A SERMON PREACHED Before the Honourable House OF COMMONS At their late Monethly Fast, being on Wednesday, June 30. 1647.
By NATHANIEL WARD Minister of Gods Word.
LONDON, Printed by R. I. for Stephen Bowtell at the signe of the Bible in Popes-head Alley 1647.
The Bookseller to the Reader.
THis Sermon by a speciall Providence came into my hands. The ensuing Letter was written by the Author to some friends, for whom this Copy was prepared: That the printing of false Copies might bee prevented which I heard were abroad, and intended for the Presse: I have adventred at the earnest request of many, both godly and judicious, to publish this without the knowledg or consent of the Author, not doubting but that it will be both usefull and acceptable to most, and justly displeasing unto none.
A LETTER To some Friends.
TO satisfie your expectations I am willing to send you a true coppy of my Sermon as I wrote it, but I confesse in some things a little differing from my preaching it: wanting time and rest, having travelled much a little before the day, and striving to speake loud in so great a Church; I soon discerned, that I could not bee Master of my thoughts and memory: but forgat somethings materiall, and expressed two or three passages inconveniently, which sounded ill in mine owne eares. I was very loth to read my notes more then some scriptures: had I done it, I presume I had not offended any: but my judgement is altogether against it.
It hath not beene my manner to grieve any mans spirit in the Pulpit, But in a distempered time, when occurrences of State are so violent and various that a man speaks for life, it is hard to speak pertinently to the case, and acceptably to all hearers, especially when there are so many counterparties, tuning their eares to the key of their owne Interests, insomuch that I scarse know any man who lyes not now under [Page]some pressing prejudice, most men seeme to Exercere hanc artem industriously: and God seemes to pinion up every mans armes, whose hearts is set to doe him or this State any true service; but I am farre from excusing my selfe any farther then I may and ought.
Two or three things I heare pleased not, 1 My perswading so much to lament the King, wherein I acknowledge I let fall one redundant expression; I am very ignorant of Gods minde, if it be not a very Christian, and at this time a very necessary duty; I thinke I had spoke nothing to the Text, if I had not spoke to that which is the maine poynt in it. I earnestly wish that time doth not drive us to a more bitter lamentation for his carriage and mis-carriage, then now we are able or willing to foresee, I desire to bewaile my selfe that I can bewails him no more. Yet if I may beleeve my selfe, hot or cold, I am as farre from being a Malignant as any man that heard mee.
Another was some passages concerning the Army, which I have sent you verbatim, I acknowledge I can but pitty and pray for them, and so far as God who is able to worke good out of evill, makes them his instruments to awaken the Parliament to expedite what is necessary. I looke on them in hope they will doe no great harme, but when I consider, how they have begun so vast and strange an enterprize without Warrant, I cannot but feare they will proceed besides and beyond rule, if God lead not their leaders, with his onely wise hand, little doe good men know what spirits themselves, much lesse rude men, are of, if once they be imbroyled, in heate of action and opposition.
The other was, the word carting, which you shall meete withal in its place, it grieved me to see divers smile at it with sleight Spirits in so solemne a time. I weighed it before and advised with a godly prudent Divine about it, who said it [Page]was no unfit expression, but might be well used. Christ calls himselfe a Husbandman, into which calling it falls; carting is as honest and honourable a worke and word as Carpentering: I thinke I shall ere long shew you a good Commentator on Ezek. who saith, Christus, or, spiritus Christi est optimus & peritissimus Auriga, &c.
Some of you know how truely unwilling I was to come upon any publique Stage, knowing how perillous and jealous the times are, and how seriously I declined this text suspecting the very words of it would bee ungratefull to some. I consulted with seven intimate friends about it, and another much cooler and peaceable, whereto my owne minde most led mee, as they can beare mee witnesse, six of them urged mee to this, yet my heart did constantly discourage me from it, though upon many thoughts I could not conceive any subject so necessary as to perswade the restauration and conservation of our lost authority, in a time when Government is fallen so low, and mens Spirits risen so high: that if it be not suddenly looked into, no humane eye can see any helpe or hope how it can be scrued up againe to its due altitude, unlesse it be by him who can doe what he please.
I trust I shal not be grieved that I was not thanked or ordered to print, I am not only above but a verse to both. I have had more thankes then I can tell what to do with, and many justifie me I feare too much, and more importunity to print it then I have or shall listen unto, for I see the nakednesse of it well enough, this I acknowledge grieves me sadly, that comming a hard Winter voyage over the vast raging Seas to doe what service I could to my Country, in preserving Truth, and promoting Peace; I am obstructed so far as I am. I am not ignorant that there are some troubled at my being here, and watching an opportunity to weaken me and my worke, which I have attended faithfully, meekly, and not without some successe, but [Page] I am not altogether discouraged. I hope I shall make and keep my peace with the Lord, as for men I hope not for it, till hee shall vouchsafe to give us more humility and feare then I can yet see in this Land, which two graces seeme to me to bee much more wanting then they ever were in my dayes.
I pray let none take any copy of this Sermon, but such as are wise, and friends to me, and have no itch to publish it, I would not adde offence to offence, it hath beene often told mee with some confidence, that it is already in the Presse, but where and by whom, I cannot learne: I have used means and friends to prevent it, if it should by any other Copy. I shall then advise with you what to doe.
I intreat you, if in perusing it you find any evill in the matter or manner, you would charge me faithfully with it; I shall find a time and way to unsay and undoe it, in the meane while pray for him, that shall be
A SERMON PREACHED Before the Honourable House of Commons, assembled in Parliament: At their late Monethly FAST, Being on Wednesday June, 30. 1647.
