The arraignment of licentious liberty, and oppressing tyranny in a sermon preached before the right honourable House of Peers, in the Abbey-church at Westminster, on the the day of their solemn monethly fast, Febr. 24. 1646 / by Nathanaell Hardy ... Hardy, Nathaniel, 1618-1670. This text is an enriched version of the TCP digital transcription A45542 of text R20411 in the English Short Title Catalog (Wing H710). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 106 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45542 Wing H710 ESTC R20411 12044512 ocm 12044512 53078 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45542) Transcribed from: (Early English Books Online ; image set 53078) Images scanned from microfilm: (Early English books, 1641-1700 ; 892:4) The arraignment of licentious liberty, and oppressing tyranny in a sermon preached before the right honourable House of Peers, in the Abbey-church at Westminster, on the the day of their solemn monethly fast, Febr. 24. 1646 / by Nathanaell Hardy ... Hardy, Nathaniel, 1618-1670. [6], 42 p. Printed by R.L. for Nathanaell Webb and William Grantham ..., London : 1647. Reproduction of original in Union Theological Seminary Library, New York. eng Bible. -- O.T. -- Hosea V, 10-12 -- Sermons. Fast-day sermons. Sermons, English -- 17th century. A45542 R20411 (Wing H710). civilwar no The arraignment of licentiovs liberty, and oppressing tyranny. In a sermon preached before the right honourable House of Peers, in the Abbey Hardy, Nathaniel 1647 19403 187 175 0 0 0 0 187 F The rate of 187 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-07 SPi Global Keyed and coded from ProQuest page images 2004-08 Judith Siefring Sampled and proofread 2004-08 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion Die Jovis , 25 , Febr. 1646. ORdered by the Lords in Parliament assembled , that Mr. Hardy is hereby thanked for his great pains taken in his Sermon preached yester day before their Lordships in the Abbey-church Westminster , it being the Monethly Fastday : And hee is hereby desired to cause the same to be Printed and published , and that no person whatsoever doe p●esume to print or reprint the same , but by warrant under his own hand . John Brown Cler. Parliament . I do appoint Nathanael Webb and William Grantham , to Print my Sermon . Nath. Hardy . THE ARRAIGNMENT OF LICENTIOVS LIBERTY , AND OPPRESSING TYRANNY . IN A SERMON Preached before the Right Honourable HOUSE of PEERS , in the Abbey-church at Westminster , on the day of their solemn Monethly FAST , Febr. 24. 1646. By NATHANAELL HARDY , Mr. of Arts , and Preacher to the Parish of Dionis-Back-church . I will get me to the great men , and will speak unto them , for they have known the way of the Lord , and the iudgement of their God : but these have altogether broken the yoke and burst the bonds , Ier. 5.5 . They chose new Gods ; then was war in the gates , Iudg. 5.8 . Pertinet ad innocentis Magistratus officium , non solùm nemini malum inferre , verùm etiam à peccato cohibere , & punire peccatum , aut ut ipse qui plectitur corrigatur experimento , aut alti terreantur exemplo . Aug. Disciplina est magistra Religionis , magistra verae pietatis , quae non ideo increpat ut laedat , nec ideo castigat ut noc eat . Idem . Remota justitia , quid sunt regna nisi magna latrocinia , quia & ipsa latrocinia quid sunt nisi parva regna . Idem . LONDON , Printed by R. L. for Nathanaell Webb , and William Grantham at the signe of the Grey-hound in Pauls Church-yard , 1647. TO THE RIGHT HONORABLE The HOUSE of PEERS Assembled in PARLIAMENT . Thrice Noble Worthies : IF any thing were presented in this subsequent Sermon , meriting your Honours acceptance ; it must be that despised Jewell of plain-dealing . The truth is ; Considering on the one hand , the Auditors dignity to whom I spake , my desire was to avoid rudenesse of Expression ; Remembring , on the other , JEHOVAH'S Majesty in whose Name I spake , my endevour was to use faithfulnesse in Admonition . I well know , Reprehension to Great men must be wrapped up ( as wee do Pils ) in Sugar , that it may more easily be swallowed , and work before they think on it . We must come to your Lordships byssinis verbis with soft and silken Phrases , as the Mother of Cyrus charged him who was to speak to the King . But yet withall , the Great GOD who hath advanced you to Nobility , hath engaged us to Fidelity : it is no time for Ministers to be cold or silent , when sins are bold , and sinners impudent . That commission given to the Prophet Isaiah , and in him to all Gods Messengers , was never yet revoked : Cry aloud , spare not , lift up thy voice like a trumpet , to tell Judah of her sins , and Israel of her transgressions . It is true , Preachers by their faithfull boldnesse will find enemies as Moths to their persons , and Worms to eat up their credits ; but by their treacherous silence they shall procure a worse Moth to their souls , and Worm to gnaw their consciences . Freenesse in speaking truth , may occasion hatred from men without ; but it will certainly procure love from a gracious God above , and peace from a serene breast within . My Lords ; It was the unhappy lot of this Discourse , when preached , to meet with many Auditors whose eares were hedged about with thorns , and tongues have since been sharp as swords : These have branded both it : and the Author , ( probably in your Honours hearing ) with the scandalous reproach of Malignancy , and what else might render the one fruitlesse , and the other odious : For what reason I know not , except ( that for which St. Paul was accounted an enemy by the Galathians ) telling the truth : As if flattery were the badge of amity ; and they who are faithfull to your Souls , must therefore be reckoned as false to your Cause . But sure I am , in the end , these seeming Friends will appear your worst Enemies , who would tickle your Honours with flatteries to the death ; whilst your seeming reputed Enemies will approve themselves your best Friends , who by gentle blows of Reproof on the eares , endevour to rouse you out of the swound of Security . For my own part , I hope I shall ever abhorre as well verball , as reall Symony ; and rather choose , proveritate convitium , quàm pro adulatione beneficium ; To expose my self to byting Detractors , than incurre the just censure of a fawning Flatterer . For these envious Whisperers , I shall become an hearty petitioner in my Saviours words , Father , forgive them : And if by my removall , yea , ruine , ( though too unworthy ) any thing may be contributed to the setling of Sions bound , I shall thank them for doing me such a favour against their wils ; and my hope is , their wrathfull calumny poured out like mud to defile my Name , shall prove like water to clense my ways the more . For your HONOURS , I blesse God that you were the Eare-witnesses and Judges of my doctrine ; neither doubt I but your Wisdoms will discern malice to be the spring of those slanders cast upon my self . As for these Labours , ( which if weighed in the ballance of a severe judgment , I confess are too light ) it hath pleased your Lordships to allow them some grains of your charity , in a favourable construction ; and find them weight , to set the stamp of your Authority upon them , and make them currant Coyn for the Presse . Them , together with my self , I lay at your Honours feet , and in submission to your command have committed to the Worlds eye . Some illustrations of the Text , which I then omitted , lest I should tyre your patience , I have now inserted , lest I should injure the Sermon . Give mee leave ( my honoured Lords ) to end with one request to You , for GOD ; to GOD , for You. To you : That however I may deservedly be cast out of your memories , yet the sacred Truths herein contained may be imprinted on your breasts . For you . That the LORD of Lords would strengthen your Honours hearts and hands , to the preservation of Purity and restauration of Unity : That so in your Noble Persons and Families , you may be the happy Subjects ; to the Church and Kingdome , honourable Instruments , of many choice and precious Blessings . To which he shall ever say Amen , Who is , Your HONOURS Vnworthy , yet Faithfull Servant , NATH. HARDY . THE ARRAIGNMENT OF LICENTIOVS LIBERTY AND OPPRESSING TYRANNY . HOSEA 5.10 , 11 , 12. The Princes of Judah were like them that remove the bound : therefore I will poure out my wrath upon them like water . Ephraim is oppressed and broken in judgement , because he willingly walked after the Commandement . Therefore will I be unto Ephraim , as a Moth , and to the house of Judah as rottennesse . A Sharpe and harsh Scripture , unsutable therefore may some perhaps say for a Noble Auditory , Great mens delicate eares cannot endure scratching expressions , it is granted , yet their corrupt hearts have need of searching instructions ; and every good Preacher must act the part , not so much of a Cook to dresse savoury meat for the palate , as of a Physitian to prescribe wholsome ( though bitter ) potions for the soul . ● , but it is a terrible threatning text , unseasonable , may others say , for these conquering times . Nothing more unwelcome then in dayes of Serenity , to sound out woes of Severity ; when God seems to open his hand in blessings , that Ministers should open their mouthes in menacing , what more di●●as●full● it is true , but yet what more needfull ? We must not think ( with the Athenians ) that we have clipt the wings of victorious prosperity , so that it cannot flie from us ; or with David , that our Mountain is so strong it cannot be moved ; that our Nest● is made in the stars , and our 〈◊〉 exa●ted above the Region of mutability : no , ( Beloved ) deceive we not our selves with vain dreams ; God hath not poured out so many favours upon us like oile , but the sins of Princes and People may after all provoke him to poure out wrath like water ; and though the violent effusion of bloud be ceased , yet the fretting moth of division remayns . Deservedly therefore doth the Magistrate renew these Fasts , and no lesse justly ought the Minister facere opus Dei in die suo on these days of humbling to use means of humbling , both by tart reprehensions of sin , & smart denunciations of wrath , that the one may be repented , the other prevented : which was the ayme of God by the Prophet , in the words now read ; The Princes of Judah , &c. It is the observation of learned Rivet on this Booke that Hosea in its severall parcels puts on the habit of various persons , Vati● , Praeconis , Patris , 〈◊〉 , Judicis , of a Prophet foretelling , Herald proclayming , Father chiding , Friend counselling , and Judge censuring ; this latter hee seemeth in Gods Name to take upon him here , not only bringing in as a Plaintiffe a bill of Indictment against , but passing as a Judge an heayy sentence upon both Judah and Ephraim . So that the words naturally fall asunder into these two branches : Accusatio vera . Comminatio severa . An accusation of Sin . A commination of Punishment . A charge full of Verity . A doom full of Severity . The charge is laid against the two Tribes , and the ten : the two under the name of Judah , the ten under the name of Ephraim , so called Synedochically , because that was Tribus amplissima & Regia , the greatest and the highest Tribe ; The Princes of the one , yet so as that the People are not exempted : The people of the other , yet so as that the Princes are not excused . The former in the beginning of the tenth Verse , The Princes of Judah were like them that remove the bound . The latter in the end of the 11th . Verse , because he willingly walked after the commandment . The doom is as ample as the charge , pronounced severally against Judah and her Princes in the close of the 10th . Verse , I will poure out my wrath upon them like water . Against the people of Ephraim in the first clause of the 11th . Ver. Ephraim is oppressed and broken in judgment . Joyntly , against both Ephraim and Judah , Vers. 12th . therefore will I be unto Ephraim as a moth , and to the house of Judah as rottennesse . And now ( mee thinks ) my text like an ingenuous picture looks upon all here present , in which both Nobles and People may behold their sin and danger represented . In the description of which it shall be my endevour to be brief , and plain ; brief , that I fall not into the errour of the text , and be like them that remove the bound of the time ; plain , that not the meanest Auditor be opprest and broken in his judgment ; and let it be the prayer of us