Sermons on Jonah, Lecture 20
THE XX. LECTVRE.
The chiefe poynts. 1. The word in diuerse worketh diuersly. 3. The causes of meaner men concerne Kings. 4. Things are concealed from many Kings. 5. But they should take notice of them. 6. Good things in Princes are much respected by God. 8. Examples of great personages draw on the meaner to goodnesse. 10. The Kings humilitie in comming from his throne, 11. and putting off his attire. 12. The vse of sackcloth. 13. Correction must be of those things, where the errour is. 14. The inward mind maketh true repentance.
Ionah. 3.6.
For word came vntounto the King of Niniueh, and he arose from his throne, and he layed his robe from him, and couered him with sackcloth and sate in ashes.
THat saying of Saint Paule is a most true speech, that the Ministers of God, & the ministerie of the word,2. Cor. 2.16. are to some the sauour of death vntounto death, and to other the sauour of life vntounto life. And so is that also,Gregor Moral. lib. 29. which we find in Saint Gregorie, that this woord is like the Planet, or wandering starre Venus, which vntounto some is Lucifer, a bright morning starre arising in their hearts, whereby they are rowzed vp, and stirred from iniquitie and sinne, but to other is Hesperus, an euening setting starre, whereby they are brought to bed, and layed asleepe in impietie. To this purpose we neede no example more significant, then the preaching of our Prophet, whose words by their contemptuous receiuing of them, were a meanes of condemnation to the Israelites, adding hardnesse of heart to their rebellion and vnthankfulnesse; but were such an occasion of peace to the men of Niniue, that no where in the world, hath the word by teaching wrought greater effect, in so short a space of time. In the describing whereof, I lately gaue but a glaunce, dealing no otherwise therin, then if the gardiner topping a tree, should cut off here a bough, and there a shred, that he might afterward come to the maine stocke it selfe. So I hauehave prepared the way, to shew the meanes of the fast and repentance in that citie, by touching the precedent circumstances: but whereas exegetically or expositorie-wise, it is now more largely amplified, I am at this present to discouer particularly the substance of all that is here done.
2 When the Prophet then hauing entred the citie, had in terrible and fearefull sort cried out, that yet for some few dayes it might be spared, but after that glasse runne out, Niniue must be ouerthrowne, the auditours are affected with that horrour of conscience, and miserable molestation, that by their disturbance, their King doth take notice of the imminent daunger, which was denounced from God; and being prouident for himselfe, and his people which were vnderunder him, he taketh a course, I cannot tell whether more holy, or more happie, to turne away the wrath, which was comming out against him. For by a Proclamation which was made with good aduise, he inioyneth a fast for the taming of the flesh, a generall fast both of men and cattell. But to the end that he might seeme to be most liuely touched himselfe, and that he might the more stirre vp the people to deuotion, he performeth all ceremonies of debasing and deiection. He who sate in his maiestie before, now ariseth vp as forsaking it: he who was distinguished from all inferiours, by sitting in a throne, as if it had beene in a solemne Parliament, now standeth among the common sort, as a person of no reputation. He who before was couered with a royall and princelike robe, layeth the same aside as loathing it, and putteth sackcloth vponupon him, and to his tender flesh he ioyneth dust and ashes. An example which very few times hath beene heard of in an Ethnicke, and therefore it is the more worthie our best consideration. For the expressing whereof, after some studying what way might be most commodious, I resolued to treade these steppes: first to note some things in generall, concerning him and other Kings, which notes are insinuated by the text: then in speciall to examine the manner of his proceeding, which is varied by diuerse braunches. But first here it is said, that word of the Prophets preaching, was brought to the King.
Generall things of the King.