THIS Chapter is a Tragicall conclusion of the Antecedent part of this prophecie, wherein the Prophet tells them,
- 1 To what passe they have brought the state of Jsrael.
- 2 What God would have them now doe.
The first, under a two-fold or rather three-fold Allegory, [Page 2]it will not bee amisse to take a very Transient view of the whole Chapter, being short; that we may take the better aime at the Text.
Moreover take thou up a lamentation for the Princes of Jsrael. Ver. 1
It well beseemes a State professing Religion to lament the miscarriages and miseries of their Princes, and good reason, for they are usually for their sinne, and to their sorrow.
And say, Ver. 2 what is thy Mother? a Lyonesse, she lay down among Lyons, she nourished her whelps among young Lyons.
It seemes God and the Prophet tooke the Common-wealth to be the Mother or Parent of their Kings, the Kings her Sonnes.
If Common-wealths were such Mothers as we read of Prove. 31. And would instruct their Princes so piously as she did, they should probably have more Lemuels and fewer Rehoboams.
If Princes would acknowledg their common-wealth to be their Mother, there were some hope they would better observe Solomons advice, or rather Gods, which is not to forsake the Laws of their Mother to rule pro arbitrio, nor prove a heavinesse to their Mother, nor a shame to their Mother, nor despise their Mother, nor chase away their Mother, nor curse their Mother, nor smite their Mother.
But this Mother at this time was a Lyonesse, shee couched among Lyons, and nursed up her whelps among young Lyons.
If Common-wealths bee Lyons, how or why should their Kings be Lambs?
If they will nurse up their Princes among young Lyons [Page 3]how should they shift to share deepe of their nature?
Young Courtyers are lightly none of the best Tutors.
And she brought up one of her whelps: Ver. 3 it became a young Lyon, it learned to catch the prey, it devoured men.
If Subjects will bee Demobori why should not their Kings bee Demophagi? Jehoahaz. It is pity a predant people should want a Rampant King; But a man had need to have a good thicke skinne, and good solid bones to live in such a Kingdome.
It becomes a King to bee a Lyon, but a Lamb too, else hee will not bee like Christ the King of Kings, and King of Saints.
The Nations also heard of him, Ver. 4 hee was taken in their Pit, and they brought him with chaines unto the Land of Egypt.
Forraigne Nations, though heathen, doe neither like, nor love their neighbour Kings, if they heare they are oppressors.
What pits Princes dig for their Subjects they often fall into themselves. 2 Chron. 12.7, 8, 9.
Now when she saw that she had waited, Ver. 5 and her hope was lost, then she tooke another of her whelps, and made him a young Lyon. Jeofahei [...]
It is Christianity to waite with all patience for the returne of a King: it will also stand with Christianity, when all patience, and hope is spent, to be thinking of a right successor.
And he went up and downe among the Lyons; Ver. 6 he became a young Lyon, and learned to catch the prey, and devoured men.
Of this before ver. 3.
And hee knew their desolate places, Ver. 7 and he layed wast their Cities, and the land was desolate, and the fulnesse thereof by the noyse of his roaring.
When Princes begin to oppresse they know not where they shall make an end; vice hath no meane but not to be at all.
A King may roare his Land desolate, by roaring Proclamations and Edicts.
Then the Nations set against him on every side from the Provinces, Ver. 8 and spread their Net over him: he was taken in their pit.
And they put him inward in Chaines, Ver. 9 and brought him to the King of Babylon, they brought him into holds, that his voyce should not be heard upon the Mountains of Jsrael.
It were Royall wisdome for Kings, to take warning by their erring Predecessors: but thats out of fashion.
When Kings will not be quiet without absolute Monarchy and Sovereigne Libertie, they may come at length to that Market where they can have none at all.
These were forraigne toyles, but European Histories tell us of sundry Kings and Princes taken in home Toyles.
Civill Nets, which is a great trouble to Subjects, but a mercy to Kings if their people be Christian and mercifull.
Thy Mother is like a vine in the blood, Ver. 10 planted by the waters, she was fruitfull and full of branches by the reason of many waters.
And she had strong rods for the Scepters of them that beare rule, Ver. 11 and her stature was exalted among the thicke [Page 5]branches, and she appeared in her height with the multitudes of her branches.
But she was plucked up in fury, Ver. 12 she was cast down to the ground, and the East-wind dryed up her fruit, her strong Rods were broken and withered, the fire consumed them.
And now she is planted in the Wildernesse in a dry and thirsty ground.
Ver. 13Calvin takes blood for pollution as cap. 16.6. But I must crave leave to think that the Prophet speakes in vinerous language.
It is a great felicity for States to flourish in people and plenty.
It is a peculiar mercy when they are well stored with strong Rods, or Scepters of rule.
It is an easie matter for Kingdomes to abuse prosperity, which too often destroys the foolish. Prov. 1.3
And it is as easie with God to destroy such kingdomes with a precipice, King and kingdomes are as little matters in his hands if he be provoked.
And fire is gone out of a Rod of her branches, Ver. 14 which hath devoured her fruit, so that she hath no strong rod to be a Scepter to rule: this is a lamentation, and shall be for a lamentation.
A Scepter is an Ensigne of publique authority, it is called Baculus Regius, le Baston Royal.
Sceptrum Jovis, from whence I take other Scepters were derived, was wont to solemnize great matters.
A Scepter is sometimes in scripture and other Authors taken for Monarchical power.
