Somewhat the like we may observe in the King of Nineveh and his people. There cometh Jonah a Jew, *a mere stranger among them, and telleth them, that not within an hundred years, but twithin uforty days Nineveh the greatest, the strongest, the chief, the head City of the whole world, a great part whereof the King thereof then commanded, should be utterly destroyed. Had Jonah come to London, and there preached the like some fortnight or three weeks before that Powder-plot was to have been executed, who would have believed it? or ⟨p. 93⟩thought it a thing credible, yea or possible almost? And yet we know well how near we were to an utter subversion, if God in mercy had not prevented mans malice. But xthe Ninevites, as well Prince as People, though they saw no preparation towards, no enemy at hand, no likelihood of any sudden invasion, or of subversion by other means, taking Jonah, as he was indeed, for a Prophet of God, believed him on his word, and yby their repentance and humiliation, prevented that which otherwise had been.
Somewhat the like wee may obserue in the King of Nineueh and his people. There commeth Ionas a Iew, *a meere stranger among them, and telleth them, that not within an hundred yeeres, but twithin ufortie daies Niniueh the greatest, the strongest, the chiefe, the head Citie of the whole world, a great part whereof the King thereof then commanded, should be vtterly destroyed. Had Ionas come to London, and there preached the like some fortnight or three weekes before that Powder-plot was to haue beene executed, who would haue beleeued it? or ⟨p. 93⟩thought it a thing credible, yea or possible almost? And yet wee know well how neere wee were to an vtter subuersion, if God in mercy had not preuented mans malice. But xthe Nineuites, as well Prince as People, though they saw no preparation towards, no enemie at hand, no likelihood of any sudden inuasion, or of subuersion by other meanes, taking Ionas, as he was indeed, for a Prophet of God, beleeued him on his word, and yby their repentance and humiliation, preuented that which otherwise had beene.
- *[Greek or Hebrew]. Basil. Sell. hom. 11.〈non-Latin alphabet〉. Basil. Sel. hom. 11.
- tJon. 3. 4.Ion. 3. 4.
- uIta veritas Hebr. Ita etiam Aquila, Theodot. Symmach. Hieron. & Vulg. Origen. item in Jer. hom. 5. Chrysost. ad pop. Ant. homil. 80. si interpreti fides, Sept. tamen, Adhuc tres dies. Atque ita etiam Basil. Sel. homil. 11. Chrysost. in Gen. homil. 24. in Psal. 7. in 1 Cor. bond. 15. in Eph. hom. 10. tom. 6. hom. 43. & 78. & 87. & Aug. homil. 2. Justin. dissert. cum Tryph. habet 43. Origen. in Num. hom. 16. Tres, •ive ut Hebraei, 40 dies. Frustra conciliare conantur Aug. in Gen. q. 169. & de Civit. l. 18. c. 44. Leo Castr. de translat. c. 24. Et Canus. loc. commun. l. 11. c. 5. Graeca versio proculdubio vitiosa est.Ita veritas Hebr. Ita etiam Aquila, Theodot. Symmach. Hieron. & Vulg. Origen. item in Ier. hom. 5. Chrysost. ad pop. Ant. homil. 80. si interpreti fides, Sept. tamen, Adhuc tres dies. Atque ita etiam Basil. Sel. homil. 11. Chrysost. in Gen. homil. 24. in Psal. 7. in 1 Cor. bō. 15. in Eph. hom. 10. tom. 6. hom. 43. & 78. & 87. & Aug. homil. 2. Iustin. dissert. cum Tryph. habet 43. Origen. in Num. hom. 16. Tres, •ive ut Hebraei, 40 dies. Frustra conciliare conantur Aug. in Gen. q. 169. & de Civit. l. 18. c. 44. Leo Castr. de translat. c. 24. Et Canus. loc. commun. l. 11. c. 5. Graeca versio proculdubio vitiosa est.
- xJon. 3. 5, 6.Ion. 3. 5, 6.
- yItaque s•itè Aug. de civit. l. 21. c. 24. & in Psal. 50. Nineven & eversam esse, quia conversa cepit esse quod ante non erat, nec subversam tamen, quia non per. jt.