3 I suppose it to be no straunge matter, that speech of the great abashment of his people, should be brought to this King: for the crye of common miseries, and open desolations, will preasse into the Court, and to the hearing of the Prince, who although he seeme to be aboue ordinarie, yet in care he is possessed by small things, and such as be but contemptible in shew. The abūdance of the earth saith Salomō is aboue all, Eccles. 5.8.& the King consisteth by the field that is tilled. Thē the greatest cannot stand without husbandry and feeding of cattell. The infection of the plague, euen among very beggers, will trouble the mightiest. The Generall is not safe, if an enemie hath made an irruption, into the tents of any of his souldiers. That Emperour may well stir in his owne person, on whose land and coastes an armie is entred: and that King is not free, whose imperiall citie where himselfe resideth,Trebellius Pollio in Galieno. is in the brinke of daunger. Galienus the Emperour is condemned as vnwise, when he so neglected his prouinces, that he made no more of it when Egypt was lost▪ then to say, cannot we be without the flaxe and linnen of Egypt▪ and when Fraunce was gone, cannot the commonwealth stand sine sagis trabeatis, without those souldiers cassockes, which France doth send vntounto vsus? Wise mē do neuer thus, but although themselues be as the head, they will looke to the feet. Therefore it is not this, which I hold so necessarie to be obserued, that the king should know of it; but rather that so soone it should come vntounto him, for immediatly vponupon the crye of Ionas against them, the best vnderstoode of it. Which albeit it may be imputed to the amazednesse of the people, who were not aduised whither else to seeke; or to the idle curiositie of some, who were glad to carie newes of any thing, yet I rather ascribe it to the good gouernment of the King, and his orderly proceeding, that his house was so setled, and his Court so disposed, that matters of moment were imparted to himselfe. He himself did not stand still, as an image wrapped in gold, very glorious without, yet neither seeing nor hearing, but putting all ouer to other, but he saw with his owne eyes, and heard with his owne eares, and with his owne heart considered. And vntounto this opinion of him I am induced, by reason of those gracious parts, which the text recordeth to be performed by him, & could not hauehave beene so done, vnlesse there had bene in him a sensible feeling, with great vnderstanding of his place & office, which groweth by practise.
4 The manner of some Courts is, that to satisfie the auaritious, or ambitious affections of some few in place, the humor of the Prince is fed with faire tales, or iests, or delights, yea wantonnesse peraduenture, that the other may sway all things at their pleasure. Placentia are sung, and that which may content▪ If Sara a faire woman,Genes. 12.15 although a straunger, come into Egypt, the Princes of Pharao will thinke that to be a tale woorth the carying to their maister: but if it be businesse which toucheth neuer so neere, that must not be told, for feare lest it should disquiet. Thus by his voluptuousnesse, the King is made a child, and as Salomon saith,Eccles. 10.16 Wo is to the land when the King is a child, not in age so much as in manners: the land is impouerished, the subiects are iniuried, iustice is troden downe, iniquitie preuaileth, a confusion of all things is begunne and continued, and he who should amend it, silly man is brought a bed with folly and securitie. So no man is more a straunger to his owne charge, and the heauie burthen which lyeth vponupon him, then he who is most interested in it.Vopiscus in Aureliano. Vopiscus in the life of Aurelian, doth vtter to this purpose a good speech, which as it seemeth he borrowed from Diocletian, who sometimes had made triall of it. Foure or fiue in the Court gather themselues together and take counsell to deceiue the Emperour. They tell him what is to be liked and allowed of. The Emperour who in the meane while is shut vp at home, doth not know the truth. He must onelyonly know that which they will speake to him. He maketh such Iudges as be not fit for the place, he remooueth such from the Common-wealth as he should keepe, and in briefe the good Emperour, the honest and wary Emperour is bought and sold by them. If the good be thus dealt with, how pitifully are they vsed, who willingly fancy, and embrace all delights, tendered to them by their seruants, and are nusseled of purpose, that they might vnderstand nothing, and thinke very well of it. In such places and with such persons, it is likely that a messenger, who should hauehave brought such melancholike newes to the king, might hauehave stayd without doores, or perhaps hauehave bene sent backe againe, as wise as he came.
5 But this monarke of Niniue, is not made of that mettall. Such cases as much import, are brought to his hearing. He knoweth that the Prince, as the father of the countrey, is set ouer the people for their good. That the foundation of iustice remaineth in his owne person, and is thence deriued vntounto other men; that if he cease to do iustice in his owne person, if the case do so require, he should by right cease to raigne, and giuegive ouer the name of a King,Dion. lib. 69. Noli igitur regnare. as a woman once sayd to Hadrian the Emperour: and truth cannot be knowne, but by taking and admitting speech from the parties themselues. This is the cause, why the report of Ionas is first brought to his owne hearing, that he may know and iudge, and take order accordingly. This may be a lesson to all the Princes of our time, that they themselues be partakers of all great causes of estate; that they leane not wholly vponupon other, because the Lord hath layd the charge vponupon them; but especially that their eares be open to Gods word, when it shall be deliuered by the Prophets, that they may be taught thence, what is healthfull for their people, and acceptable to their maker, on whose seruice their prosperity doth wholly depend. Here may we conceiue the happinesse of our kingdome, where God hath placed a gouernesse, who thinketh vponupon such things. Hence also the Magistrate, and eueryevery housholder, in his priuate family may learne, to giuegive easie accesse to sober information, that if there be any thing, that doth make for the good of their houshold, or other charge, it may not be reiected. It is best to quench fire, while it is but in the sparke, to stop a watercourse at first, to bind vp a wound betimes, to kill young foxes in the neast, to meete with daunger, while it appeareth yet a great way off, and in such things not to rest on those who will faile, but to trust thine owne eyes, thine owne eares, thine owne knowledge. So, many euill matters shall be met with in the egge; good things shall be aduanced, and promoted opportunely; and as among the Niniuites all points succeeded well, although they sowed in teares, yet they reaped in ioy, so shall it be with thee. But let word of causes important be still brought to thy selfe.
