The lectures or daily sermons, of that reverend divine, D. John Calvin, pastor of…The lectures or daily sermons, of that reuerend diuine, D. Iohn Caluine, pastor of…

So also the Ninevites when they were stricken with that terrible threatening of God, they put on Sackcloth, & commanded a fa•te, even because this ought to be done in extremities. Now therefore we understand why the king after he himself had put on sackcloth commanded also to the whole people both fasting and other testimonies of repentance. But this seemeth to be absurd yea very ridiculous, that the king commandeth the beasts, as well as men to profess repentance: For repentance is the change of a man while he restoreth himself unto God, when as he was before from him estranged: and this can by no means fall out in brute beasts. Rashly therefore and contrary to all reason doth the King of Nineveh mingle Beasts with men, when as he entreateth of repentance: But that is to be noted which first we spake, even that destruction was denounced not to men only, but also to the whole City, and also to the very edifices and buildings. For as God created the whole world for mans sake: so also his ire, when it is once kindled against men, Involveth with all both Cattle and Trees, and whatsoever is either in heaven or in earth. But for all this, the question is not yet answered: for howsoever God taketh vengeance of the beasts for the offences of men, yet an Ox or a Sheep can not pacify the anger of God. I answer, that this was done for mans cause. For it had been a notable feast, if the king had forbid the beasts ⟨image 59⟩all sufferance, except he had had respect unto men them selves. But he would as it were in a glass, or a picture set before the Ninevites what they had deserved: as it was under the Law, as often as they slew any Sacrifices, they were admonished of their sins. For this ought to have come in mind unto them, that the Lamb, or other creature, was slain being innocent, & for what cause he which had offended stood at the Altar. For there he saw a lively image of his own damnation in the Ox, Lamb or Goat. So also the Ninevites, when they constrained their Oxen & Asses, and the rest of the beasts to fast, they were admonished of how grievous & severe punishment they were worthy, even because that very innocent beasts suffered punishment together with them. We see therefore that the king sought not to make any sacrifice, while he commanded a fast & hunger to the very brute beasts:

So also the Nineuits when they were stroken with that terrible threatning of God, they put on Sackcloath, & commaunded a fa•te, euen because this ought to be done in extremities. Nowe therefore we vnderstande why the king after he himselfe had put on sackcloth commanded also to the whole people both fasting and other testimonies of repentaunce. But this séemeth to be absurde yea very ridiculouse, that the king commaundeth the beastes, as well as men to professe repentaunce: For repentaunce is the chaunge of a man while he restoreth himselfe vnto God, when as he was before from him enstraunged: and this can by no meanes fall out in bruite beastes. Rashlie therefore and contrarie to all reason doth the King of Nineueh mingle Beasts with men, when as he entreateth of repentaunce: But that is to be noted which first we spake, euen that destruction was denounced not to men onely, but also to the whole Citie, and also to the verie edifices and buyldings. For as God created the whole worlde for mans sake: so also his yre, when it is once kindled against men, Inuolueth with al both Cattel and Trees, and whatsoeuer is eyther in heauen or in earth. But for al this, the question is not yet aunswered: for howsoeuer God taketh vengeaunce of the beasts for the offences of men, yet an Oxe or a Shéepe can not pacifie the anger of God. I aunswere, that this was done for mans cause. For it had bene a notable feast, if the king had forbyd the beasts