all that the grace of the Spirit may be poured on us like water , so as we may willingly walke after the commandements which shall from God be delivered to us , and the Word of the Lord ( so the Cald●e reads it ) may be as a moth to our sins , and rottennesse to our corruptions . And so I begin with the first generall , to wit , the charge , and that as it is drawn up concisely , yet fully ; First , against Iudah and her Princes ; the Princes of Iudah , &c. This Prophet was one of the sharpest Preachers that ever God sent to his people ; his commission was primarily intended for Ephraim , yet collaterally extended to Iudah ; his Sermons contain plain detections , full convictions , and impartiall arraignments , of all sorts of sinners , none are spared , neither Prince , Priest , nor People ; hee summons all three , Verse the first , and chargeth the chief in this , even the Princes of Iudah . A pattern worthy of imitation by all Gods Messengers ; those who are fishers of men must catch as well great as small fishes in the net of reproof ; faithfull Ministers must not despise the meanest for the sins sake , nor spare sin in the highest for the mans sake ; it is Gods command to Ieremiah , that hee should not be afraid of any of their faces to whom he sent him ; Chap. 1.8 . the truth is as Mauritius said of Phocas , Si timidus est homic●●a est , if we feare their faces , wee kill their souls ; if we flatter their sins , we murther their persons ; of all places a Parasite worst becomes the Pulpit ; for a Minister then to pick feathers off great mens coats , and sow pillows under their elbows , when he should be shooting arrows at their sins , and pricking their consciences with the needle of rebuke , what more odious ? Of all persons , Nobles stand in most need of plain ( though humble ) admonitions these are the best dainties wee can present them with , as being Novelties all the yeere long , since , whilest they abound in the confluence of all other things for the most part they want faithfull reprovers . Let therefore the Philosophers resolve be taken up by all Preachers , mori malo quam simulare , rather to dye then to dissemble , ever remembring that as Philosophy , so Divinity , Stemma non i●s●icit , must know no man after the flesh ; accept no mans person , but impartially divide to every one their portion , reproof to whom reproof belongeth , yea , though they be Princes , for so doth our Prophet here accuse the Princes of Iudah . But what is the offence that these great Delinquents are charged withall ? they were like them sayth the text , that remove the bound . Saint Hierom calls Hos●a , vatem commaticum & per senten●ias loquentem , one whose expressions are both sententious and aenigmaticall , couching much in a little ; such is this , I have now in hand : I will not waste my precious time , nor tyre your Honourable patience vvith the various conceits Expositors have upon this clause ; give me leave only to present you with a double construction , the one literall , the other metaphoricall , both probable and profitable for our instruction . 1 Those that literally understand the words , read the particle caph as a note not similitudinis , but veritatis , of likenes , but truth , as the Greeks somtimes use for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and so the fault here taxed is Avaritia Principum the covetousnes of the Princes in that they were , in alienas fortunas invadentes , unjust usurpers of other mens Rights and possessions . How hainous a sin this is appears by that strict prohibition which God himselfe gives against removing of neighbours Landmarks , Deut. 19.14 . backt with an execration , chap. 29.17 . and that seconded with a woe by the Prophet Isaiah 5.8 . A vice so injurious that it was odious to the Heathen , and therefore the Romans condemned the meaner sort who were guilty of it to the metall houses , and banished the better sort with the losse of the third part of their estates : so that I cannot but wonder with what face our Anabaptists assert , and I fear if ( permitted , would endeavour ) a Community of goods . I grant the primitive Christians had all things common , but that was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in regard of use , not right , and that by voluntary consent , not necessary command ; the truth is that morall prohibition of stealing must be abolished , and the Evangelicall precept of Charity is needlesse , if eyther men might not erect bounds of their possession , or others might lawfully remove them at pleasure . A crime then it is , and that most incident to Princes , it too often falling out that potentiae incrementum sceleris occasio majoris , the greatnesse of their power seems to warrant the vastnesse of their desires : Two instances among others are most remarkable ; the one in sacred , the other in prophane story , the one of Ahab who fals sick for Naboths Vineyard , and at last determines to burn the Bees rather then lose the honey , cruelly writing his title to the land in the owners bloud . The other of Alexander — cui non sufficit orbis , whose triangular heart the round World cannot fill , and therefore weeps that there was no more to conquer , to whom that Pyrate wittily replyed when checked by him for pillaging ships at Sea : & cur tu orbem terrarum ? why do you ransack the whole world ? Indeed that Proverb of the Sea is too often verified of great men , that they are ill neighbours , their covetous desires being aptly resembled by Saint Basil to fire which burns from house to house , and Wood to Wood , while there is any materials to feed it . O beware we of this Caninus appetitus , dog-like greedines to swallow up all we can ; if Dives is tormented quia cupide servavit sua ; what shall be his portion , qui avidè rapit aliena ? if those fists which too closely keep their own , shall be cut off , what shall become of those hands that are opened to grasp other mens estates ; we see all creatures know and keep their bounds , fishes the water , beasts the earth , birds the aire ; let men learn of them , and especially let Magistrates remember that note of Cajetan upon Exod. 18.20 . though it might suffice a private man not to be covetous , yet it is required of them to be haters of covetousnesse . I end this with one short consectary , if it be a sin with an Anathema to remove our neighbours , what is it to alienate the Churches bounds ? Solomons Proverb resolves it fully , it is a snare to him who devoures that which is holy , chap. 20.25 . O take heed of a sacrilegious surfet , a disease so perilous , that envy it self cannot wish a worse to an enemy . Cecil Lord Burleigh gave advise to his sonne , that hee should build no great house upon any Impropriation , wel-knowing it would be built upon a sandy foundation ; surely for the spoyls of the Church , private families , yea the whole Kingdome mourns . May this Parliament so f●r honour God , rather God so far honour this Parliament as not to be removers , but restorers of these bounds . 2 The other interpretation , though Metaphoricall in regard of the phrase , yet is most proper in respect of the sence , sutable to the note of similitude , and generally received by Expositours , for the better understanding whereof wee shall enquire what this bound is , and wherein the sin of removing it consists . 1 For the former wee must know that after the ten Tribes revolted from God , only the two were as his field and possession ; the bound of this field considered as a State , was those rules of equity and justice ; as a Church , those precepts of true Religion and worship which was given to their Fathers by God : those in the Judiciall , these in the Ceremoniall , both summarily and substantially in the Morall Law . Pareus seems to understand it of the latter only , Zanchius chiefly , yet comprising both , and not without good reason , since not only the names ( which in the Latine are derived from binding ) but the natures of Religion and Law have Analogy with a bound ; for as without bounds no man would know his own , or if he did know it , not retain it , or if retain it , not in quiet , so neyther can a people without Gods true worship and good laws . 1 The bound is Segregans distinguishing between meum & tuum , one mans possession from another ; so do wholsome Laws civill Nations from Barbarians ; by them were the Jews severed from all the people of the World . So doth the true Religion ; by it were the Jews known from the Apostate Israelites and the Idolatrous Heathen , in which regard , God sayth of them , I have severed you from other people that yee should be mine . Levit. 20.26 . and this it is which separates us Protestants from Papists and Pagans , Hereticks vvithin , and Ethnicks vvithout the Pale of the Church . 2 The bound is conservans , preserving mens rights that one may not injure another ; the Romans esteeme Terminus as a God to vvhom they committed the safeguard of their Lands , and in honour of vvhom they kept Feasts ; and surely it is the Lavv vvhich administers too , and upholds every one in their due , that might overcome not right , upon vvhich ground the Philosopher was wont to say we must fight for our Laws rather then cur Walls , since a City may be safe without these , but not without them . Much more is this verified of Religion which Plato divinely calls , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the foundation of all Laws , and preservation of all society . Sine religione non princeps officium suum non subditi facient ; it is true devotion towards God that keeps us in orderly relation one to another . 3 The bound is pacifica●s , that which prevents controversies ▪ and so preserves peace ; it is true of good Laws which end all quarrels , most true of Religion which as it binds man to God in duty , so man to man in unity : While the Twelve Tribes continued one in Religion , they remayned one in affection and subjection ; peace is both the Nurse and Daughter of Piety . No knot so firm as that which this tyes ; so true is that of Saint James , the wisdom from above is first pure , then peaceable , Chap. 3.17 . You have viewed the bound , now see the fault of the Princes in reference to this bound , for which I shall make use of a double translation . First , some read it transferentes or moventes terminum , according to our English translation , they did remove or take away the Bound , and thus the crime reproved is socordia prinoipum , the Princes extreame sluggishnesse in not administring justice and maintayning Gods worship according to his laws , neglectis legibus neglectoque cultu divino {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} induxerunt , they cast off all care of Equity and Piety , quod libuit licuit , every man did what was right in his own eyes . And surely the accusation of the Princes for this as an iniquity , is a plain intimation of the contrary , as a duty , that they ought not only ( which few deny ) to uphold Civill Laws but ( which many in this scepticall age impugne ) to command Gods Worship . It is the command given to all Kings and Iudges of the earth , serve the Lord in fear , Psal. 2.11 . upon which Saint Augustine well observes aliter servit qua homo , aliter quarex , A Magistrate must serve God , not only as a a man , but as a Ruler ; and when is that , but as the same Father excellently , cum bona jubeat , mala prohibeat , non solùm quae pertinent ad humanam societatem , verùm etiam quae ad humanam religionem ? When they both command those goods things , and forbid the evils which appertain as well to divine worship , as to humane society . Among those many offices which Plato conceives belonging to Magistrates , hee mentions this as the chief ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to take care of Gods service . Indeed strange it were that those who are expresly styled Gods , should have nothing to do in the matters concerning God , or that this care should lesse concern Christian Governours ( which some affirm ) then the Jewish Kings . It is prophesied of the Church of the New Testament , that Kings should be their nursing fathers , and Queens their nursing mothers , Isa. 49.23 . Sure then the child of Religion is intrusted to their charge . That which S. Paul requires to be the end of the peoples prayer for the Magistrate , ought doubtlesse to be the end of the Magistrates care for the people , namely , That we may lead a peaceable and quiet life in all godlines & honesty , 1 Tim. 2.2 . I grant , as Law is the bound of a Commonwealth , so right Reason is the limit