6 The next matter which in generall I note in this great person, is that God would hauehave him to be touched aboue other, that his humiliation might be accepted beyond others. For the Lord is much affected toward them, in the persons of whom he hath imprinted a maiestie, and by speciall ordinance hath made them his Vicegerents.Psal. 82 6. As he hath seated them in a propriety of dignitie aboue all their fellowes, so the account which he hath of them, is of speciall property. Looke through the Heathen men, as well as vponupon such as knew him and feared him. Where do we find a man furnished with such parts as Alexander was,Plutarch. in Alexandro. of celerity, of resolute magnanimity, of felicity in all his attempts? Where see we a man comparable, with that worthy Iulius Caesar?Idem in Caesare. Ioseph. Antiquit. lib. 14.27. Euseb. de vita Constantini. How admirable were the workes of Herode the Great, and how maiesticall, yea terrible was the presence of his person, when enemies of his came into the place, where he was washing, and yet feared to make toward him, although he were naked and they armed? Name him who may be like to Constantine that blessed Emperour. And if it be suggested that the faculties and abilities, which they had to do great things (because they were mighty Princes) might make them to do such matters, as which others in their places might as well hauehave effected; yet this serueth not the turne, since a spirite of rarer quality then other men hauehave enioyed, might apparantly be seene in them. Now where the Lord soweth most, he looketh to reape most largely. Where he powreth foorth most benefits, he expecteth most gratefulnesse. And if his seruice be neglected, but especially contemned by these royall Potentates, he taketh it more vnkindly of them, then of a common man. When Saul being brought to a kingdome,1. Sam. 15.9. from following his fathers asses, had faulted in that case of Amelek, what furies did follow him euer after, with irreconcilable desolation? It was not a little punishment,2. Sam. 11.4. which followed after the murther and adultery of Dauid. The childs death, the reuiling of Shimei, the rebellion of Absolon, the deflouring of his concubines, were euident corrections.1. Reg. 11.4. When Salomon who was fraught with wisedome, fell foolishly to idolatrie, at once ten tribes were rent off from from the kingdome of Iuda. The like may be sayd of many the persecuting Emperours: when they being aduanced by Christ, turned their swords and scepters against Christ and his Gospell, he did not long endure their tyrannie, but with violence cast them downe.
7 But on the other side, God so embraceth the true piety of those in highest authority, that themselues are not onelyonly blessed for their entire deuotion, but their people for their sake. The blessings powred on the heads of them, runne downe vntounto the skirts and lower parts of their garments. When such as by Gods hand are lifted vp aboue others, do come nearer then their people to the heauen, not so much in place as in spirit and the inward man, the Lord doth accept them with greater fauour and acquaintance. The Israelites knew this, when they thus make request for their king:Psal. 20.1. The Lord heare thee in the day of trouble: the name of the God of Iacob defend thee. Send thee helpe from the Sanctuarie, and strengthen thee out of Sion. Let him remember all thine offerings, and turne thy burnt offerings into ashes. Graunt thee according to thy heart, and fulfill all thy purpose: That we may reioyce in thy saluation, and set vp our banner in the name of our God, the Lord shall performe all thy petitions, And so they go forward: Now know I that the Lord will helpe his annointed, and will heare him from his sanctuary. They knew, that from him being blessed, good things would flow to them, and God would blesse his deuotion. How louely and how precious in the eyes of the Almighty, was the melting heart of Iosias,2. Reg. 22.19. when he heard the threates of the Law read vntounto him? What priuate man alone, euer turned backe so much wrath? Yea God doth attribute so much to this his ordinance, that if it be but Ahab,1. Reg. 21.29. yet if he put on sackcloth, and will fast and go barefoote, the Lord will de…erre that vengeance, which was to come on him and his land. Those countries then are right happy, where such sit in the throne of honor, and most eminent place of glory, who do louelove and feare the Lord in integrity, and sincerity full of faith. For mercy and louing kindnesse is by such conduit-pipes, diffused through all the coasts and quarters of a land. If the pestilence shall deuoure, yet the prayer of such Dauids will stay the destroying Angell.2. Sam 24.17. 2. Reg 19.1. If Sennacherib shall reuile, yet if such Hezekiahs, shall enter into the Temple, and with weeping shall lay open the letters before the Lord, a hooke shall be put in his nostrels, and he shall be turned another way.Iudic. 