Sometime for Aristocraticall and the power of subordinate Princes.
Sometime for the Standard rule or law whereby they rule. Heb. 1.8.
Out of this 14 th. ver. wherein there are no Criticismes, omitting other collections, or animadversions, which may be more offensive then profitable, I will onely take this generall Observation.
When a State hath brought it selfe to that passe that the Scepters of authority, and powers of Government are wasted and weakned, it is a lamentation, and shall bee for a lamentation.
The truth of this doth now stare us in the face with so grim a visage that I need not be long in confirming it.
All the Schoole-men and wise-men in the world can hardly determine whether man bee most beholding to God for his being or his well-being, much may be said on both sides from Scripture and reason, but there is no present need of this dispute.
The being of man, God hath placed, in his naturall constitution, his well-being in his politicall institution.
Politicall Institution is compleated in
- Ordination,
- Administration,
Ordination,
- 1. Framing a State into the most proper forme of Policy it is capable of.
- 2. In the Sanction of apt and regular laws, for Peace and Warre.
Administration,
- 1. In placing pious and vertuous men in all Politicall Offices.
- 2. In their Just and diligent execution of their Charges.
A faile in any of these, makes a mutulation in state.
VVee are to speak most properly of the last, the Text confines us to it.
If weak or unfit men be elected into publique places, if Rulers prove defective in their Actuall Administrations;
If every wheele of Government keep not its proper station and due motion, but prove so vicious or stupine that they lose their strength, it brings a Common-wealth to a Common misery.
The Scripture reveales the universall or generall Policy wherewith God hath ordered the world.
VVee may see it in a breife scale or Clymax.
I. Knowest thou the Ordinances of Heaven, Job. 38.33. and their Dominions on earth? If these Caelestiall bodies should set themselves on fire by their over violent motions, or rout themselves into disorder by their distempers, or proove sluggish and uneven in their revolutions, or unfaithfull in their influences and defluences, the inferior Creatures would soone come to putrifaction and destruction: This is naturall.
II. God blessed man and gave him dominion over the Fish of the Sea, the fowles of the Aire, Gen. 1.28. and every living thing that moveth upon the Earth. Man by forfeiting this Segniory hath made himselfe obnoxious to Fish, Fowle, and Beasts, and all these mutinous and perillous one to another: This is humane or virile.
III. God gave Rulers and Superiors dominion over Inferiors, some naturally, some Politically; Rom. 13.1.2. Prov. [...].16. if these through ambition fall into usurpation, or through Corruption into mali administration, Eph. 3.10. or through negligence into non-Administration. [Page 8]States would be soone distated and prostrated to confusion: This is Politicall or Civill.
IIII. God gave yet a higher Dominion to his Angells, [...] 10 making them principallities and powers in sublime places; they are his Nobility; If these should cast away their Dominions as some of them did, the world would soone be turned into a Hell: This is Angellicall.
V. God gave Christ who is right Heire to all Crownes, [...]. 9 [...], Isa. 22.2 [...]. Eph. 1.21. [...]. the Soveraigne Empire over all, he laid the government on his shoulders, put the Key of all rule into his hand; He is Dei Claviger, as the Grand Tyrant of Russia mistiles himselfe; If he through unskilfullnesse, or unfaithfullnesse should confiscate his Dominion, it would soone be the dissolution of all, as his resignation shall one day bee: This is Sovereigne and Divine.
These Ordinations are Gods foundations, which if they should faile, what can the righteous doe? he must do as others do for ought I know; some translations have it where shall the righteous appeare? The righteous have an Interest and accesse into all the sanctuaries and Cittadells under the Heavens, yet he must appeare in the open Streets, or on Hownsloe-Heath, or under a hedge, or in a Ditch, or where he can shift best for himselfe.
VVere it not altogether unmeet to damask fast Sermons with humane Histories, I might instance this truth in all or most of the states of the world, The Egyptian, Persian, Hebrew, Greeke, Latin, and in divers nearer hand, If my observation and memory misuse me not, I thinke I might give you Presidents from Classicall Authors of 66. Empires, Kingdomes, Dukedomes, and Provinces, that have suffered wrack upon the Flatts of Authority, happily many [Page 9]of them driven by the tempest of Tyranny, But God delighteth not to be worshiped on these dayes in imbrothered Sack-Cloth, He bidds us lay aside Ornaments and pleasant things at such times.
Yet give me leave to mention one instead of the rest, The Greek Empire having flourished many yeares, especially after it was enlarged by the Median Kingdomes, When Alexander the great Scepter failed, Leosthenes a very wiseman said, that the heart of it did presently Palpitare moribunde, the spirits of it huc atque illuc jactitare miserrimè, that it did scatere vermibus, ignavis Regibus, Ducibusque torpidis, and forthwith marcesere, et contabescere intra se, But I shall forbeare and hold my selfe to Scripture, and scripturall reasons.
When Dominion or Authority failes, Ordor. All Politicall Order failes. Scaliger saith, That Ordo est Anima mundi, another Author, that it is Anima Reipublicae; let order be dissolved, confusion followes.
The Holy Ghost saith that Christ shall sit upon the Throne of David and his Kingdome, Isa. 9.7. He shall Order it and establish it; There is no establishing of Kingdomes, but by Order.
Job speaking of the Territories of darknesse, and the shaddowes of death saith, It is a Land without Order. Job. 10.20. Vnity is the ground of perfection and perpetuity, Order is unity branched out into all the parts of consociate bodies to keep them in unity and perfection; where Order failes they are disjoynted and convulsed; Symmetry and Harmony are the two supporters of the world; Plato said God was alwayes setting things in their due stations and proportions; We shall often observe in Scripture when God threatens destruction, hee threatens it under the word Confusion.