of Law ; and as Religion is the bound of a Church , so Scriptures are the limit of Religion , beyond which nothing ought to be required as essentiall and necessary : yet this hindereth not but that Magistrates through their own industry , and the advice of learned Councels or Synods , ought to find out and establish that Religion which is most consonant to sacred Writ . It is true , mens consciences cannot be compelled to embrace the faith professed ; no more can their hearts , to the love of morall vertues : yet in regard of outward conformity , they may and ought to be enjoyned the frequenting of Gods publike Worship and Ordinances , the means of both . It is better to be compelled to a Feast , then run to a Fray ; and it is a just Quaere , whether they who would not have the Magistrate compell them , ( had they power ) would not compell the Magistrate ? Wee must indeed distinguish inter violentam conscientiarum coactionem , & publici exerciti● prohibitionem . That all mens judgments should in every thing assent to the rule established , cannot be expected ; That none should dare publikely to practise the contrary , ought to be required . The power of Religion lyes in its purity , and purity in its unity : divers kind of grain in one ground , of beasts in one yoke , of clothes in one garment , are forbidden in the Law ; and shall divers Religions be allowed in the Gospel ? I have read indeed of a Turk who resembled the diversity of Religions in his Empire , to the variety of flowers in a garden ; but Christian Magistrates must account them as weeds , which if not pluckt of , will soon overtop the flowers of Orthodox doctrine : so true is that saying Religionem ●vertit , quisquis religionum varietat●m inducit ; Mixtures in , are the undoubted bane of sincere worship . A strict obligation of weaker consciences ●o things meerly indifferent , may prove injurious : sure I am , a free toleration of divulging errours in matters necessary , will prove pernicious . Nullum pejus malum libertate erran●● . What more dangerous for the ship then to sayle with every winde , since it must needs dash upon the rock ? For the sheep , then to wander through every pasture since it will quickly be devoured of the Wolves ? And what then can be more perillous for the people , then to have liberty , or rather a licentiousnesse of transgressing Religions bound , to the eternall hazard of their souls ? It is the offenee here charged upon the Princes of Judah , they were like them that remove the bound . Secondly , others read it mutantes , as those that change the bound : and so the sin condemned is instabilitas Principum , that not being content with the worship which God had delivered to , and was received by their ancestors , they went to the Israelites bounds of Bethaven , yea , to the Heathen at Damascus , and imitated their Idolatry . An hainous and pernicious sin in Magistrates , to affect novelties in Religion . True it is , the bound of humane Laws is alterable , and yet not easily ; Salvenda , non rumpenda consuetudo ; Customs must be moved , before they be removed : but it is otherwise with Religion . Stand ye in the wayes , and see and aske for the old paths , where is the good way , and walk therein , and you shall find rest to your souls , sayth the Lord by the Prophet , Jer. 6.16 . St. Paul willeth Timothy to avoid {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; St. Ambrose reads it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : they are neer a kin : Novelties for the most part prove vanities , not verities . I deny not but the fringe of divine worship may be variable ; and yet in this , venerable antiquity is not to be forsaken for novell fancy : however , the garment of truth never waxeth old . Guevara sayth , a wise man is a friend to old books , and an enemy to new opinions . Solomon adviseth his son , not to meddle with them that are given to change , Prov. 24.21 . It is the crime that is here charged upon the Princes , that they were like them that change the bound . But was this only the Princes fault ? nay , the sin was epidemicall ; the generality of the people disregarded equity , followed Idolatry . Non excusat populum , sed ostendit Principes corruptissim● status fu●sse autores & praecipuè reos : The Prophet doth not altogether excuse the people , but chiefly accuse the Princes as being the authors , and so guilty of the peoples sin . Guilty they were , 1 Conticendo , by conniving at and suffering them in their Idolatry . Qui peccata-non corripit aliena , facit sua ; Hee that having power , corrects not others faults , contracts them to himself . It is a witty and true conceit a Rabbin hath upon these words , taking them in a literall sense : The Princes were like them that remove the bound , because they did not censure those who removed their Neighbours bounds . That Apothegme of King Lewis is most memorable : The Prince who can punish a fault , and doth not , is no lesse guilty then the offender himself . It was a serious speech a Jester used to the King who pardoned one of his Courtiers , saying , It was the third murder that he committed ; Nay , replyed he , this Petitioner committed but one , the second and third was thine ▪ had justice been executed at first , he would have done no more . It is but equall , the fault of the inferiours should be imputed to , when they are not impeded by their superiours . 2 Praecipiendo , in that some of them did not only permit , but command the removing of the bound . So we read , that wicked King Ahaz sent a pattern of the Altar at Damascus to Uriah the Priest , enjoyning him to build one according to it , and offer on it , 2 Kings 16.10 , 15. When subjects doe evill by precept , they increase the Rulers sins so fast , as they increase their own . If Saul charge Doeg to kill the Priests , Jezebel require the Nobles to stone Naboth ; and Ahaz , Uriah to alter Gods altar ; they may well be taxed as deeply engaged in those sins . 3 Praecedendo , by not only conniving , but commanding , nor commanding only , but practising themselves the violation of this bound , being like those Kings of the earth , mentioned Psal. 2.3 . who said , Let us break their bonds asunder , and cast away their cords far from us . It is the unhappy priviledge of greatnes , to warrant by example , as wel others as its own sins ; whilst the unadvised vulgar take up crimes on trust , and perish by credit . Actions of Rulers are rules for the peoples actions ; their both good , and ill patterns , become usefull , and hurtfull to those that are under them . If the Mountains overflow with waters , the Vallies are the better ; and if the head be full of ill humours , the whole body fares the worse . Vita Principis censura , Princes lives are more read then their laws , and their Exmple passeth as currant as their Coyn : Mobile mutatur semper cum Principe vulgus . If Nero like Musique , all Rome will turn Fidlers : The Egyptians , if their Kings be lame or blind , will maym themselves . Let but a Pharisee say , Christ ought to dye , the vulgar dare blaspheme themselves to hell . If a Peasant meet Luxury in a scarlet robe , he dares be such , having so fair a cloak for it : the common people are like tempered wax , easily receiving impressions from the seals of great mens vices . The truth is , a wicked Magistrate , tantis obest quanti● praeest , injurieth as many as hee governs : Qui in conspectu populi malè vivit , quantum in se est omnes se videntes interficit ; by licentious living ; he proves oftimes a murtherer , little better then a Basilisk , only this kils by seeing others , Hee by being seen of others . No wonder then the Prophet puts the peoples sin on the Princes account , chiefly complaining of them , that they were like those that remove the Bound . To end this part of the Accusation , in some neerer Application . Oh that there were not too just cause of removing the Bound from Judah to England ! Shall wee reflect upon the former times ? Might wee not then have beheld in the Commonwealth the Bound of Legall rule too much changed into Arbitrary government ; in the Church , the Bound of Orthodox Protestant Religion grosly invaded and innovated ? what else meant the open allowance of Sabbath prophanation , the manifest connivance at preaching , nay printing Arminian , yea Popish doctrines ? the illegall introductions of superstitious Ceremonies , Tables removed , Crucifixes erected , Adoration towards Altars practised ? So truly was it then said ( by a reverend Divine now with God ) England was a little place , but a great deal of Rome in it . And oh that Principes Judah , i. e. Ecclesiae , ( so Ribera allegorizeth the Text ) the then Governours of our Church , had not through their allowance and practice been the fautors , yea , authors of these abuses . But to come neerer to these days : Is not the Bound still removed in Families , City , Countrey , yea , the whole Kingdom ? The well compacted hedge of our Laws is trodden down ; so true is that Maxime , Inter arma silent leges , The voyce of Law cannot be heard for the noyse of Drums . The well-wrought vestment of our Religion rent ( with Jeroboams garment ) into twelve , nay , indeed into a hundred peeces , by schismaticall Sectaries . There were some amongst the Philosophers of old , qui jactabant solaecismos suos esse laudes & gemmas philosophiae ▪ Who accounted their rude Barbarismes as the ornaments of Philosophy . Such are our new Opinionists , who present their vain fancies as the exquisite patterns of Gods minde . How are our Pulpits made stages , for every man to act his humour in ; and our Presses market-places , for men to vent their false wares and counterfeit doctrines ? They all pretend to set the right bound , build the Lords house ; but it is Babel , not Bethel , if wee may guesse by the division of their languages ; and whilst they pretend to depart from a mysticall Babylon , they run into a literall one , I mean that of confusion : Our women are not more sick for new fashions , then both men and women are for new Opinions . Shall I sigh out my sad thoughts in that patheticall complaint of Vincentius Lyrenensis ? The raging madnesse of many mens minds , impiety of their blinded eyes , and itching humour after errours , cannot be sufficiently wondred at whilst not content with those beams of Divine truth that have shone among us , they daily seek for NEW LIGHTS ; yea , too many make it their only study how to adde , or change , or detract somwhat from our Religion . And now , ô yee Sons of the Highest , be pleased to call your selves to an account ; Remember you are not now in the House of Lords , but in the House of the LORD ; not sitting to judge others at your Bar , but to judge your selves at Gods Bar. As for mee , I censure you not ▪ lest I be found amongst Judes filthy dreamers , who despise dominion and speak evill of dignities . Only suffer a word of seasonable exhortation , That ye would be pleased to set the Bound , 1 To your selves and your own families : Reprehension is most naturall , when it begins with modesty at the Inferiours ; Reformation is most effectuall , when it begins with Majesty at the Superiours . Pareto legi , quisquis legem s●nxeris : Nothing more unjust , than that they who place bounds to others , should exempt themselves . It was a good answer Solon gave , when asked how a Commonwealth might be safe , Si populus Magistratui obediat , Magistra●us autem legibus ; when the people are regulated by the Magistrate , and the Magistrate by the Law , You must not think loosnesse and licentiousnesse to be the proper fruits of Greatnesse , to swallow up your sins in your wide Titles , as though Authority did consist in nothing but giving men liberty to do what they list . It was a prophane speech of him in the Tragedian , That Holinesse , Piety , and Fidelity , are for private men , not Princes : nay , rather , in maxima fortuna minima licentia , the higher you are advanced , the more you are obliged ; they had need goe more warily who ride upon the ridge of a hill , than those that travell on foot below . That which is a mote in other mens , is a beam in your eyes . Quò grandius nomen , eò grandius scandalum ; I , and eò gravius peccatum . The eminency of your Honour aggravates others offences against You , and yours against God . As he said of ill Christians , so may we say of bad Great ones : Ideo deteriores estis , quia meliores esse debetis ; they are by so much the worse , by how much they ought to be better : And the day is comming , when every licentious Nobleman shall cry out ( as Leo the eleventh said to his Confessor , Quam melius fuisset mihi si Mon●st●rii quam Coeli claves tenuissem ? How much better had it been for me to have climbed the ropes , then sate at the stern ? To have been confined to a cottage , then inherited a palace ? O then , though you are exalted above others , be not carried beyond your selves : consult not what may stand with the might of your greatnesse , but the authority of your place . Say to your selves , O ye Princes of the earth , with Nehemiah , Shall such an o●e as I flie ? shall I whom God hath honoured so much , dishonour him by oaths so greatly ? who am placed in an higher sphere then others be either a dim , or a wandring star ? Shall I who am most obliged to God by the bonds of wealth and power , exceed the bounds of truth and justice ? Whom he hath made a ruler of the people , not rule my self and my own family ? God forbid . 