5.1. If a victory shall be gotten, and such Deborahs shall acknowledge it, by a publike gratulation, this victory shall be doubled. When our Deborah and Hester as it is voyced and receiued with bended knees did begge of the Omnipotent maker, Oratio Reginae Elizabethae in expeditione ad Gades. Anno 1596.and guide of all our worlds masse, that he would prosper the worke, and vvith best forewinds guide the iourney, speede the victory and make the returne the aduancement of his glory, the triumph of the fame of those which were sent, and the surety of our Realme, with least losse of English bloud, we all know what effect this holy prayer had, to foile the proudest enemy, in a strange land; we all know it, and it were great pity, but succeeding ages should remember it.Rich. Hackluit, Nauigationū, Tom 1. And that may serue for an example of the point whereof I now intreate, which is, that the actions of great Monarkes, hauehave a straighter kind of reference vntounto God, then those of common men. Their voluntary debasing, doth lift them high with the Lord, their repentance is very gracious, their sorrow is much acceptable. Then it was well with the Niniuites, that such a king did raigne ouer them, as had an humble mind: God dealt with them most bountifully, to send them such a ruler, as whose heart he himselfe did soften, and put some graces into it, and then did crowne those graces, to the comfort of all his subiects. For I ascribe all this to God. The words of the Prophet were something, but the heart was touched from the Lord.1. Cor. 3 6. August. in 1. Iohannis Epist. Tract. 3. Paule may plant and Apollos water, but God must giuegive the encrease. And as Saint Austen speaketh, Teachings without, and admonitions are helpes to set things forward, but he hath a chaire in heauen, who teacheth the hearts of men. I speake sayth he of the Lord. God then did them much fauour, when he sent such a king among them, as whose heart he made to be flexible, that so the Lord might embrace him, and with him all his people.
8 In these generall obseruations, yet a third thing is here offered. That the way to bring the city to conformity of repentance, was for the king to begin. For the actions of the leaders, are a great spurre to the followers, to do as the other do before them. It is not in Rhetoricke onelyonly that imitation holdeth, but in all the course of our life. For naturally the younger do treade the steps of the elder; seruants do as their maisters do, children walke like their fathers. But the example of the Prince, is the mainest prouocation,1. Reg. 12.30. to do either good or euill. If Ieroboam sacrifice vntounto the golden calues,Lactant. Diuinar. Instit. 5. Lodo. Viues de causis corruptarartium lib. 1. he must not go alone; the people will hauehave their part. Lactantius could say that to imitate the manners, yea the vices of kings, is held a kind of obedience. It is the obseruation of Lodouicus Viues, that when Alexander of Macedon liued, because he was a warriour, eueryevery man would be a souldier: in the dayes of Augustus Caesar, because he delighted in Poetry, he was no body who could not make a verse. And in latter ages, when Leo the tenth was Pope of Rome, because he loued merry fellowes, all Rome did ring with singers and iugglers and stage-players, but vnderunder Iulius the second who was both a warriour and a Pope, the city was full of armour. So the subiects euer presse after the manner of their soueraignes, being euen like apes in imitating of them, whom they know to hauehave a power to honour them or disgrace them. Yea it is maruell to see, how meaner men then kings are followed by their inferiours, so that the thing which seemed to be honorable, if it be by the greater rufused, doth straight way grow contemptible, yea contrary to long custome. And that which seemed base if it be taken vp by them,A. Gellius lib. 15.17. doth quickly grow in request. The old manner of Athens was, that young gentlemen did learne to play on a kind of pipe, the Recorder or some such like. And this was frequented by the most part of them. But when on a time, Alcibiades looking in a glasse, did see his owne cheekes to be puffed vp with the blowing, he threw the pipe away, and so did all the gallants of Athens, immediatly after him forbeare that kind of Musicke.Plutarch. in praeceptis gerendae Reip. What was thought more vile in Thebes, then to take charge of the scowring of the gutters and sinkes? but when that worthy person Epaminondas, had once borne that office, it was accounted a place of honour, and was sought for among other preferments. Therefore it is good that great men be aduised in their actions, not onelyonly for their owne sake, but for the auaile of other: that by vertue they may breed vertue, lest by doing that which is vicious, they lay open a way to naughtinesse. For if they once begin to do that which is preposterous, their scholers will be many, and they will adde to their euill: the picture exceedeth the principall, the copy the originall: a little gappe being opened, in small processe of time, commeth to be a great deale wider. Lewes the twelfth that king of France, who was called Pater patriae, Antimachiauellus. lib. 1. Cap. 1.the father of the countrey, being at exceedieg charges, in the getting of the Dukedome of Millaine, and willing notwithstanding to spare his people from great payments, set those offices which belonged vntounto the Crowne ot sale, but as for the places of dignity which were toward the law, he medled not with them: But since that time, other by his example hauehave gone so farre, as to make sale of them also. It is a great misery to that kingdome, that iustice is so bought and sold. But this grew from an ill example.
