That they amend from the greatest to the smallest we learn two things. First of what great efficacy the sermon of Jonah was, that pleased all people both great and small. The like hath not been seen. ⟨p. cli⟩For it is easier for a Cooke to please an hundred mouths, with one mete, then a preacher to order one sermon or oration to please ten heads. It were well in our time if at every sermon were one of the magistrates and of the people converted: and at ten Sermones one Byshop and one priest. The second, the facility and promptness of these Ninevites to believe and amend their religion, and conversation, doth condemn the ungodly obstinacy and frowardness of such, as detract and prolong their amendment, and say they will believe when the king cometh to age. Thus the devil giveth them one occasion or other to defer their belief. If the kings majesty, ⟨image 161⟩and his Nobles should hate the trueth, they would say: how can we believe the doctrine, that our learned, and wise Magistrates detesteth? If the kings majesty and his nobles love and favour the best part, they excuse themselves upon the tender & young age of the king: as though his Majesty's young age or old age could make any religion of God true or false: when in deed all ages and powers be or ought to be subject unto the religion, and law made already, and given to be observed of and by all men, of what sort condition, or state so ever they be of.
That they amende from the greatest to ye smallest we learne two thynges. Fyrste of what greate effycacye the sermon of Ionas was, that pleased all people both greate and smalle. The lyke hath not bene seene. ⟨p. cli⟩For it is easier for a Cooke to please an hundreth mouthes, wyth one mete, then a preacher to order one sermon or oracion to please ten heades. It were well in our tyme if at euery sermon were one of the magistrates and of the people conuerted: and at ten Sermones one Byshop and one prieste. The second, the faciliti and promptnes of these Niniuites to beleue and amend their religion, and cōuersaciō, doth condemne the vngodlye obstinacye and frowardnes of such, as detract and prolong their amendemēt, and saye they wyl belyue when the kynge commeth to age. Thus the deuil geueth thē one occasion or other to defer their belefe. If the kings magesty, ⟨image 161⟩and hys Nobles shoulde hate the trueth, they woulde saye: howe can we beleue the doctryne, yt our learned, and wyse Magystrates detesteth? If the kynges maiestye and hys nobles loue and fauoure the best part, thei excuse thēselues vpō the tender & younge age of the kynge: as thoughe hys Magesties yonge age or olde age coulde make any religion of God true or false: when in deede all ages and powers be or oughte to be subiecte vnto the religion, and law made allredye, and geuen to be obserued of and by all menne, of what sort condiciō, or state so euer they be of.