2 To the Land and Kingdome . Improve your place and power ( my honoured Lords ) that the bound of Law between people and people may be mayntained , without which a Common-wealth is but a wilde Forrest , wherein like beasts one devoures another ; or a Pond , wherein the greater fish swallow up the lesse ; non populus , sed turba , not a building , but a heap of stones . Endevour ( what lyeth in you ) that the limits between King and people may be preserved , so as neither Royall Majesty may invade the Subjects liberty , nor the Subjects liberty intrench too far on Royall Majesty . But I will not looke into Whirl-pooles of State , lest my head turn giddy : Religion is my errand , that the Bound thereof may be upheld against Errour and Prophanesse ; those Pyramides which are reared up in the ayre , and support nothing , are the vain testimonies of frivolous mens inventions , but Pillars are raysed up to uphold somthing . O! remember you are the Pillars of the earth , and Religion can neyther be despised without danger , nor supported without reward . Right Honourable , our Mother the Church is now in sore travell , you are her Midwives , the Childe shee brings forth will be eyther Ichabod or a Benoni , if it prove the Ichabod of a Toleration , the glory will depart from her ; but if the Benoni of Reformation , the Father God will call it Benjamin , the Son of his right hand . Me thinks ( most Noble Patriots ) I see Religion like a forlorn Damosell in ragged attyre , with her disheveled haire , weeping eyes , and bleeding wounds lye prostrate at your feet ; crying out like that woman of Tekoah , help O ye Nobles to rescue me from those Wolves and Foxes , Hereticks and Schismaticks that prey upon me ; Oh be pleased to take her by the hand , rayse her up ; Set her upon her legs : place a guard about her , and drive away her enemies . Farre be it from Christian Rulers , so much as to think what Tiberius said Deorum injurias diis curae esse , Let God revenge his own injuries ; nay , rather doe you vindicate his truth , that hee may your honour . Remember I beseech you , you are within the bounds of a Covenant ; for what ? a Toleration ? No , an extirpation of all Heresies , Schismes , and prophanenesse ; what if while the Arke was floating on the waters of strife , you were inforced to entertain Wolves and Lambs together , yet now that the waters are abated , and the Arke in some measure setled , send out the Wolves from the fold ; Oh let your thankfulnesse to God for preserving the bounds of your possessions appeare , by your mayntaining the bound of his worship , suffer not your selves I beseech you by selfe-respects and politicke Principles to be withdrawne from this worke ▪ hee that pieceth Gods providence with carnall policy , is like a greedy Gamester who having got all his game in his owne hand , steals a needlesse card to assure himself of winning , and thereby looseth all . It is an hard question , whether is greater Idolatry to preferre reasons of State , before Principles of Piety , or to worship a golden Calfe . Oh let Policy ever give place to Piety , your private aff●ctions be swallowed up in the common cause , as small Rivers lose their name in the Ocean . That practice of Pompey deserveth your observation and imitation , who when his souldiers would needs leave the Campe , threw himself down at the narrow passage , and bid them goe , but they should first trample upon their Generall . Oh let Hereticks tread down your Honours , ere you permit them to throw down the bound of Gods worship ; it was the ennobling Epitaph of Rodolphus , Ecclesiae cecidit ; may it be your glory in after ages that you were the Guard of good Laws , Champions of Justice , Promoters of Peace , and Patrons of Religion . For the better preserving of this Bound be pleased to 1 Incourage and enlarge the Disciplinary power of the Church ; let not her shepherds want sufficient means to keep out the ravening Wolves , and fetch in the straying sheep . 2 Effectually prohibit all from entring into the work of the Ministery but by the doore of Ordination ; let not those be admitted to sit in Moses chair , who have not first sate at Gamaliels feet ; it is true , the Vineyard of the Lord wants labourers ; But I hope now the Kingdome is in some measure established , those may be re-admitted , whom not scandall , but conscience made uncapable for a time , may it never be the reproach of this once famous Church of England , that her Priests were made the lowest of the People , and the lowest of the People made her Priests ▪ that her grave and learned Preachers were forced to turn Mechanicks , and simple ignorant Mechanicks entertained to be her Preachers . 3 Speedily appoint due penalties for those who wilfully remove the bound , such as are odious Blasphemers , obstinate Hereticks , and notoriously prophane persons . My Lords , you have done worthily in appoynting a solemn Fast for that invasion which Heresies have made of late upon the bound of our Religion , but as you take with you words , so take to you the sword , and thinke God sayth to you as he did to Joshua , Wherefore lie you on your faces ? up and be doing , take away the accursed ●●●ours from among you ? That of Saint Bernard is true , if taken cum gr●no s●lis , fides suadenda , non imponenda , Faith is wrought by perswasions , not compulsions ; yet that of Tertullian is as true , durities vincenda non suadenda , obstinacie must be forc'd , not wooed ; it was a Divine speech of Seneca , Violatarum religionum apud diversas gentes diversa statuitur peena ●pud●mines aliqua , divers Nations appoint various punishments , all some , for those that violate Religion , tell me , I beseech you , It is a capitall crime to speake Treason against the three Estates of the Land , and shall it deserve lesse to belch out blasphemy against any of the three Persons in the sacrd Trinity ? Is it an offence worthy of punishment to abuse the Sonne of a King , and is it lesse to dishonour the Sonne of God ? shall they who rob your houses be condemned , and those that rob your souls escape ? are those women which adulterate their husbands b●ds justly sentenced , and shall those that adulterate Gods sacred Word goe free ? Fidem ●e servare Deo levius quàm homini ? Is it a more veniall offence to breake faith with God then man ? I speake not this to cast a blemish upon your Honours ; I have learned so much State-Divinity as to distinguish between voluntas sign● & beneplaceti , I well know the by●s'd Boul may fe●ch a compasse to touch the Jack ; dumb Zach●●y begat him who was the voyce of a cryer , neither doubt I but your former silence will end in a loud decrying of all hetrodox opinions and practises ; my onely ayme is to add spurres to your pious intentions , that they may appeare by such peremptory actions , as the people may not deceive themselves with vain hopes of unsufferable liberties . It is to be supposed that as in the sweating sicknesse in England , the sick persons , when beaten on the face with sprigs of Rosemary by their friends ▪ would cry out , Oh you kill me you kill me , whereas indeed they had killed them in not doing it , for had they slept , they had dyed ; so those whom the sicknesse of Errour hath surprised , being suppressed , will exclaime and say , Oh you persecute them , you persecute them ; whereas indeed it is not a persecution that lets out the life bloud , but a prosecution that lets out the corrupt bloud : Oh happy violence which puls men out of the fire , blessed bonds that tye men to Christ , comfortable fetters which keep our feet in the way of peace : Let this work be wisely , faithfully speedily accomplished , so shall the power of Religion be advanced , the name of God honoured , the mouthes of your enemies stopped , the feet of wanderers reduced , the hearts of the Gospels friends comforted , and Gods Ministers have no cause to complaine of England's as here the Prophet did of Judahs Princes ; they were like them that remove the Bound ; and thus I have given a dispatch to this first branch of the charge , referring to the Princes of Judah , to which as being most sutable to the Auditory , I have allowed an elder brothers portion of time ; I hasten now to a brief discussion of The second Branch relating to the people of Ephraim in the close of the eleventh Verse , because he willingly walked after the commandement . The last word of this clause is variously rendered ; the 70 read it as if it were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} vanity ; the vulgar Latine as if it were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} à {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that signifieth filthinesse ; by both expressions they understand Idols , which the Scripture thinks worthy of no better names ; in regard of the former they are somtimes called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quasi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not Gods , without strength , or rather from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} nothing , of no value ; so true is that of Saint Paul , an Idoll is nothing in the World ▪ in regard of the latter they are elswhere styled {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a stercus , dunghill-gods sending up an unsavoury smell in the nostrils of the true Jehovah ; and thus the phrase is most usuall in Scripture of walking af●er Idols , and going after vani●y , in both which constructions the accusation seems to be framed against the Kings as well people of Israel who were guilty of grosse Idolatries . The most received reading is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} praecepit according to our translation , the Commandement , and so the fault was the peoples in walking after it ; what this commandement was , you may read 1 Kings 12.28 . The occasion and matter of it was this . Jeroboam being the head of ten rebellious Tribes , thinks it not safe that they should go up to Heirusalem to worship ; his suspitious heart , no doubt , told him that Religion is a friend to loyalty , and if they still continued to worship the true God , they would ere long have embraced their right King ; what then ? rebellion against the King must be attended with defection from God ; his politick braine findes out two neerer , and as he pretends , fitter places within their own territories Dan and Bethel ; there hee sets up golden Calves for them ; makes woden Priests ; and invites the people to worship them ; thus one sin draws on a greater ; Cains anger is seconded with murder ; Ahabs covetousnesse attended with cruelty ; Peters deniall backt with an oath ; And Jeroboams rebellion with Idolatry . But in what posture is the people ? the text tels you , they willingly walke after his command ; in the Originall there are two Verbs , the former whereof hath a double signification and translation . 1 Coepit , so the Vulgar , he began to walk , the old way of worship was superannu●ted , and like an old Almanack grown out of date ; a new invention is but presented , and the giddy people begin to walk after it ; nor is it any wonder that ivit followeth coepit ; having began , they walk on ; sin is of a pleasing nature ; especially Idolatry ; the Prophet cals Idols delectable things ; which being once imbraced are not easily rejected . — Facilis discensus — Sed revocare gradum — It is a swimming down the stream ; to stop is difficult ; it is good advice therefore , Principiis obsta crush sin in the egg , and dash these Babylonish Infants against the stones . 