9 The ruler of the Niniuites did walke a better way, when he would not go before his people in euill things, but in good. He imagined that his owne conuersion, would draw on others with him. He should incite his Nobles, and his Nobles prouoke his people, and so his city might be maruellously changed in one day,Isay. 66.8. like that saying in Esay, Who hath heard such a thing? who hath seene such things? shall the earth be brought foorth in one day? or shall a nation be borne at once? He himselfe began the worke, knowing that to be a strong load-stone, to plucke on other men. And indeede where good is intended, there let the best begin. Zaleucus might punish other with losse of eyes, for committing of adultery, when he made his sonne the first example, yea bereft himselfe of one eye, to spare one in his sonne. It is written of one Frederike,Malmisbur. de gestis Pō tificum Anglorum. li. 1. who was consecrated Bishop in the time of the Emperour Ludouicus Pius, that when vponupon the day of his installation, he was remembred at dinner time by the sayd Ludouicus, that he should be constant and resolute in his office, speake the truth, and do his duty; before that he would make any other aunswer, he requested to be told, whether he must begin on the fish that stood before him, at the head or at the taile? Whereunto the Emperour replied, that he must begin at the head. Truth it is then quoth the Bishop, we must begin with the head, & therefore you who are head to all your people, may do well to put away Iudith frō you, the woman which is incestuous…y maried to you. And this indeed was done afterward. It is a very naturall and orderly course in any reformation, that the best should giuegive the onset in good things, and the meaner sort should follow. If a stone throwne into a fish-pond, make one circle in the middle, that straight way causeth a second, and that bringeth on a third, and so it goeth to the banke. Euen so is it in honest or euill actions; being once set on foote by the chiefest,Sozom. Hist Eccl. 2.4. they prouoke other to follow. When Constantine had once embraced the faith of Iesus Christ, many heathen cities did likewise. Then the way to stirre the Niniuites, was for the king to begin, which he did as fully and wholly as euer you heard of any. The particulars whereof follow now in my second part.
He arose from his throne.
10 Among men, such as hauehave their authority vnlimited, which point belongeth onelyonly to absolute Princes, do thinke themselues exempted from the common sort of creatures, and therefore for the mighty prerogatiue of their soueraignty, will stand when other stoupe, and will beare vp the head, when other shall shrinke for feare. It is therefore the more admirable, that this Monarke of the East, higher shall I say then ordinary, yea the highest as I thinke, of all the men on earth, a king ouer kings, and commander ouer nations (the Assyrian dominion being then in his pride) should not onelyonly be cast downe, and debased with other, but before other and beyond other, in so noted a degree. For what was to be done, which he performed not willingly? That which Princes do in priuate, is not it which breedeth maiesty, but their royall glory in publike, when in the eyes of their subiects, they appeare in their sta…elinesse of pompous apparell, of rich and noble traine, of gard and other matters, which procure a kind of amazednesse, in those who are not accustomed to it.Act. 12.21. Cap. 25.23. 1. Reg. 7.7. This as Herode & Agrippa did vse, do did Salomon and religious gouernours, which exciteth from other toward them a fearefull reuerence, yet withall a louely admiration. But among all shewes, there is nothing comparable to the throne, that magnificent seate of iustice, where much honour is accumulated and heaped vp together. In a pallace large and spacious, a rich seate to be set, very eminent for the height, conspicuous for the furniture of gold and cloth of estate, compassed about with Nobles, and great Peeres of a kingdome, in Parliament-like attire, attended with many trumpeters, and heralds and other officers, with a gard of strong and armed men, enuironed with much people, in a peaceable plentifull place. What on earth representeth a maiesty, if it be not in such an assembly? The sight of this or the like,Iornandes de rebus Geticis. in Iustinian the Emperour at Cōstantinople, made Athanaricus the king of the Gothes, to breake foorth into these words, The Emperour without doubt is a God vponupon earth, & whosoeuer shall stirre his hand against him, shalbe guilty of his owne bloud. But this phrase of sitting in the throne, is vsed by the Spirit of God, to point