VVhen a man is confounded, the Animall, Vitall, and Naturall spirits are powred together, a man for that [Page 10]while is unman'd, so when popular bodies are confused they are for that time impolitized. The states of the Netherlands are wisely called Ordines, so should all other States-men be.
VVhen Dominion failes, Religion failes. Religion.
Authority maintaines piety, Government preserves Christianity, If not, It failes officially. David divided the Priesthood into their courses and Offices, 1 Chro. 23 ca, 24. It is said these are their Orderings, Christ hath done the like in the Gospel, but when Authority failed, Ephes. 4. these orderings failed.
In the time of Jeroboam the lowest of the people were made Priests, such as were not of the sons of Levi, who ever would might be consecrated.
It failes Theorically, In the times of these lamented Kings the Law of God was prevaricated, Ezek. 21.26. Zeph. 3.4. they offered violence to the Law. In the time of the Maccabees the Law gathered so much corrupt drosse, and such false glosses, that Christ takes much paines to refine it.
It failes Practically. In the time of the Judges when Authority declined, Piety degenerated, those were very sinfull times, Judg. 7. There was no King nor Government in Israell, every man did what was right in his owne eyes, They took what Gods, what Priests, what Concubines, what Heritages, and undertook what warre they pleased; When the Ordinances and everlasting Covenant was broken, then was the Earth defiled, and the Lawes transgressed. Justice.
When Authority failes, Justice failes.
When the foundations are out of course, Psal. 82. then Governours will not know the mind of God, nor understand how people should be Governed, then will they Judge unjustly, accept the persons of the wicked, and not defend the Cause of the Fatherlesse, Widdow, poore and afflicted; Amos 6.12. Then Judgement is turned into Gall, and Righteousnesse [Page 11]into He mlock: Then every man Hunt his Brother with a Net, they do evill with both their hands earnestly; Princes aske, Judges aske great men aske, Mic. 7.3. the best are as Bryers, and the most upright as Thornes.
When the mighty men, the Judges and, Ancients faile, and Children are Princes, Rulers Babes then the People shall be oppressed every one by another, Isa. 3.2. and every one by his Neighbour, the Child shall behave himselfe proudly against the ancient, and the base against the Honourable.
When Politicall rule failes, then the strength of a State failes. When a Kingdome of Gold degenerates to Silver, Strength. Silver to Brasse, Brasse to Iron and Clay, a stone cut out without hands breaketh all in peeces.
It was said of the Assyrian State, Dan. 2.34. the strongest State of those times, that their tackling being so loose, that their Maine-mast could not stand strong, nor their Sayle be well spred, that the lame might take the prey and divide the spoyle; this Prophet saith of these times, that upon the approaches of Warres all hands shall be feeble, Isa 7.2. all hearts shall meditate Terror. The hearts of people in such times are moved as Trees are moved by the Wind; such States are like bodyes out of joynt, full of divisions, discontent, and Rulers have little or no power to rule them whom they have misruled.
When Dominion failes, the wealth of a State failes. Wealth. Taxations, and oppressions are usually great, Rehoboams little singer was heavier then Solomons Loynes, 2 R. 23.35 Isa. 42.24. Isa 24. Jehoiachim, exacted the Silver and the Gold of the People. In such times God gives Jacob for a spoyle, and Israel to the Robbers. He makes the Earth empty and wast, States are spoyled, they faile and mourne and languish away, No man hath any mind to trade or Husbandry, they know not whats their owne, nor how long they shall keepe it, [Page 12]some Canker or Palmer-worme, the Caterpiller or one East-wind or another devoureth all. When the Greeke Empire was broken, one compared it to a great Chest of Gold and Silver, whose sides falling out, the Purpurati, and all that could, fell scrambling to the prey with all their might.
When good Government failes, Honour. then the beauty and honour of a state failes.
Jerusalem the City of God was beautifull, Psa. 48.2. the joy of the whole earth, but in these times all her beauty departed, the Lord covered Sion with a cloude, and cast downe from heaven to earth all her beauty, all that honored her despised her, all that passed, by clapt their hands, hissed, and wagged their heads at her, & said, is this the City that men call the perfection of beauty, the joy of the whole earth? that flourishing State became a song. A State is happy when it is undique happy, Domi & foris, as this was in Solomons time. Lamen. 2. A man may doe as much by his name, as by the goodnesse of his talent or gifts, so may a state to themselves and others.
When Government failes, Peace. 2 Chro. 15.5, 6. then peace failes, which is the soile of all felicity. In Abijahs and Asa's reign, Israel was without the true God, teaching Priests, without the law and Government; in those dayes there was no peace to him that went out nor to him that came in, but great vexations were upon all the inhabitants of the Countrys, & Province was destroyed of Province, & City of City, for God did vex them withall adversity; thus it hath beene with the State of Florence, Syracuse and many others: and thus it is now with Germany, and little better with ours.
I take these seven things may well be accounted the seven Pillers whereon wisdome bulldeth her house, Prove. 9.1. if [Page 13]these faile, the house however wisely built at the first, must needs fall with a sorrow.