2 Voluit , lubens ivit , the most generall and sutable reading ; He willingly walkt . [ Jeroboam coyns Religiō in the Mint of his own brain , sets the stamp of a command upon it , and it passeth with the people for Currant , he 〈◊〉 golden Calves , & the brutish Vulgar like an herd of Beasts run lowing after them . It is no marvell , where Voluit goes before , that Ivit comes after ; that Ephraim being willing , resolves to walke : the Hebrews say that this Verb is never without another at his heels ; sure I am , the will ne●ver wants attendance , What the primum mobile is in the heavens , that the Wall is in the soul , carrying all the faculties about with its own motion : the Brain is a projector , the Eye an Intelligencer the Tongue an Orator , the Hand a Factor , and the Foot a Lacquey to the Wil : where she commands , the Head plots , the Mouth talks , the Eye looks , the Hands worke , and the Feet walke . He willingly walked . ] The Prophet layes the Accusation against Ephraim in this form , for these two reasons : 1. Ut omnem excusationem tolleret , that their fig-leaves of excuse might be pluckt off . It is not seldome seen that People devolve their faults upon the Princes , Subjects on their Kings : so it is likely did this people upon Jeroboam ▪ and say , it was his invention to erect the calves , his prescription 〈◊〉 required us to worship . But here the Prophet silenceth all such objections : True , he commanded ; but you soon imbraced ▪ hee set them up but you fell down before them . It would not serve Eue's turn , that the serpent Seduced her ; nor Adam's , that Eve beguiled him , since the true cause in both , was the abuse of their own free-will : Nor doth it excuse Ephraim , that Jeroboam chalked out the way , since he willingly walked in it . 2 Ut duplicatam culpam ostenderet , that they might appear beyond measure sinfull : though it be not essentially the nature of sin , yet circumstantially it is an high aggravation of sinne , when it is committed wilfully ; the more sin pleaseth us , the more it displeaseth God , & eò plus malitiae quò plus complacentia , the more complacency we take in , the more maliciousnesse goeth along with any wicked action . The word here used notes a fulnesse of consent to , and acquiescencie in any object , their obedience was not a mixt act of the will , partly forced through feare ; here was no fiery furnace , nor roaring lyons prepared to awe them , only a bare command , with a plausible pretence of ease , It is too much for you to go up to Hierusalem ; and the people are well pleased with it , rest satisfied in it . Learned Zanchius upon the Text makes three degrees of voluntary sins . The lowest , is when the will consents , but drawn with fear , and forced with apparent dangers . The next , when the will consents freely and fully , upon a meer command from another . The highest , when the will plenarily consents to what corrupt judgement dictates onely upon diabolicall instigation . The former of these excuseth in part , but not wholly ; the latter greatly aggravate . The first was Peters case , whom carnall feare induced to deny his master . The second was Ephraims sin , to whom no sooner doth Jeroboam hold out his finger , but he puts forth his feet to follow Idols . The last was the crime of Jeroboam himself , who through the Devils perswasion invented and pursued Idolatrous worship . The King goeth before , and the people are not far behind ; hee was the Father , and they are Nurse of a monstrous Childe , which afterwards proved the death of both : the principall blame was his , yet they are not at all excusable , since it was not compulsio , but electio ; they chose to imbrace the Kings command before Gods , and willingly walked after it . Oh see how forward the Vulgar are to receive injunctions from their Rulers ! the most ( as Themistius sayth ) Purp●●ram pro Deo colunt ; are like the Indians , that worship a rag of red cloth : Every man will be of the Kings religion : if Governours prove nursing Fathers to Piety , the People will love the Child for the Nurses sake ; and if they countenance a New worship , these care not to sin by subscription , and damn themselves with authority ; thou art my King O God , sayth David , thou art our God O King , is the voice , at least the thought of the multitude . Oh what heed ought Magistrates to take of what they establish as a law , since as the first sheet is composed , all the rest are speedily imprinted . Finally , in Ephraims sin let us see our duty , in matters of Religion , no further to walke after rulers command , then they walke after Gods ; fatherly power is the rice of all authority ; and yet our Saviour tels us , he that loves father or mother more then him , is not worthy of him ; Mat. 10.37 . Amandus generator , sed praep●nendus creator , Parents must be honoured , but God preferred ; it is as true in regard of Regall as paternall authority ; the instances of the Hebrew Midwives , the three Worthies , and Daniel are obvious to all . That Epithete that was given to Bacon of Doctor resolu●us , in this case well becomes every Christian ; it was a just resolve of Luther in divine matters , cedo nulli , a remarkable speech of Socrates though an Heathen {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not much unlike that of the Apostle . We ought to obey God rather then men , it is true , when the supream authority injoyns what God inhibits , we must patiently undergoe the punishment inflicted . but not willingly walke after the Commandement prescribed ; it was a pious speech of King Henry the eighth to Sir Thomas More when he made him Chancellor , looke first at God , then at me . Saint Austins rule is excellent , Contemne potestatem timendo potestatem ; the supreme power hath a superiour in heaven : for feare of this we must contemne that , that may threaten the prison , but this hell . In a word , neither must Princes leave the people to their own will , nor the people conforme themselves to the Princes will , but both to Gods will in matters of Religion , lest other ways both Prince and people be consumed : which leads me to a compendious discourse of The second Generall , to wit , the severity of the doom , and that as it is pronounced severally . 1 Against the Princes of Judah , in the end of the tenth verse , I will poure out my wrath upon them like water . An heavie burden ▪ ( so the Prophets use to call threatnings ) non tam verba quam tonitrua , to use St. Hieroms expression ; every word breaths terrour into the bosome of degenerate Princes : whether you look , 1 Upon the matter or thing threatned ; it is wrath , here taken for revenge , inflicted by an incensed God ; and this not an ordinary , but the utmost degree of anger : the Hebrew word notes a boundlesse wrath , quae nullis repagulis possit contineri , which knows no limits but those of his own mercies . The Seventy translate it by a word as emphaticall , being a military expression , noting that violence which the Souldier useth aga●nst a City scaling the W●lls , batt●ring the forts , till he hath force● a passage . Divine wrath is not lessened , but augmented by opposition : so true is that of the Psalmist , Who may stand in thy sight when thou art angry ? Psal. 76.7 . It is not unworthy your observation , the fit analogie between the sinne and the punishment ; No bounds could keepe them from sinning , and therefore Gods wrath knows no bound in punishing ; as their transgression was above measure , so Gods judgment is without measure . It is St. Chrysostoms Note concerning that fiery s●owre ▪ which God rained upon Sodome : that as the Sodomites inverted the course of nature , by seeking woman in man ; so God changed the order , by showring down fire in stead of water . Thus doth the Almighties justice ever proportion the smart to the fault : so that here we may at once behold the greatnesse of the sin , in the punishment ; and the fitnesse of the punishment , to the sin ; boundlesse wrath , for boundlesse transgressours . Or secondly , on the manner of executing this wrath : I will poure ▪ ] Gods administrations of judgements are various , his justice walks not always in the same path , nor with equall pace . God hath vials and vessels of wrath ; out of them hee drops , out of these hee poures : Dropping is a gentle successive act ; such is Gods anger to his children when they offend him : Pouring is a violent and simultaneous act ; such is Gods wrath against the wicked . Nay more ; I will poure it like water . ] I finde one upon the Text , taking the Metaphor in way of mitigation : Aqua est mundare sordes ; as though the wrath here spoken of , were not so much revenging , as correcting ; to clense their sinnes , not drown their souls . In which regard he propos●th this as a pattern to all Magistrates , whose ayme in punishing offenders should be , ut el●●nt , non obruant , to purge them from their faults , not overwhelme them in ruine . A conceit witty indeed , but not we●ghty . I rath●r take it by way of Aggravation ▪ further expressing the fiercenesse of his anger . Effusio aquae symbolum abuntiae ; it is usuall in Scripture to represent abundance by water : When Christ , in the person of David , would expresse the extremity of his sorrows , hee sayth , I am poured out like water : When the Church would aggravate the cruelty of her enemies , she sayth , They shed the Saints bloud like water round about Ierusalem . And here when God would delineate the severity of his wrath , he threatens to poure it out like water : conceive the allusion to the pouring out of a vessell ; that of water , is the most absolute ; Wine poured out leaves a scent , Milk a colour ▪ Honey a taste ; but Water , nor scent , nor colour , nor taste behinde it . Conceive the allusion to the Floud , when the windows of heaven were opened , the fountains of the great deep broken up , and the whole face of the earth cover●d with waters ? what more violent ? in which neyther men nor beasts ( but those in the Ark ) escaped , A further demonstration of Gods inevitable and irresistable wrath : you have somtimes seen a little River stopt for a time by a Dam , never ceasing till it hath got the mastery , and then setting ( as it were ) its foot upon the Dams neck , leaps into the channell , not without some noyse of triumph : A petty Embleme of Gods conquering anger , which over-runs all ob●●acles . Imagine rather you saw , in that universall deluge , the amazed people climbing to the tops of houses , scrambling up the height of mountains , and yet there overtaken by the churlish waters , and swallowed in the depth . A fit description of Gods over-topping wrath poured out on the highest mountains , as well as the lowest vallies ; the greatest , as well as meanest offenders . To apply this : 1 Oh let licentious Princes tremble at this indignation ; they would have others feare their wrath ; let them stand in awe of Gods , though they care not for the wrath of any man , yet let them tremble at Gods anger . Oh you that have Danaes golden showers poured into your bosomes , think on Gods wrath ready to be poured upon your heads ; you whose houses are paved with Pearls and walled with Diamonds ; remember you have no roof , but are open to heavens thunder . Artemon's servants in Plutarch , when he went out , carried a Canopy over his head , lest the heavens should fall upon him ; fond man , no Canopy can keep the showers of heavens wrath from falling on us ; it is the custom of greatnesse to challenge to its selfe impunity ; when as indeed potentes potenter mighty sinners shall be mightily punished ; let then the Councell of the Psalmist be acceptable to all Kings and Judges of the earth ; Kisse the Son with a Kisse of affection and subjection ; hang at his lips for the rule of your life , depend upon his word for your Religion ; exalt his Scepter above your own honours least he be angry and yee perish from the right way ; when his wrath is kindled , yea but a little , blessed are all they that put their trust in him . 2 Let both Princes and People endeavour by all good means to prevent the effusion of this wrath ; to this end : learn we to 1 Poure out our tears like water . Tears of compassion like strong water ; to comfort the hearts of our distressed brethren ; our shewing mercie to other , will mittigate Gods fury to us . Tears of devotion like sweet water in the nostrils of God , when we seeke him weeping , we shall finde him smiling . Above all tears of contrition like clean water , to wash away those sins which have provoked his anger ; that wrath which is here sayd to be poured out like water , is elswhere said to be poured out like fire and no way to quench it ; but by these tears Artificers use to fasten Marble statues upon their bases with Molten lead , no better way to fasten our Kingdome , and Cities , Families , upon a sure foundation , then by melting ourselves into tears of repentance . 