out vntounto vsus the highest honour among men.1. Reg. 1.35.47. Salomon was sayd to be set in the throne of his father Dauid. The people pray that his throne, that is to say his honour and magnificence, may be aboue his fathers. What a stately throne did the same Salomon make,Cap. 10.18. Apoc. 4.2. as one of his most glorious workes? In Saint Iohns Reuelation, where the Lord himselfe is described in inconceiuable glory, the first thing named is a throne. How the Gentiles respected this, may appeare by that of Alexander,Q Curt. lib. 8. who when a poore souldier of his owne, who was as stupefied and amazed with cold and hunger, was by himselfe set downe in his throne neare the fire, told him that if he had so done to the royall seate of the Persians, it wold hauehave cost him his life, but this saith he shall saue thy life; meaning that there he should be warmed, and freed from his cold. And it may be iudged also by that speech of Demaratus the Corinthian,Plutarch. de fortuna Alexandri. who seeing Alexander in his pompe at Susis, did for ioy breake foorth into teares, and sayd that those Greekes who were dead before that day, had lost a great occasion of reioycing, because they liued not, to see Alexander sitting in the throne of Darius. Then for the king of Niniue, being set in open shew, to arise from his pompous place, is a signe of much humility: to top himselfe, to come downe, with such a depressed diminishment, so grieuous to flesh and bloud, is a matter which is not common. He who neuer tasted the sweet of soueraignty or ambition, cannot iudge aright of this deed. When the nedle touched with the load-stone, shall beare it selfe toward the North, in passing a great part of the earth or sea, it is a great alteration, when it comming vnderunder the Equinoctiall line, must giuegive ouer that property wherein before it was excellent, and might iustly hauehave caused no little admiration. A proud mind cannot stoupe: a lofty heart would not downe. And yet the great king of Niniue, being touched with repentance, vnseateth himselfe, vnthroneth himselfe, and commeth as low as the meanest.
11 As he did put himselfe from his place, so he strippeth himselfe of his rayment. It should seeme that it was some solemne time, that he was sitting in his throne, and adorned with his robe.Act. 12.21. When Herode would shew himselfe in his magnificence, he put on his royall apparell. Otherwise the Easterne Princes went glorious in their attire, and so at this day do all men who are of worth among them, as trauellers do report. They vse a stately kind of clothing. By the witnesse of Christ himselfe,Matth. 11.8. they that weare soft or delicate rayment, are in the Courts of Kings: how then go the Kings themselues? They thinke that common clothing, maketh them seeme but as common men: and they would that nothing should be wanting to them, which might increase an opinion of estate. We see that some inferour persons, do pin their greatest felicity on the gaynesse of their backes. There is more care to adorne the body, with vanities and new-fangles, then to beautifie the soule with sanctity and deuotion. The worke of wormes shall not be refused, to cloath a worme-eaten body. Colours shall be brought from the sea, and pearles taken out of fishes, gold digged out of the earth. Ethyopia and both the Indies shall be ransacked for new deuises, and these things shall be put on with more greedinesse, more carefulnesse, and more orderlinesse, then if it were to do that, which most nearely appertaineth to the gaining of heauen. Fashions shall be inuented so wide and spacious, in hoopes and ruffes and supporters, that there is great danger, that the little gate which leadeth to eternall life and blisse, is not wide inongh to receiue them. And if it be a griefe, and euen a death in comparison, for such as are not the most honourable, to part with these vanities (for who would liue to lacke things handsome?) how might it straine the heart of a King, to be vncased in such sort, as to put off that which distinguished him from a common man? I feare that there be many in our age, who hardly would yeeld to this. Yet the great ruler of Niniue doth make no stay thereat, but at this time putteth away from him, his robe of greatest dignitie, as a hinderance to true piety. Where is a liuely feeling indeed, that we should be arayed with pure and fine linnen, Apoc. 19.8.which is the righteousnesse of Saints, there the most sumptuous clothing, is vponupon some speciall occasion but accounted as the doung, and that which is most delectable, is detested as a Scorpion. Where a man is best clad within, there the least care is for the outward.