And that which boyleth up the misery to the full height is this, that in such times States are of themselves irreparable, now is Ephraim, like a silly Dove without heart, now is the State of Egypt intoxicated, the wise-men and greatest Counsellors infatuated, the Lord mingles a perverse spirit amongst them, there is nothing but contradiction and prevarication, Isa. 19.11.16. objections interjections, puzlings and counterpuzlings, pluranimities and pluranimosities amongst them, nor shall there be any work which the head or taile, branch or rush may doe.
In that day they shall be like unto women which doe nothing but talke, Jer. 8.22. brabble and squabble their councel and States in peeces; in such times there is no Balme nor Physitian, by whom the health of a people can be recovered; in such times the Starres of heaven and the constellations thereof shall not give their light, the Sun shall be darkned in his going forth, Isa. 13.10. and the Moone shall not cause her light to shine; in these times the Lord will cover the heaven and make the Starres thereof darke, obscure the Sunne with a cloud, and extinguish the light of the Moone, and darken all the bright Starres of heaven, that he may set darkenesse upon a land: Ezek. 32.7, 8. all which may be safely understood politically. In such dayes or rather nights wise-men are ashamed, they are dismayed and taken. When the Macedonian State was broken, a wise-man said it was like a blind Cyclops that reacheth forth his armes and hands, to find somewhat to stay upon but cannot. Justus Maenius writing of the troubles of Germany, just a hundred years since, this present yeare, saith, it had beene better for a man to have dyed by the first stroke then to bee saved through so many distresses.
These are the dayes wherein God will not bee inquired of, Cap. 20.3. nor intreated to give any counsel, these are the dayes of perplexity and giddinesse, wherein the best counsell a man can give or take is that of the Prophet Micah, to looke unto the Lord, to waite for the God of his salvation, to bear the indignation of the Lord, because he hath sinned against him, untill he pleads his cause and bring him forth to the light, and to perswade himselfe that at length he shall behold his righteousnesse.
Application.
TO this passe was this state now brought.
Wee come now to the second part, What such a collaps'd State should doe, which shall stand for Application.
This is a lamentation, and shall be for lamentation; for this very calamity the Lord commands this Prophet into these passions,
Sigh, Cap. [...]1. thou Sonne of man with the breaking of thy Loynes, sigh with bitternesse before the people, cry and houle sonne of man, because it is a tryall (a tryall indeed) thou therefore sonne of man smite thy hands together and lament.
There is a time to rejoyce, wee have had such times long, I wish wee had better improoved them, there is also a time to mourne, into which time our Sinnes, and Gods righteous Judgements have now brought us.
Let us first Mourn and Lament for our Royall Scepter that he is thus weakned and unfitted to Rule; Royal let us lament his Personall sorrows, pity should be showne to him that is in affliction; let us lament that he is deprived of his Royall Consort and Children, the supports and [Page 15]delights of nature, the sweet Objects of humane affection; deprived of his wonted honour and attendance, his Nobility and Compeers; deprived of his wonted Meniall Servants, and attended with Military guards, unwelcome and ungracefull to him; deprived of his wonted liberty; these things must needs make him a man of sorrows; howsoever his heart is supported, hee cannot but looke upon himselfe as a man under Gods black rodde; if God would soften our hearts to lament him as wee should, it is probable he would soften his heart to lament his Subjects as he ought. God commands both this Prophet and this state to take up a lamentation for the Princes of Israel, Princes that were wicked enough, and more then enough instrumentall, to the ruine of that Common wealth, and their owne houses; let their demerits be what they will, it is Gods mind and Subjects duty to lament them, They are bone of our bone, and flesh of our flesh, and as men ought to be pittyed. David a man after Gods own heart, thinks it good Religion to lament Saul, Gods and his professed Enemy; I much feare that that man is much wanting in Grace and loyalty, which hath not shed teares in the behalfe of our King, or done that in part of griefe which amounts to teares. If he laments himselfe too little, let us be waile him so much the more. Let us also lament him in respect of his Political sorrows; Jer. 48.17. God saith of Moab, all that are about him bemoane him, and all that know his name say, how is the strong staffe and beautifull Rod broken? blessed be God, our staffe and Rodde is not yet utterly broken, but greatly warped and weakened: The Lord in his mercy restore him and bind him up again. Cap. 32.2. The Lord chargeth this Prophet to take up a Lamentation for Pharaoh King of Egypt taken in a net, though he had formerly taken one of these [Page 16]Kings of Israell in his Net, much more for the Kings of Israell as bad as they were. Lam 4.20. The Prophet Jeremiah Lamenting Zedcahiah this finfull and miserable Prince, saith, the breath of our Nostrills is taken in their Net, Of whom we said under his shaddow we should live. A naturall Body hath vitall parts, as Heart and Lungs, &c. Yet if the breath be not in the Nostrills all the wheeles of life move not, but are suspended from their functions; so it is with a Politicall body, The Prince puts life into all Authority, and gives the Fiat to all Lawes and Ordinances in an ordinary course; If in an Extraordinary, a State wants this breath, it breaths but faintly, Authority is not in the full, but much Eclipsed, at least in the thoughts of Subjects. Jet. 6.26. It becomes the Daughter of Gods people in such a Case to Gird her selfe with Sack-Cloth, to wallow her selfe in Ashes, to take up a Mourning and a bitter Lamentation as for her only Son, for so is our King during his Reigne. I will cause the Sun to go downe at Noone saith God, and I will darken the Earth in the cleer day, Amos 8.9, 10. and I will turne your Feasts into Mourning, and all your Songs into Lamentation, and I will bring up Sack-Cloth upon all loynes, and baldnesse upon every head, and I will make it as the mourning of an only Son, and the end thereof as a bitter day. I verily beleeve this frame of Spirit would at this time be farre more pleasing to God then our slightnesse and Jollity. Isa. 28.5. God saith of Christ, hee shall be for a Crown of Glory, and for a Crown of beauty to his people; so are all Kings in their Measure, or should bee. All Common Societies, yea every good Subject hath a subordinate Crowne or Coronet upon his head; while our King and his Crown are distanced, in this sort, every Subject stands bare, and the whole Land uncovered, which is a great abatement of Honour; Let us therefore [Page 17]lament him for his sake and our owne.