2 Poure out our hearts like water in humble supplications at the throne of grace , both for pardon of sinne and preventing of judgement , fervent prayer keeps the keys of heaven : both opening the treasury of love , and looking up the Armory of wrath ; let us then not only say a prayer , but poure out a prayer ; and not only our words , but our hearts before God , that hee may not poure out his anger on us . Saepe Jovem vidi cum jam sua fulmina vellet Mittere thured to sustinuisse manum . When we open our mouthes in humility , God withholds his hand of Severity ; it was the way prescribed the men of Athens by the Oracle for the removing of a great plague duplare Aram to double their sacrifices on the Altar , indeed Oratio posita est per quamira Dei suspenditur , venia procuratur , poena refugitur , & praemiorum largitas impetratur , devout prayers are the best means of appea●ing anger , procuring pardon , avoyding punishments , and obteining mercie at the hands of the Almighty . 3 Poure out our sins like water , to wit , speedily , as in pouring , the drops of water run one upon another . Willingly , as in pouring , the water runs out without any opposition . Universally , as in pouring , the water ceaseth not till all be out . Finally , as the water that is poured on the earth can never be gathered up again , thus let us poure out all our sins , and God will not poure out all his wrath , let us speedily cast away the filth of our transgressions , and he will soon stop the current of his indignation ; let us chearfully reforme , and he will not willingly afflict ; let us having cast away our sinnes never more return to them : and then though his anger have been poured out on us , he will graciously return to us . In a word , repent we of our provocations , and he will repent of this commination , to poure out his wrath like water . I have done with that ; and hasten to the second part of the doom , uttered against The people of Ephraim . Ephraim is oppressed and broken in judgement . The Seventy read the words actively , understanding it of Jeroboams wars with Rehoboam , in which he oppressed him . Idolatry and cruelty are two usuall companions ; it is no wonder that they who offer injury to God use violence to man : Ieroboam walks after Idols ▪ and therefore oppresseth his neighbour King . The Hebrew participles are of the passive voyce , and so better rendred , Ephraim is opprest , &c. According to which version they admit of a three-fold reference ; to their domestick governours , forraign enemies , and God himselfe . 1 Ephraim was oppressed by his governours , Oppresserunt ●um reges , & deceperunt ; so Aben Ezra : their Kings by violence oppressed , and fraud deceived them . It is the Prophet Micahs complaint of the head● of the house of Iacob , and the Princes of the house of Israel , that they abhor judgement , and pervert all equity ▪ chap. 3.9 . In this sense the Chaldee reads the whole verse : Inique premuntur vir● Ephraim , & apprimuntur judiciis suis , qui●●e verterunt judices eorum , ut errarent post mammona iniquitatis : their Heads judging for hire , injured the people , being more pleased with receiving rewards , then doing right . It is the complaint of Israel , in the 16 verse of the former chapter , That her Rulers with shame doe love , [ Give ye ▪ ] No marvell if bribes obstruct the course of justice , and covetousnesse prove the mother of oppression . A sore judgement upon any people , when their Princes are not shepherds , but wolves ; Rulers , but ruiners ; Bucklers , but butchers of the people ; when they who should support , supplant ; underprop , undermine ; dresse destroy the vines of the Commonwealth . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Injustice is the root of all mischiefs . The word which we translate broken , notes a crime peculiar to inferior Officers , who oft-times affright the people with the Magistrates power , that they may extort money from them for their own profit . The other word which we read oppressed , notes a fault in superior Judges : the signification of it is large referring both to words , and actions ; to open , and secret enterprises , either for withholding from others what is due to them , or withdrawing what they duly possesse : such is the too usuall course of men in autho●i●y , to ma●e the inferiour sl●ves to their covetous and malicious wils ; sometimes by stout words and violent practises , somtimes by soft speeches and fraudulent pretences , taking from those under them what they have ; or detaining what they ought to have . All which the sinnes of a people oft times bring upon them . Secundum merita Subdi●orum disponuntur acta Regentum , saith Gregory . Extorting Magistrates are used as whips to scourge the wickednesse of the multitude : And as , for the transgression of a Land many are the Princes thereof , so those may become injurious and destructive to the Land . How much England hath groaned under the burdens of oppressions by the violence of former Courts , and still sighs under the irregular practises of present Committees , your Honours cannot be ignorant : The number of our Samuels is very small that can say to the people ▪ Behold , here I am , witnesse against me before the Lord and before the Parliament , whose oxe have I taken , or whose ●ss● have I taken , or whom have I defrauded , whom have I opprest or of whose hand have I received any bribe to blinde mine eyes therewith ? However , I could wish they would take up the last clause , and say , I will restore . I am affraid it hath been cause enough to bring many sheepe to the slaughter , because they were fat : yea ▪ some amongst us have been no better then bushes or brambles to teare off the fleece of innocent sheep , who have come to them for shelter ; That complaint o● the Prophet Micah being too plainly verified , The best of them is a briar , and the most upright sharper then a thorn-hedge , chap. 7.4 . But let such oppres●ors know , that as for the present they have been instruments , so one day they shall be subjects of Gods wrath . The same word in Hebrew signifies both a wedge of gold , and a tongue ; and some say that the wedge of gold that Achan stole , had the shape of a tongue . Sure I am , bags of gold unjustly gotten c●y loud in Gods ears against those that hoard them up . As for you , my Noble Lords , let your ears be open to the cries of the oppressed , let your eyes be open to take notice of these oppressors : Remember you are the shield of the earth , to protect the people from injury ; and let Alfonsus his emblem be yours , A Pelican feeding her young with her own bloud , with this Motto , Pro rege & grege . I say no more , but know , the acceptable Fast to God , is to loose the bands of wickednesse , to undoe the heavie burthens , and to let the oppressed goe free , and that you breake every yoke . 2 Others refer this oppression to a forreign enemy , to wit the Assyrians , by whom they were carryed captive , used as slaves , & omne judicii levamentum periit , and all the doors of justice were shut upon them . This though it came not upon the Israelites till afterwards , is ( according to the Propheticall manner ) set down in the present tense , to note the certainty of the accomplishment . Destruction is inseparably linked to corruption . God is as true in his threatnings , as he is faithfull in his promises . Christ sayth of the unbeleever , that he is condemned already , to wit in Divine decree , and the certainty of the execution : And here the Prophet sayth , that Ephraim is opprest ; so surely should it come to passe , as if it had then been inflicted . Captivity is the usuall wages of Idolatry : it was so threatned by Moses , that if Israel would not serve the Lord in abundance , they should serve their enemies in cold , hunger , and nakednesse . It was afterwards frequently verified upon them in the time of the Judges ; we find God selling them into the hands of spoilers , even their enemies round about , because they forsooke him to follow Idols . The Midianites oppressed & broke them seven yeers ; the Philistines and Ammonites vexed them 18 yeers , and after that they were delivered into the hands of the Philistines 40 yeers : & in the time of their Kings , when Ephraim walked after Idols , God often sent the Assyrians to ride over them . The word oppressed according to the Chaldee , is read Praedae expositus , Ephraim became a prey ; not only their goods , but themselves were spoiled by the enemy . The Vulgar read it , calumniam patiens : Indeed what greater disgrace , then that Ephraim , Gods own people , should be opprest by Heathen , that were worse & viler then themselves ? It is the heighth of reproach a father casts on his childe , when he commands his slave to beat him . Of all outward judgements this is the sorest , to have strangers rule over us , as being made up of shame and cruelty . If once the Heathen come into Gods inheritance , no wonder the Church complaineth , her blood is shed round about Jerusalem , and she becomes a reproach to her neighbours , a shame and derision to all round about her . It was not without just cause that David being put to his choise by God , resolveth rather to fall into the hands of God then man . Strange invaders can never finde in their hearts to say that to themselves , which God did to his destroying Angel , It is enough , put up thy sword : Yea , even their tender mercies are cruell ; the greatest kindnesse they shew , is but a lesser kinde of cruelty . To close up this : 1 What singular cause have we then to magnifie the goodnesse of our God , who in the midst of our home insurrections preserved us from eternall invasions ! That when we were unnaturally tearing each other in peeces , a third party came not to devoure us both , what was it but his mercie ? How should we say in Davids words ▪ Blessed be the Lord that gave us not as a prey to the teeth of other Nations ! 2 What a prevailing motive ought this to be against all sin , especially Idolatry ? When the people of Israel had made them gods to goe before them , the Text sayth , they were naked among their enemies ; wanting the protection of the Almighty , which is the only garment of defence to any people . When Phocas had built a strong wall in his palace , hee heard in the night a voice thus saying , O King , though thou build as high as the clouds , the City will easily be taken , for the sin in the City will marre all . Oh let us not flatter our selves in our strong Castles , mighty bulwarks , potent Navy ! Idolatry and prophanesse will weaken all . Barbarus has seges — Sin wil pluck up our hedges , lay waste our fields for strangers , like ravenous beasts , to come and devoure all . The ruined Monuments , battered Walls of many depopulated Cities , seem to tell the passengers , Hic fuit hostilitas , here hath been an oppressing enemy ; And do they not withall tell , Hic fuit iniquitas , here hath been ruining iniquity . And while our Idolatries ( though not so much corporall as spirituall , in worshipping not Images , but Imaginations ) cry loud in Gods eares what can we expect but that God should lift up an ensigne to the Nations from far , and hisse unto them from the end of the earth , that they may come with speed to destroy us ? Let us therefo●e by timely repentance break off our sins , that we be not broken in judgment ; let us suppresse our Prophanations , that no Enemy may oppresse our Nation ; and let it be our earnest petition to the Almighty , that however he deal with us , hee would not sell us into the hands of barbarous Turks , or Idolatrous Papists ; that he would be a wall of fire round about our Land , a Wall to defend us ; and a fire to consume those that shall approach to hurt us . In a word , let us all on our bended knees , with weeping eyes , lift up our voices and cry ▪ From further civill dissentions at home , and cruell invasion of enemies abroad , ( if it be thy blessed will ) good Lord deliver us . 