12 Well, you see what this Prince hath left: now heare what he taketh to him. He putteth not off one braue gowne, that he might put on another, so to iet it in varietie, whereupon the world standeth much; but that he might betake himselfe to mourning weedes, euen sordide sackcloth, and earthie ashes. Sackcloth was vsed to expresse sorrow, as may be seene in Iacob the Patriarke,Genes. 37.34. who vponupon the newes of the death of his sonne Ioseph, rent his clothes, and put sackcloth about his loynes, and sorrowed a great season. Ashes were vsed by men deiected to the lowest degree of misery,Iob. 2.8. as may be gathered by Iob, who after all his grieuances so doubled vponupon him, went and sate him downe in ashes.Esth. 4.1. Mordecai in the booke of Esther giueth example of both: for when the King had yeelded to the bloudy request of Haman, for murthering all the Iewes, he put on sackcloth and ashes, and cried a great cry and a bitter, in the middest of the city. But by the testimony of our Sauiour Christ, these two ioyned together, are arguments and tokens of the most humble repentance:Matth. 11.21. Woe be to thee Chorazin, woe be to thee Bethsaida, for if the great workes which were done in you, had bene done in Tyrus and Sidon, they had repented long agone in sackcloth and ashes, that is in the most lowly maner which may possibly be deuised.Gregor. Moral. lib. 3…. Saint Gregory in his Morals doth shew the reason, why these should be vsed in the time of griefe: In sackcloth sayth he is shewed a roughnesse and a pricking, euen the compunction of our sinnes. In ashes is signified the dust of men who are dead. And therefore both of these are vsed in repentance, that in pricking of sackcloth, we may know by our fault what it is which we hauehave done, and in ashes vve may vveigh vvhat we hauehave deserued in iudgement, that is, to be made dust and ashes. Consider then sayth he in the sackcloth pricking vices, consider in the ashes the paine of vices, vvhichwhich followeth by the sentence of death. This is the spirituall meaning of this mourning attire, and it cannot chuse but strike a kind of horrour outwardly, into eueryevery one who beholdeth it. For doth not sackcloth or haircloth cast downe the mind of the wearer, or the high conceipt of the stander by, to see him who was most glorious with or beyond manie other, now to be arayed in that, which noteth manifest lamentation. And do not ashes more remember vsus of mortification, that he who liueth and mooueth, should like a carcasse turned into dust, be as alreadie in his graue: that if he be not yet fallen into the dust of the earth, yet the dust is arisen vp to him, and hath met him halfe the waie. So liuing hee is as dead, and moouing as if hee were alreadie buried.
13 I cannot chuse but admire the care of this worthy Niniuite, to satisfie in eueryevery kind so farre as lay in him. Looke in what he had offended, in that he would make a recompence. In former time he had displeased God, as well within as without, and now he would shew the fruites of this his griefe, as well within as without. Within, by debarring his belly and stomacke of their sustenance: without, by making that flesh which had taken delight before, in beautie and in brauerie, to be basely and vgly clothed. He saw the faults of himselfe, and therefore as a carefull planter or ouerseer of trees, he bent that stocke which grew awrie, to the contrary side. And he tooke the rightest course to redresse his faults, not doing as necessitie many times vrgeth men, in their chastisements to lay vponupon one member or part of the bodie, for the ouersight of the other, as for the slippes of the hands, to lay stripes vponupon the backe or shoulders; but he correcteth the offenders in the most iust and equitable order that might be. For had he not transgressed both in the backe and the belly? His bellie had bene a receptacle of much luxurie and excesse: the sumptuous birdes of the ayre, the dainty fish of the water, had bene deuoured by him.Ioseph. de bello Iudaico. lib. 5.13. Sueton. in Vitellio. It may be that he had offended as Vitellius did afterward▪ who caused all seas and lands to be sought, for rare creatures to feede on, and when they had bene brought vntounto him at an inestimable price or rate, then they should not be touched in grosse, but an eye onelyonly of this bird, or a tongue onelyonly of that fish must be tasted, that so the spoyles of a many, might be taken at one meale. It may be that like his countreyman Sardanapalus that Epicure,Athenaeus Dipnosophis. lib. 12.12. Philip. 3.19. he thought that alone to be his, which he had consumed in eating, and so had made his belly no lesse then his God. To make amends for this, by proclaiming a solemne fast, he abateth the …uperfluity of his vnruly paunch, and pincheth it with famine, that because in former times it had had a great deale more then it should, now it might want that which is necessarie. So his backe and loynes had bene supporters of much excesse, so that the most curious of workmanship, the most sumptuous of stuffe, the most conspicuous of mettals, the most precious of stones and pearles, had bene bestowed vponupon them. There was in likelihood no pompe to be desired, which they knew not. Therefore to satisfie for those follies, and to bring his body to better compasse, sackcloth bumbasted with ashes, or vnderlayd with dust, must now be worne and sate on. I Inow not whether the wisedome of this king, or his equity, or humility, be more to be commended.