Let us also here Lament a Branch of our Royall Scepter; Jer. [...]8.2. O Vine of Sybnah, I will weep for thee with the weeping of Jazer, thy Plants are gone over the Sea, the Lord keep him there without infection, and returne him in safety. The Prophet Ieremiah bewayling Jerusalem, in her comfortles Condition, saith, There is none to guide her of all the Sons she hath brought forth, neither is there any to take her by the Hand of all the Sons she hath brought up; our Case is not altogether so, but too neer it.
Let us in the next place sadly lament our Nationall Scepter, Nationall. this present Parliament. Our State may be compared to the Theater of the Philistines which was supported by two Grand Pillars, so are we by our King and this Honourable Parliament, If these two faile, Our Theater will hardly avoyd falling, so may much more harme be don to our Lords and People at the latter end, then in all our former late troubles. Howle yee Fir-trees, saith the Prophet Zachari, for the Cedar is fallen, the mighty are spoyled; Howle ye Oakes of Bashin, Zach. 11.2. a voyce of Howling of the shepheards, for their Glory is spoyled; a voyce of roaring of young Lyons, for the pride of Jordan is spoiled; you are our Fir-trees, our Cedars, our mighty men, our Oakes, our shepherds; If you be falne we cannot stand, if you be spoyled, we are undone; If our shepherds be smitten, we your flock are scattered & lost. You know how it was with Rome in Anthonies time, and in the Reigne of Valentinian the third, and Placidia his Mother, how with the State of Germany, when the Empire was translated to Charles the fifth. If the whole head be sick, and the whole heart faint, there will be no soundnesse from the sole of the foot to the Crowne of the Head, but wounds and bruises, and putrifying sores, which can [Page 18]neither bee closed, nor bound up, nor Mollified.
Lament your constitution, Constitution. that it is so Heterogeneus, dissimular, and contramixt. Where the Members are Membra dividentia the whole can hardly bee whole; An Heterocranian in our nationall head will necessarily breed greater troubles in our nationall bodies.
I conceive it would please God and the Land well if you would please to give some generall directions, if it were but by way of request to the people, for the choice of Parliament-men; you are not ignorant what Laws and limitations not onely the Scripture but Heathen States have instituted in this behalfe, they should bee natu majores, primogeniti, sapientes, probi, seniores. &c.
Lament that the Providence of God, and the improvidence of men having made it so, the grace of Christ cannot or doth not amend it. I will plant together the Ceder, Isa. 41.19. the Shitrah tree, the Mirtle, the Oyle tree, the Firre, the Pine, and the Box tree all together, that you may consider that the Hand of the Lord hath done it; It would be a great Honour to the Religion of England, if the world might know, though there bee varieties of constitutions, difference of degrees, and diversities of Judgements among you, yet that your hearts were united in the feare of the Lord; when God meanes to restore his people to happinesse, he saith hee will unite the stick of Joseph in the hand of Ephraim with the sticke of Judah, Ezek. 37.17. and make them one in his owne hand; when hee meanes to ruine them hee threatens to breake their staffe of Beauty and their staffe of Bands, and the Brotherhood between [...] Judah and Israel. Zach. 11.7.14. If a thinne and sharpe vapor get into any of the two Membranes which cover the braine, it causeth convulsive motions in the body; when the spirits move unevenly a vertigo [Page 19]in the head: you are the life-guard of our King and Kingdome, If you agree not in your Counsells we shall hardly agree in our courses; If ye mutiny in words we shall bee too ready to mutiny with our Swords.
Lament your Administrations, Administrations. in speciall Lament that you have not endeavoured so speedily and sufficiently to establish the Scepter of Christ, which is the primum mobile of all good Government. He cannot reigne with strength if his Scepter bee weake: To put but a Reed into his hand is next doore to the setting of a Crowne of Thornes on his head; let him have his compleate Dominion, and he will have a care of your regular Authority, both to preserve it and improve it. The delayes and disagreements about this, have weakned all the Scepters and strengthened all the stirrs in the Land.
Lament if you have not sufficiently attended the reestablishing of the Royall Scepter, which is our secundum necessarium. The providences of God are immensly deepe, hee can turne our delayes into his expeditions, a Kings peremptorinesse and a Parliaments slacknesse, into a greater good then all the eyes of the Land can foresee, yet certainly it is no lesse then an amazement to many considerate men, that that worke should go so slowly on. If a Common-wealth bee headlesse the people will be brainlesse. I dare professe in the eares of God and this Honourable Senate, that I know not how any man can bee more jealous then my selfe, that he should bee restored upon imperfect and unsafe tearmes, but if it may bee done upon good tearmes and Gods termes, the sooner it is done the sooner all will bee quiet; Farre be it from mee to presse an interru [...]ion or intermission of such [...]ires as are instant and urgent, onely I humbly intreat you to remember again that [Page 20]it is our secundum necessarium, and that till you two our great wheeles be set right, all the lesser are like enough to go wrong.