3 Some referre it to God himself , who by the unjust and tyrannicall judgements of men , is oft times pleased to execute his own justice . But what , may some say , is oppression no sin ? or can the p●re God be the author of sin ? I answer : as God is holy , and therefore cannot authorize sin ; so he is wise , and therefore hath a hand in sin ; a hand not only in permitting sin to be acte● , but ordering it for his own most sacred purposes , yea ●ssisting to the action , but not the evill and maligni●y of it . Thus did God not only suffer the Assyrians to oppresse Ephraim , but gave them that strength that did overcome , appointed the time how long , and the measure how great their oppression should be , making all to serve for his own ends , and the manifestation of the glory of his justice in correcting a rebellious people . Besides , this oppression , though in regard of the enemies it was a sin , and so to be imputed to their malice , yet in regard of Ephraim it was a punishment , and so to be ascribed to Gods justice . Observe the story of Job : You finde God , Satan and wicked men concurring in his oppression ; Res una quam fecerunt , Causa non una ob quam fecerunt ; they all concurred in one action , the taking away Jobs goods , yet upon a different ground . The Devill instigates the Sabeans , out of malice ; they surprised his possessions , out of covetousnesse ; God permitted and ordered it in wisdom and justice ; so that neither did the enemies partake of Gods righteousnesse ; nor He of their cruelty . The case is a like here : Ephraim is oppressed and broken in judgement : the judgement of his Princes , through their covetous desires ; of his enemies , through their inveterate hatred ; and of God , through his just severity . Indeed what more just , then that God should make Princes as Devils to that people , who set up their Princes as high as God ; that they who left him to serve strange gods , should be forced to serve strangers ; and whilst they made a prey of Gods honour by their Idolatry , God should give them as a prey to their enemies malignity ? Oh let us remember this in all oppressions wee meet with , that they fall not upon us without divine providence . What Eliphaz sayth of affliction in generall , is true of oppression in particular ; it comes not forth of the dust , neyther doth it spring out of the ground . Joseph , though sold by his envious brethren into Egypt , sayth , God hath sent me hither . David being railed upon by Shimei , said , God had bid him curse . Job being robbed by the Sabeans , said , God hath taken away : And concerning the Israelites bondage under the Egyptians , the Psalmist sayth , He turned their heart to hate his people , and deal sub●●lly with his servants . Let us not therefore with the foolish Dog bark at the stone , but rather look at the hand , acknowledging GOD in all . As for oppressing adversaries ( whether domestick or forreigne ) let them not account themselves safe , because they execute Gods judgement ; since though they act his secret will , they contradict his revealed will , the only rule of our actions : the truth is , they perform his will against their will , their ayme being to fulfill their own lusts , not his pleasure . So God himself sayth of the Assyrian , He meaneth not so , neither doth his heart thinke and therefore resolveth after hee hath performed his whole work upon mount Sion and Jerusalem , to punish the fruits of the stout heart of the King of Assyria , and the glory of his high looks . The just reward of unjust oppressours . Finally , whatever injuries are brought upon us by man , let us acknowledge them as deserved punishment of our sin , in regard of God . Though we have given no cause to the one , and so are innocent , yet we have given just cause to the other , and so are nocent ; and therefore as the Athenians , when an Oxe was killed for sacrifice , condemned the sword , but acquitted the Priest ; so let us , whilest we accuse the cruelty of our enemies who are the instruments , excuse the severity of God who is the efficient of all those evils ( as they are punishments ) which fall upon us ; ever saying with Mauritius , justa , Domine , judiciatua , Thy judgements ( O Lord ) are just and righteous altogether . And so I passe to the last , and fatall doom , which was denounced joyntly against both the Kingdoms , in the 12th . verse , I will be unto Ephraim as a moth , and unto the house of Judah as rottennesse . The Originall wants the Verb , which is easily supplyed by Interpreters , onely with this difference ( which is not materiall ) some render it I have been ; others , I will be : Non quod Deus tinea aut putredo sit , sed quod sustinentibu● poenas talis videatur , sayth Hierome well : Not that God is , but seemeth to be as a moth and worme in his punishment ; it is a good note of Pareus , that it is not only sinam , but ero , I will suffer , but , I will be ; since God is not otiosus spectator , but operosies effector , not an idle spectator or bare permitter , but powerfull worker and wise appointer of those calamities which befall a people . The 70 much vary in the translation of the words , mistaking and misplacing , and so read for moth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which signifieth a trouble ; and for rottennesse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a prick : losing hereby the emphasis and energie of the Prophets expressions which consists much in the resemblances here used , and therefore well rendred by our translators , I will be a moth , and as rottennesse . The words you see are metaphoricall , the one taken from garments which are subject to be eaten of moths ; the other from bones and trees , which are apt to be rotted by worms : both which doe ap●ly represent the qualities of divine punishments , and in them , many of his choise Attributes ; such as are , 1 Misericordia in tarditate , the sweetnesse of Gods mercy in the slownesse of his judgements ; the moth is long in consuming the garment , so is God before he destroy a people : citò struit , tardè destruit ; Hee was longer in marring one City ; to wit Jericho , then in making the whole world ; hee finished this in six daye● , he accomplished that not untill seven : When he went to receive the penitent Prodigall , the text sayth he ran ; but when he went to passe the sentence on our rebelling Parents , he is said to walke : God is swift in shewing mercie , but slow to wrath . Oh let Magistrates learn to write after this copy ! The Romans Axe which was carried before the Consul , had a bundle of rods tyed about it , that while it was unloosing he might bethinke himselfe of the sentence past . The Ancients fained the chariot of Justice to be drawn by two women , una fractum ensem portabat , altera conto nitebatur ; whereof the one carried a broken sword that that cut but slowly , the other leaned upon a long pole which is moved but easily ; to intimate how slow Judges ought to be in execution of judgement . 2 Potentia in efficacitate , the greatnesse of his power in the prevalencie of his punishments . Trees and bones are of a stronger nature then garments , and yet the worme eats them out ; the stoutest spirit cannot stand before Gods judgements ; He is wise in heart , and mighty in strength ; who hath hardened himselfe against him and prospered ? Let Magistrates remember this , to be not only tineae , but teredines , Moths to the meaner , but Worms to the greater sort . Rulers laws should be like Vulcans iron-net , that caught the gods ; censuring the highest as well as lowest . Besides , a Moth is a small creature , the least touch kils it , and yet it will destroy the garment : such is Gods power , that by an host of Lice , an army of Frogs , a few poore Worms , he can subdue the mightiest Princes . 3 Sapientiain vari●tate , the fulnesse of his wisdome in the variety of his judgements . The moth consumes faster then the worme . Ephraim sinned before Judah , and therefore is sooner punisht : A good item for Governours , Vari●m delinquentibus poenam imponer● , pro criminum varie●ate , to make a just distinction between delinquents out of malice and conscience , principals and accessaries , ringleaders and followers . 4 Ira in occultatione , the harshnesse of his anger in the insensiblenesse of the misery . Tinea damnum facit , s●nitum non facit ; the moth frets secretly , the worm eats insensibly , so doth God destroy a people ( nemin● observant● aut cavent● ) by those wayes and meanes which they least thinke of ; Divine justice winks many times , when it doth not sleepe ; and then gives the greatest blow , when it makes the least noise . What they say of little sinnes , that being the lesse sensible , they are more dangerous ; is true of punishments : Diseases which wee least feele , we have most cause to feare ; the silent Arrow doth many times more mischiefe then the roaring Cannon ; still rain sinks deeper then violent showres ; and those judgements which proceed slowly and secretly , strike both surely and sorely . 5 Justitia in aequitate , the clearnesse of his justice in the equity of his punishments . The moth is bred of the garments filth which is devoured by it , the worme of the tree which is rotted by it . The Vulgar reade the last clause of the former Verse , He walked after filthinesse ; and so very fitly follows the resemblance of a Moth which is caused by filth , even the filth of that vestment which it ea●s . Cognatum ▪ imò innatum , omni sceleri soeleris supplicium ; Punishment is the daughter of sin ; and sometimes the daughter is so alike the mother , that you may read ab● sin in the punishment . God is unwilling to destroy — S●d nos per-nostrum non patim●r sce●u● ●racundia Jovem p●n●●e ●ul●●ina . But wee compell him through our sinfulnesse to deale severely with us : so true is that of Salvian , A Deo p●nimur , sed ipsi facimus quod p●nimur ; He striketh , but we provoke ▪ he inflicts , we deserve ▪ J●lian gave for his Arms in his Escuchion , an Eagle struck to the heart with a shaft feathered by his own wings ; and the Motto , Pr●pr●is configimur alis . It is our own iniquities that prove our ruine . The Hedg-hogs ( say Naturalists ) make that urine which disarms them of their prickles ; No man is hurt ( sayth the Morali●t ) but by himself . Great States , as buildings , ( say Politicians ) are crushed with their own weight ; Persons and Kingdomes are destroyed ( sayth the Divine ) through their own wickednesse ; so true is that of the Prophet , Thy destruction is of thy self , ô Israel , Hos. 13.9 . It is farther observed of the Worme ▪ that it is br●d of juci● trees , especially when cut in the Full moon . Jud●hs outward felicity became the occasion of her misery . Bees are many times drowned in honey , ships cast away on the soft sands , birds caught in twig-lime , and people strangled by prosperity ; too many of the worlds dar●●●g● ma● cry out as the sick woman in the fable , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Woe to us , the good things we enjoy wound ●s by their embraces : It was Judahs prosperous state occasioned her forgetting God . Agur seemeth , in this respect , to make riches worse then poverty , since this causeth to steale from man , but that to deny God . And no wonder , if her riches cause her to deny God , God be provoked to forsake her , and so all evill come upon her . By all which resemblances we may pick out the Prophets meaning to be thus much : That Ephraim being first in sinne , should be first in punishment ; yet Judah being like to him in sinne ; should be like in suffering : That both Judah and Ephraim ▪ notwithstanding their prosperity , because of their iniquity , shall by little and little be secretly and certainly ruined . And now if any aske when , or how this was verified ? I answer , God was as a moth to Ephraim partly by those many intestine conspiracies among themselves , and partly by the frequent invasions made upon them by the Ass●rians , till at the last Samaria was taken , and the Israelites were carryed captive by Salmanasser . God was rottennesse to the house of Judah ; in the assaults made upon them partly by their brethren the Israelites , chiefly by the Kings of Assyria and Babylon , till at length Jerusalem was besieged and taken , the Temple burnt , and the Jews captivated by Nebuchadnezzar ; the stories of both you may peruse , Kings 2 , from the 15th . chap. to the end of the book . To draw to a conclusion — Give me leave to change the Scene , from Ephraim to England ; and the two Tribes of Iudah , to these two adjoyning famous Cities ; that we may see how farre this threatning is denounced against , and inflicted on us , That God is as a moth and rottennesse to us . It is not long ( beloved ) since God was a Lyon , when two Armies were roaring one against another in the noise of Cannons , yee tearing each others bowels in pieces : Oh how