14 But the mind within being added to it, maketh all the rest more acceptable. For we need not doubt but that was ioyned. He who had done all those things, that is, came downe from his throne of honour, layd his kingly robe from him; put on sackcloth and ashes; by the aduise of his counsell set foorth such a Proclamation, for a fast to be kept by all his people, both young and old, men and cattell; bid cry to God so mightily; yea who appeased the fury of the Lord, and quenched his wrath toward them, neede not be suspected now but to hauehave ioyned his mind within, to his externall actions. And that being put to, as a kind of celestiall salt, maketh all the rest to be sauoury. For aboue all things the sacrifice of God is a troubled spirit, and a broken and contrite heart the Lord doth not despise. Psal. …1.17.It were to be wished, that our Iesuites and Seminary men, would learne this of this Barbarian, to adorne their externall penance and voluntary worships, which they enioyne to themselues, with this contrite mind within. For if sackcloth and haircloth, and fasting and whipping too, be vsed and oft-times doubled, they which do them are not the nearer to heauen, vnlesse the inward conscience be established in the faith, and taught that nothing meriteth, but the bloud of Christ our Redeemer.Matth. 23.27. 2. Reg 9.30. 1. Reg. 18.28. It is but like a whited sepulchre; whited, but full of rottennesse: like old Iezabel, who albeit she was painted, yet was she full of aged wrinkles: the deeds but of Baals Priests, who could cut and launce themselues: the very workes of hypocrites. They may gaine prayse with men, and make their Proclamations to the world as they do,Ant. Posseuinus in refutatione respons…onis D. Chyt…ei. that their lodging is very hard, and their shirts made of course haircloth, yea as Posseuinus sayth, and seemeth to cite it from our Campian, that flying to wildernesses as Heremits, and to monasteries as Fryers, all their life time in the schooles of perfect vertue, cilicijs paludati, & pasti ieiunijs, that is, being robed in hearcloth, and fed with fastings, they do meditate both day and night in the Law of the Lord: Yet although they go farther also, and cast out Diuels too, they may heare in the day of iudgement, from the mouth of the last iudge,Matth. 7.23. Depart from me, I know you not, you workers of iniquity, vnlesse the inward meaning be rectified, and made orderly, by beleeuing, vnderstanding, and iustifying knowledge. And this may yet be feared to be wanting, by their making much of images, their inuocation of Saints, their abusing of Christ in his institution in the Sacrifice of their Masse, by counting their prayers on beades, by reputing that which is sinne to be meritorious with God. This maketh vaine all the rest, and wringeth that speech from the Almighty, Who required these things at your hands?Isay. 1.1…. Let them with the king of Niniue beleeue on God, and be inwardly setled in their mind out of the word, and then for Christs sake, and not for their owne merites, their deeds shall be acceptable.
15 Now to make application of this. There is nothing written here, but it is written for our instruction. If sin among that people did deserue so hard a doome, and prouoke so fearefull a wrath, why should it then be esteemed with vsus a light matter, & only a point of dalliance? Why do men now so embrace it, …nd with greedinesse make after it, as after a blessed thing? God is one and the same God euermore, and hateth it now as he did before. And there remaineth an account to be made by vsus, as well as by men before. Then if we did as we should, we should seeke to diminish the faults of former ages, and not to adde vntounto the measure of them. The least burthen is most easily borne; the fewest sinnes are soonest reckened for. It is a fearefull thing to fal wilfully into the hands of the euer-liuing God.Hebr. 10.31. Sinne is like to that Siren, which Poets do describe, to sing then sweetly when it meaneth to destroy. It is like to the Hyaena, which can cry like a child, but intendeth to teare in peeces. Although the face be faire aboue, yet it hath a Scorpions taile to sting. It was like to destroy a whole city, which was the greatest in all the world, & therfore it may bring desolation and perdition vponupon vsus. Againe, if this mightie Monarke to appease the fury of God, did refuse no humble subiection, but did cast downe himselfe by inward and outward meanes, then we oftentimes should change our wayes, and giuegive more signification of the feeling of our misery, that by open repentance, Gods threats may be remooued and turned into blessings. If we will turne vntounto him, he is a gracious Lord. But he loueth to be sought to, and to be sollicited with earnest deuotion. We do little deserue to hauehave it, if we will not aske that which we want. Then let vsus cast our selues downe, by publike and priuate prayer, and giuegive him no rest till he graunt vsus things conuenient. Moreouer as the king of that nation, did so ouersway all his subiects, that he brought them also to God, so let all who hauehave any other vnderunder them, stirre vp those to true holinesse who are committed to them; that many hands being lifted vp together, may take the stronger effect. And let him who hath fewest to rule, know that his affections are placed by the Almighty, as subiects vnderunder him, if he hauehave the Spirit of God in him, and therfore let him labour to command them, and dispose them not to earthinesse and iniquity, but to vertue and obedience. So shall the ground of our hearts, which bringeth foorth nothing else of it selfe, but nettles and brambles and briers, yeeld louely fruite, and that which is acceptable in the eyes and eares of the Highest. And then as the word from Ionas, was effectuall to the Niniuites, so shall the preaching of Gods Ministers, and good pastours among vsus, be a pathway to eternity. To the which the father bring vsus for his owne Sonne Christ his sake, to both whom and the holy Spirit, three persons in one Godhead, be honour now and for euer.