If you have not beene early enough in rewarding the Army, with just payments, and due honour, I humbly intreat you to lament it: If any of this honourable House have erred in discouraging, or disparaging them, I intreat them to lament it, yea though it be now healed, it is no dishonour to honest men, (as we presume you are) to repent of what incogitancy hath done amisse.
If the zeale of maintaining the Power, and Liberty of the Parliament, and the Peace of the Common-Wealth hath moved you to prevent, or reject some Petitions, though they were ill countenanced, and thereby caused the people to feare a losse of their popular Liberty, I likewise humbly intreat that you would lament it, and to remember what a King, and Kingdome within the pale of Christendome, I meane Henry King of Swede, suffered, for an errour of this kind, though I confesse much worse in degree.
If through connivence, and indulgence you have too long spared some that have too boldly blasphemed our supreme Court and Councell, and thereby emboldened others to speake more evill of you then there is cause, you should do very well to lament it, and reforme it.
If you and your Officers have been any thing unthrifty in the accounts and disbursements of the Kingdomes Treasury, I pray let it be lamented and amended.
If you be so deserted that you are necessarily exposed to such yeeldings as may prove prejudiciall presidents to future Parliaments, and deepe detriments to the whole Realme, it would be cordially lamented.
If by these or any other defects you have laid your [Page 21]selves low, in the estimations and animadversions of the people, it would be sadly lamented. I somewhat feare that you may take up part of Job's parable, and say, Job. 29. Oh that you were as in moneths past, when God honoured you, when his candle shined upon your heads, and when by his light you walked thorough darknesse, when the almighty was so present with you, when the eare that heard you blessed you, when the eyes that saw you gave witnes to your proceedings, when you put on Righteousnesse as a Robe, and Judgement as a Diadem, when your glory was fresh in you, and your bow renewed in your hand, when the people waited for you, as for the raine, and when you chose out their way, and dwelt as a King in the Army, comforting the Mourners! But now those that are far short of you in age, and worth, yea some, that are children of Fooles, and base men, viler then the Earth, make you their by word spare not to spit in your face, (Oh that you will spare such!) Job 30. let loose the bridle before you push away your feet, and raise up against you the wayes of their owne destructions, for which the Soule of this good man powred out it selfe upon him, and complaines, that they were dayes of great afflictions, that God had cast him into the mire, and made him become like dust and ashes. I hope you are not yet at so low an ebbe, I pray God give you hearts to lament the least losse of your Authority. I shall not need to re-mind you, that the losse of the power, and honour of a Parliament is the greatest losse our Kingdome can sustaine, the losse of a King clothes the whole Land in sable, but the losse of a Parliament in a winding-sheet.
Our lives and all that wee are, and have, are bound up in your reputation, and all that your selves are, and have, also; But I must excuse you the more, because it [Page 22]is a time wherein the Lord of Glory is staining the pride of all glory; the Nobility, Gentry, and Commons of England want no grace more then Humility, which is the soyle of all graces, and the best way to Exaltation.
Let us also lament our present Martiall Scepter. Martiall. Wee have flighted Gods Morall, and Evangelicall Law, he hath now brought us in some sort under-Martiall Law: Let us lament, that so good an Army should be so illguided, as to do what they do without warrant from God or state, so farre as wise-men can yet discerne.
Let us lament, that a Scepter made of so much gold and silver, and true English mettall, should have any part of it of a westphalian temper. Let us lament that such honourable and serviceable Troops should have any mounted upon any Saddles of John a Leyden's make.
Let us lament that so good an Army should advance toward so ill a worke, at least in their shewes, and our feares, as to deliver a Parliament of some eminent Members by a Caesarian section.
Let us very sadly lament, that some of them of a mechanick alloy should be so bold, as without warrant from th [...] cheife leaders, to plunder us of our King; it was so malepert an act, an act that would have better become a John a Loyden, Knipper Dolling, or Jack Cade, then a Loyal English Subject. But what if the sword contemn even the Rod, what? Ezek. 21.13. It is great pity but that Sword should meet with a sound Rod: If no body else will provide it, I hope God will. But I trust Gentlemen some of you will call to minde what an old Roman, a wise Statesman, wrote to Marcus Brutus in the like case.
It was too great a disparagement to make out King who is the Lord paramount of all our free-holds, such a [Page 23]moveable: I beleeve there have beene Spirits in the World which would almost scorne to be King againe after such a handling. If he went willingly, let us bewayle his errour.
Let us lament that there should be any Korah's, Dathan's, and Abiram's, in an Army, that layes so much claime to Piety.
Let us lament with much spirituall griefe, that many of this Army have bemeazled so many ignorant Country men and Townes, with impious and blasphemous opinions, and rude manners. I marvell much that any man who feares God closely and uprightly should feare this Army, whereof a great part is said to be so good, that surely they will not, and others so bad, as surely they cannot hurt us.
In the first of Ezek. there is a description of a strange wheel; it was a wheel, and wheeles, and a wheele within a wheel, and four wheels, and there were four flashing, and sparkling Creatures, guided by a spirit, that was in the middest of them, whither the spirit went, they went, the forme and motion of this wheel made the Heavens looke terrible; I could paralell our Army to this wheel allusively but not abusively; If they can so drive their wheels that they overthrow not Charles his waine, nor breake the axel-tree of the State, I meane the Parliament, and run not the wheels over some of their owne loynes, and can bee so wise, as to unload on this side Munster, before they come to battaile and slaughter. I dare be bold to say with all reverence, that either the Generall, or Christ his Generall, hath more skill in carting, then I ever looke to have while I live.