then did Gods wrath poure put our blood like water ! But is there not yet a secret veine inwardly bleeding , and though the bloudy issue be stopt , are we not still sick of a Consumption ? Consider , I beseech you , is not God as a moth to many Countries , by the quartering of an Army , who , though friends yet are wasting ? is he not as a worme to the Kingdome , in our renewed Taxations , which though just , yet are impoverishing ? I mention not these , to blame the wisdome of that Authority which sees cause still to continue both ; Reasons of State are without my spheare ; only I am bold , as a Divine , to tell you , that God is by them as a moth , secretly , and not altogether insensibly ▪ consuming us . Again tell mee , is not God a moth to the State , in the generall decay of Trade , especially that Staple-trade of the Kingdome , by which so many Poore are mayntained , and Merchants enriched ? Is hee not as a worme to the Church ▪ in the impayring and with-holding of our Ministers mayntenance ? It is hard to say whether was the worse ▪ Julians persecution , who substracted fuell ; or Diocletians , who threw on water . The links of this chain are inseparable ; Religion upholds the Commonweal●h , Ministers propagate Religion , and Mayntenance incourageth Ministers , guesse then your selves , whether the substraction of this will not prove a worm to the Land . Once more , Who is there that with weeping eyes beholds ou● bleeding divisions , in the body of the State ▪ by a too long and unhappy separation of Head from Members , till the re-union of whom neyther can be happy ; In the wombe of the Church , by the strugling of her untoward Chil●ren viper-like eating out her bowels ; And not say , that God is a moth and rottennesse to us ? It is true , there are some particular persons , Privatins degeneres in public●m exitiosi , qui nihil spei nisi per discordias habent ; Who have weaved for themselves garments of fair estates , and probably out of the threds that others have spun . These ( no doubt ) like a Chyrurgeon more corrupt then the soare hee dresses , would prolong the Kingdomes cure for their own gains : But sure I am , the garment of the Church , and Land in generall , is exceedingly moth-eaten and ready to fall in pieces . Accept therefore of a word of exhortation . 1 In speciall . Let not my Noble Lords be angry , and I will speak but this once more ; humbly to beseech , that you would improve the utmost of that power God hath put into your hands for ●ebrushing away of these Moths , and killing these Worms . It is true , these things befall us not without divine providence , yet God expects our endeavour to remove them by humane prudence . Be pleased then to consult in your wisdoms , a safe and speedy way for easing the Countrey of Quarters , and the Kingdom of Taxes ; that our Swords may be turned into Plough-shares , and our Speares into Pruning-●ooks , and every man may sit under his own vine and under his fig-tree , and none make them afraid . Let not Industry be disheartned , when the reward of that , and Idlenesse , through the weight of Taxations , shall prove alike ▪ Beggery . Be sensible of , and apply all good meanes presented by Petitioners , or invented by your Wisdoms , to the cure of that wound which the decay of Clothing hath made . Nor let the Church be altogether forgotten ; Suffer not any to cut off the Flesh of her honourable Maintenance , pretending to cure her of a Timpanie of Superfluities . What if some have turned the spur of Vertue into a St●●rop of Prid● , y●t let not the Bees starve , to punish the Drones . Shall other Sciences have a portion , and must Divinity be put off only with her beauty ? Nay rather , if it seeme not good to allow her her Dowrie , afford her a faire Jointure in lieu of it . Above all , let your plous thoughts , best wishes , and most serious endeavours bend themselves to an happy union of our Ecclesiastick , an honourable Accommodation of our Civill dissentions ; so as the purity of Truth may be preserved , and the prosperity of Peace res●ored . Then shall Milo's lo● ( whose hand which he thrust in a cleft Oake to make it bigger , by the closing thereof was caught , and himselfe devoured of wild beasts ) be the portion of all malignant Incendia●i●s , whilest the whole Kingdom shall build up altars to the Lord and call them Jehovah Shalom , saying , The Lord hath blest his people with Peace . 2 In generall . What counsell more sutable to the Text or Time , then that of Repentance ? Our sins have been a moth to the Land , let Repentance be a moth to our sinnes , every day gnawing our corruptions till they die . Peccatum ●ristitiam peperit tristitia peccatum conteret ; Let our sins cause sorrows , and godly sorrow will kill our sins : This is the best daughter of the worst mother , the sweet fruit of the root of bitternesse . Oh remember , for this end is God a moth in his judgements , consuming slowly , that we might repent speedily ; and therefore doth he retard his corrections , that we might hasten our conversions . Deus cùm beneficia infert , supplicia offert ; while God holds his rod in the one hand , hee offers mercie with the other , desiring rather that we should return and live , then go on and perish . Oh let us not frustrate Gods expectation , lest we more provoke his indignation . Say then to thy selfe ; as Caesar did , Méne servare ut sint qui me perdant ? Shall I hug a snake in my bosome , to poyson me ? nourish Wolves young ones , to teare me ? shall I imbrace that in my soule which will be a worm to gnaw my conscience , and a moth to devoure my estate ? God forbid . Oh let such meditations as these worke us to holy resolutions , saying of our lusts as the Philosopher did of his gold , Mergamte , ne mergar à te ; wee will crucifie them , that they may not damnifie us . To end all : I have read of the picture of a Godd●sse in a c●rtain Temple so contrived ▪ that shee frowned on her worshippers as they came in , and smiled on them as they went out . Such I desire this Scripture may be , that though it hath frowned upon you in its menaces , yet it may end in smiling promises , that it may be a plaister not only corrosive , but incarnative , that it may prove to you like Josephs coat to his father , wherewith he was at once both grieved and comforted ; or like a cloud which seems to be composed both of envy and bounty ; envy , in hiding the Suns golden beams from the earth ; bounty in dropping down golden showres to refresh it . Know therefore that in the cragged shell of these threatnings are contained the pearls of pr●cious Comforts , Mutatus mutatum inveniet : If we change our sinning into repenting , God will change his thunderbolts of anger into shining beams of love . Let our Pri●ces establish Gods bound , and he will maintain their honour : Let the people prefer his precepts before mens inventions , and hee will preserve their estates from mens oppressions . In a word , let both Prince and people , by a penitent reformation , be moths to their sins , and worms to their corruptions , and then He will not poure out his wrath , but his mercy like water ; we shall no longer be opprest and broken in judgement , but he will breake the yoke of our oppressors ; he will no more be a worme to consume , but a Sun to revive the once flourishing tree of this Kingdom ; He will no longer be a moth to consume our garments , but he will put upon us new garments of joy and praise ; When wee shall see Plenty triumphing over Famine in the Country , Riches over Poverty in the City , Justice over Tyrannie in our Courts , Reformation over Toleration in the Kingdome : Finally , when we shall behold the King rejoycing over danger , in the loyalty of his Subjects ; the People over fears in the fidelity of their Soveraign ; the Parliament over their troubles in the settlement of the Land ; the Church over her adversaries in the unity of her Government ; and which is above and beyond all , CHRIST over Antichrist , in the purity of his Gospel among us and our posterity for ever . Which GOD of his mercie grant us , &c. LONDON , Printed for Nathanael Webb , and William Grantham , at the signe of the Grey-hound in Pauls Church-yard . MDCXLVII . Notes, typically marginal, from the original text Notes for div A45542e-530 Obiurgationi semper aliquid blandi commisce ; sacilius penetrant verba quae mollia vadunt quam quae aspera . Sen. Isa. 40.1 . Praedicator veritatis tacens confumitur ; flagellat con s●ientia usque ad consumptionem illum qui homines quando opus est vetatis verbere non fl●gellat . Lyr. Interveteres Philosophos verbum non vulgariter celebratum , tres deform●s filias à tribus sormosis matribus oriri , à p●ce otium , familiaritat● contemptum à veritate odium . Gal. 4.16 . Haec est conditio ve●itatis , ●● eam semper inimicitie consequuntur , sicut per adulationem pernitius●e amiciti●e conquiruntur ; l●bent●r quod d●●ect●● auditur , & offendit omn● quod nolumus . Hier. Infoelix amicitia quae illum quem diligit , ta cendo trad●t diabolo . Carthus . Magis amat obiurgator sana●s , quàm ●dulator dissimulans . Aug. Notes for div A45542e-1060 Zanchius . Verbumautem meum erit quasi tinea , &c. Tharg . Quid deest omnia possi●entibus ? ill● qui verum dicat . Sen. Quamvis sufficiat homini privato esse avarum non sufficit tamen principi autiudici sed oportet tam alienum esse ab avaritia ut oderit ipsam . Cajet. Religio à religando . Lex à ligando . Inde datae leges ne sortior omnia posset . Ovid . Cives non minùs oportet pugnare pro legibus quam pro moenibus ; absque legibus nullo pacto possit esse civitas incolumis , absque maenibus possit . Heracl . Zanch. Par. in loc. Psal. 82.6 . Luke 14.23 . Gerard . Mars . Ficin. Florent . August . ●ald . A vera & a●ita religione disc●ssi●uem uotat . Vir bonus est qui● ? Qui consulta patrum , qui leg●s iuraq●e servat . Virg. 1 Tim. 6.20 . Veritas nunquam senescit . Rivet . in loc. Plin. Paneg. Claud. Diod. Sic. Mr. Jos. Shute . Vix satis possumus mirari quorundam hominum insaniam , excaecatae mentis impietatem , & errandi libid●nem , qui non contenti divinitùs tradita & semel accepta fide , indies nova ac nova quaerunt , & aliquid gestiunt Religioni addere , mutare , detrahere . Vinc. Lyren . Sanctitas , fides , pietas , privata bona sunt ; quà lubet regeseant , Sen Trag. Salvian . King Jaemes to his son . Salvian . Nehem. 6.11 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Sept. post sordes . Vulg. Levit. 26.1 . 1 Cor. 8.4 . Ezek. 22.3 . Per contemptum . Iun. qui soetore suo Deum offendunt . Iob 31.5 . 1 King. 17.15 . Deut. 8.19 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Isa 44.9 . Ovid . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} semper habet post se verbum . Praeoccupatter-giversationem populi . Par. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} significatin requapiam , acquiescere , eamque tot● voluntate amplecti . Mas. in Iosh. 7. A tanto , non à tot● . Exod. 17.1 ▪ Dan. 3.18 . & 6.10 . Acts 4.19.5.29 . 1 Severally . Ira metalepticos provindicta abirato Deo inflicta . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} à {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} transire . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ab {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , imp●tus . Allusio ad crimen . Guadulp . in loc. Psal. 12.15 . 79 3. Psal 2.12 . Dan. 2.4 . Isa. 26.16 . Psal. 62.8 . Ovid . Cass. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 70 2 Chron. 12.15 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Concussus . Haec vox in usu apud Jureconsultos . Est au●em concussionis crim●n cum quis ab co quem Magistratus terrore a●●cit , eius periculi devitandi causa pecuniam extor●uet Riv. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Significat opprimere verbis & factis , vi & fraude . Prov. 28.2 . Psal. 47.9 . Isa. 58.6 . Fractis iudiciis , nempehos●ium . Par. Prophetico more participium praeteritum pro futuro ad rei certitudinem significandum . Rivet . Deut. 28.47 , 48. Iudg. 2.13 , 14. Chap. 6.1.10.8.13.1 . Psal. 79.1.105 . 1 Sam. 24.14 . Verse 16. Exod. 32.25 . Cedren. hist. Ier. 5.26 . Zech. 3.5 . Judicio Dei iusto . Zanch. Saepè peccatum est poena peccati . Iob 5.6 . Gen. 45.2 . 2 Sam. 16.10 . Iob 1.21 . Psal. 106.25 . Isa. 10.7 . Verse 12. 2 Ioyntly . Fui . Rivet . Ero. Par. Intelligi debet metonymicè , cum effectus nomen causae tribuitur . Riv. Vide River . in loc. Ios. 6. Luke 15.20 . Gen. 3.8 . Iob 9.4 . Greg. Plin. Plato . Prov. 30.9 . Isa. 2.4 . Mic. 4.4 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrysost.