death Virgins, whilst they continued in their virginity, he would cause them first to be deflowered by the Executioner, and then to be strangled; yea, guiltlessnesse in those days was so little a protection, that if persons were but questioned, they would either stab their selves at home, or drink poison in the open Court, rather than suffer his bloody sentence to pass upon them; And oh that Christiany had taught us more justice! Are there none in other Lands, though Christian, that die upon suspicions, and suffer for such things that they know not of, but the first notice of the crime comes from the lips of a desperate witness? Is innocency or ignorance any sparing plea? are not many made transgressors for a word, and for such a word as hath a sinister interpretation from the intention of the speaker? or, if some do but transgress, is not a community oftentimes endangered, which never knew, nor heard any thing of the design? if men be but accused, is it not enough to be condemned? doth it stand with the honour of a Bar, to dismiss them as guiltless persons which appear before it? Christendom is large, and it seemeth to teach all the world truth and virtue, but I doubt all her Pulpits have not sanctified her judgement seats; the souls under the Altar groan, and I am afraid the blood under the Tribunals do cry. If it should be so, what is this but to wrest judgement? Deut. 16.19. To pervert judgement, 1 Sam. 8.3. to turn judgement into gall, and the fruit of Righteousness into wormwood, Amos 5.7. Oh therefore let the Judge pity, and the Jury tender all them which are not conscious of the fact; let the subtle Foxes and savage Tigers be destroyed, but let not a slaughter be made of the innocent Lambs; let the Ostriches, and birds of prey be caught and crushed; but let not the necks of the harmless Doves (which have neither the nature, nor desire to do mischief) be wrong off: free them which have neither brain nor breast for illegal actions, spare them which do not discern: Which cannot discern.  
Thirdly, This doth serve to show what is the justifiable ignorance, namely that which cannot discern; not that which may discern, and will not; but that which would, and cannot discern; if helps be administered, it is not ignorantia supina & crassa, supine and gross ignorance, which doth come from debility of judgement; but it is desidiosa & affectata, slothful and affected ignorance, which doth accompany gifts and abilities; it is negligentia, non impotentia; negligence, not impotency: incuria, non incapacitas; recklessnesse, not incapacity: it is not ignorance, ex absentia auxiliorum, from the absence of means, but è socordia exercitiorum, from the disuse of exercises; if ratio directiva agendi, the directive reason of doing; and aptitudo sciendi, the aptitude of knowing be present: then the defect is not inevitable, but voluntary; for when a man doth not know such things as a man is bound to know, than he doth not things only ignoranter, sed per ignorantiam, as the Casuists say, ignorantly, but through ignorance, that is a contracted ignorance; for it is not ignorance of improbable things, which all, or the greater part do not understand, or of insuperable things, which no man constituted in such condition hath conceived; but it is of possible things, which if due industry were used, might be apprehended: now than ye see what ignorance it is that will excuse, not privative, but negative; not vincible, but invincible; not acquired, but imbred ignorance; not ignorance of election, or an evil disposition, but ignorance of nature. There is a great difference between them which understand not Gods ways, and those which desire not a knowledge of his ways, Job 21.14. Between them which are destitute of knowledge, and these which do reject knowledge, Hos. 4.6. Between them which are deprived of sight, and those which close their eyes, Mat. 13.15. Beware them which rub their eyes to see, and those which have a spirit of slumber, 
Multa scienda nesciuntur, aut sciendi incuria, aut discendi desidia, aut inquirendi verecundia, & quidem hujusm●di ignorantia non habet excusationem. Bern.  Rom. 11.8. Beware them which are judicially ignorant, and those which are willingly ignorant, 2 Pet. 3.5. Many things to be known are not understood, either through neglect of knowing, or backwardness of learning, or bashfulness of inquiry, and this ignorance hath no excuse. Oh than thou which hast the springs open, and yet wilt draw no waters out of the wells of salvation, which hast the sincere milk dropping upon thy lips, and yet wilt not suck the breast, which hast wedges and ingots of tried gold cast out of infinite Pulpits; and yet art as indigent in principles, as if there were no Temple treasure to be had; thou must not think to have ignorance thy plea of comfort, but thy indictment, thy conviction, thy doom; all thy formal attendances, lost hours, fruitless Pulpit-haunts, will return with terror upon thy soul, for thy understanding is not perfected, thy conscience is not settled, thou art no more instructed than an infidel, nor reform, then if thou hadst never trod upon Church-ground. Take heed therefore how thou dost infatuate thyself, or drink thy damnation-draught out of this enchanted cup. Ignorance is a motive of pity, but not desperate, fostered, nourished, and habituated ignorance; no, God doth not spare them, which will not discern, but those which cannot discern. Which cannot discern.  
Fourthly, this doth reprove them which sin against their own Discern, which can discern, and do discern, and yet their words are stout against God. Mal. 3.12. they are Cockatrices, that will not be charmed. Jer. 7.17. they trespass against their inward checks, and sin against the very impulsions of conscience. Oh if wilful ignorance be a sin, what is wilful presumption? when men have rare endowments, and astonishable demeanour, when they have excellency of gifts, and horror of conversation; when they are as bright as Seraphims in knowledge, and as black as Belzebub in behaviour; when they are privy to their own prevarications, and yet for morsels of bread, and handfuls of barley, for a few temporary rewards, and perishing preferments they will transgress; If I have any experience to know the Bench of defiance, this is the Seat of the scornful; If I have any judgement, to understand what cauterising is, this is the conscience seared with a hot Iron; If I have any skill in the Stone-heap, this is the Pharaohs heart. What? discern, and yet disobey, what is this but Nimrods' Tower? or Lucifer's wing imped with the feathers of haughtiness, and arrogancy? they sin against revealed truth, the Vision is made plain upon tables, so that he that runs may read it; but though the Vision be never so evident, what care they for the light of Scriptures? 
Nicet. l. 1.  no, they have nothing but the beams of their own designs, which do shine bright in their eyes: as Ibancus, when Alexius Angelus sent Alexius Palaeolagus with the open Bible in his hand to reclaim him from his Insurrection, he committed him to Prison with the Scripture in his hand; so it is enough to deserve fetters, to urge Scripture. Secondly, they sin against their own attestations, Why then hast thou not kept the oath of the Lord? 
1 Kings 2.43.  an oath is a bond upon the Soul, but these bonds are as easily broken as Samson broke the cords of the Philistines; For, for all the solemn oaths in the days of Andronicus Comnenus, and Isaacius Porphyro genitus, mens teeth were pulled out, 
Nicetas de imper. Isaacii Porphyrog.  their lips cut off, and the envied persons thrown into dungeons: Oaths in those days were a low fence which many men could easily leap over. Thirdly they sin against Counsel, that whereas, next the mouth of God, the mouth of the Wise is the best Oracle which men can consult with; yet as Lewis the 11th of France, used his Counsellors to hear them rather than to be directed by them, so men of old did prosecute what they had concluded against the judgement of the purest Saints, 
Valeria M. l. 9 c. 5.  and the cry of all Christendom. Yea, if the Authors which did act these things in those days, were men which had pretended so much piety, that a man would have thought the confirmed Angels could as soon have fallen from their steadfastness, as they from the honour of their profession; and what did they but such things, as except they should have strooke at the face of God, and endeavoured to pluck the Crown from his head, deny him, and disavow him, they could not have done worse; and by what instruments did they effect these things? by such, as unless they had borrowed tools from Cyclops himself, more fatal Engines could not have been employed; and for what ends did they do it? not to cleanse religion, for the Church if it had before a little soil in it, did in their days become a sink, but it was to gather windfalls, and to warm themselves at the flame of combustions; and where did they it? even in the Land of their Nativity, and in the birthplace of their Christianity; and when did they it? even when all Nations stood admiring the bliss of the Land, and no doubt the very Angels of Heaven rejoiced over the prosperity, and zeal of the Church. Such sinners there have been in former times and other Lands. Now is it not an astonishment to behold such sins? Is there a more grievous offender than he that doth presumptuously, and will not hearken? Deut. 17.12. No, Keep thy servant from presumptuous sins, that they do not get the dominion over me. Ps. 19.13. the dominion of Pharaoh was not so ill; no, it is next to him that was possessed with the Spirit, called Legion. Who is he, and where is he, that durst presume in his heart to do so? Esther 7.5. Oh will conscience never awaken? yes, those guilts which are now lulled asleep by the songs of selfwilled humours, and popular applause, when they have slumbered out their hours will rise up like wild furies; and who would, for thy present imaginary satisfactions, have thy future bitter conflicts? will death never knock at thy door? yes, as it hath broken into the Palaces of Princes, and congealed their blood royal; so they are not thy broad gates that can keep it out, nor thy sprightly spirit that can fence off that exanimating blow; Ambition hath but a faint breath in the nostrils, thou which hast often been pinched by death, must at last endure her kill gripe; that rocky body of thine will at last cleave, and that stony heart of thine will at last like Na●al's, die within thee like a stone; and what benefit will it be to thee, when thou art wrestling with the Prongs of death, that thou hast wrestled thus in the world to prepare terrors for thy death-Couch? oh what a sad parting will there be between thy spirit and thy presumptuous sins? will Doomsday never come? yes, whatsoever capital enemies thou hast driven out of thy sight, yet thou canst not expel the Judge, but he will face thee, and force thee to trial. For, We must all appear befor● the Judgement Seat of Christ, not to look on him, but to be looked into by him, to receive those things, which are done in our bodies, whether they be good, or whether they be evil. And oh when thou shalt be plucked out of thy grave to bring along with thee such a load of guilts upon thy back, spotted with all thy black speckles, deep-died in all thy crimson steines, without either Solicitor, or Counsellor to assist thee, Churchman to preach up thy case, or Swordman to defend thy person, thou and thy naked soul being only to act all at that Bar; how shall that Bar, and that prisoner, that soul and that sentence, that Judge and those presumptuous sins agree? oh who would for a few haughty looks, arrogant attempts, insolent brave, to vaunt over known precepts, and defy manifest Laws, venture to be fettered in that long, and strong chain, to be scaled in that fierce and inextinguishable furnace, to storm with those tempests of tears, to chatter with those grinding torments, to be adjudged to weeping and gnashing of teeth? Oh adulterers, and adulteresses, Blasphemers, Epicures, Oppressors, Persecutors, Tyrants, hear afar off the last trump blowing; behold at a distance the sign of the Son man appearing in the clouds, set up Christ Jesus Tribunal in your consciences, before ye come to make your district, and impartial account before that white Throne: Oh that ye would not pluck the eyes out of your heads whilst ye are living, that ye would put the right eye into your heads before ye die; that ye would not draw up the sentence in self-damning letters, that ye would not begin Doomsday in convictions; If our hearts condemn us, God is greater than our hearts, and knoweth all things. If the man be speechless, than the next words are, Take him, bind him hand and foot, and cast him into outer darkness: Oh that I could warn you from these guilts! that I could separate and save you from presumptuous sins: for what confidence can ye have, when it shall be urged, that ye knew both the crime, and the curse? what shall ye be able to say for yourselves, when it shall be said to you, that ye did discern? thoughts accusing are unanswerable witnesses, the sear which begetteth pain is a sad convulsion-fit. Thine own heart knoweth. Eccles. 7.22. Out of thine own mouth will I judge thee, oh evil servant. Luke 19.22. are silencing objections▪ oh think I beseech you in time of those two dreadful say, that in John 9.41. If ye were blind ye should have no sin, but now ye say, we see, therefore your sin remaineth, and that in the 15 of John 22. I● I had not come, and spoken to them, they had not had sin, but now they have no cloak for their sin; this same Seeing of theirs makes them go broad-waken to fallen, this same speaking of Christ will make them liable to inevitable damnation. They cannot desire sire better light, no they say, We see; they cannot wish for a new interpreter, for Christ hath spoken to them. Whatsoever sin may be wiped off from the score, yet such a sin remaineth, whosoever may pretend some excuse for their sin, yet these have no cloak for their sin. Indeed to what end are very featured men, or carry upon them the fairer physiognomy of Christians; to what end are Scriptures, Temples, Sacraments, Vows, Devotions, the presence of Saints, the examples of Martyrs, Angels or Spirit, Judgement or Conscience, if people care not to bicker with their own hearts-strooks? such sins are the precipice of the soul, the threshold of hell, and above all other sins a thousand times, do deserve the thunderbolt of God. 
Praecipitiwn animae. Jeron. laymen insernt. Greg. ●illies fulmen Dei merentur. Chrys.  For Herod's shining Gown, and Asuerosh's Empire, would I not stand at the last day amongst presumptuous sinners. Blessed is he which condemneth not himself in that which he alloweth, Rom. 14.22. Our rejoicing is this, the testimony of our conscience, 2 Cor. 1.12. Oh therefore leap not the ditch, to get to the bank of your own affected aims; skip not out at the window to walk after corrupt nature, put not on your own fetters to make yourselves slaves, step not into the Pesthouse where ye know the infection rageth, seek not out Satan, sight not out the way to hell, bring not diseases upon yourselves, shed not your own blood, cast not yourselves wilfully into the bottomless pit, sin not against the light of your own Note-books, and those fairer Manuscripts in your own souls, turn not out of the beaten path, vary not from what ye do discern. The knowing sinner is a prodigious sinner, the self blind trespasser, is worse than the Egyptian with his hand-caught darkness; or Zedekiah, with his eyes torn out, a sighting conscience is more terrible than Goliath of Gath to encounter with. God hath no mercy for obstinate sinners, which do commit sin, though they do discern it; no, he will only spare them which cannot discern. Should not I spare Nineveh that great City, wherein are more than sixscort thousand persons which cannot discern.  
Between their right hand, and their left hand?  

Praeter advitos, 〈◊〉 intelligentes sumplusquam duod ●iesmillia hominu●●— Domino parvulos & simplices homines ma●ime curae esse. Chelm. in lot.  3. Now let us come to the degree; Between their right hand, and their left hand By such are understood Infants. Besides men of ripe age, and intelligent, there are sixscore thousand, and more, of other men— So that children and simple men are highly cared for by God, saith Chelmannus. Simple men we had before, and now God doth proceed to children which cannot discern between the right hand, and the left. God doth search out a cause, why he should be moved to mercy towards Insant, which were not come to the years of discretion, 
Causam exquirit p●opter quam moveatur ad mi sericordiamerga infant's, qui ad discretionts annos nondum venerant, cùm carerent judicio. Baro. in loc. Multi essent infants, qui nondum propriis de lictis fu●rant tale exitium promeriti. Cal. vin in loc. Inter dexteram & sinistram, phrasis haec est petita à pueris qui nesciunt utrum dextra & sinistra sit valentior, & usui cuilibet aptior. Rupert. in loc. sic. Cornel. à Lapide, Arias montanus, Pappus Ribera, & malti alii.  seeing they want judgement, namely because they could not discern between the right hand, and the left, saith Baro. There were many Infants which had not deserved such a destruction by their own sins, saith Calvin. Between the right hand, and the left; this is a phrase taken from children, which know not whether the right hand, or the left, he stronger, and more apt for any use, saith Rupert. And to the same purpose doth Cornelius à Lapide, Arias Montanus, Pappus Ribera, and many others declare their opinions. I shall not stand upon the curious observations which many have insisted upon, as that God hath completely furnished us, in giving us two feet, two eyes, and two hands; and that some things are more serviceable to God Almighty than others, as our right hand to us is more useful than the left; and that by the right hand and left, we should learn to distinguish between truth and falsehood; and many the like strange conclusions drawn out of these words, which I shall pass over, because I hold them too subtle speculations. I shall stand only upon that which I conceive is most natural to the Text, which is this Observation, That knowledge is incompatible with Infancy, for they cannot discern between their right hand, and their left hand. As the man is, so is his strength, Judg. 8.21. So as the child is, so is his judgement. woe to thee, O Land, when thy King is a child, Eccles. 10.16. That is, when he doth want, not years, but wisdom; which doth intimate that a child is not come to years of discretion, knowledge doth proceed from observation, for I have learned by experience. Gen. 30.27. Now can a child resolve upon accidents? or try conclusions? was there ever heard of an Academy of Infants? no, Christ which was Comprehensor from the beginning, and had his knowledge of union perfected at the first hour of his quickening, yet his experimental knowledge came by degrees, therefore it is said, That he increased in wisdom, Luk. 2.52. The habit of wisdom he had at the first, 
Scientia Christi be ata augmentata non fuit, quia omnia videbat in Verbo; nec scientia Christi ind ta, & infusa, quia à principio plenariè habuit omnes species intelligibiles: tota quaestio est de scientia ac suisita, & si haec incrementum non habuisset, null a scientia Christi augmentata saisset. Aquin. And though many h●ld no acquisite knowledge in Christ, and Tho. Aquin. once published his opinion to that purpose in 3. S●nt. dist. 14. q. 3. art. 3. yet he modestly recanted this error in 3. p. of his Sums. q. 9 art. 4. ●. and 3. p. 9.12. art. 3. c. saying, That though Christ learned nothing of men nor Angels, yet that his experimental knowledge was increased, Luc. 2. and he yields a reason, that seeing Christ received a reasonable soul, sequitur quod in anima Christi aliquis habitus sci●ntia fucrit qui per abstractionem specierum potuerit augmentari, for though the intellectus possibilis had the species of all things in it from the first, yet the intellectus agens knew things in act, in succession of time, the knowledge of Christ being increased not according to essence, but effect, non accipiendo sed pandendo. Greg. Peter Lomb. 3. sea. dist. 24.  but the exercise of wisdom he had in time. Butter and Honey shall he eat, till he know to refuse the evil, and choose the good, Isai. 7.15. So that till he had left the breast, and was come for some space to a change of diet (butter and honey) his knowledge in this kind was not practical, the following verse (v. 16.) doth declare it: for before the child shall know to refuse the evil, and choose the good, the Land which thou abhorrest shall be forsaken of both her Kings. Before the child shall know, than he did not always know. And if Christ must have time to exert his wisdom, what other child at first can be complete? No, of that prophetical child, called Mahershalulhazhaz, it is said, before the child shall have knowledge to cry, My Father, my Mother the riches of Damascus, and the spoil of Samaria shall be taken away by the Kings of Assyria, Isai, 8.4. So that the understanding of children is at first so weak, that they know not vulgar things, even to give just titles to them, which have the nearest relation to them, not to call Father and Mother. Saint Paul could say, When I was a child, I did as a child, as if nothing but childish expressions were to be expected from such. Amongst all the prime things of nature which were from the foundations of the world, name me an intellectual Infant, one that delivered Principles, and taught Maxims in his swadling-clowts, I mean by the force of his natural powers only. I confess I read, 
Plin. l. 11. c. 52.  That the Son of Croesus, at the age of six months, spoke, and saved his Father's life; and that Sigebert, the Son of Dugobert, the fortieth day after his birth, being baptised by Amandus, 
Sigebert in Chron. Anno Dom. 633.  plainly answered, Amen; and that in the year 1117. there was an Infant lying in the Cradle, made a long continued speech to his Mother busied in her family-cares, 
Dodechinus in appendice. Mar. Scot  wishing her not to be too intent upon worldly things, for God was ready to be revenged on the world instantly, if the Virgin Mary standing at the Throne of God, did not intercede to have the judgement prolonged; and many other like to these instances I have heard of in former and latter times, but these things were done by mircale, and not by the ordinary course of nature, and so indeed God may make the senseless Infant, as well as the dumb Ass to speak; but of itself the Infant, as an Infant hath no knowledge. I have read of Infants born with teeth, but never of any which had birth and reason together. As in the day of the Nativity, the Navel is not cut, the breasts not fashioned, the hair not grown, Ezech. 16. So the understanding is not come to any measure of discretion. Infans is not only non sans, but as some more exact Etymologists say, it doth come of the verb insatuo. Indeed I so find it often in the vulgar translation, Relinque infantiam, leave thy foolishness, Prov. 9.6. that is thy infancy. Infatua quaeso consilium Achitophelis. Turn I beseech thee, the wisdom of Achitophel into foolishness. 2 Sam. 15.15. that is, make him as simple in counsailas a witless Infant. Certain Pelagiaris held that Infants had knowledge, and were able to be guilty of actual sins; 
Quomodo Deum agnoscant, qui nec Mammas, nec Matrem agnoscant? Aug. l. 1. de pec. mor. c. 35.  but Saint Augustine doth not only confute them, but deride them. How can they acknowledge God, which know neither breast, nor Mother? Therefore Petrarch doth give very solid comfort to a Parent bewailing the denth of his Infant, wishing him not only not to be dismayed with any worldly chance, or not to be afflicted, seeing his child had escaped these afflictions, but chief to rejoice because the state of a dying Infant is without any danger; 
Turpiter perire non potest, qui sine peccatis periit. Petrarch.  for saith he, An Infant cannot perish shamefully, which doth departed without sin. What sin can they have, which have not knowledge? they are so far from that, that they understand not the place of their births, their Father's door, the parts of their body, not the right hand from the left. Should not I spare Nineveh that great City, wherein are more than sixscore thousand persons, which cannot discern between their right hand, and their left hand?   