Let us lament that these our Brethren have imbarked [Page 24]themselves into an act unparallel'd, and an enterprize so snarled, and imbranched, that I dare say, all the eyes amongst them can not see to the end of all 'its issues by a thousand leagues; Let us seriously lament, so seriously, that wee may prevent all lamentations by these our Brethren, and more then fellow Subjects.
Let us lament that such an English Army have cast so much well deserved honour in the dust, and such a black voyle over the face of the Gospell.
Let us also lament the whole State, Popular. and people, who feele in part but do not sufficiently see their sin, and sorrow. The anger of the Lord was moved against the people, 2 Sam. 2 [...].1. and moved David to sinne against them. Kings can sinne fast enough of themselves, and kindle fires upon themselves, and the people but usually people, by their sinnes, blow the Coales to a flame.
Lament that they have a suspended King. Did they know what the Egyptian and Russian States, and what the Kingdome of Fez suffered for more then seven years together, for want of a King, they would lament to purpose.
Jsrael shall say we have no King, Hos. 10.3. because we feared not the Lord; what then should a King doe to us? he that can tell what a King should doe to a people that will not feare the Lord, I could earnestly wish him our Kings Vice-Roy in a Country that I know, I should hold him as good, & as wise a man as ever was Papirius Censor, What should a King doe to his people embroyled in so many Divisions, Commotions, and Distractions? What should a King doe in a Country where there are so many Kings, and so few Subjects? I dare frcely say, that Claudius Gordianus nor the Barbarian Hermite, would not willingly at this time take the Royall Scepter into their hands, [Page 25]though the Subjects, in the plight they are, would swear sealty to them with their hearts pinned upon their tongues ends. It may be an Abimileth, or a Perkin, or a Michael de Lando, would if they might.
Let us lament, that through these distractions, Jere. 8.22. and Peoples clamors, there is nor balme enough, nor sufficient Physitians left in our Gilead to recover our healths.
Lament that you pursue your owne Parliament with so many strifes, and stripes of tongues, whereby you may degrade them much more than any defects of theirs, or any contest or affront of an Army. You go the next way to cut off your owne necks, and your Childrens throats with your own Raisors: such gales, Psa. 52.2 or gusts of so ill breath, may soone burne down, and abate the height and breadth of your tallest and straitest Cedars, under which we must take shelter in such stormes as these.
Lament that you have so farre lost your proper popular Scepter, the feare of God, and the power of godlinesse, for which these troubles are come upon you.
Lament, that the Figtree languisheth, the Pomgranat tree, the Palme tree, the Apple tree, and all the trees of the field. Our Gentry, Citizens, Yeomen, Joel 1.11.12. Husband-men, and Trades-men, are so farre withered that their wonted joy is taken from them. You should doe well to consider that these nationall fires doe not onely burne the strong rods, Isai 5.24. Isa. 9.18. But as the Prophet saith wickednesse burneth as a fire, and devoureth the stubble, the chaffe, the bryers, the thornes, Mal. 3.2. and the thickets of the Forrest. You cannot indure the refining fire of Christ willingly, hee can make you endure his consuming fire whether you will or no.
Lament in a speciall manner, that your Townes, and [Page 26]Churches, are so belepered with errours, and strange opinions, and that so many are roblet-led with new lights, which though they be but Candles-ends will hardly be extinguished, till they have set Gods wrath, and the Peoples spirits on fire.
Lastly, let us lament, that we cannot lament, at least as God would have us lament; because it is not a lamentation, it shall be for a lamentation; so it proved by the Lamentations of Jeremy, who lamented for these miseries with more bitter lamentations then ever any mortall man made, or Poet feigned. He lamented till his eyes fayled with teares, his bowells were troubled, and his liver was powred upon the Earth, and sped never the worse for his lamentations.
The Lord threatens the people to double the Sword the second and third time; if he hath intermitted a while, that he might whet and furbish his Sword for a second scene, or act of Warre,
Hee that cannot see whence the third is like to come, Ezek. 21.14 hath very dirn eyes. He can over-turne, over-turne, and over-turn, he can shave the head, & after that the beard, & after that the feete, Isai. 7.20.27. Lev. 26. he can walke seven times contrary unto us, he can give us reall signes, and good hopes of making us a comfortable setled & reformed State; But when the vessell is well neere finished upon the wheeles, he can breake all againe, and make it of a miserable forme, if the sinnes of a Nation provoke him to it.
But some may say, Jer. 18 10. or think, as the people did of this Prophet, that he speaks parables, and that these visions are but sayling visions; I pray God they may prove so, for his tender mercie, and holy names sake.
I had thought to have spoken somewhat of Ecclesiasticall and Domesticall Scepters, and how weakned Scepters [Page 27]might be restored to their strength, so far as belongs to a Divine: But fearing that the State is at this present in too violent and hot a Paroxisme to take physick, and that it would cost more time then can be allowed, I shall here conclude with these four conclusions, which I take to be everlasting truthes.
I. That the highest honour, and weightiest charge, God hath betrusted any of the sonnes of men with, is publick authority.
II. That no man can sinne a greater sinne against God and Men, then to cast the honour and power of authority in the dust: The sinne against the Holy Ghost excepted.
III. That besides the Mal-Administrations of government by Magistrates themselves, there is no readier way to prostitute it, then to suffer vile men to blaspheme and spit in the face of authority.
IIII. That if Rulers once lay publick authority wast, they will find it the difficultest peece of worke that ever mortall men tooke in hand to raise it up againe to it's due height, and true strength.