Application.  
First, 
Omnium rerum principia parva sunt Cicer. 5.5. de fin. Incipere noti esse pusillum, sed ju●●a pusillum La●rt. in vita Socratis. Principium anima sequitur Plot. En. 6. l. 7. c. 23. Plat. in Xenoph. Hoc vellus à me non Carminatur. Suidas!  this she weth that wisdom hath a diminutive beginning. The beginnings of all things are very small. Socrates' said, It was not a little, but next to a little, to begin. The Soul doth follow the beginning. If it doth follow the beginning, than it was no great Leader before. What can there be found in tabula rasa? in an empty table? When Zenophon came first to Socrates, he asked him where men might be made good? he told him, he knew not; Then follow me, saith Socrates. So indeed, being young, we neither know what good is, nor where it is to be had; but by much following, and waiting, this skill is attained unto. Xenocrates his young scholar was termed Wool unearded; and so at first the comb hath not touched us, we are like a rough fleece which is not broken with the sharp teeth. This is man's beginning; now what is the reason that so few can remember their beginning? oh that we could shake our bags to the first penny of our means, that we could see the thrum from which the web took her first threads, how then could the intelligent, be insolent? no, this is one of the strangest sorceries, and maddest enchantments, which can be, that a wiseman should be a proud man. 
Gyraldus.  For, if God doth give understanding, and wisdom to the wise. Dan. 2.21. then what is the reason, that Knowledge puffeth up? 1 Cor. 8.1. It was a vain thing in Q. Ennius to hold that the soul of Homer was in him; and for Demonax to proclaim himself to be the first: and only wise man of the times, for as Agathocles told him if thou be'st the first, how art thou the only? if the only, how the first so is it, 
E●as. l. 8. Apoph.  for any amongst us to swell upon endowments, and to idolise their own rare gifts. These same Infects of vain glory, are the strangest little humming bags of pride that can be imagined; 
Animula ●anae gloriae. August.  It may be that they are acute, but how long hath this edge been upon them? perhaps they are wise, but what droves of notions did there stand in the Fair-stead of their brains a few years since? oh therefore let them bless God, and not magnify themselves in these conveyed perfections for if God had not given them more judgement, than Nature at first bestowed upon them, we should have heard little of their great reading▪ or grand experience. Their first knowledge was so small, that it is a shame even to name it; they know not, I say God, or a Church, or the right way to Heaven, but they knew not their right midwife their right nurse, not their right hand from their left▪ Which cannot discern between their right hand, and between their left hand.  
Secondly, this doth show how necessary the strict education of children is, son is it not fit to provide much for them, which by nature do enjoy so little? yes, Teach a child the trade of his way. Ye Fathers bring up your Children in the nurture, and education of the Lord; if thou wouldst have them either Sages or Saints, it is requisite to prepare them a brain stock, and a conscience-lively hood, or else thou mayst leave them too much thine own, and let them shift in the world like unprovided children with their simple Naturals; the breast is not more necessary, than instruction; nor the Father's bosom, than the Master's tongue. Doth a Patrimony consist only in Rents, and Royalties, and large Debtbooks? no, than thou mayst leave a rich heir, but not a wise child; there is a richer treasure to be had, then that which thou hast locked up in thy coffer, and more precious Jewels, than those which thou, or thy Ancestors have provided for thy Son, therefore send him abroad to search for these, and give him stock to make a purchase. Indeed the Parent should be the grand Tutor to his child; for the ancient Egyptians would suffer children to learn nothing but of their own Fathers; and Agasicles being demanded, 
Herod. l. 6. Se corum discipulum malle esse, quorum esset & filius. Plut. in Apoph Laconicis. Xenophon.  why he would not resort to Philopanes to learn Philosophy of him. No, said he, my Father is able to instruct me in this, and it doth belong most conveniently to him to give Wisdom, who hath given Nature. Where Parents have been diligent in this duty, what eminent Children have they lest behind them? Cambyses teaching himself his Son Cyrus, how did he become afterwards the wonder of the world? Nicon a Mechanic, but withal a very learned man, teaching Galen Arithmetic, Geometry, Astronomy, and other liberal arts, how did he so excel afterwards, 
Gesner. in ejus vita. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert. l. 2. in Aristip. Plut. Laert. ubi supra.  that he was esteemed the Prince of Physicians? Aristippus was so well instructed by a prudent She-parent, that he was surnamed the Mother-taught. Pythagoras was such a Schoolmaster to his Daughter Dama, that she excelled in all learning: And Aristippus made such a rare Disciple of his Daughter Arete, that when he was dead, she was able to keep up his school, and read public Lectures. Such singular Ornaments may children prove, if Parents themselves can bestow upon them good education; but if Parents cannot do this themselves, let them not neglect at the dearest price to buy this abroad; it is the best purchase they can make for their children, a Will cannot give such legacies. What an egregious person did Isocrates declare himself to be by having the happiness to be brought up under Gorgias, 
Plut. in vit. Isoe.  Tisias, and Theremenes,? What a Splendour was Aeschines by purchasing learning at a thousand Drachms from the learned Ctesiphon. 
Plut. in vit. Aeschin. Pausan. in's Archad.  What a lustre of his age was P. Scipio, by the instructions of his great Master, Pobybius of Megalopolis. Decades might be produced of the high advantage that millions have received by this beneficial pedagogy: therefore be careful to bring thy precious stones to these Lapidaries to be filled, and thy costly new-woven clothes to these dy-fats to receive their tincture. Remember that Solomon desired wisdom more than riches, and honour, and that he doth tell thee that Wisdom is the principal thing, and the price of it above rubies. Prov. 4.7. A wise man is the mirror of mankind, his name is blessed, his presence reverenced, every adage which doth fall from his lips honoured; unto such an one men give ear, and keep silence at his counsel, after his words they speak not again, they wait for him as for the rain, and open their mouths wide for him as for the latter rain. Job 29.21, 22, 23. Thy Son's brightest beams come not from thy inheritance; no, it is Wisdom that will make his face to shine. Eccl. 8.1. therefore Who is as the wise man? a vast estate committed to a man of no judgement, doth proclaim a witless Landholder; therefore fill thy Son's brain rather than his purse; and provide him wisdom, rather than a Manor house, or a multitude of Tenants. And if thou canst go one step further, furnish him with grace, thou gavest him none of this by nature, no, the natural man perceiveth not the things of God. 
Plut.  Flesh and blood revealed not these things unto thee; to be born of the flesh, is to be born at most but to natural policy; therefore if thou hast grace thyself, communicate it to thy child, that as Tiberius, and Gracchus were said to suck eloquence out of Cornelia's breasts, so these may suck heavenly motions out of thy inspired lips; nourish them with fruit that drop from thine own Tree, spin out a curious homespun garment, to deck them in the eyes of the Church, God, and Angels; be ever imprinting into their minds divine precepts, and engraving their souls with celestial Characters. But if thou hast not so much judgement thyself, think not only of the Dancing-Master, or the Fencing-school, or the Artillery-Garden, but settle thy Son under some religious Divine, and throw down talents (which I doubt that cramped hand of thine can hardly part with upon such a bargain) to purchase the Pearl, to have his wits exercised in scripture, to have the eyes of his understanding enlightened, and to gain a spiritual understanding, Col. 1.9. that thy child may be able at last to take the latitude of Christianity, yea to comprehend the length, the breadth, the height, the depth of Christ Jesus What are all the Maxims of the earth, to the mysteries of the Kingdom? No, redemption, justification, adoption, regeneration, faith, and to know a right in the tree of life, excel all the speculations that the double refined Wits of the times can teach otherwise: oh then that many men think their children should get these things only by sitting under a Pulpit, or learning a public Catechism, but not by making an absolute schooling of the study of virtue: no, people think that these things are to be taught at any rate, and in any time; they set them to learn other things without these, or these with other things; they will neither allow their children time, nor means to make grace a trade; I hear of seven years for a calling, but of no such apprenticeship for to learn merely Religion: a strange saving way that men have in pious things, their own consciences cost them little at the Pulpit, and they are as thrifty Husbands for the souls of their children in matters of grace; the conscionable Divine hath few Disciples of this nature, or he cannot match the Lawyer, or Physician, or common Tradesman, no not the Horse-rider, Engineer, or Minstril, in the souls fees, which he hath gotten. Ministers must not be covetous, and Professors are very penurious; Gods judgements I doubt, have taken out of your Purses vast sums, because ye would not bestow them upon your children's virtuous education, to prevent those extravagant, lawless, irreligious, and seditious ways, which (to the grief of your hearts) they have trod; therefore if ye would have them serve God, train them up at the greatest expense under them which may institute, and precept them in principles of true godliness; 
Euseb.  how many noble Christians came there out of the school of Pantaenus, both in Alexandria, and India? what a virtuous man proved Gratian, 
Sigon. l. 8. Imper. Occid.  by being brought up under Ausonius? and Hugo of France, by having his education under Floriacensis? and amongst ourselves, Kebius Corinnius the Son of Solomon, 
Id. l. 7. reg. Ital. Beda, & Mat. Paris.  Duke of Cornwall, by sailing into France, and living many years with St. Hilary, to have his conscience inflamed with the love of God, by the sparks of those zealous lips? And were former times spare-handed to their spiritual Masters? No, that was the golden age indeed: As for human learning, I find many liberal, 
Voletaran. l. 9 Anthrop. Homer. l. 9 Iliad.  in so much that Q. Fulvius gave to his Master Ennius a whole City, and Achilles gave to his Master Phoenix half his Kingdom, and half his honours; So amongst Christians, I find, for the learning of Religion, and grace, Gratian gave unto Ausonius many presents, and amongst the rest a Picture with his Father's Image set all with precious stones, 
Sigon. ubi supra.  telling him that he had paid but what he ought, & that he ought more than he had paid. And Mathias Corvinus (that renowned Prince) bestowed the whole County of Veredarium upon his Master Johannes Vitesius, 
Bonsin. l. 1. Dec. 4.  and infinite other examamples which might be produced to this purpose. Therefore if thou be'st not a parent that doth smell of the earth, a mere Father of the Hutch, if thou dost love thy child's soul as well as his body, if thou wouldst have him reign in Heaven as well as rule upon earth, provide some Master-workman that may lay in him the foundations both of wisdom, and grace; thou seest he had little of either of these when thou wert first called his Father; alas he knew not thee, nor himself, He knew not his right hand from his left. Which cannot discern between the right hand, and the left hand.  
Thirdly, This doth show, That Infants rightly baptised, have undoubted salvation: for if Baptism doth take away Original sin, what other sin can be laid to their charge? they have so few motions to sin, that they cannot discern between their right hand, and their left; why then should we look with an eye of dread upon those Infants which come bathed and rinsed, and made heaven white from the laver of Christ? I do not like them which fright men of riper age with torturing scruples, that no man can be saved but those which have swum through their whirlpool, but I tremble to see an Euripus prepared for Infants; that they will neither let them have peace for themselves, nor their infants. Alas poor Infants, when ye are bastardised in the arms of your heavenly father, or disinherited when your elder Brother hath taken you by the hand, and acknowledged you for coheirs. Have ye no certain interest in heaven, by the virtue of the seal? may ye be damned with the blood of Christ trickling upon your souls? is the Covenant of no validity to you? is not the Ordinance an undoubted pledge of your justification? No marvel then that many say, that they are above Ordinances, when the power of the Ordinance is so much disparaged amongst ourselves; what, Infants slain at the Font? and left to the Devil with the purgative waters upon their faces? Why then do they baptise them at all? or administer to them the Physic, if they their selves doubt of the operation of it. Esay no doubt, had more confidence in his plaster of figs, and Elisha in sending of Naaman to go wash in the River of Jordan. Is a ministerial act so full of suspense? then why are they ministers, if they unpower, cassate their own function? Have they received true Orders? then why do they doubt of the efficacy of the Ordinances? the Parents may as well suspect, whether they can, or do baptise; namely whether they have a lawful calling, and execute it lawfully; as they perplex the Parents, in saying, That if their Infants be baptised, they cannot tell, but that they may drop into hell from the Sacrament, if they die Infants. Cannot they tell? then let them tell me nothing upon my Death-couch, that can tell so little comfort at the laver. I confess I should be loath to take my Absolution from them at my last gasp in the world, that can give so little resolution at the first breath in Christianity. St Augustine was said to be Darus' pater Infantum, The hard Father of Infants, because he denied heaven to Infants not being baptised; but are not these more unkind Fathers, which will not ascertain heaven to Infants when they are baptised? The Pelagians, which held no Original sin, held Baptism requisite for an outward admission into a Church; and do these hold Original sin, and shall Baptism give but an external initiation into a Church visible? a visible fallacy (to speak in the mildest terms) to attribute to Baptism no more, than a Pelagian privilege. If these do not judge Original sin to be levissimum peccatum, the lightest sin, than this is gravissimum peccatum, a most grievous sin, to say Original sin doth remain, though Infants be baptised. If Baptism hath no more virtue, they had, for an heavenly interest, as good bid the Father to go wash the Infant at a Pond, or the Mother to go rinse it at a Conduit; for the Infant gets no other qualifications, if it do live, but only to have liberty to enter a Church, and communicate with the faithful, and sit down at the Table of the Lord; all, outward and common. But what is this to the soul? to everlasting bliss? that if the Infant die an Infant, the Parent may but weep for the josse of Nature, and not shed tears for the spiritual detriment; yea, that the Infant may be parted withal with comfort, because God hath let it live, till baptism had graffed it into a Saviour: oh the soul of a Parent is never out of perplexity, till the soul of the child be out of a state of guilt; the thought of a damned child, makes the Parent half in hell with his deceased Infant. I have seen the portraiture of Angels upon a Font, but I abhor to see the Devil pictured there; the Holy Ghost came down visibly upon Christ at his Baptism; and was not this an earnest of the Holy Ghost coming down invisibly upon the baptised? St Augustine doth put a question, 
Quaero utrum quisquam tanto errore esset, ut neget aliquem ad Baptissimum admitti, aut frustra esse admissum contentendat. Aug. in exp. Epist. ad Rom. Proluteis aureos eos Baptisma facit, Chrysost. hom. 9 in Johan. Ascendamus ex aquis tanquam ex mortuis aureos eos Baptisma facit, Chrysost. hom. 9 in Johan. Ascendamus ex aquis tanquam ex mortuis vivi servati per gratiam ejus qui vocavit nos Basil. de S. S. In Baptismo Diabolum omne virus nequi tiae amittere. Cyp. ep. ad Maximum. In baptismate deterrimo alite expulso, pacem terrae nostrae columba Spiritûs Sancti nuntiat. Jeron. Cont. Lucif.  I demand (saith he) Whether any one would deny Baptism to be admitted, or would be in such an error, as to say it was admitted in vain. Baptism doth make of miry persons, men pure gold. By holy baptism we are circumcised from sin. L t us ascend out of the waters, as the living from the dead, being saved by the grace of him which called us. In Baptism, the Devil doth lose all the poison of his wickedness. In Baptism, the black Raven, the Devil being sent forth, and not returning, the Dove (the holy Ghost) doth bring the Olive-branch of peace. Thus the Fathers do proclaim the infallible effect of Baptism upon the present administration. Yea, why were the Baptised in the Primitive Church called Fideles the faithful, but that they held them certainly Believers? and Illuminati, Illuminates, but that they resolved that the light of grace was entered into them? and Neophyti, New Plants, but that they were persuaded that they were transplanted out of Hell into Heaven? yea, why was the white baptismal garment put upon them, but that they absolutely concluded, that they were in a state of innocency, and prepared for a state of glory? to pollute therefore the virtue of Baptism is worse than the filth that Constantius Copronymus left behind him in the Font.  
Oh therefore preach up the honour of Baptism, and preach comfort to the souls of Parents concerning their Baptised Infants; what obstacle can there be to exclude them from grace? I find but these Impediments.  
First, that there be not an unlawful Minister; then if ye can justify your calling, why do ye not justify your act?  
Secondly an undue administration; then if ye be strict in the matter, and have invented no new form, why do ye not assure the effect?  
Thirdly, a want of a foederal right; then if ye will not make Christians Infidels, why should ye deny the saving virtue of the Ordinances to their Children?  
Fourthly, that there be no infidelity, or dissimulation, and how can these diffidere, distrust, that know not what it is to misbelive? or be ficti, feigned persons, that are unskilled in arts, or crafts, which know not their right hand from their left? All the stumbling blocks being then removed, why should we not walk on without interruption to confirm salvation to baptised Infants? yes, all the grounds in Divinity ratify this as an unquestionable, and irrefragra●●e truth, for if the Sacrament of Baptism be not only significative, and obsignatory, but exhibitive, and applicatory; if God be never separated from Baptism justly administered, if Christ and his passion be the substance of that Sacrament, if that Sacrament hath an equal effect in all, if a person lose the stein of all guilts in those waters, and there be not only a cleansing and purifying, but a beautifying, and brightening allution, insomuch that characterizing graces are bestowed upon the baptised; if they be incorporated not only into the Church, but into Christ; if they be passed the gates of Hell, and the gate of Heaven doth stand open to them; then why should we dry up the waters of Baptism upon the foreheads, or raze the Celestial prints out of the souls of baptised Infants? Why should we smother these children in the lap of the Church? or pluck away these children from the knees of their Mother, so soon as she hath given them her blessing: Why should we not call these Christ's sheep, when we find the ear-mark of his passion upon them? Why should we suppose that God would reject these, whom he hath owned by his Ordinance? doth not the Scripture settle this, as a firm truth upon a sure basis? yes, they are sanctified, and cleansed by the washing of water. Ephes. 5.26. they have received the washing of regeneration, and the renewing of the Holy Ghost. Tit. 3.5. They are circumcised with the Circumcision made without hands, in putting off the body of the sins of the flesh, and being buried with him in Baptism, they are risen with him through the faith of the operation of God. Col. 2.11, 12. Yea, they are not only baptised into profession, but baptised into Jesus Christ, and planted into the likeness of his Death, and Resurrection. Rom. 6.3.5. they are so much Christ's, that they are clad with Christ as with a Redemption- Vest, For, As many as are baptised into Christ, have put on Christ. Gal. 3.27. Why should we doubt that they want either pardon, spirit, salvation, or Heaven itself? No, the Scripture saith, that they are baptised for remission of sins. Acts 2.38 and baptised by one spirit. 1 Cor. 12.13. and that Baptism doth save. 1 Pet. 3.21. and that unto such belongeth the Kingdom of Heaven. Mark 10. And what the Scriptures do assert, the Fathers do yield their suffrages to. 
In baptisatis Infantibus quamvis id nesciant habitat Spiritus sanctus A g. de praed●stinat. Dei. Quid cuiquam prodest, quod baptisetur, nisi justificetur? Aug. l 21. de civi. Dei●e. 17. Neminem eorum qui accesserant ad Christum per fidem, sana sides, & sana doctrina putabit exceptum ●sse à remissione peccatorum. Aug▪ de pec. merit & remiss l. 1. c. 28. Per Baptismi Sacramentum, nativitais sordes deponuntur, propterea baptizantur parvuli Origen. Hom. 14. in Lue. Parvulus ad acci piendam remissionem peccatorum faciliùs accedit, quod illi remittuntur non propria sed aliena peccata. Cyp ep. 59 ad Fidum.  Saint Augustine saith, that In baptised Infants, though they know it not, yet there doth dwell in them the Holy Ghost. Yea, What doth it profit any man that he is baptised, if he be not justified? Nay, the same Father saith expressly, that sound ●aith, and sound doctrine will never think them excepted from the pardon of sins, which do come to Christ by Baptism. Origen saith, that by the Sacrament of Baptism, the pollutions of birth are removed, and therefore Infants are baptised. Cyprian saith, that a child doth come to receive remission of sins more easily, because not his own, but another's sins are pardoned. Fulgentius saith, that a little Infant mox ut baptisatus fuerit, si de hac vita discedat, factum esse haeredem Dei. l. 1. de veritate praed. c. 12. if it should departed out of the world, so soon as it is baptised, it is already made the Heir of God. Saint Augustine in his 23. ep calleth him an Infidel which will not believe this. The Council of Valent. c. 5. saith, that in Baptism there is a true washing from sins, regeneration and redemption, and that there is nothing in that Sacrament vain or mocking. The Council of Mllevi. Can. 2. saith, That Infants are therefore baptised unto remission of sins, that that might be cleansed away by regeneration, which was contracted by Birth. The like I could show many, of Foreign and hombred Protestants.  
It is sufficient to propound the judgement of our whole Church, 
Rubric before the Catechism for Confir mation of children; at the end of it.  which saith, That no man shall think, that any detriment shall come to their Children by deferring Confirmation; for he shall know for truth, that it is certain by God's word, that children being baptised, have all things necessary for their salvation, and be undoubtedly saved. I know the main scruple in opposition to this is about election, that if any Infant were not decreed from everlasting to be saved, his Baptism will nothing avail him, but it is evident that these were elected, for God suffered them to live so long, till they were baptised, and so made members of Christ's mystical body; therefore if they should die instantly after they have been hallowed by the Sacrament, their Baptism is a confirmation of their Election, and that not only by the judgement of Charity but by the judgement of Certainty we may pronounce and determine, that the Ordinance hath purged them, and will crown them; Oh therefore leave tearing open a bleeding wound, and casting wildfire into the flames of a Parents burning heart, to double his distresses for the loss of his dear Infant, as if it were dead, and may be damned; no, bless your own work, lose not the consecration of your own function, ye have the commission to baptise as well as to preach; show the parent Heaven for his Soul in your Pulpit, show him Heaven for the Soul of his Infant in the Laver, assure him that his deceased child is flown to Heaven with Ordinance-wings. The Infant hath been cleansed in the Church, and what can it do afterwards to deserve Hell? what corrupted understanding disordered will, or misguided affections can an Infant have? it is free from guilt, for it is free from evil motions; it knows not how to provoke, for it knows not how to sin; oh therefore spare them, whom God would spare; God would not destroy Infants, because Infants cannot discern; they cannot discern criminal things, for they cannot discern small things; they cannot discern between their right hand, and their left▪ which cannot discern between their right hand, and their left hand.  
Fourthly, this doth serve to exhort all (chief them which have a special relation) to tender the estate of Infants. For, who should not deal justly with them, which understand not their own right? who should not discern as much as may be for their advantage, which cannot discern any thing for their own behoof, not so much as discern between their right hand, and their left. If thou oughtest to open thy mouth in the case of the dumb, then much more for them, whose tongue strings are not yet unloosened to plead their own case? if thou oughtest to be eyes to the blind, and feet to the lame, then much more for them, who have not an eye to read an evidence to see the strength of a title, nor a foot to walk to a bar to demand justice? Is there a more noble thing then the Patronage of Innocents'? and the protection of fatherless children? Famous for this is David, who tenderly regarded his friend Jonathans' children; and Abraham who rescued, and redeemed his cousin Loath out of Prison; and Mordecai who took the charge of his Kinswoman Ester upon him, bringing her up with all respect and faithfulness at home, & when she was called to be Ahashuerosh's Queen, he walked every day before the Court of the women's house to know how Ester did, 
Strabo. l. 10. Geog.  and to inquire what would become of her. Ester 2.11. And Lycurgus, to whom his elder brother Polydectes having left the government of Sparta, till his Heir yet unborn came to age, though the wife of the deceased offered to destroy the fruit of her womb, if he would marry her, and take the sole government upon himself; yet he would not accept of it but in show, wishing her not to endanger the fruit of her womb, but suffer herself to be delivered, and send the child to him, and he could soon make it away: the birthday being come, and the child sent to him, in stead of murdering it, it proving a manchild, he presented him to the Spartans, saying, Behold your King, and naming him Charilaus, he stoutly defended him in his right against his Mother, and Leonidas: And Micithus who most worthily gave high education to the Sons of Anaxilas, and when they were come to full age, though they entreated him to continue the government; yet he would not, 
Diodor. l. 11.  but left their Honours of Zanctes and Roegium to them; and went himself, and lived with much honour at Tagaea. 
Cuspinian. 92.  And Isdigerd King of Persia who being appointed Guardian to Theodosius by his dying Father Arcadius, he sent Antiochus his chief Eunuch to take the charge of the young Infant, and to bring him up in a most Princely manner, and faithfully to preserve the Empire for him. And Ferdinand King of Arragon, who being appointed by Henry, King of Castille, his brother, to educate his young Son in his Minority, he having discharged that, the Castilians desired him to take the Kingdom upon himself, he seeming to accept it, brought in the young Prince in a close royal habit, 
Egnatius. l. 6. c. 5.  and got him to be proclaimed King, and Crowned him. And the Senate of Rome, who having the young Son of Ptolemy King of Egypt committed to their tuition, sent Marcus Aemilius, and Lepidus chief Priest most carefully to bring up the child, 
Valer. Max. l. 6. c. 6.  and to settle all things for his future reign: which was so really performed, that the young King kept the Cradle wherein he first lay with much care and reverence, and decked it, and adorned it for the honour of Rome, saying, that he knew not whether he were more happy in the fortune of his Father, or the fidelity of the Senate. And Baldwin the second King of Jerusalem, who upon the death of Boemund, having taken Antiochia into his protection for his Son, kept it 22 years to his use, and at last restored it to him, marrying his daughter Halys to him, and when that King died, 
Tyrius.  and his daughter would have taken the Kingdom to herself, he drove out his own daughter, and settled the Heir. And of later times Frederick the third Emperor, who having the posthumous Son of Albert the second King of Ha●ga●y, and Bohemia put under his tutelage, when the Princes of the Empire wished him to destroy the child, and now this opportunity was given him to annex these Kingdoms to the Empire, he denied it with detestation, saying, ye wish me rather to be rich then good, I prefer honesty before all the honours of the world. Thus did these, and thus ought all just men to do, for Infants are Miserable persons as the Civil Lawyers say, 
Aencas Silvius. l. 3. Com. in Alphons. Mis●rabiles personae.  that is, Creatures, which deserve the highest pity; yea, they are commonly called Orphans, persons deprived of all help; and who should not support the weak? help the helpless? yes, the Father is gone, hath he left never a Friend behind him? the children are exposed to mercy, is there never a compassionate creature to look upon them with an eye of humanity? Is this your reveren e to dead ashes? is this your commiseration to your sucklings which want both bosom and breast upon the death of the Parents? It was the voice of Cain to say, Am I my brother's Keeper? but should we not all be Keepers to them which are left to the wide world to keep? yes, we should secure such as our own bowels, and bring them up as our natural children; but where are those kind Friends, or true Foster Fathers to be found? All relations of amity, and consanguinity will not bind men to express these faithful respects; The Parent upon his death-Couch is not troubled more with his dying pronges, than with vexatious cares to whom to commit his children; he is afraid of his most intimate Associate, he doth dread his nearest kinsman; and well may he: For what fidelity is there to be found amongst sworn Familiars, or Allies? if the Father doth intrust these, they may keep the children, but they will make their selves Heirs; the Father hath put the moth into the garment, the wolf into the fold, the cankerworm amongst the fruits; oh what a poor remainder will there be left after such sharp teeth no, they will eat out his estate, his posterity, his name? What incredible disbursements, what large bills of account are there brought in at the end of the Term? what restless molestations, and chargeable suits must the Heir be put to before he can recover his right; if this Helena be once caught, it will cost ten years' siege to regain her. A Captain will as soon deliver up a Castle, as these an Executorship; like the Devil in the Gospel, when they a long time have possessed such a body, they will not be cast out without much renting, and tearing; if by subtle insinuations, and plausible pretences of integrity, and holiness they have screwed their selves into such a place, neither the memory of their dead friend, the vast gains they have already tasted of, the shame of the world, the violation of humanity, the dishonour of profession, or all the justice of the land can wrest them out. What therefore doth the Father choose these for Executours? he had as good send his children to the Mortar to be beaten to powder, to the Millstones to be ground to dust, to the Shambles to be chopped to pieces, to the Furnace to be burnt up to a few ends of brands. Oh the sad groans and the piercing cry that there is of oppressed Infants, and injuried Orphans in the Land? the children do not know their right hand from their left, but the Executors do know both their right & their left, to catch, & gripe. Oh say the poor Orphans, our Father's bones are rotten underground, and our Inheritances above ground. Oh that ever we were born, for to what are we born? we can but look upon our father's means, we must not look to be Demies in what our Fathers bequeathed us; no, so much is gone to bind out the Executors Son, so much to marry his daughter, so much to purchase such a Manor, so much to buy such an office, we see where the birds do nestle, but we cannot climb the Trees to catch them; we perceive in what Chests our goods are laid, but they have iron bars upon them, we cannot break them open; we may see the kindheart of out Father in his will, but we have nothing but his hand, and seal to testify his fatherly care over us; he left us enough, we are happy in little, but only to peruse what were his intended legacies; he trusted, on that he had disinherited! he put confidence, oh that he had had timely diffidence; his Funeral is past, oh that we had been buried with him; we waited upon him to his grave oh that we had been nailed down in the Coffin with him; that we had had, he same hearse cloth, and the same grave spade with him; that as we came out of his loins so we might have consumed with his loins; we have his name, but where are his goods? No, the lean Kine have eaten up the sat, the needy Executor hath eaten up the rich Heirs. Alas we are not our Father's Heirs, we are still his Mourners; our funeral tears must never be dried up, we must always wear our bla●ks; our Father had an house, but he left the key with others, and the children shall scarce get entrance; our Father had gold, but others have sent it to the mint, and set a new stamp upon it by that time that we have paid costly for our education, and discharged our Lawyer's Bills to instate us, we are outstated; we shall scarce have enough to buy us a place of preferment; No, not to buy us clothes, the Executor may fit on the Bench, but we may lie in the Clink; he may live in his Lordships, but we live in an Almshouse; we have nothing to support our souls, but prayers; nor to relieve our bodies, but to go feed upon pity; we might have been a Wonder, we are a Warning; we might have been as Splendour, we are a Terror; Oh let all Parents quake at the c●oice of such trusties! Oh let all Orphans tremble at the thought of such Executors; we are discerpted, we ●hew you our broken bone for a Spectacle; we are excoriated, we leave our skins for a fright. We can but seal up our sense of such perfidiousness with cries, and curses. Is this only a passionate complaint? are there no bleeding instances to be produced? yes, most woeful precedents. Demosthenes' having a large Patrimony left him by his Father, 
Plut. in Demosth.  his Tutors (as Executors were then called) sope●verted the benefit of it to their own ends, that what through cove ousnesse, and what through carelessness they wasted all; insomuch that there was not enough left at last, 
Victor. l. 6. var. hist. 8.  to pay the Schoolmaster of Demosthenes. Antiochus and Philip King of Macedon, having the Kingdom of Egypt left to their charge, till Ptolemtes Son came to age, they shared the Kingdom between them, and exposed the Orphan to go seek subsistence. Lucius Tarqvinius having the Son of Ancus Martius committed to his care, 
Sabel. 4. l. Ennead. 8.  carried him out to hunting, and possessing himself of his means, never suffered him to return, but drove him to wander abroad for a being. Andronicus Comnenus, being kinsman to Alexius the Son of Manuel, though he had sworn, and taken the blessed Sacrament, to be true to him as a faithful Guardian, 
Nicetas.  yet he deprived him of all▪ Murziphlus the great Confident of Isaacius the Greek Emperor, to whom he communicated all his secrets, and at his death trusted him with the tutelage of his Son, most wretchedly thrust the young Infant out of his just possession, telling the people, 
Cuspin.  that the Empire had need of a Man, and not a child to govern it, What shall I need to allege more confirmations, when our own age is too deplorable an example? Every Country, and Court, doth cry out of the false Executor. The Father may bequeath what he will, at last there is nothing found of his Goods, but in the Inventory, or of his Estate, but in Bills of laying out; the poor Orphans come out of these men's hands so full of stripes, as if they had lived in some Correction-house, they must redeem their selves from this captivity, as if they were some slaves of Algiers. There is no year of Jubilee divers times that can set them into their just possessions, nothing but the day of Resurrection to repair their damages; these insatiable Creatures drink out the Vessel to the very Lees, they fell down a whole Forest of means, till they leave nothing but stocks and roots; what have we amongst us but the Infant's Elegies? or the Orphans Threnes? We are the Land sprinkled, and died with the tears and blood of the fatherless. Oh that such men should name their selves Christians! is there such in justice to be found amongst Turks? Oh that they should think to leave behind them a flourishing issue; will not the curses of these injured Creatures consume their posterities out of the earth? Oh that they should ever hope, or speak of heaven; for if no unclean thing shall enter into the new Jerusalem, then how shall these get passage which are polluted and besmeared with blood? How shall they be able to look upon the faces of their dead friends at the last day, whose harmless Infants they have worried? how shall they be able to mere these Orphans at God's judgement seat, whom they have shouldered at many a Tribunal? Oh the criminations of the Father, & the execrations of the children, will draw out a confounding sentence from the lips of such a Judge. All ye then that have either sense of honour, desire of welfare, prickle of conscience, or expectation of heaven, deal more justly with speechless and helpless Infants. Is it not a shame to crush spawns? to crop buds? to tear up the root, of new sown Corn? to damnify and destroy them, who have neither wit nor reason to apprehend an injury? And is it not so with Infants? Yes, they have so little judgement, that they know not their right hand from the left. Which cannot discern between their right hand, and their left hand.  
Fifthly, This serves to show, That seeing God would spare the lives of children, because they were such undiscerning Creatures; that it is the height of cruelty to spill the blood of Infants. For though it be an heavy ●hing to kill Champions; yet is a sadder thing, when children are dashed in pieces at the head of every corner of the streets, Nah. 3.10. When there is no compassion taken of the young, Deut. 28.30. When Children are brought forth to the murderer, Hos. 9.13. Esau could not be expected to be more cruel, then to slay the mother with the children, Gen. 32.11. Pharaoh was not a worse butcher, then to kill children; Herod's shambles were not filled with worse meat, then with the limbs and quarters of slain and slaughtered Infants. Oh that they which have newly taken breath, must breathe their last, that they which are newly come out of their Mother wombs, must be sent unto Nature's back room; that they which have not seen the world, must be driven out of the world; that they which have not walked beyond the Gradie, must set their last step; and, if not walk, yet be hurled into the grave; that a Father cannot any longer look upon the reflex of his own face, nor a Mother cannot keep any longer in her arm the beloved fruit of her own womb; that the Murderer fights with Infants, as if he were fight with Giants, or knocks down children which cannot stand upon their legs, as if he were braying Zamzummins; which unsheathe a bloody sword against them, which are ready to smile in his face; and stretch out their dismal hands to ruin them, which are ready to stretch out their sporting hands to recreate him; that green fruit must be plucked from the tree, and the spark newly kindled be quenched; that children's blood must die the Soldier's Ensigns, and the victorious Pompatick must vaunt himself Conqueror of Infants; that he must have such soft flesh to set his rough foot upon, and turning slaughterman, he must turn butcher of Chickens; that the City he thinketh doth not echo rightly till it be fulled with the shrieks of Infants, nor the stones shine bright enough for his barbarous eye, till they they glister with the blood of Infants: A sucker of new laid Eggs, a drinker of wine in the Must, a feeder upon Gnats, a Cannibal of Infants. Is this Chivalry? is this prowess and puissance? Whatt, o blow the Trumpets over slain children? to sing an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Conquering song over massacred Infants? a mighty Hannibal! a valiant Heroules indeed! glorious Triumphs! and memoralbe Prophees no doubt! it is pity such a Combatant should not be Crowned at the Olympians games; or such a Soldier should not strive for the Armour of Agamemnon. Is it not immortal honour to strike them dead, which could not lift up an hand to fight against them? or to shed the blood of those whose harmless breasts never thought of enmity, and never had will nor skill to shed blood, but only to shed tears? If this were rightly considered, indeed it were a thing rather to be lamented then prided in, and fit for astonishment then insulting; let Pardals, and Panthers, rather do it, than those which profess morality, or seem to carry an atom of humanity about them: Hazael before he had committed the crime, shivered at the sound of it, trembled with horror, that he should be imagined to be such a Monster: What, a Babe-stabber? shall dead children be my victorious wreathes? shall this manly arm of Hazael, have the force of it felt in the bowels of Infants? That creature is fit for the kennel than the Court, or Camp, and meeter to walk in a Dog's, than a man's skin. Is thy servant a Dog, that he should do this thing? 2 King. 8.12.13. Nay, so vile a thing. Vile indeed, base there cannot be conceived. Whosoever set up such a Scene, these parts cannot be acted, but they must go under the name of a Tragedy, as the Caphyenses who destroyed all the children of Conailea in Arcadia; and Munatius Flaccus, 
Pausan. in Arcad. Aul. Hirt. de bell. Hisp. Appi. Plut. in Alex.  who slew the Children of Attegna in their Mother's laps, and tossed them upon Pikes; and Numulizinthis, who killed children to feed their Parents with them; and Alexander, who killed the children of the Casseins, as sacrifices to the ghost of Hephestion. Take heed of any crying sin, especially of the blood of innocent Infants. Alas, how can these offend you? what, kill persons in a Gallantry? Devil's may, Christians should not: No, if any be set upon bloodshed, let them sheathe their swords in the bowels of their enemies, and not gore the streets with the blood of Infants; for these cannot be guilty of grievance, nor offer a distaste; destroy them that can discern, but these can discern so little, that they cannot discern between their right hand and their left. Which cannot discern between their right hand and their left hand.  
Sixthly, This doth show, That the ground of divine commiseration, is Innocency; He that would be spared, he must be as guiltless as the Infant, to discern no more of evil motions, than the child doth discern of the motions of the body, which doth not know when his right hand, or his left hand stirreth. We are wished in Scripture, concerning malicrousness, to be as children, yea, to be as new born babes, except ye be as one of these little ones, ye cannot enter into the Kingdom of heaven. O that we were thus wise, nay, that were thus ignorant, that we did practise as little & discern as little in the matter of sin, as Infants Oh happy than were both our breasts and our brains, our hearts and our hands, our affection, and our actions: oh glorious thing to come to self-denial, to stoop beneath ourselves, to feel as little man about us, and as much Infant in us, as may be; to act as in our Minority, to live as in the Cradle. Oh when we are too subtle, and sagacious, skilled in all Nature's principles, and versed in all her dogmatic rules, to know how to invent all the mediums, and to set on working all the motions to sin, we are then far from Christians; we must learn to go backward, to lose our experience, to wax a little simple, to have no more wit to apprehend the courses, nor no more memory to imprint the thoughts of sin, than an Infant. Regeneration doth leave as little of the old Man in us as may be, we are become new Creatures, new Infants. Old things are passed away. No longer I live. What else doth mortification, and the crucifying of the flesh signify? Yes, the Progeny of the spirit hath little of carnal wit, or carnal operation in it. Sure I am, a state of grace doth require an high degree of innocency, that not only the conformity to sin, but the conscience of sin, Heb. 10.2. Must be taken out of us. We must cleanse ourselves from all filthiness, 2 Cor. 7.1. Wash our bodies with pure water, 
Amarum quod sanctitati contrarium Jeron. Aque gutta vino in jusa à se tota d sicit, vinique sapor●m & colorem induit. Cyp. Nec vitia nesciisse, sed emendasse. Amb. Castitas animae. Greg.  Heb. 10.22. We must be unspotted, or not steyns; undefiled, or not scandals. That is bitter, which is contrary to Sanctimony. A drop of water, if it be infused into wine, it must lose the old taste: We must be such strangers to sin, that though formerly we cannot say, we have not known it, yet now we have corrected it; so soon as we have espoused ourselves to our heavenly Bridegroom, there must be in us a chasteness of soul. And oh would to God, that since we arose out of the sleep of sin, that we had washed the filth out of our eyes; that since we were come to Court, that we had left our filthy raiment behind us; that profession had none of our old corruption, or repentance none of our former impurity: if we would be Penitents, we must carry only the law of sin, and not the love of sin in our members; the lustings of the flesh, and not the fruits of the flesh in our demeanours. We must now have another sap running in our branches, another sign hanging out at our doors; we must be like the winnowed wheat, and the refined gold; that Abraham may take seisin of the promised Land, he must come out of Ur, of the Caldees, that Iscaa● may live, the Ram must be offered. If we would be accepted, how conversant soever we have been with earthly desires, yet now we must disclaim all commerce with the world; if we would be spared, how skilful soever we have been in all fleshly designs, yet now we must return to the Infant's ignorance, to apprehend little, to know nothing, no not our right hand from our left. Should not I spare Nineveh, that great City, wherein are more than sixscore thousand persons, which cannot discern between their right hand, and their left hand?  
And also much .  
Now let us come to the less principal commodities: And also much .  
In which there are three things considerable.  

1. A gracious enlargement, And also.  
2. A strange subject, .  
3. A considerable plenty, Much.   
And also.  
First, For the gracious enlargement. And also. God had said much before, but he hath not said all; the expression had been large, and yet God is not at his last: if the hard heart of Jonah did not yet relent, God will try another softening, he will not keep back an inference, not lose a motive: no, he hath another clause yet behind, And also. From hence observe, That God will conceal nothing which may tend to the advantage of his Saints. Behold how he loved him, Joh. 11.36. So behold how God doth value these! he doth favour them, and there is no end of his affection; as he hath never looked enough upon them, so he hath never spoken enough for them; they shall have his Narration, and his amplification, his enlargement. As Elisha had never said enough in the commendation of Eliah, My Father, my Father, the Chariots of Israel, and the Horsemen thereof, 2 King. 2.12, So God hath never spoken sufficiently in the defence of his Saints: My Saints, my Saints, the pleasure of my my heart, and the parley of my lips. Oh how plentiful is thy goodness which thou hast laid up in store for them which fear thee, Psal. 31.19. So, how plentiful is his patronage? as God reneweth, and giveth more grace, Jam. 4.6. So he pleadeth, and giveth more arguments. He will not only appear in the case of the Saints, but he will maintain their cause, 1 King. 8.45. never shut up his lips, till he hath convinced, evinced, brought off his Saints clear and innocent; as it is a point or his mercy to take his Saints into his favour, so he accounteth it a point of his honour not to see them foiled: Job saith, That his moras had upholden them which were fallen, Job 4.4. So God's words do uphold the faithful in their most shaking and tottering condition. Julius Caesar was very desirous to have condemned Cn. Dolabella, 
Extorqueri sibi causam, C. Cottae patrocinio. Suct. in J. C●●s  but he said that his case was extorted out of his hands by the Oratory of C. Cotta: so God will so argue for his Saints, that he will wrest them out of the hands of their enemies; God will look over his papers to find out new proofs, he will search all his Records, examine all his evidences, bring in all his witnesses, insist upon all circumstances to acquit the faithful. Who shall lay any thing to the charge of God's Elect? If they do, they shall have part of their charge answered, and more added than they can reply to; he will handle every weapon, rather than he will not fight out their safety, he will make all the stars in Heaven to shine, rather than they should want light in their defence: As our Saviour never left writing on the ground, till the accused woman was freed; so God will never leave urging of reasons, till the criminated Saints be absolved. Lucius Cotta had his case seven times heard in the Court, 
Cicero pro Mur.  and he was not discharged, his Advocate would not give over, but made the eighth motion; and then he was released. So God will go from time to time, and from allegation to allegation, till he hath brought his Clients out of danger. Simon the Pharisee bore a great spite to Mary Magdalen, he laid a grievous accusation against her, he would fain have had her chidden from Christ's back, or warned from the touch of his feet, or shamed before the multitude, or banished the Room; he blushed to see such an one within his doors, he was ashamed to behold such an impudent person to press into such a presence, he thought the worse of our Saviour to suffer such a sinner to come nigh to him, to stand sobbing in his ears, to le● fall her filthy droppings upon his feet; Is it for thy honour, on Christ, to permit her in thy company, to admit of any respect from her? she hath a box of ointment indeed, but it is a richer than her skin, sweeter than herself; that is precious, but she is odious; that doth smell fragrantly, but she hath an ill stink; she might have kept it to perfume herself for her old lovers, the sent of it doth not well upon my noble guest; I wonder that thou wilt approve of her person, or accept of her present; thy back is the worse for such a Malefactor, thy feet are the worse for such an ointment; what, she stand pouring, suppling, washing, wiping, kissing here? No, I defy her, I would draw thee to abhor her: know, who I am, take notice, what she is; I am Simon the Pharisee, she is Mary Magdalen the sinner; I am thy Feast-maker, I stand upon the honour of my table, we do not use to have such persons present at our Banquets, no, not to look upon us when we are eating; we Pharisees are strict persons, we cannot endure a sinner to be in our sight, much less to come within our walls; if thou didst value me, as I have honoured thee, thou wouldst have tendered the honour of my calling, and the reverence of my personage, and profession; I am another manner of man than thou dost apprehend, and she is another manner of woman, than (so far as I see) thou dost understand; I thought to have learned something of thee, but now I see thou must be instructed by me; I am a Pharisee, but art thou a Prophet? What a Prophet, and no better skilled in persons? a Prophet, and no more sensible of a sinner? no, either the world is deceived in thee, or thou dost wonderfully mistake thyself; thou bearest a great name, but thou dost not satisfy my expectation; the times cry thee up, but I suspect thee; such a Creature could not but have been instantly discerned by a Prophet: If thou wert a Prophet, thou wouldst have known, who it was that touched thee. But perhaps Prophets know not all things; but, when they are told, they will not continue to do those things which are dishonourable to their Mission; therefore I in form thee, and assure thee by the sanctity of a Pharisee, that this woman is a sinner, such an one as shall not come nigh to the back of a Pharisee, nor shall not touch the feet of an holy Pharisee. Well, thus far the Pharisee hath helped the Prophet, shall not the Pharisee, and the Prophet now agree in the same conclusion? yes, as I am a Pharisee, and thou art a Prophet; so let us get the place cleared of this scandalous person: away with her, send her forth, hasten her over the threshold, she is my scorn, and let her be thy execration, even because I am a pure Pharisee, and thou art a reverend Prophet; drive her from thy back, chase her from thy feet, expel her out of the house, let us be quit of Mary Magdalen, free of the sinner; or else, as great a Prophet as thou seemest to be; I shall count the Pharisee the wiser, and the holier man; but send away this woman, and the men shall accord well enough; the Pharisee and the Prophet shall never disagreee. Well, the business is now brought as high, as may be, but the Pharisee must not speak all, the Prophet may have leave to speak for himself. Wilt thou then, oh thou Pharisee seem to inform a Prophet? or judge a Prophet? then thou art a malicious Informer, and an audacious Judge, thou seemest to have told me much, and I tell thee thus much, that I not only know the woman, but I know thee. Thou hast told me what the woman is, but what are thou? what is a Pharisee? he is but a new Sectary; ye are but a branch of Hi●lell, your greatest raise was but from the school of Jason, which is not above forty years before me. I tell you, I like none of these new religions, especially not that of the Pharisees. Ye Pharisees are wont to say, that ye are not as other men are, Extortioners, Adulierers, Unjust, but ye are all these; I once banished you out of my presence, and I daily pronounce my woe against you; ye say, ye are newly dropped out of Heaven, and I say Ye come out of Hell; ye say ye are the only Saints, and I say, Ye are the principal Hypocrites. People are bad enough as they are Libertines, but if ye snare them in as Proselytes, they are double wretches, they are twofold more the children of Hell. Indeed ye make pretences of high sanctity, ye go with mortars on your heads, 
Pharisaei, mortarit. Pharisaei, impingentes.  as if ye would hid yourselves from men's sight; and allow yourselves so little of the light of Heaven, that ye are ready to stumble against every stone; and so veil your eyes, as if all the Forth were unclean, and not sit for a Pharisee's sactified eye to behold, or to grace with a glimpse, or a glance; but all your religion lies in your broad Phylacteries, and your washings, and your paying of mint, and aniseed, and Corbanes, and other corrupt Traditions; it is true, ye have preserved scriptures better than other sects amongst you, and ye have some talk of God, and Angels, and the immortality of the Soul, and there are some shows of devotion, and morality (in your prayers, fastings, and Almsdeeds) more conspicuous, than in other distracted professions amongst you; but these are but the shadows of substantial piety, there is no dead ghost but hath some representations of a true body; ye could never delude the age, and bewitch the world, if ye had not some of these religious impostures; but set aside your holy crafts, and pious frauds, ye are the very Necromancers upon earth; ye are whited Sepulchers full of dead bones, cups clean on the outside, but full of bribery, and excess within; ye are ravening wolves in the point of justice, ye have a wide swallow, for ye can devour widows houses; ye are mighty precise in a sabbath, but not so in excommunicating out of your Synagogues; very strict in an oath (as not to swear by the gold of the Temple, or the offering) but not so in persecuting, and murdering your brethren; Oh Simon, therefore why shouldst thou pride thyself in the name of a Pharisee? I do not hate Cain, or Lamech, or Nimrod, or Achitophel worse than a Pharisee, for a Pharisee hath nothing but the key of knowledge in his hand, and Moses chair to dignify a learned Rabbi for a pompous seat; but in matters of God's service, and worship a Pharisee is a mere vain glorious Puss, he doth all things to make an appearance, and to be seen of men. Thou thenkest that I speak too peremptorily of the Pharisee and that I touch thy Order, and fraternity too boldly, as if I never had the Pharisees spirit in searching; yes, I know a Pharisees conscience, for I know thy thought, for thou didst not speak out, thou didst only speak within thyself, that, if I were a Prophet, I should have known who it was that touched me; yet, as close as thou wert, I can tell thee thy secrets, and therefore I can tell thee, that a Phatisee is but a secret Hypocrite. Count me therefore no longer ignorant, no, not concerning this woman, I knew her before she set the first step towards me, before she stood at my back, before she gave the first touch to my feet. Thou callest her sinner, and now I see that I am at a Pharisee's Table, for censure must be one Dish at the banquet; if a Pharisce should not be traducing, his tongue would drop out of his head; Is she a sinner? No, she was a sinner, but she is not a sinner, for thou hast seen her tears, didst thou ever shed the like? Oh that thou couldst! but thou canst reproach, thou canst not weep; thou art fuller of scandal than remorse, thou hast sins, and thou art silent and secure, thou dost fancy; she hath sins, and she is contrite, penitent, she doth weep; Oh that thou shouldest think that the sacrifice should not appease, that so many tears should not expiated all her guilts. What, humbled, and yet defiled? a Mourner, and yet a sinner? this is another trick of a Pharisee to revive sins, when they are buried in repentance, still to call sinner, when thou beholdest tears; when will hypocrisy be reconciled to compunction? When shall a sinner, though never so deploring, get his pardon from a Pharisees lips? No, he is still casting the old filth in the face, and presenting the old spots, when he visibly perceives the nitre which hath scoured themout; they which live in all manner of sins, are the most eager censurers of other men's former sins; they never talk of their tears, but their crimes; not of their present reformation, but their precedent exorbitancies, to magnify themselves, they vilify others, and to extol their own seeming virtues, they run descant upon others crucified sins, and this is just the implacable Professor, right the Pharisee. But oh Simon, saith Christ, if thou wext any religious person, if thou wert any thing but a Pharisee, thou wouldst shut up thy mouth, or wash it; thou wouldst burn thy black book, keep it clasped, cast it aside, or raze out all the gilt-marks which thou hast fixed in it. Indeed if this woman had comein, painted, powdered, curled, or brought her old swarratters at her heels, thou hadst had just cause so to style her, but when she doth come in, like one that is a loathing to herself, torn in pieces with remorse, tortured with conflicts, full of anguish and agony, skalt in the flames of hell as it were, and pained as much with the sense of sin, as ever she was with the fangs and claws of the seven Devils, which were in her; sobbing, wailing, weeping, as if she would cleave her heart, chink her breast, fret off the skin from her eyelids with hot and brinish water, not speaking a word, as if the astonishment of sin hand struck her dumb, standing at my back, as if she were ashamed to look me in the face, lying grovelong at my feet, as if dejection of spirit had so far abased her, that she thought herself fit for nothing but to be trampled upon; yea, kissing my feet, and anointing my feet, as if she would esteem it an high favour if she might be honoured to lay her penitent lips to my feet, and a pledge of her acceptance, if I will but vouchsafe her (who hath given me the sweetest odour she is owner of, even her fragrant soul) to pour a box of costly Spikenard upon my meanest parts, even my feet; I say, if all these things were considered, thou wouldst have another estimation of her, change thy opinion concerning her, give her a better title: She the sinner? no, thou the sinner; not she the sinner, which hath lived so viciously; but thou the sinner, which dost judge so uncharitably. What dost see? a woman so altered, transformed, which hath blushed out all her shame, and wept out all her filth, and thrust all her sins behind her in standing at my back, and trampled upon all her errors in falling down at my feet, and taken away the sent of all her lusts, by pouring out this sweet ointment; shall she still be a blemish, an ignominy, an abomination, a Sinner? Oh it is a miracle I see, for Balaams' Ass of speak, for a Pharisee to bray out any thing but sinner, they must be your own Proselytes, or else they are no Converts; they must have the benediction of your own synagogues, or else they have the malediction of your tongues; not this people which know not the Law, but this people which know not your Orders, are cursed; ye unhallow all which have not your consecration, and damn all which are not intialed into salvation by your superstitions and traditions; sharp prickles will never off from the Porkupines back, nor rank venom out of the Viper's jaws, nor the calling of sinner out of the Pharisee's lips. But if thou hadst either judgement, or charity, or piety, thou wouldst leave this Synagogue-barbarism, thou wouldst give over thy Pharisees Dialect. For what canst desire more to make a child of Abraham, than such fruit? so many tears, so much humility, so much abnegation and renuntiation, terror, consternation, prostration, do not these discover a true mortified spirit? amongst all the Proselytes and Rabbis, didst ever see such a complete Convert I speak no more of her crimes therefore, lest thou dost disparage thy judgement; mention not again any of her former guilts, lest thou dost forfeit thy conscience. She is not Mary Magdalen the sinner, but Marry Magdalen the penitent; not Mary Magdalen the sinner, but Marry Magdalen the Saint; yea, a famous, splendid, eminent, glorious Saint; thou mayst be St Simon in the synagogue but she is St Mary Magdalen at my back, and my feet. Look upon her, observe her, admire her; here are many persons, but who so worthy? here are many guests, but who so conspicuous? If thou wert any thing but a Pharisee, it would be a pleasure to thee, to behold her, yea a trance, a ravishment, to fix thine eye upon her, every cast of her countenance is regeneration; every part about her, and posture which doth come from her, doth speak heaven: she is the honour of the meeting▪ the ornament of the feast, neither I how, nor thy Table cheer, nor thy guests, do so much affect me as the sight of this matchless Convert; No, I am now welcomed, Marry Magdalen hath given me the entertainment. I had but one invitement, but I meet with a double feast: the Pharisee hath feasted me, the Penitent hath feasted me, which shall go for the banquet? thou hast been at great charge, Marry Magdalen doth serve up all her dishes in her eyes; thou wouldst think much, that a few dumb gestures, warm drops of a woman's distilling, and a little box of Spikenard should be preferred before thy sumptuous fare; I know that all this thinking, and speaking in thyself, and hard censure against the sinner, is that thy provision, or thy piety, might be most prized. A Pharisee doth love to appropriate all to himseife, to engross reputation, to monopolise praise, his person must have the vogue, and his actions the cry; he must be looked upon with a distinguishing eye, and spoken of with a discriminating tongue, no wares must be of prize, when he doth open his pack, nor no instrument make good music, when his Cornet doth blow, or his Cymbal doth tinkle; no, he must be the man of fame, the man alone. Therefore the great question now will be, which way the seals of the balance will bend, who shall be adjudged to have most grains of reputation; that doubt will soon be resolved, if every thing be measured and poised according to the weights of affliction: Who then hath loved me most? Simon, or Mary Magdalen? The resolution of this doubt must be determined by the superiority of respect; the most affectionate person, must be the most endeared person. Let Simon and Mary Magdalen thosefore lay down both their hearts & where the greatest love doth glow, let there the greatest honour be fixed. Simon, thou dost love me; thy envitement, thy entertainment doth show it; but there is more than a matter of delicacies to be considered, there is a thing called pardon to be regarded: pardon, and, provision, favour, and a feast; now in respect of pardon, and favour, in what breast doth the greatest engagement lay? alas, Simon, thou art a Pharisce, and according to thy principles, thou art no very criminal person; a Pharisee is high in his no, a sinner in the inferior rank, some peceadilloes he may have but his sins must not be too grievous, or too numerous; the Synagogue plaster hath cured him of Ulcers, or howsoever of a Leprosy, which doth spread all over the body; he hath washed too often to have any great filth stick upon him, monstrous, and many sins must not be laid to his charge, for this were to scandal his profession, to pollute, and deturpate the holy Pharisee: thou wouldst think much, Simon, that it should be said, that thou wert much in the Creditors Books, that one should aggravate thy debts, and affirm that thou didst owe fifty pence, that thou wert guilty of fifty sins. The sound need not the Physician, and he which is even disengaged, doth think that he is not obliged to the mercy of any Creditor. This then is thy account, thus thou dost daily cast up thy Bonds, and Bills; alas thine are but petry sums, scarce worth a Creditors conrtesie, forbearance, or rasing out of his Debt-book; thou canst either pay them when thou wilt or it is hardly worth thanks to have them forgiven; therefore whereas in thine own opinion, thy owing are so small, thou canst never think thyself much bounden to me, to remit what I might exact with rigour. But here is one plunged in debt, and overwhelmed with the thought of her excessive payments; she oweth, for thy fifty, five hundred pence, and she feareth the Sergeants, and doth presage nothing but perpetual imprisonment, therefore she standeth at my back as a distracted person, and doth fall down at my feet as if she were utterly ruined if I be extreme: seeing than she hath such a sense of her arrearages, and that she is at her wit's end, what shall become of her if I should severely prosecute her, she is the party that will most bow, and stoop before a merciful Creditor: Thou canst say, that if there be two Debtors, and the one be forgiven 50, and the other 500 pence, that that party will love most, to whom is most forgiven; then why should not I pronounce, that Mary Magdalen will have the most fervency kindled in her breast towards me? Yes, in respect of thy sparks, she will have flames, so that in the point of pardon and favour, she doth far exceed thee, and not so likewise in the point of provision, and the feast? Yes, I might object that she came of her own accord; thou hadst some motive; she for favour, thou for same; she to serve me, thou to observe me; she to be acquitted by me, thou to be acquainted with me; sheto seek reconciliation, thou to seck resolutions; she for gracious answers, thou for difficult questions; she to satisfy conscience, thou to satisfy curiosity; she as a sinner, thou as a Pharisee; she to give me spiritual sustenance, thou to give me natural; she to satiate me with tears, thou with juncates; she to refresh my desire, thou my appetite; she to feast my soul, thou my body: in these respects Mary Magdalen hath the precedency, the sinner's banquet doth excel the Pharisees, she hath the best Cook-room, and may carry it at the supernatural dresser. But to let pass these things, and to come to those accidents, contingencies, and coincident things which have happened at the banquet; thou hast feasted me in state, she in humility; thou in pomp, she in dejections; thou like a worthy, she like a wretch; thou like a Pharisee, she like a sinner, she hath given me more than thou didst bestow upon me, for since I entered into thy house, thou gavest me not water for my feet, but she hath fetched water out of a new spring, she hath washed my feet with her tears, and she hath been more complete in her provision, for thou allowedst me nothing to dry and clean my feet, but she hath brought a towel along with her, the strangest and finest that ever touched flesh, she hath wiped my feet with the hairs her head: she hath been more debonair than thou, thou didst entertain me only with a few fair looks, thou wert too haughty to be too familiar, but she hath made me the better man, used me like a Lord, honouring the meanest part about me: Thou gavest me not kiss, but she hath not ceased to kiss my fees. She hath made me to smell in the room, but what perfumes didst thou bestow upon me? no, nourishment was enough for me from thee, but ointments thou thoughtest were too chargeable: My head with oil thou didst not anoint, but this woman hath anointed my feet with ointment. What now then thinkest thou of thyself? what thinkest thou of this woman? thou hast been looking on her a great while, hast thou eyed her rightly? No, I doubt thou hast beheld her all this while with the Pharisee's eye. For fear therefore that thou shouldest wrong her with thine eye, though she hath all this while stood at my back, yet I will now turn my face upon her, take a sight of her: yea, I look, and look thou again, take a better view of her. Seest thou this woman? this woman? this rare, precious, peerless woman? thou lookest for high praise for thy entertainment, and I praise thee, but thou must not except equal thanks, or honour with this woman: no, thou hast spread thy Table, but Marry Magdalen is the Feast-maker. Her water, and napkin and kiss, and ointment, far exceed the variety of Dishes which thou hast prepared. So that the Penitent with Christ, doth carry the credit from the Precisian: Marry Magdalen hath more commendation from the Saviour's lips, than the Pharisee; and the Pharisee it seemeth thought so: for as a man convinced, after Christ had expressed the inequality, he doth make no replication. The Pharisee is silenced, and now our Saviour doth continue his discourse, he doth leave the Pharisee, and enter into parley with the woman: yea, whereas we do not find that he justified the Pharisee, but doth leave him to his Synagogue balsams: this woman hath what she doth come for, she is paid for her water, and napkin, and kiss, and ointment. Woman stand up, stand forth, thou hast given me water, and I rinse thee; thou hast wiped me, and I sponge thee; thou hast kissed my feet, and I set my Saviour's lips to thy soul; thou hast anointed me, and I perfume thy spirit, thou camest a sinner, but I will not send thee away a sinner: no, thou hast seen thy last minutes of a sinner. Thy sins are forgiven, Luk. 7.48. And whereas there are new murmurers arise, that after the Pharisee hath left muttering inwardly, there are others that say in themselves, a cavilling generation, which had learned their spirit of contradiction from their old opposing Master; that when he had laid down his weapons, they renew the assault, being loath that the woman should go away without her old name, the Sinner; traducing Christ, that he should dare to absolve her. For they that sat at meat with him, began to say within themselves, Who is this, that forgiveth sins also? v. 49. That the woman might not be troubled with this interposition and alteration, Christ doth renew his authorising grant, putting another seal to the pardon. For he said to the woman, Thy faith hath saved thee, go in peace, v. 50. So that the woman now is cleared and discharged, forgiven and saved: Oh gracious Saviour! oh blessed Mary Magdalen! All this long discourse have I used, that by one full instance ye might see, when God is pleased to show mercy, he will find out all the incentives that may conduce to compassion, a here ye see, that God omitteth nothing that might bring off this penitent creature with honour; there is not only an assertion that she was worthy, but here is a dissertion, a large dispute about it, Christ hath a gradation of arguments for her. And is it not so here in my Text? Yes, there was a discussion, and an enforcement, that Nineveh was to be spared, because it was a City, a great City, that great City, and that great City which hath things of price in it, persons, and their multitudes, and surplusage mentioned, that they had sixscore thousand and more; and their disabilities, that they cannot; and in a thing of the highest consequence, that they cannot discern; and not for intricate things, but for common, trivial things, they cannot discern between their right hand and their left; and, lest all this should be too little, that the sparing grace should not be condescended to; God, if he hath not said enough, he will say more, adds to the affirmation a confirmation and to the enforcement an enlargement. And also Should not I spare Nineth that great City, wherein are more than sixscore thousand persons, which cannot discern between their right hand, and their left hand. And also.   

Application.  
First, this doth serve to show the benefit of a divine ingratiating. Since thou wert precious in my sight, thou wert honourable. Es. 43.4. so honourable, that God will be a restless Advocate for his Saints. I will never leave thee, nor forsake thee. Not only look upon his Saints, but stand by them; not only assist them at the first, or for once, but never take off his helping hand, till he hath brought his work to perfection. He will contend with the whole Earth for them, now a contention ye know is not quickly at an end, no, there is a long debate before a business can be stated; so God will weary the quarrelling world, and make men desist from opposing, and molesting, before he will give over answering, and confuting. As in prosperity, there shall be a succession of blessings, The Ploughman shall overtake the Reaper, and the treader of grapes, him that soweth seed. Amos 9.13. So in protection there shall be a continuation, concomitation, & connexion of arguments, reason upon reason, multiplicity of proofs, God will be at the first entering of the suit, and the last hearing in the Court, a faithful Solicitor, which will never desert his Client, till the sentence be past, or the decree gotten. Julius Caesar having undertaken the defence of noble Masintha, he did not only argue the cause for him against King Hiempsa, and roughly oppose his Son Juba afterwards; and a third time take him out of the hands of a Provinciate, 
Sueton.  who would have carried him away by force; but at the expiration of his Praetorship, being commanded to go into Spain, he carried the records of the Court, and the Rods of the Lictours along with him in his litter, that Masintha might not be summoned, or proceeded against till his coming back, and at his return most honourably got him cleared So God where he is interessed in a case, he will go through all emergencies, till he hath brought every thing to an happy close. The Augurs in Rome having a mind to the house of Claudius Centumalus, they prosecuted him in the Court, 
Valer. Max.  that he might be constrained to pluck down his house, because it was built so high, that it hindered their sight, from observing the flight of the sourth saying birds. Cato observing the spite and covetousness of the Augurs, perceiving that the man must either give them the house, or pull it down, he undertook the defence of Centumalus, and got the house to be measured; and though it was manifested that the offence was in all probability causeless, yet the Soothsayers being of a troublesome spirit, and uncessant in the quarrel, he wished Centumalus to sell his house to Calphurnius, and to convey himself into some Foreign Province; the counsel being embraced, and the bargain made, Calphurnius, was no sooner entered into his Possession, but they were as much enraged against him, and renewed the suit, saying, that the house was forfeit to them, because he had bought it of Centumalus without their consent, they having their exception recorded in Court against inconvenience: Cato answered, that their plea had been good, if they had proclaimed their exception in the City, or signified it in a legal way to Calphurnius before the house was bought; but both these failing, the bargain was justifiable, so at last he got both Man, and case discharged. In like manner, if one thing will not help the Saints, another shall, God hath variety of reliefs to aid the innocent. When Themistocles the Grecian was in the Army of Xerxes the Persian King; 
Diod Siculus.  Manda-ae his kinswoman came and besought him, that he would now be revenged of Themistocles (whom he had in his hands) for killing her two Sons at the Battle of Salamine; Xerxes dearly loving his kinswoman, but infinitely pitying the case of Themistocles, told her, that a business of that consequence ought not to be done in a passion, but upon mature deliberation; therefore he wished her to forbear a while, and afterwards to attend upon him, and she should have his resolution; she failed not to repair to him, and vehemently pressed home her suit; Xerxes told her, that her bitterness was such for the present, that she was not fit to be heard, but let her come with a more calm spirit, and he would take her request into consideration, and so he dismissed her the second time; she made her third address, and then Xerxes told her, that Themistockles was not taken as a Captive, for then at her request he would have executed him, but he came to him upon safe conduct, & it stood not with his honour to murder him, whom he had taken upon him to preserve; Manda-ae, not satisfied with this, cried out that her Children were dead, and there was the person that slew them, therefore he did her not right, if he were not destroyed with them. The Prince being perplexed with the impatience of the woman, turned her over to his Council, saying, that whatsoever they determined, he would stand to. Sheapplieth herself of the Council, they set a long day for the time of hearing, till Themistocles might learn the Persian tongue, when pleading for himself he was fairly acquitted. So God will weary the Saints enemies with tediousness, and as often as they renew their motions, he will have new answers for them, and never cease till he hath freed them with honour. The wicked may be violent at first, but God will hold them so long in debate, that at last their edge will be dulled, as it was said of Lucius Crassus when he accused Marcellus that he was sharp in the onset, but leight in the close. Why then are we dismayed that Gods first argument doth not take, if God hath not yet disputed us out of danger, 
Impetu gravis, exitu levis. Val. Max  hath he no more disceptations behind? yes, if a Syllogism in Mode, and Figure will not do it, or a short Enthymem, God will bring an Induction, or a Sorites, or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he will enforce the Adversary. God will use all his demonstrative reasons, and search all his Topical heads, that he may be Victor for his Saints. Therefore if one thing hath not done it, another thing may. Is God scanted in reasonings? No, Chrysippus himself was never so well provided. When he hath alleged many things here, he hath an enlargement still in store. And also.  
Secondly, this doth serve to daunt the Politician: he doth carry it high, and soars in the admiration of his contriving brain; as if Nestor were not his match, nor Ulysses his equal; no, 
Magnus Apollo.  with the Prince of Tyrus, he thinketh he is Wiser than Daniel. Ezech. 28.3. the great Apollo of the age, oh how is he enamoured upon his projects, and idolising his designs? In this thing I am prevalent, in that thing I am successful, What cannot I do by my ingenious, and aritificiall head? here lies the maze of inventions; the Labyrinth of devices, I have all the Sages in my breast, I carry a Senate house about me; I have the magnetic virtue of consultation, yea, the very bowltick Elixir; people do not know what a spawn of choice maxims are conceived in this belly, what a convey of rare disquisitions can fly out of this brain. How many jewels are in this Cabinet? how many stars do there shine in this firmament? I can speak like a Prophet, and interpret like an Angel; every point of the wind may be found out, but not of the gales of my resolutions; people may take the height of the stars, but there is no jacob's staff, nor Astrolabe can take the altitude of my sublime conceptions; I leave no foot prints of my intentions for men to discern; no, the Age is at a loss, and hunt dry foot to think to find out me in my form, or to follow me in my leaps, and various jumps, races, and traces. Ay but take heed, that all this be for just ends, for the happiness of the Church, and the glory of God. Procure things honest in the sight of all men. Rom. 12.17. Deliver a City by thy wisdom. Eccles. 9.15. with Bezaleel and Aholiab, build a Tabernacle by thy Wisdom, or like Joseph, sustain a Kingdom by thy wisdom, or like Solomon, pronounce some astonishable judgement in an intricate thing, that all the earth may ring of it; if thou hast wisdom, let it be the wisdom which descends from above, Jam. 3.17. Be wise concerning that which is good, and simple concerning that which is evil, Rom. 16.19. For if there a good wit in a bad skull, as it was said of Galba, 
Ingenium male habitat. Sueton.  If thou hast a serpentine wisdom, not for dovelike, but serpentine ends; if it be, with Absalon, to set up a Pillar of thine own vainglory; or, with Nimrod, to build a Tower against heaven; with the Midianites, to vex men with thy wiles; or with Jezabel, to contrive how to get Naboths Vineyard, and Naboths head; if thou dost study scripture, to know how to evacuate God's Law, and strive for a fill in the greatest secrets of Faith, that thou mayst the better understand to subvert Christianity; if with the Gibeonites, thou dost endeavour only to work wilily, Jos. 9.4. or with Jonadab, To be a very subtle man, 2 Sam, 13.3. To be cunning how to lay snares, and to frame instruments of cruelty, and to fill a quiver full of deadly arrows, to make the people sigh, and the Prophets go in sackcloth, this knowledge of thine will be fatal; invention is good, but circumvention base; wisdom is commendable, but craft abominable. How many abusing their wisdom, have at last foundered in the height of honour. Polycrates who was so rich, that his wealth was turned into a proverb, 
Herod. l. 3.  and so wise, that not only Samos where he lived, but Lydia and Jonia, and all Regions round about him were filled with the fame of his excellent parts, yet falling into horrid practices, craftily circumventing them whom he spighted, and subtly plotting the destruction of his supposed enemies, he was at last taken by Oraetes the Praefect of Darius, and crucified upon the top of mount Micala. Cyrus, who was so wise a Prince, 
Bruson. l. 2. c. 27.  that Zenophon wrote the pattern of an absolute Prince by his example, yet being puffed up with prosperous successes, waxing envious and cruel to all his neighbours, he was at last taken by Tomyris, and had his head struck off, 
Sabellie. l. 3. c. 4.  and thrown into a bowl of his own blood. Dionysius, who had Plato for his Schoolmaster, and was highly magnified for curiosity of learning, but degenerating afterterwards into a Tyrant, as to fettering of men in prison, and chopping off their heads (after his hundred thousand men, which he had at his command) was taken by Icetes and Timoleon, and banished to Corinth, where he kept a School (as some say) and saw the deaths of his own sons, and the deflowering of his daughters. 
Validissinorum populorum arbiter, & victor victoriae existe ret. Valeria Max imus. l. 6. c. 1.  Syphax, King of the Marusians, who was so wise, that he was called the Arbitrator of all Nations, and so fortunate, that he was called Conqueror of Conquests, yet proving boisterous and barbarous, he was taken by Laelius, and led in a chain to Scipio. Nero the wise, who for five years was the Mirror of prudent Princes, yet afterwards proving Nero, that his name to this day, for all manner of heard and unheard-of cruelties, is a fright and prodigy; how at last did he fly out of Rome, lurk in a Cave, drink puddle water out of the hollow of his hand, as out of a golden Goblet, and die upon the point of his own weapon? I could tell you the like of Lysimachus the politic, 
Sueton.  Murziphbe the sagacious, Haquine, Hiarnus, Regnerus, all which using wit, but for a Vulture, or Bloodhound, how did it prove pernicious to them? therefore there is no saying, My feat inventions have taken at this time, therefore they shall always: no, this curious clock may be out of tune, this deep sounding Bell may crack in the midst, the wise (as Job saith) may be taken in their crastinesse; thou hast reasoned well for a time, but thy judgement may fail thee; the wit that hath not the sap of divine obedience running in it, will at last whither at the root. It is hard for thee to kick against the prick, so it is hard for thee to syllogise against God's laws: how many of these nimble Logicians have been found out at last to be but mere sophisters? and their fallacies being discovered, how have they been ever after non plussed? Oh God is a sore disputant, though he hath not yet confuted, or convinced thee, yet he will have another argument, the last argument: How many are there whom he could not for a while dispute into reason, yet in conclusion, he disputed them into ruin; he disputed Nabuchadnezzar into a forest, Pharaoh into the bottom of the Sea, Haman unto a Gibbet, and Achitophel himself to be his own Executioner. Be wise. O ye Kings, be learned ye that are Judges of the earth, serve the Lord in fear. Without this fear of God, all your wisdom and learning is but a kind of familiar spirit, or subtle Devil to reveal strange things to you for a time, and at last to be paid dearly for these Magical principles. Oh therefore if thy eye offend thee pluck it out: if thou dost find thy wisdom to be carnal renounce it, it will never do thee service at last; thou wilt curse the time that ever thou hast been led along so many years, by such an ominous Counsellor. Hast any hopes to end Victor? no, thou seest what a terrible opponent thou hast. Thou mayst seem to have had the better of God Almighty for a long space, he hath disputed against thee, and by fineness of wit, or a subtle distinction, thou mayst take away the force of his argument: he may have given thee warnings, & thou hast neglected them, he may have sent many motions to thy conscience, and thou hast quenched them; he may inflict many judgements upon thee, and thou hast contemned them; but hath God no more arguments yet to use? Yes, he hath, pleasure in unrighteousness, hardness of heart, consusion, everlasting damnation, yet to urge thee with: either on earth, or in hell, God will have the upper hand. When thou thinkest God hath spoken all, yet he hath more to say, as here, he had used many reasons to Ionas, and he is able to make an addition an enlargement, And also.  
Thirdly, This doth show, That God is most passionate for mercy; ye never find that God doth argue for justice, as here he doth plead for mercy: no, he will reason, and enlarge for mercy. Mercy pleaseth him, 
Miseri cordia scepetrum tenet Fasciculus Temp. p. 2. Quid est misericordia mea? Totum quicquid sum, de misericordia tua sum. Fecist● me ut sim, sed non fecisti me uthonus sim. Aug. Contion, 2. in Ps. 59  he doth bear the name of it, and it is his delight. God hath many attributes, but mercy holdeth the Sceptre. God is the God of my mercy, Psal. 59.17. What is this, God of my mercy? Namely, whatsoever I am, I am of mercy, for thou hast made me that I should be, but thou hast not made me that I should be good: no, this doth come from mercy, so that mercy is above all the Creation. How is God desirous to show mercy? how is he angry when he cannot show mercy? He cometh leaping over the mountains, Cant. 2.8. when he should show mercy, Currit dum succurrit, He doth run that he might relieve, but he doth make no such haste when he should execute judgement; no, what a going down, and examining, parlying, and expostulating is there, 
Non dixit, Ponam sagittam in nubibus, sed arcum. Amb. l. de Noah. & arca. c. 17. playfere. Contion. ad Cler. post pestem. in verbum, Sufficit.  before he will pour vengeance upon Sodom itself. He hath set his how in the clouds. It is not said, he hath set his arrow in the clouds, no, his bow without an arrow, as if God must be forced beyond his Covenant, when he doth let fly an arrow to stick in the breast of a sinful person, or a sinful Nation. He cannot deny himself, there is meant, by himself, his mercy; yet (as one well observeth) it is not said, he cannot deny his mercy, but he cannot deny himself, because his mercy is himself; it is so himself, that when justice is mentioned in scripture, mercy is doubled. The Lord is merciful and righteous, yea, our God is merciful; 
Ps. 116.5.  as if mercy were a Counter-guard, on this side, and on that, before and behind to justice. Oh than that mercy is thus dear unto God, and not so precious unto us; that we desire any thing in God rather than his mercy; we would have his wisdom perhaps, or his power, and if we could, his glory, and eternity, but we care not for his mercy. What affections do there glow in us towards mercy? what motions have we made for mercy? what preparations are we qualified with for entertainment of mercy? no, this Mannah, this Angel's food is light bread in our esteems, we will not step out of our Tents to gather a gomer full of it. People refuse the waters of Shiloah which run softly, Esa. 8.6. But oh beloved, let us desire to enjoy from God that which is most divine, that which is the most principal efflux of his everlasting essence, and is not mercy most eminent in God? yes, it is the bosom, and bowels of God. How excellent mercy is in God's esteem, ye may find here in my Text, he hath never done reasoning, and pleading to be a sparing God; he hath argument, and enlargement for it. And also.  
Fourthly, this doth serve to show, that one of the most incorrigible sins is envy, for Jonah is spiteful, and with what a difficulty doth God reclaim him? he is enforced to use argument upon argument, and at last to put in an enlargement. And also. Anger is cruel, and wrath is raging, but who can stand before envy? Prov. 27.4. the Devil is called, The envious. No marvel our Saviour gave his new commandment for love, and his last legacy for peace, for man's heart is inclined to any thing, rather than to love, and peace, malice, and pertinacy, envy and obstinacy usually go together: the envious heart of Esau against Jacob, of Saul against David, of the Jews against the Gentiles do hardly come down; yea, next to original sin, this sin is propagated, it doth run in a blood, it is crimen, & semen partûs, the sin as well as the seed of the birth, 
Invidia genus est inimicitiae intractabile quidem, atque admodum insuperabile. Bas. Serm. in Invidiam. Non sic abibunt odia, vivaces aget violentus iras animus, & saevus dolor aeterna bella pace sublata geret. Sen. in Here. Fur Canes educatione mansu●scunt, Leon●s obsequio tractabiles fiunt, Invidi tantum officiis agr●stiores. evadunt Bas. ser. de Invidia.  the child doth partake of the Parents envy, as well as his name, or nature; it is ex traduce, it is hereditatory, howsoever, a pernicious sin it is, and very permanent; fires may be quenched, and diseases may be cured, but many engines must work to put out this flames, and the skilfullest Physicians administer to purpose to remove this malady. Envy is a kind of displeasure intractable, and almost insuperable. As Juno said against Hercules, so do too many pronounce against their enemies, Hatreds shall not thus departed, an enraged spirit shall drive on living distastes, and cruel spite (all peace laid aside) shall wage everlasting wars. Dogs with usage will grow gentle, and ●ions with observance wax tractable, but the envious with courtesies remain savage. Take heed therefore how thou dost strike fire into his tinder, how this leaven doth spread in the lump, how this root of bitterness doth come to spread in thy affections, for if thou be'st envious, thou art even inexorable; how must thou be waited upon, and worshipped? how many motions must be made? how many meetings must be set? how many meek men must be troubled about one stubborn man? how many wise men about one mad man, before a disterence can be compromised, or a displeasure forsooth perhaps not worth a flies spleen, or a dog's anger, can be taken out of thy festered heart? Thou mayst see it here in my Text, how is God molested here with froward Jonah? his splenative Prophet? he had conceived a spite against Nineveh, and what a pleading must there be to bring him into his right temper again? there must be an amplifying of reasons, terque, quaterque, three, and four times to be persuaded will not serve the turn; no, God must press many particulars, and after a multitude of arguments, he must bring in an enlargement, And also. Should not I spare Nineveh that great City, wherein are more than sixscore thousand persons, which cannot discern between their right hand, and their left hand. And also.   

Cattle.  
2. Now let us come to the strange Subject, Cattle. A strange Subject indeed; for, Nunquid de bobus cura est Deo? Hath God care of Oxen? So, are Cattle a fit subject for the only wise God to discourse of? yes, he gave them life, and the lives of them are tender to him. From hence observe, that God is compassionate to the very beasts. His providence doth reach to the very brutish Creatures. All the beasts of the Forests are mine. Mine by sovereignty, and sustentation; they are a part of my glory, and honour, therefore under my care, and custody; they had their distinct Creation, for, God saith, Let the earth bring forth the living Creature, Cattle, creeping things, and the Beast after his kind. Gen. 1.24. as if the earth were not complete without this furniture. Sure I am, they were snatched by God out of the general deluge, and put into the Ark as a special treasure. Gen. 7.2. and when they came out of the Ark God entered into a Covenant with them, for, This is the token of the Covenant which I make between me, and you, and every living Creature. Gen. 9.10. Solomon amongst his blessings doth reckon, not only that he had made him great works, and built Princely houses, that he had silver, and gold, and the peculiar treasure of Kings, that he had Vineyards, and Orchards, Men singers, and Women-singers; but that he had possession of great and small Cattle. Ec. 2.7. David doth describe it as an high perfection of a flourishing Kingdom, not only that the garners are full affording all manner of store, but that the Sheep bring forth thousands, and ten thousands in the streets, and that the Oxen are strong to labour. Psal. 144.13, 14. Moses would not leave an hoof in Egypt, and wherefore? but to show, that these hoofed creatures were worthy the carrying along with them. It is an heavy punishment when a judgement doth light upon the Cattle, the murrain of Beasts was one of the plagues of Egypt. And find we not a sad groan throughout all the Scripture, when this heavy accident doth happen? yes, How do the Beasts groan? the herds of the Cattle are perplexed, the flocks of Sheep are made desolate. Joel 1.18. Where is thy Flock, thy beautiful Flock? Jer. 13.20. Doth not Amos join the death of Beasts with the destruction of men? yes, Your young men have I slain with the sword, and taken away your horses. Amos 4.11. God doth threaten this, as one way, by which he will be avenged upon a disobedient people, that they shall be cursed in the increase of their Kine, and the Flocks of their Sheep, Deut. 28.18. This was that, which made Habbacucks' belly to tremble, his lips to quiver, and rottenness to enter into his bones, that the Flocks should be cut off from the Fold, and there should be no Herds in the Stalls. Habbacuck 3.17. Without Cattle the whole earth doth languish, and a great part of man's Dominion is diminished, the prejudices are many if beasts be wanting. A man cannot march into the field without them, for An horse is prepared for Battle. Prov. 21.31. there would be a thin table without them, for, if all the labour of man be for his mouth, Eccles. 6.7. without these he cannot eat of the sat. Nehem. 8.10. a man can scarce clothe himself without these, for, from these come the goodly raiment. Gen. 27.15. and the Family clad in scarlet. Prov. 31.21. our shops can scarce be well furnished without them, Ivory, Furs, Masks, Sables, healing-horns, Bezar-stones, etc. come not these from Beasts? Besides are they not goodly to look upon? yes, a pleasing sight it is to behold the burthen-bearing Camel, the swift paced Dromedaty, the scaled Rhinoeroes, and in a word the Princely Lion; therefore if a man consider his honour in the field, his sustenance at the Table, the bravery of his back, the benefit of his Merchandise, or but merely his pleasure and delight, he must say, 
Beneficiorum Dei animalia etiam habent partem. Aug. de quant. animae. Animantia fecit Deus propter hominem— animalibus ministrat propter hominem. Chrysost. Hom. 28. in Gen. Domestica, & sylvestria animalia homini benefica. Plato. In Polit. Cissamim Coum supra modum pecuariis gregibus aiunt fuisse divitem. Zenod. Pecunia à pecude. Sabellic. l. 3. Aenead. 4.  that of God's blessings the beasts have a part; and that God doth stretch out a providential hand to beasts for the comfort of man, yea, whether they be tame or wild, they are highly beneficial ●o man. Why did Aristotle, Aelian. C. Plinius, Albertus Magnus, Michael Herrus, Gesner with many others, writ such large and learned Treatises of Beasts, if to men they were not very useful? Did not the Patriarches wealth chief lie in Beasts? and was not Cissamis of Cous famous far and nigh for his riches in Cattle? Did not money of old carry this stamp upon it, as if in Cattle men imagined the greatest treasure of the earth to consist? Did not Tullus Hostilius, as Valerius Maximus saith, and Maximinius the elder as Capitolinus writeth; and Caraloman as Volateran reporteth, come to the height of preferment by having their first raise by the increase of Cattle? Why are Jason's golden Fleece, the Cornucopia, the plenty of the horn which the Naiads so decked with flowers, and Trojanes great horse, so wondered at then over all the world, to this day so famous; but that people in general conceived that in these Beasts there was a great deal of profit, and advantage? have not the noblest presents been usually tendered in Beasts? Yes, Cornelius Cossus gave to P. Decius the Tribune, an hundred Bullocks with one white one having the horns tipped with gold, as a gratification for defending the Roman Army from the Sabines; and Canutus sent as a testimony of his royal respect, a goodly horse shod with gold to Lotharius the Emperor. 
Saxo Gram. l. 13.  Amongst the Heathens was Neptune's threeforked Mace, or Apollo's Harp more famous than Pan's sevenbranched Pipe? 
Calepin.  No, he was called Pan, because in looking to Cattle, people held that he conveyed all the manner of blessings to the world. Seeing then by the light of the Scripture, and the light of nature, by our pastures, and our stables, by our markets, and our shops, by our bargains and our backs, by the taste of our mouths, and the pleasure of our eyes, in sitting at home or travelling abroad, in war and in peace, beasts are so commodious, and beneficial; no marvel if God put in as an additional motive to preserve this City for Beasts; that he would spare Nineveh amongst the rest of the impulsive reasons, even for the Cattle, for so is it here urged. Should not I spare Nineveh that great City, wherein are more than sixscore thousand persons, which cannot discern between their right hand, and their left hand; and also Cattle.   

Application.  
First, this doth serve to show that we should honour God in our blessing of Cattle? For should not we spy, that which God doth spare? and prize, that which God doth preserve? Yes, if our land were so bared of Cattle, that we should need to have a present sent us of them to store our Country, as Artaxerxes gave to Timagoras the Athenian Ambassador fourscore Kine to replenish his Country, 
Plut. in Artax.  that the people might have milk enough; or our tame beasts forsook our pastures, and ran into the woods, 
Sigebert. Conjugati projumentis homines currus trahebant. Bonsin. l. 8. Decad. 12.  and the wild beasts forsook the Forests, and came running into the streets, as they did in Germany in the year 1086. or that men were enforced to draw in Trace to blow our lands, or to be yoked in Carts to carry up and down our commodities, as it happened in those dismal civil wars under Uladislans the third King of Hungary; we would then think Cattle a rich Possession. Alexander was so touched with the loss of a sew Horse, 
Diod. Sic. l. 17. Pausan. in Archad.  which the Mardi took away from him in the Rear of his Army, as he marched into India, that he threatened to burn down their Woods, destroy their Country, and to kill them to a man, if they were not restored. Ulysses when he had lost a few mares, sought all Greece to regain, and when he had found them, built a temple to Diana for them; the serviceable beast was so precious to ancient times, that they knew not how to give honour sufficient to it: Solon commanded all the people to sacrifice to the Gods for the use of the Ox, 
Lege Solonis bos tantae venerationis erat, ut aeque capitale ●rat bovem, & hominem necare. Alex. ab Alex. l. 3. c. 12.  and made it as capital a crime for any man to kill a bullock, as to slay a man. Oh than that we see not God's bounty in the benefit of the creature, that we cannot apprehend blessings, when they are scattered before us, that we pass by the beast, and look not up to be Creator; that we make use of the beasts, and do not magnify providence; yes, let us not visit our stalls without a meditation, nor walk out into the pastures without a contemplation, nor behold the flocks, and herds, but say, This is the place, where there is no want of any thing which is in the earth, Judg. 18.10. This is the Land which the Lord careth for, the eyes of the Lord are always upon it, from the beginning of the year, to the end of the year, Deut. 11.12. Our pastures are clothed with flocks, Psal. 65.13. The Lord hath made us plenteous in goods, and in the fruit of our , Deut. 28.11. Our hills flow with milk, Joel. 3.18. Our horn is iron, and our hoofs brass, Amos 4.13. Our Land is full of horses, and our Chariots are infinite, Esa. 2.7. Our horses are swifter than the Leopards, and more fierce than the wolves of the evening, our horsemen are many, Hab. 1.8. Our  are fed in large pastures, the oxen also, and the young asses that till the ground, eat clean Provender which is winnowed with the shovel and the fan, Esa. 28.23, 24. We run to the bountifulness of the Lord, for the wheat, and the wine, and the Oil, and for the increase of the bullocks, and the sheep, Jer. 31.12. Our bullock gendereth, and faileth not, our cow calveth, and casteth not her calf. Job 21.10. Upon our mountains there do not not come the fear of briers and thorns, but they are for the sending out of bullocks, and for the treading of sheep, Esa. 7.25. God doth abundantly bless our provision, Psal. 132.12. The glory of Lebanon is given unto us, the beauty of Carmell and Sharon is amongst us, and we see the glory of the Lord, and the excellency of our God, Esa, 35.2. Oh that we cannot see that which we daily behold with our eyes, or have not a mouth to confess that which doth pass into our mouths; that God doth cause his beasts to neigh, and low, and bleat in our ears, and yet that we cannot understand a Creator, that he doth send them by droves unto us, and yet that we do not perceive them presented to us by the hand of a benefactor, that we cannot discover the true owner of the herd, or find out Gods mark set upon his : that we sit upon them, but know not who hath lent us the steed, or lay our burdens upon them, but consider not what friend hath given us the use of his beasts, or clothe ourselves with them, but apprehend not whose fleece we wear upon our back, or feed upon them, but chew not between our teeth the kindness of our nourishing God. No, they are our beasts, and our , as if God had no propriety in them, or deserved from us no respect for this memorable gift: but oh, if we would not walk on foot, or bear our own loads, or be to seek for raiment and nourishment, let us lay to heart our Creature obligation, let  be valued by us, for they were highly esteemed by God, he would spare Nineveh for the . And also .  
Secondly, This doth show, That man is a stipendiary; he is not perfect, he doth live much by supply, he is the best of the Creatures, 
 necessitate coactus semper necesse habeat Dominum requirere. Chrys.  but he is not a complete Creature: No, to show that he must depend upon God, he doth daily find that he hath use of the : oh then, that Man cannot shake this empty vessel of his, nor see what a bare hand he doth carry about him, that if there came not in relief from abroad, he were a very destitute creature; he was born naked, that out of sense of his necessity, he might daily have recourse to his God; so soon as thou art out of thy bed, thou hadst need go to thy prayers; thy first words every morning should be a motion, a suit, Lord help me, Lord secure me; thou seemest to be an Housholder, a Land-holder, thou art but God's Petitioner, God's Almsman; 
Ingeniosa fames omnes excuderit arts. Hugo in Didas. l. 1. Qui in tempestate sunt ad arborem confugiunt. Plut. in moral. Sine canibus, & retibus. Pindar. Auchora domus Terent. Cum metu, & flein. Bern.  thy self-sufficiency is so little, that according to the proverb, as Hugo saith, Thy ingenious want had need to search out all arts. Thou meetest with so many tempests in this world, that thou canst not avoid running under the tree. Thou canst not live in this world without dogs and nets. The house doth need the shore, and man his Buttress. Why doth man pass out his days with fears, and tears, but that he is a Creature which is subject to many exigents, and that he doth carry the Beggar's wallet at his back? Oh then, that thou dost stretch, and strut, as if thou wert the most accomplished Creature: no, the most indigent; this is apparent enough, if I take thee peeping into the world, or creeping out of the world, going into bed, or stepping out of bed; nay if I do but get thee to walk into thy pastures, or send thee to thy , thou wouldst be a proprietary, thou art but a stipendiary; Will I eat Bull's flesh? Hath God need of any ? No, thou art the  eater, and Cattel-user, therefore he doth spare them for thee: Yea, it was not enough that he spared the persons, unless he spared the . And also .  
Thirdly, This doth show, That man hath a right in the Creature; for why may not any man participate of that which God doth set apart for him? or spend that which God doth spare for him? I like not the Tatians and Priscillianists, which do count  unclean; nor the Manichees, which will not kill any beast, not a Kid, or the least living Creature, because they thought they had a part of the life of God; nor Tertullian, who in his Treatise Contra Physicos, is too great a Montanist, holding according to the laws of his Religion a most rigorous abstinence from the use of , pronouncing all others of a contrary opinion to him, Animales, Life-wasters, or Blood-spillers; strange slifts no doubt transplanted from the old Nursery of the Heathens, 
Herod. l. 2. Strabo. lib. 7. Alex. ab Alex. l. 4. c. 17.  for the Barceans, Mysians, and the Prophets of Jupiter, and the Priests of the Sun, held the selfsame opinion. But to what end hath God made his Creatures, if man may not have his freedom in them? what, should we bring them up only for pleasure? or to feed our eyes with them, 
Alebant tantu voluptatis casa. Sabellic. 6. Ennead. 6  as it is said the ancient Britons' here did? no doubtless, since God hath taken away his levitical restraint, and recalled his inhibition concerning forbidden Creatures, we may say with the blessed Apostle, Every Creature of God is good, and nothing aught to be refused, if it be received with thanksgiving, 1 Tim. 4.4. A Church-constitution may out of Ecclesiastical prudence, but not absolute necessity, forbidden the use of such things. But otherwise the Creature is thine own, God hath delivered it up to thy free enjoyment, thou hast as great a right and tenure to it, as thou hast to breathe in the common air, or to walk by the light of heaven, which doth shine to all the world: It is true, thou must not abuse it, but thou hast an ordinate liberty in it; for if thou be'st God's Head-Tenant, and grand Less of all his Creatures, than the  do come within thy demise; why mayst not thou use them which God did spare: he did not spare them for himself, but for Nineveh, and for her he would spare not only Persons, but Cattles. And also .  
4. This serves to show the Dignity of the Creature, for Cattle must needs have some excellency in them, when God would spare them; the Scripture doth not only say, That the Heavens declare the glory of God, and the firmament doth show his handiwork, but there the very Leviathan, and Behemoth, are brought forth to wonder at; what beast is there, but doth carry an impression of God's greatness in it, it is above all the statues and monuments of the world; man cannot make one hair of his head white or black, much less than can he make one living creature: a living Creature than is a ray of the living God. Doth not even nature teach you? So, do not the  even teach you? yes, these Creatures which are so beautiful, so numerous, so full of order, and vigour, sagacity, and service, are Indices to thee, of the wisdom, power and all sufficiency of God Almighty, though they be not thy Canonical, yet they are a kind of Apocryphal Scripture unto thee, 
Arist. l. 8. Po●●  if Pauson painted an horse of War, 
Plin. l. 35. c. 6. Volateram. l 17.  and Nealces an Ass drinking out of the River Nilus, and Nicomachus Cows with their dropping paps so lively, that people were astonished at the one, and verily believed the other, and were ready to have made an experiment of the third; then if painted Cattle do carry such affection, and delight with them, what should the living? thou art not fit to live amongst the Creatures, which dost not know the worth of them; nor to have a sight of God's workmanship, which dost not ascribe honour to it. Wherefore hath God put an heart into thy bosom, but to admire glorious Objects? Wherefore hath God put a tongue into thy mouth, but to magnify that, which he doth present to thy eyes? not for thine own comfort then as before, but for the Creatures worth, and the Creators' perfection, pass thy judgement upon this Opifice, which doth call for thy approbation, and exaltation. Know therefore what it is for thee to stand in the Fairstead, or at the Pasture-gate of Cattle, there must needs be an high excellency of Cattle, when God would spare them; yea, when he would spare not only persons but Cattle. And also Cattle.  
Fiftly, this doth serve to strengthen your Christian dependence upon God Almighty. Oh cast your care upon God Almighty, for he careth for you; He careth for you, for he careth for Ca●tle; He which feedeth the Ravens, will he not feed you? He that clotheth the grass, will he not clothe you? He that spareth the Cattle, will he not spare you? Are ye not better than many sparrows? so, are not ye better than Herds, and flocks of Cattle? Oh that the eyes of all things wait upon the Lord, 
Inest nobis magis desolatio, quam consolatio. Aug. ep. 121. ad probam.  and that we that have the most knowledge of God have the least affiance in him, that if God do but exercise us a little, there is in us rather Desolation, than Consolation; yea, if the Heavens have been troublesome unto us for a while, we give over ourselves as dead men. As Domitian when there had been eight months' thunder at Rome, he was so distracted with it, that he cared not if the thunderbolt were in his sides, 
Feriat jam, quem volet. Suet, in Domitia  Let Jupiter now strike whom he will. Oh what a turbulent, and impatient people are we, in the time of adversity? As Alcibiades when he was called into question, and was wished to be of good comfort, for he had many Friends which would stand firmly to him, he like a dismayed man answered, that he would not trust his own Mother, for fear she should mistake the black stone for the white; so we when we are under trial, like appalled, and confounded men will trust none, 
Plut.  no, not our own Father, lest he should mistake destruction for deliverance; tell the Israelites of a sustaining Providence, when they are bitten with hunger; no, it is a delusion, for, Can God prepare a Table in the Wilderness? tell the distrustful Prince of Samaria, when an Ass' head was sold for fourscore pieces of silver, and a cab of Doves dung for five pieces of silver, that in a short time a measure of sine flower shall be sold for a shekel, and two measures of Barley for a shekel; no, it is a simple dream, for, If the Lord should make windows in Heaven should this thing be? 2 Kings 7.2. So tell us of any hopes of redress, when Gods heavy hand presseth us sore; no, these are but conceptions of lunatic brains, are these things possible? when shall these things be? they will never be: we have lost all our courage upon a defeat, and our faith in a dysaster; then we sob, and suspect, and fret, and murmur, and despond, and despair; as if God had never called his Son out of Egypt, nor led home his Captives again from the close Prison of Babylon. Art not thou of old, oh Lord our God, our holy one▪ Is the Lords hand shortened? Oh cast not away your confidence which hath great recompense of reward. Heb. 10.35. Come out of this swoon therefore ye fainting creatures, breath again ye dying creatures; let blood appear in your pale checks, and speech be heard from your dumb lips; hope in the bottom of Dungeons; God can deliver you, if he will, though the Furnace were prepared seven times hotter than it was before; If Mordecai be of the seed of the Jews thou shalt not prevail, if this thing be not of God it shall not stand. God can send a terror amongst the Midianites, he can put an hook into the nostrils of Senacherib; The bush burnt with fire, and the bush was not consumed; the Keeper of Israel liveth, and neither doth slumber nor sleep. Faithful is he which hath promised, his promises are Yea, and Amen. The Lord can light your candle, the Lord can lighten your darkness. Though the house of Israel be sifted like as Corn is sifted in a sieve, yet not the least grain shall fall upon the earth; Why should ye not trust in this little Sanctuary? why should ye give all for lost, when The eternal is your Refuge? Light is sown for the righteous, and gladness for the upright in heart. As the Shepherd taketh out of the mouth of the Lion two legs, or the piece of an ear; so shall the Children of Israel be taken out that dwell in Samaria, in the corner of a bed, and in Damascus in a Couch. Their Redeemer is strong, the Lord of Hosts is his name, he shall throughly plead their cause. God will have pity upon his Saints, for he doth pity Beasts, he will spare his Church, for he doth spare Cattle. And also Cattle.  
Sixthly, this doth serve to exhort man to maintain his priority, for God doth first name the person, before he doth name the Cattle; Oh then, that that which is but put in the Additionall should exceed that which is placed in the Principal; thus the servant should be better than the Master, the living Creature then the regenerate Creature! that the greatest brightness should not be seen in him, which is the Image of God; or the greatest lustre should not be found in him, who is appointed to be made up amongst the Jewels! Oh it is shame, and scandal, when man is sent to the Creature to learn his duty, as, go to the Pismire, o thou sluggard. The Stork knoweth his appointed time, the Turtle, the Crane, and the Swallow observe the time of their coming, but my people know not the judgement of the Lord. The Ox knoweth his Owner, the Ass his Master's Crib; but Israel doth not know, my people doth not understand. Oh it is an heavy thing, when the glow-worm doth outshine the star, the scholar in the Primer is more learned than he in the high Form, when the Creature is more perfect than man? yet how often is it seen that the Beast doth get precedency of man; 
Vestes non mutant bestiae. Pliny.  for the Beast doth not change his raiment, but man doth affect change of raiment; the Beast is satisfied with that which is necessary, but man though he hath a narrower mouth, yet he hath a larger appetite; the Beast doth follow his instinct, but man neither his principles, nor conscience; the Beast hath his particular excellency, the dog, the horse, the Elephant, the Unicorn have their several properties, but man hath nothing in him that is singular, and supereminent; the Beast can endure hardship, but man no afflictions; the Beast can communicate one with another, and in their kind express their desires, as a great Philosopher said, he knew the parley of birds, and the speech of Beasts, but man is a reserved Creature, and unsociable; the Beasts can pity one another, and help each other (as they are able) in distress; but man is merciless, and unsympathising; the Beast is tractable, but man is stubborn; the Beasts can live peaceably in the same pasture, but not man in the same Country; the Beast is a thankful Creature, but Man ungrateful; the Beast doth relent to him that doth yield, but man is inexorable; the Beast will not pray upon them of its own kind, 
Satis est prostrâsse Leoni.  not Lion upon Lion, or Tiger upon Tiger; but Man will devour his own neighbour, yea, his very brother. Oh then see how man hath lost his priority, he may go to school to the meanest Creature, Man should teach Beasts, and Beasts may teach Man. Oh Man blush at this disparagement, and be dejected that the Beast which doth look downward should be more noble than thou which hast a face which doth behold the Heavens? and a soul little inferior to the Angels; that Dens, and Caves, and Sties, and stalls should leave the Creature more perfect than thou art, which hast Schools, and Academics, and Councell-chambers, and Scriptures, Temples, and Sacraments. Oh therefore recover thy privilege, regain thy prerogative; thou shouldst be Superior to all Creatures, for thou wert appointed to be Prince of all the Creatures; the beast is but sensible, thou art intelligent; the beast hath but a perishing nature, thou hast an immortal substance; the beast hath but thee, and its fellow Creatures to instruct him, but thou hast God, and his blessed spirit to inspire thee; the beast doth tread in mire, and wallow in his own dung, but thou hast a laver, and the blood of a Redeemer to rinse thee; the beast is but appointed for this earth, but thou art designed for heaven; oh therefore live according to thy Creation, express thyself according to those purposes and decrees which God hath sealed with an intention to thine honour; thou art the prime and predominant Creature, therefore carry an excellency along with thee. Remember that here thou art a Prior, that God hath given thee the chief place, for God would first spare the Persons before the Cattle, the Cattle are but brought in, in the additional. And also .  
Seventhly, This doth serve, To elevate man to aspire after his high preferment; here thou art but spared, and  spared for thee; but hast thou no greater degree of happiness to attain unto? Yes, thou art not only set forth to be an Heir of the Creatures, but to be a co-heir with Christ Jesus. There is an inheritance reserved for thee in the heavens, an inheritance incorruptible & undefiled, which fadeth not away, 1 Pet, 1.4. Oh therefore look with a kind of neglect upon this present estate, 
Misera quaedam est haec vita, quae cum bestiis est communis. Anselm.  for it is a kind of miserable life which we have here, only common with beasts; therefore if thou dost know where thy durable riches, and thy better, and more enduring substance is laid, then where the treasure is, there let the heart be also. Let thy conversation be in heaven, set thy affections upon those things which are above. 
Aug. ep. 45. ad Ripar. & Paulinam.  Let life everlasting have thee amongst her lovers: What are all these pittances and moieties, to that far more excellent and eternal weight of glory? No, if we could consider, how many things, 
Si consideremus quae, & qualia, nobis promittuntur in coelis, vilescerent omnia, quae hîc habentur in terris. Greg. Quid restat nisi ut jubiles? Aug. in Psal. 94.  and how great are promised to us in heaven, all things here upon earth would seem contemptible unto us. Some comforts thou mayst have here, but there what doth remain, but that thou shouldst keep a solemn Jubilee? Oh then, that through these chinks of the flesh, some beams of that heavenly light could shine into thy soul, that with these dull ears thou couldst hear some distiches of those new songs which thou shalt sing with that celestial Choir, that afar off thou couldst spy thy Crown, and get a glimpse of that white Robe, and that thy heart were already in heaven, and thy spirit conversing with the spirits of just men made perfect. Oh step beyond this world, oh be translated in spirit, press into the presence of thy Redeemer, and let thy soul serve above stairs, and stand like a pensioner in the presence Chamber, despise this dung, contemn this ash-heap, sigh under this chain, bewail this wilderness. Thou wouldst have felicity, is this the situation of it? No, when thou sayest I would live happily, 
Quando dicis Beatè vivere volo, bonam rem quaeris, sed non hic. Aug. in 13 Joh.  thou seekest for a good thing, but thou must not seek for it here. Oh therefore let thy fervour to heaven be so ardent, that all that the earth can present unto thee, even Messages, and Manors, Debt-books and Free-deeds, Wardrobes and Warehouses, chests of Treasure, or Cabinets of Jewels, Patents or Charters, surred Gowns, or chains of Gold, Portals or Palaces, seem despicable to thee; though thou dost spend some time with blear eyed Leah, yet never be contented till thou dost embrace the beautiful Rachel; though thou drinkest some draughts of the dilute wine at the beginning of the banquet, yet never be satisfied till thou dost get a taste of the miraculous wine, which will be brought in at the latter end of the feast; if thou couldst live never so happily in Achish Court, yet do not fix there, but let thy desires be for thy Crown in Jerusalem; if thou couldst see Christ here transfigured upon mount Tabour, yet do not wish to build Tabernacles here, but let thy inward pant be to enter into thy Master's joy & thy Master's glory, ever to be with the Lord, to enjoy the prize of the high-calling of God in Christ Jesus, and to follow the Lamb whithersoever he goeth: there thou shalt be a companion of Angels, whereas alas here thou art but a Lord of Beasts, there thou shalt have a communion with the Saints, whereas here thou dost but converse with , for, after the persons are spared, the greatest additional that can be made, is the sparing of . And also .  
Eightly, This doth serve to show, That we ought to express commiseration to ; for seeing God would spare them, why should not we? Yes, spare them 1. by respective usage; The just man is merciful to his beast, but the mercies of the wicked are cruel; he is a beast which is barbarous to his beast; he is no better than a slave, which doth make the beast his slave; thou must neither feed it under the necessary allowance, nor work it beyond the strength; be neither too sparing of Provender, nor too extreme in punishment; it is pity but he should dwell in an Alms-house, which hath no purse for his ●east; & that he should live under a Tyrant, that hath nothing but a whip for his beast, which pinch it till it faint, or lay burdens upon it till it sink; that because he is a Master, doth not care what penuriousness or severity he doth express to it. Where shall this dumb Creature be righted? God hath a Bar for this oppressed Creature, and the right beast, (even the savage Master) shall one day mere both with a pound, and a scourge. Secondly, Spare the  by moderate use; for though ●●an hath a right to the Creature, yet no Empery over it: he may participate of it, but not riot upon it; he may enjoy it for his necessity and delight, but not for his excess and surfeit: no, those voluptuous Libertines, and insatiable gluttons, shall one day know what it is to tyrannize over the Creatures; God is offended with evil beasts, and slow-bellyes, men given to the appetite, which have mind of nothing but eating lambs out of the flock, and calves out of the stall, Amos 6.4. that is, killing, and devouring: the cry of the Creatures shall one day bring in a sad arraignment at God's Bar: Dives that fared deliciously is in hell flames, and our Saviour doth denounce a curse to all his fellow Epicures, Woe be to you that are full. 
Gula claus●● para disum, primogenituram vendidit, Sustendit pistorem, decollavit I aptistam, ejeci● Baltasarem. Innoc. de vilit. con. human. Malae Dominae servitur gulae. Amb. deelia & Jejun. Qui Christum desidera● & illo pane vescitur, non magnopere curate, quam de pretiosis cibis stercus conficiat. Jeron, ad Paul.  If surfeiting cast our first parents out of Paradise, lost Esau his birthright, hung up the chief Baker, beheaded John Baptist, and rend away Baltazurs' Kingdom, than it is a sin not superficially to be regarded. He doth serve an ill Mistress which obeys his appetite. He which desires Christ, and doth make him his nourishment, doth not care greatly of what precious meats he doth make his excrements. Take heed therefore thou dost not fall from thy Dresser into Hell, and that thy Cook-room doth not provide for thee a boiling Cauldron below, that thy riotous banquets do not provide for thee ravenous hunger in another world; as thou wouldst spare thy soul, spare the  by moderate use. 3ly, Spare the  by avoiding merciless destruction. Battles were never ordained against innocent Creatures. It is the height of outrage, to make a sport and pastime in the spoil of ; when men ruin Countries and Cattles, fire Cities and , as if  were enemies, or they would wage War with unreasonable Beasts. Valiant Soldiers! doughty Champions! yet how many of these horrid practices do we meet withal in Histories. Phero, 
Val. Max.  because a woman's urine could not cure his blind eyes, he fired the Town Gleba rubra, and destroyed all the . 
Dr. Heylin.  The King of Siam entering the Kingdom of Pega, not only burnt Corn, grass, and fruits, but slew all the . Alexander in revenge of a wound, which he received before Cyropolis, he leveled the City to the ground, and made a miserable spoil of the . Well, 
Q. Curtius.  these things may satisfy fury, but will they be acceptable to the just God? What, set up a Banner against Beasts? bid defiance to beasts? hue them in pieces, as if they were at deadly feud with them? or consume them to ashes, as if they had broken the truce with him? No, shame to this barbarous rage, God would not have his Creatures thus butchered and burnt. Men should spare , because God would spare . And also . Should not I spare Nineveh that great City, wherein are more than sixscore thousand persons, which cannot discern between their right hand, and their left hand. And also ?   

Much.  
3. Now let us come to the considerable plenty, Much. From hence observe, That plenty of  is an eminent blessing. Not only when a man can nourish a Cow, and two young sheep, Esa. 7.21. But when Jerusalem shall be inhabited as a Town without walls for the multitude of men, and cattle therein, Zach. 2.4. For, for this end, did God bring them forth out of the Ark, that they might breed abundantly upon earth, and be fruitful and multiply, Gen. 8 17. That there might be some shepherd of a fair flock, tha● 
Formosi pecoris custos. Virg.  people may build their old waist places, and repair the desolations of many desolations, and strangers may stand and seed their flocks, Esa. 61.4, 5. Their flocks, not their cullets. Moses doth mention this as a blessing to the Israelites, I know that ye have much , Deut. 3 19 Job to be set out as the great man of the East, it is said, That he had a stock of Cattle, 7000 sheep, 3000 Camels, five hundred yoke of Oxen, and five hundred she-Asses, Job 1.3. Yea, 
Laeta boum possim campis ar menta vid●mus Virg. Aene●d. 3 Circa sollicitae pecorum custodia noctis Pastores tenuit vigiles per pascua laeta Juvenal. Forum venale, ut oves, anima lia, & carnes vaeneant. Petrus G●eg. l. 2. de rep. Aristot. l. 7. Polit. c. 7. Plato. l. de rep. theophra. lib. de legibus, Suidas. l. 6. de legibus.  Solomon had not only Cattle, but a number above all that were in Jerusalem before him, Eccles. 2.7. And indeed there is scarce any thing more excellent in the kind, then when we see joyful herds of Oxen in the fields every where, when there are wakeful shepherds to keep numerous flocks. Petrus Gregorius, who doth describe the perfection of a City, doth think that Walls, Towers, Castles, Suburbs, Orchards, fair streets, Judgement-seats, are not more necessary, than a forum venale, a Market-stead, where in abundance there may be sold, sheep, cattle, and flesh. So Aristo le, Plato, Theophrastus, Suidas, and all do conclude. So that God doth most aptly here set out the greatness of Nineveh, not only by the vastness of her buildings, or the multitude of her inhabitants, but by the emphatical expression of the numbers of her , that there were much cattle. And also much cattle.   

Application.  
This first doth serve to show unto you, 
Plus habet hic vitae— Claud. de seen Veronensi. Vitam sufficientem, optabilem, & nullius rei indigam. Arist. 1. Ethic.  The sweetness of abundance, to have much in any thing, there is much favour, much felicity. Every man doth live; but he that enjoyeth this, hath the more of life in him: life in others is but a common breathing, but abundance doth afford the sufficient, , and absolute life concerning nature; for then a man doth not uphold a being only, which every miserable wretch doth; but he doth possess all things which are requisite to the use of life. 
Quae ad usum vitae opus sunt. omnia possidet. Dion l. 38. Sine divitiis nulla res necessarit fieri potest. Demosth: 1. Olynth. Sufficientiam vitae non indecenter vult, quisquis eam vult. Aug.  For though the life of a man doth not consist in the abundance which he doth possess, yet the life of a man is much sweetened by such abundance; seeing without estate no necessary thing can be almost performed. Whosoever doth desire sufficiency, he doth not unlawfully wish for it: for it is a comfortable thing to find God's blessings resting within the house, Ezech. 44.10. The Crown of the wise is their riches, Prov. 14.24. Riches are pawns of God's favour, and he doth bestow them upon his truest Saints, and his dearest Church; She shall mount upon the high places of the earth, and God will give her feathers like gold. It is a privilege of divine bounty, to have the blessing upon mount Gerizim, to have a people enjoy much. Oh then how infinitely are we bounden to God, that he hath given us not only competency, but sufficiency; not subsistence, but plenty, that we have royal dainties amongst us, Gen. 49.20. That we are the green Vine, fat, and flourishing, that our height is as the height of Cedars, and our excellency doth mount up to the heavens; that we are the head and not the tail, above and not beneath; that no people in every thing do exceed us in excellency, and variety of blessings: Is Israel a servant, or an home-born slave? Jer. 2.14. Have we no more than a bondmans' portion? yes, we are as it were the Isaac, the son of laughter, the Heir of our Father's principal means. Some Nations have conveniency, we satiety; they have something, we have Much; oh then that we look not upon our portion, that we consider not the preciousness and variety of Jewels which are bestowed upon us: Oh shall we be prosperous, and stupid? the plentiful Land, and the unthankful Land? not see our own sunshine? walk up and down in this Paradise, and not observe the pleasant and fruitful trees which God hath planted there for us? What, be strangers in our own. Country? not know what a flourishing Island we are seated in? it is pity then that these eyes of ours should have sight any longer to behold this Nation; or that these hands of ours should feel a new blessing put into them; contempt of mercies, makes us unworthy of all future favours Oh therefore if we be great, let us take notice how beneficial divine providence hath been unto us. Let us bless the bosom out of which we have received such infinite bounty, yea kiss the breast from which we have sucked so much sweet milk. It becometh well the just to be thankful And let us magnify God according to the accent of his own high-speeched liberality; let there be much praise, for there is amongst us much merchandise, much treasure, much . And also much cattle.  
Secondly, this doth serve to show unto you, that God's bounty in small things is conspicuous, for God here is affectionate, and compassionate to Much Cattles: There is the least of God's mercies. Gen. 32.10. and, the very lest of these are comfortable, and considerable; 
joseph. l. 18. Ant. c. ult.  for as it is said of Asineus, that famous Captain of the Jews, that he was small of stature, but great in spirit; so the smallest blessing is efficacious to our benefit. Augustus Caesar made much of one Lucius not two foot high, 
Ravis. Plinius. l. 7. c. 16.  and shown him for a spectacle at an high solemnity; Mamus Maximus, and one ●ullius not two Cubi●s high, were preserved by the Romans in little boxes to be seen; so the least grown mercies of God are worthy both of our preservation, and observation; oh then that we can look upon none but the choice Pictures in the Gallery, or smell none but the fragrant flowers in the Garden, that none but high mercies have any high respect from us. We can talk a little perhaps of Merchandise, Laws, Privileges, and Ordinances, that these might have their liberty, and freedom; these same Superior mercies may have some discourse from us, but we have neither h●●r●s, nor tongues concerning those things which we count inferior mercies, as wholesome air, seasonable weather, our daily bread, the fruitfulness of our grounds, or the increate of our Cattle; no, these things are too mean for our conference, or contemplation; 
Nunquam parvum, quod satis est. Seneca. ep. 102. Flumina magna vides parvis de fontibus orta. Ovid. 1. de remed.  but ha● is never small, which is enough; those mercies are never little which carry sufficient comfort; great R●●ers may flow from a small spring, so rich benefits may come from contemned mercie●. Little David took away the dread of a whole host; a little City preserved Loath; so undervalved favours may have infinite succour and support in them; those things are all of high price, which continue our being, and save our lives, that though we do not sing at the presence of them, yet we would weep at the want of them; Oh therefore, as our Saviour would not have the fragments to be lost, so let not us lose the broken pieces (as we may count them) of the rich banquet of divine favours; there is not a spangle of God's Gown but it is precious, not a pin in his building but it is useful; not a little Star which doth shine in the firmament of his providence but hath in it virtue, and influence. Oh therefore speak not only of high blessings, as much alliance, much honour, much gold; but pass not over the least blessing in silence, if it doth go no further than the stable, or the stall, that thou canst say much Cattle, And also much Cattle.  
Thirdly, this doth show that where there are much Cattle, there should be much commiseration. For what, will ye keep your Cattle only to yourselves? have ye never a Calf to kill for travellers, that come to your Tent-dores, as Abraham did? Gen. 18.7. have ye not a few sheep to carry to David, and his hungerstarved Army, as Abigail did? 1 Sam. 25? 18. have ye not a horse to set a wounded man upon, as the Samaritane did? Luke 10.34. Doth God spare your Cattle? and do ye use them only for your own pomp, and voluptuousness? then it is pity that God should spare any thing for you, which will spare nothing for others: If God give you the fat and the sweet, ye should send part to them for whom nothing is provided; so, God gives you Gattle to relieve the necessities of them, which have no Cattle: not much Cattle, for much covetousness, or much state, or much luxurity; but much Cattle, for much charity, and much compassion; or else ye are but Drovers, and Horseriders, or Kitchin-men, and not true House keepers. Job did not eat his morsels alone, Nehemiah spread a Table for an hundred and fifty Jews, and slew his Oxen, and Sheep to feast them liberally. Neh. 17.18. and it was Dives only, which kept the private house, and reserved his delicious fare for his own lips. Luke 16.19. Bounty should be the fruit of abundance, and sympathy the stream which should flow from the spring of prosperity; If thou hast this world's goods, and shutest up thy bowels of compassion, how dwelleth ●he love of God in thee. If the Clouds be full they will pour out rain upon the Earth. Fullness should abound to rich liberality, yea, abundance is appointed to supply want. 2 Cor. 8.14. God hath not given thee a hand only to lift it up to thine own mouth to feed thyself, but thou must stretch out thy hands to the poor. Prov. 31.20. thine own sides must not only praise thee for a liberal person, but the loins of the miserable aught to bless thee. Trees can sweat out their gums for others to catch, and rich men should their Almsdeeds for the poor to participate of; people should sm●ll works of charity afar off from the houses of the wealthy, as they may at a great distance smell fragrant scents from a Garden of spices, the Sun doth warm all the world with beams, 
Frumenta domi conclusa vermium esca. Chrysost. S. 7. de P. Cùm aurum das ut equum co●●pares, animo non anger●s; cum autem corruptibilia exponis, ut regnum c●●●orum accipias, lachry. mandum tibi putas. Basil Ser. 1. in divit. ●avar.  so should these greater lights all about them with bounty.  
The Corn that thou keepest in thy Chambers, the Vermin may eat it, but that which thou throwest into these furrows will fructify to thy profit; thou wilt bring forth thy money readily to buy an horse, and why not thy bags to purchase Heaven. Heathens gild their dead Images, and we should these living Images of God Almighty. As they which are warned out of a Country, make up all their estare in ready money; so we which are summoned out of this world by death, should make up our estates in Almsdeeds. Oh it is an excellent thing, 
Viv ntia Dei simulachra excolere. Lactant. l. 6. c. 13. de vero cultu. Omn●m substantiam suam in p ●uniam commutant, Ita faciunt ad coelum vocati.  for dying men to carry with them the blessing of Orphans, which have been brought up with them as with their Father. Job. 31.19, and at their departure to present to God Almighty a Certificate subscribed with the hands of the poor that Abraham's true Children may enter into Abraham's bosom; and that the Lamb may feed them; which have given Christ here meat when he was hungry, and drink when he was thirsty; Oh then, why do ye not horse the needy that they may carry news to Heaven, how ye have relieved them? why do ye not dress your Oxen and your Sheep for them; that they may send word to your best friends what Banquets ye have bestowed upon them for his sake: ye may make use of your Cattles yourselves, but where there is much Cattle the distressed should get a taste out of your abundance.  
They are strange persons which seem to be born to themselves, and to live to themselves; these are fit to die in a Stable, or to breath out their last gasp among their herds of Cattle, to have nothing but an Ox or a Ram for their ghostly Father, or to be buried in a Beasts skin for a winding-sheet. I esteem thee no rich man, if I do not hear thou dost scatter abroad talents out of thy vast means. Thou which dost hoard up an estate for thine own secret ends, or dost lock it up only for posterity, and the indigent get no sight of it; let the old Fox, and the young Cubs, if they will, talk of the warm burrow, that they are earthed together in; for my part I hold them to be but wretched Beggars. Should people lay their foundations here below? No, with Gnodophur King of India, (newly converted by St. Thomas) they should give over building a royal Palace by princely expenses, 
Marulus.  and go build a Palace for themselves in Heaven by Almsdeeds; they should not desire to have Troops of Horses attending upon them, whithersoever they go; 
Munster. in Cosmog.  but with Henry the 4th. Emperor of Germany, they should desire to have throngs of the poor waiting upon them in the streets, Fields, Tents, and Chambers; yea, they should so excel in works of Charity, till they get a surname by them, 
Metaphrastes in ejus vita.  as John. Patriarch of Alexandria, was so abundantly liberal, that he was called, Almoner.  
Oh how am I ashamed, that when I find amongst the Heathens so much Charity, as Tullus H●stilius would not take the rents of his Crown-land which his predecessors did, but divided them amongst the poor, 
Fulgos l. 3. c. 8. Joseph l. 15. c. 12. Plut. in Arato. Athen. l. 12. c. 15.  and Herod the great, gave fourscore thousand Cores of Corn at one time, and that Ptolomee K. of Egypt gave unto Aratus the Sicyonian upon one particular accident an hundred and fifty. Talents to distribute amongst the poor; & the Noblemen of Cimon the Athenian carried out whole sacks full of money to share amongst the distressed; 
Cuspinian.  and Nerva, who most princelike gave away far above an hundred thousand pieces of good money to sustain poor Citizens: and that we have a company of Christians, whose eyes are sunk in their heads, for they hid their eyes from their own flesh, which have the twisting of the guts, for their bowels of compassion never work, they live only by the Creed or the first Table, they have not learned their duty to their neighbour, That they should love their neighbour as their selves. I doubt Paternoster hath not come this good while into their lips, because Frater-noster is such an eyesore in their sight; they are good for nothing but to be Scavengers to carry away the dung of the City; they never open their purses, or unlock, except it be for a bargain, or a purchase: they have much , but not a beast for their neighbours; they had rather their herds should die of a rot, then that they should be put to the charge of a banquet; that their silver and gold should be cankered, then that it should be kept bright by Alms-deeds; they are wealthy, but they send no Tokens to God Almighty, nor write any gratulatory Epistles to be delivered to him by the hands of his distressed Members; God hath filled every corner of their houses with abundance, but they distribute not a sackful of silver, or a true talon of gold in their whole life-time; they believe in Christ, and the Heathens in Idols, but the Idol can make the more moral, the more charitable man. It is as hard for a Camel to go through the eye of a Needle, as for a rich man to enter into the kingdom of heaven: Gold is their hope, and therefore they will not weaken their confidence by diminishing their estates by Alms-deeds, their eyes cannot be satisfied with riches, and they will not abate the desire of their eyes for a souls satisfaction; they seek great things to their selves, and they will not lose their great designs for the name of Worthies, or the title of Benefactors: no, they have much , and they will keep up the honour of the pasture, rather than expect that the blessing of charity should increase the gendering. But oh, why hath God trusted you with such plentiful Estates, that he should not call any thing back again when he hath use of it? Was the Lease sealed only to yourselves? no, read it over advisedly, and ye shall find that the poor were joint Tenants with you; oh therefore deal justly with them, which have a proper interest with you, lest God bring a ●oris factum, a plain forfeiture against you, & take home all again into his own hands; ye deserve no more than your brethren, why then will ye keep the entire possession to yourselves, and not pay the out-rents? therefore look to your conditions, observe Articles; for bounties sake, neglect not works of charity, for the sake of providence, be strict in Alms-deeds; when God's Receivers come, send them not away empty; when he doth make demand by his authorised Officers, pay what he hath covenanted with you for. Know that he hath been willing to promote you, that ye might be willing to communicate, and that he hath made you rich, that ye might be rich in good works; therefore conclude, that charity is requisite, where welfare is eminent, and that there must be much commiseration, where there are much . And also much .  
Fourthly, This serves to exhort you, To be very circumspect in the ordering of a great estate: 
Grande patrimonium temptatio grandis. Cyp.  for where there are much , there is much danger. A great patrimony is a great temptation. The desire of money is the root of all evil, they which would be rich fall into snares, and into divers foolish and noisome lusts, which drown men in perdition and destruction. Those same covetous practices, 2 Pet. 2.14. are usually the hazards of conscience, and the precipices of the soul. 
Nihil laboriosius, quàm terrenis desideriis aestuare. Bern.  There is nothing more troublesome than the surges of earthly desires: Here are much  in this City are all rightly ordered? No, whereas thou shouldst have a scape Goat to take away the sins of the Congregation, or a Lamb to send to the Ruler of the people, Esa. 16.1. or a Colt to lend to the Saviour, to ride with triumph into Jerusalem, thou mayst have a Kid to send to thy Harlot as Judah had, Gen. 38.17. or thou mayst have  to offer sacrifices to an Idol, as Aaron and the Israelites had, Exod. 32. or thou mayst ride post upon some creature, to carry the Letters of the High priest to persecute the Church, as Saul did, Act. 9 or thou mayst saddle an Ass, (after all thy wretched counsels have been unsuccessful) to speed home, and hang thyself, as it happened to Achitophe●. 2 Sam. 17. or thou mayst kill a beast to see the liver, that thou mayst consult about thy damned witchcraft, as it is recorded of the King of Babylon, Ez●ch. 21.21. Oh where there are much , there may be many abuses; plentiful fortunes are prone and liable to infinite disorders; they which are enclosed in their own sat, are too dark-sighted in heavenly things, the pampered steed will not travel well in God's service, They which are fat and shining, are apt to kick with the heel against God Almighty. He which doth not know how to be moderated in his affections, 
Qui moderari nescit cupiditatibus, is quasi equis raptus indomitis volvitur. Amb. l. de Virg.  is like a man ●essed up and down with horses. Oh the black spots which are in rich men's faces! how doth the Devil set up his standard upon his lofty hill? yea, these are the flower of his Army with which he sights his main battles: If there be a Nimrod, he can send him on hunting with fury; if there be a Pharaoh, he can set him to employ taskmasters, that shall make the people whom he did spite, to sigh under heavy burdens: If there be an Achab, he can make him sick unto death, till he hath gotten Naboths Vineyard, and to make no conscience to kill the owner, that he may snatch the Vineyard key our of his dead hand; if there be an Absalon, he can lure him to pluck the Crown from his Father's head, and to commit the most detestable sin which ever the Sun beheld, even to lie with his Father Concubines in the sight of all Israel; if there be an Ahaz, he can make him restless till he hath corrupted Religion, even set up an Idolatrous Altar by the Altar of the Lord; if there be a Balthaz●r, he can provoke him to quaff● in the Bowls of the Sanctuary; if there be an Herod, he can entice him to perjure himself, and at a strumpet's motion, to strike off the head of John Baptist that famous Prophet, whom not long before he heard with reverence. Oh what will not wealth attempt? what prodigious courses are not rich men subject to? it is an hard thing to abound in means, and to have a pure conscience; humility, justice, are all here jeoparded. Who have gored the Nation more than these fat Bulls of Bashan? who have stung the Church more than these huge Scorpious? Oh, mighty men fear no Laws, dread no Pulpits; the most unnatural things do not daunt them, the most odious things do not shame them; to secure their selves, and to satisfy their selves, they will pollute the earth, and blaspheme the heavens; they have much cattle, and they will dispose of them as they think sitting. Hath not wealth made this City insolent? and abundance made it trespass with a defiance; he that had had but one Lamb, or single Kid, or an only horse would have been more careful how the  should have been employed; but here have been much , and the surfeit of means have brought all manner of diseases upon the people; immoderate wealth hath made them even lawless, and shameless. Some of the  have been bestowed in gifts, and have all been dedicated to honourable ends? No, think I beseech you of your first presents. Some  have been spent in entertainments, and have ye had none but noble guests at your Table? No, consider what spots, ye have had in your Feasts. Some Cattle have traveled for it, and have there none but good Riders backed the beasts? No, I doubt Zidkijah hath rod upon one Prancer to hearten on Ahab to sight against Ramoth Gilead; and that Baalam hath road upon a second, to curse the people of God; and that Achan hath road upon a third to catch the Babylonish Garment, and the golden Wedge, and Jehu hath road upon a fourth to knock down the Altars of Baal, and to keep up Jeroboams golden Calves; and Haman hath road upon a fifth to get a cruel decree sealed to put all the Jews to death. Perhaps he in Heaven would not suffer every design to take place, but there have been some fruitless journeys; yet there hath been old riding for it. Thus ye see how wealth may transport men, excess of means may carry along with it excess of guilt; Much Cattle, much Sin. Oh therefore know how exorbitancy is incident to prosperity! if the hand hath gotten much, it is apt to lavish out treasure to horrid drifts; if people be lusty and strong, they are prone to be Champions to any manner of execrable contrivements; these flies come out by swarms in warm weather, these corruptions break out frequently in full bodies; it is a rare thing to see a fluency of revenue sanctified with a crucified heart; therefore stop thine ears against these charmers, or else thou wilt be seduced: Watch warily against these puissant and vigilant Philistines, or else if thou wert as strong as Samson thou wilt be bound, and have thy eyes plucked out. Not many mighty, not many noble: when Uzziah was strong, his heart was lifted up to his destruction. 2 Chron. 26.16. there is a suspicion of disorder, because there is such a powerful temptation; there is a jealousy of error because there are Much Cattle. And also much Cattle.  
5. This doth serve to excite all people to forbear from injury where cruelty may cause great detriment; for would God spare Nineveh, because there was Much Cattle, and would many men the rather be meddling with Nineveh because there are much Cattle? I know the Cormorant, and bittern do love to be lodging in the upper lintels. Zeph. 2.14. and the ravenous Beasts delight to be grazing in good pastures. Ezech. 34.18. Fishes, Jer. 16.16. would be fishing in stored pond, and Fanners, Jer. 51.2. would be fanning in full floares. There is much spite born against those places where there is much booty, and much spoil. The humour of the age is to be thrusting their hands into heaps, and to carry away rich plunder, To leave a Land which is as Eden before them like the Wilderness. Joel 2.3 and to find out as a nest, the riches of people, and to gather places clean as one gathereth eggs, that are left. Esa. 10.16. that as Lucullus when he took Tigranocerta, he carried away eight thousand Talents of stamped Coin, 
Plut. in Lu●ullo.  and as Belisarius when he overcame Gilimer the Vandali, he carried away from Tricaranum in afric such infinite sums of money, 
Sigion. l. 27. Imp. Occident.  that such heaps of treasure were never before seen at one time; and Pompey from his Conquest in Asia brought home such tables of pure Pearl, Moons of gold, and Cups of Myrrh, and a closet of exact gem, 
Plin. l. 37. c. 2.  and a foursquare Mountain set with Hearts, Lions, huge apples, and a large Vine all of gold, and the rare statues of Mars, Minerva, and Apollo of the same Mettle. So these would be fingering of the like preys, and enriching their selves with the like rifle. But is rapine a just possession? No, the quarrel had need be very just, or else the depraedation is utterly unlawful; the power of the sword is not always a justifiable Judge; it may bring in conquest, but not always right to direption, and sacking; 
Plut. in Fabio.  therefore Q. Fabius would not suffer his soldiers to meddle with the goods of the citizens, saying, It is enough that we have subdued them, 
Nec ipse concupivit attingere, nec alium permisit. Plut. in Arist. Plut. de liberal. c. 11.  let us leave the Gods offended to these Tarentines. Aristides at the great Victory, which was gotten over the Persians at Marothon, though there was plenty of silver and gold found; yet he himself would not touch any thing, neither would he suffer his soldiers. Probus Augustus in the many Conquests which he won, took nothing but Darts and Arms. 
Quae alii avidè raperent spolia, lege vetarentur. Jovius in piscario. l 6.  Charles the fifth at the famous Battle of Pavy, would suffer no spoil, but that which the greedy soldier desired, he inhibited Howsoever, for men of the same religion in my opinion it is a sad thing, that if battles be fought, that victory should not satisfy them, but they should carry the vanquished to Dungeons, and make a general stripping amongst them I find the contrary in Scripture, for when Pekah King of Israel had conquered Ahaz King of Judah, and had of all sorts taken two hundred thousand Captives, and much spo●●, and carried them to Samaria; the Prophet came unto him, and sharply reprehended him for it, saying, Because the Lord your God was wroth with Judah, he hath delivered them into your hand, and ye have slain them in a rage which reacheth up to Heaven: and now ye purpose to keep und r the Children of Judah, and Jerusalem as servants and handmaids unto you: but are not ye such that sins are with you before the Lord your God? Now therefore hear me and deliver the Captives again, which ye have taken prisoners of your brethren, for the fierce wrath of the Lord is toward you: wherefore certain of the chief of the Children of Ephraim stood up against them, which came from the war. And said, Bring not in the Captives hither, for this shall be a sin upon us against the Lord, ye intent to add more to our sins, & to our trespass, though our trespass be great, & the fierce wrath of God is against Israel: So the Army left the Captives, and the spoil before the Princes, and all the Congregation; and the men which were named by name risen up, and took the Prisoners, and with the spoil clothed all that were naked amongst them, and arrayed and shod them and gave them meat, and gave them drink, and anointed them, & carried all that were feeble of them upon Asses, and brought them to Jericho, the City of Palmtrees to their brethren, so they returned to Samaria, 2 Chron. 28. ch. from the 9 ver. to the end of the 15. According to this famous Precedent, use favour, and tenderness to all them of your own Family (as it were) and Faith, of your own Region, and Religion; and though they may fall under your subduing hand, yet let them not fall under your spoiling hand: Though one brother may fall out with another, and there may be trying of Masteries, yet not binding of hands, and carrying him away Slave; or picking his pockets, & leaving him Beggar; I see it in practice, but I find it not in Scripture; for this were not to defend a right, but to destroy an interest; and not to sight for conscience, or conquest, but covetousness, and cozenage; oh it is an heavy thing to vanquish, and undo, to subdue, and subvert: to make an absolute waist in a day, nay, an utter ruin in an hour; no, thou shouldst show more equity, because thy brother had once ability; and express more compassion, because there was once Much Cattle. And also much Cattle.  
Thus beloved have I shown you many things concerning a City, 
— Habent memorabile quod fit. Catullus.  Infants, and Cattle (perhaps such things, as ye have not heard of) sure I am there is never an one of these, but have some memorable thing in them. If the stone called Cappotes whereupon Orestes sat, when he was recovered of his madness was thought fit to be laid up to posterity, then how ought this place to have an everlasting Record, where so many things of price were freed from impending ruin. Nineveh was famous; what should I do, in conclusion, but look about for the City? I cannot find the same City, but shall I not the like? Nineveh is fallen, but can it not elsewhere arise out of the ashes? such a City I would look upon, and may not mine eye be thus blessed? Oh that I should lose the City for want of due search, or that this City of yours should lose itself for want of a proper duty. 
Liber de Duci bus Bavariae.  Can ye not change the name of your City? yes, as Strasburgh was once called Silberihal, but being made the Exchequer to receive the Roman tribute it was named Argentina: So cannot ye for that observable accident in my Text, (Repentance) part with your own name, and be contented to be called Nineveh? Is it impossible to make you such a City? what doth hinder? give me but your affections, set but your hearts to the work, and the City is raised in instant; change but your consciences, and ye shall presently change your name. Oh Argentina, oh Nineveh; when shall I see thee? why should I not forth with see thee? If ye love a Sermon, if ye love yourselves, if ye love safety, ye ought to do this; for it is not This great City of yours, not the multitude of your Persons, not the plenty of your Cattle, which will make you happy, unless Nineveh doth enclose all these, I mean unless Repentance doth give you title, and testimony, safeguard, and security. Have Ninevehs Target, and fear no darts, have Ninevehs Propitiatory, and fear no avenging God. The Altar of Haliaeus defended all that fled to it, and so would such a Thysiastery raised up in your City. 
Pollux.  Will ye then alter your Name? change your lives? prepare such a Mercy-seat for God to appear upon within your walls? Oh that ye can think of Nineveh, and not be ashamed of yourselves. Nineveh was Heathenish, ye are Christian; Nineveh had but one Prophet, ye have had many; Nineveh had, but the cry of one day, or a few days; ye have had the cries of many years; yet when will ye match Nineveh in attention, submission, ashes, sackcloth, fasting, prayer, and reformation? 
Plut.  Lucius Sylla an old dictator blushed to see Cn. Pompey a young man to triumph before him; So may not ye account it an high disparagement to you, to see Nineveh but newly entered into religion (a very Tyro) to ride in the Triumphant Chariot before you, which are grown grey headed under profession? ye would be spared, but when will ye seek God with Ninevehs penitent heart? Oh let judgement I beseech you as much afflict you, and affright you; remorse as much humble you, and change you, as they did Nineveh; 
Lacit.  that as Plato for resembling his Master was called Socrates junior; So ye, for resembling this City may be called Nineveh the younger; If your peril be as great, let your prevention be equal, else in coming short in the pacification, ye will come short in the preservation. For can God and ye tread the same ground, if ye walk by his sides as enemies? No, if ye rend away from God by disobedience, he will pluck you off, though ye were as the signet upon his right hand. Where is Capernaum, which was lifted up to heaven in privileges? Where are the seven golden Candlesticks? Oh talk not of your Temples, and Lectures, your Protestations and Speculations, your pure looks, and pure language, there is nothing will save you but humiliation and sanctification. We have had personating men a long time amongst us; but when shall we have the true penitent men Alexander Severus, did cut asunder the sinews of a man's hand, which did present to him the false brief of a Case, and do not we fear to be punished for offering to God a counterfeit repentance? Oh ye which do humble your looks, and not your hearts; which do make many new faces, and yet live in your old sins, may ye not be surprised in your dissimulation? perish in your hypocrisy? Oh that the Gospel revealed, doth not teach you more sincerity; that judgement denounced, doth not quicken you to more integrity? Will ye dissemble to the last? and jeopard the ruin of a whole City in your outside cleansings? 
— tremuit saeuâ sub voce tonantis. Lucan. l. 5. Pharsal.  How fare can ye imagine, that ye are off from the collisions of justice? every corner of your City doth seem to tremble under the voice of a threatening God. Oh your sins do cry, and vengeance is awakened with the noise of them, the heavens are offended with you, and the earth doth seem to rise up in tumults amongst you; your courses have been such, that most do defy you, and few do pity you; there are many which do wish your destruction, and are sorry that they cannot make you the miserable of the earth; they consult sad things concerning you, yea conspire against you night and day; their brains do work, their hearts do boil, their mouths do foam, and they would willingly be stretching out their hands to shake you, and shiver you; ye have e●emies within your City, ye have enemies in your own consciences, your sins do threaten more calamities to you, than all the inveterate and implacable adversaries which ye have upon earth. How can ye oppose such irresistible forces? no, though ye had guards of Giants, and every common Soldier were an Ashibenoh, (the head of whose spear weighed three hundred shekels of brass) yet your sins will beat you down before your enemies. Oh stand up in your own defence, open the right Arsenal; Have the armour of righteousness on the right hand, and on the ; use Ninevehs weapons to sight this battle vanquish all your sins by crying louder for mercy, than they do for ruin; escape vengeance by flying from your provocations, before indignation hath attached you; your City is threatened, take heed ye do not sleep out the hour of your security. Presumption may subvert, let contrition deliver you: the time may be short, the work is great, the danger is apparent, the misery will be unspeakable; lay aside, neglect, awaken from torpulency, pluck down your haughtiness, surcease from obstinacy: your City walls do shake, let your hearts shake; your buildings are lose upon the foundation, groundsel them better by mortification: all your goods are ready to be sacrificed to vengeance, bring forth your sin offering before the sparks have taken fire: if there be in you any listening to a warning, credence of threatening, obedience to counsel, foresight of danger, sting of guilt, or obligation of duty: pity the City, and petition for the City, shed lakes of tears to obtain the peace of the City, kill droves of sins to procure the safety of the City; wear sackcloth lest ye do go naked; fast lest ye do starve; sit upon the ash-heap, lest ye be brought to an ash-heap; creep upon your knees, lest ye do creep into corners, shut up yourselves into your closerts, lest ye be shut into dungeons; fly to heaven, lest ye do fly out of the Land; confess your sins, lest justice do read the Bill to your faces; condemn yourselves, lest ye be sentenced without reprieve; look upon your errors with passions, be humbled with conflicts, repent with agonies, appease with fire, reconcile with ropes, weep with torrents, pray with shrieks, cleanse with nitre, attend at the Court of Audience, lay it out at God's judgement seat, wash in Jordan, till the le prosie be departed, wrestle with the Angel, till ye have obtained the blessing; Leave not one grievance in heaven to prosecute you, not one injury upon earth to accurse you; be perfectly renewed, that ye may be perfectly secured. Thus, if I can now leave you with bleeding hearts, sobbing breasts, suppliant tongues, abased bodies, frayed souls, purified consciences, and rinsed conversations; ye are Nineveh, and your City may yet prosper. For ye see how God pleaded out his case for Nineveh, and freed his Client, the City was humbled and preserved, repentance prevented her overthrow; not a man was smitten, though there were multitudes of Persons; not a beast was destroyed, though there were much cattle. Go, and do thou likewise; do likewise, and enjoy likewise. Oh that I could be such a Jonah to you! that I could cry out, such a City! that I could make you thus to believe God, and serve God; your humiliation should free you from all horrors, your dejection from all dangers, your devotion and reformation from all exigents; your walls should not be battered, your Bulwarks not demolished, your Palaces should not be laid waist, your Temples should not be shut up, your shops should not be rifled, your persons should not be massacred, nor your Cattle slaughtered; but your Liberties, your Lives, your Goods, your Royalties, your Ordinances, your Oracles, your holy Altars, holy Priests, holy Vessels, holy Shewbread, holy Incense, and Holy of Holies; even all your spiritual prerogatives, and Church-priviledges, should be ratified to you upon earth, ye should continue a safe people, and flourishing City; yea, after ye had served God in his Church, ye should serve him in his Temple; he should translate you from this City, to the City of the new Jerusalem, that after ye had enjoyed all the preferments of the material, or mystical City, ye might have the joys and pleasures of the glorious City, even the prize of the high calling of God in Christ Jesus. Which that ye may have, the Lord grant for his mercy's sake. Amen.  
FINIS.    

Courteous Reader, I entreat thee, that, before thou dost peruse the Sermons, thou wouldst first amend the Errata. Other literal, and casual errors, I must leave to thy own judgement to Correct.  
PAge 37. for, as Magisteriall Gods r. as Magisteriall as Gods p. 57 for, turn against jacob r. burn against Jacob p. 69. for filled up r. siled up. p. 81. for immaginating r: immagnating. p. 86. for serve together r. serre together. p. 98. for Essences r. Essenes'. p. 105. for beautiful vision r. beatifical. p. 151. for, fiske the Nation. r. fist the Nation. p. 179. for, Interceptours r. Interpreters. p. 209. for, Pylen r. Pylos. p. 259. for, ascement r. Casement. p. 265. for, laboust r. labourest. p. 307. for except r. expect. p. 308. for, alteration r. altereation. p. 311. for; bowltick r. bowletick. p. 312. for, fill r. skill.