The Height of Israels Heathenish Idolatry, Dedication 1
The Height of ISRAELS HEATHENISH IDOLATRIE, In ſacrificing their children to the Deuill; Diuided into three Sections: WHERE IS SHEWED
In the firſt, The growth and degrees of this, and generally of other Sinnes and Idolatries.
In the ſecond, That the Deuill was the god of the Heathen; with the meanes by which he obtayned that honour.
With a large Application to our times, againſt Popery, ſhewing the Pride thereof, and Malice both againſt ſoule and body; Together with the Meanes, Sleights, and Policies by which it ſeduceth, killeth, and in the perſon of the Pope, raiſeth it ſelfe to its preſent height.
In the third, The blinde zeale of Idolaters.
Deliuered generally in two Sermons preached at S. Maries in CAMBRIDGE: The firſt whereof is much inlarged: By ROBERT IENISON Bachelor of Diuinitie, and late Fellow of S. Iohns Colledge in Cambridge.
LONDON, Printed for Robert Mylbourne, and are to be ſold at his ſhop, at the great South-doore of Paules, 1621.
TO THE RIGHT WORSHIPFVLL Mr. HENRY CHAPMAN Maior, Sir George Selby, Sir Henry Anderſon, Sir Thomas Riddel, Sir Peter Riddel, Knights and Aldermen, and to the reſt of the Aldermen; as alſo the Worſhipfull Maſter Nicolas Tempeſt Sheriffe, and the other late Sheriffes, and to the whole common Councell of the Towne and County of Newcaſtle vponupon Tine; R.I. dedicateth the two former Sections of this preſent Treatiſe, wiſhing you in Chriſt all the bleſſings of this life and a better.
Right Worſhipfull and worthy Sirs,
I Cannot but often conſider, and alſo ſolace my ſelfe in the conſideration of, Gods ſpeciall prouidence in calling me to the exerciſe of my Miniſtery in this Town, the natiue place of my birth and breeding. Hee it was, whom I euer found ſince my firſt approach to the Vniuerſitie, ſecretly to incline my will and affections, to deſire the Miniſterie with a competency of gifts for it, and in his time imploiment in it, eſpecially if he thought fit, in or neere about the place of my natiuitie. And he it is whom I hauehave now found to effect what himſelfe firſt taught me to affect. For hauing giuen me ſome triall of my gifts with experience of his aſſiſtance, in an Honourable family; and when, by the deceaſe of that Right Honourable and euerie way NobleaHenry Earle of Kent, in Bedfordſh. who dyed Ian. 1614. Earle, I was to reſolue what courſe to take; Loe, when I thought not on Newcaſtle (but inclined towards my fellowſhip for my better furniſhing) Newcaſtle thought on me, and by the letters of your late worthy, learned and reuerendbMr. Morton Archdeacon of Durham. Paſtor, as alſo of others well affected to the Goſpell of Chriſt (wholly ignorant of that libertie I then inioyed) gaue me a call to come vntounto it. VntoUnto which call, conſidering the Premiſes, how could I be diſobedient? It was not for me now to thinke or hope for better preferment elſewhere (the way thereunto lying more open in the South) nor much to feare (hauing ſuch a call from God) the experimenting of that often approued true ſaying of our Sauiour,Marke 6.4. A Prophet is not without honour but in his owne Country, and among his owne kinne, and in his owne houſe. As I ſuffered not theſe reſpects to ſway me, ſo I complain not in either kind; but acknowledge my ſelfe to hauehave found from you both reſpect and recompence beyond my deſeruings, eſpecially in regard of that liberall yearely ſtipend which lately your Worſhips appointed mee out of the common Treaſury.
This is the cauſe why I hauehave prefixed your names to the greateſt part of this enſuing Treatiſe; which, for the publike good and yours, I thought good, as my weekely paines would giuegive leaue, to publiſh as an Argument, if not ſo plauſibly penned for the manner, yet at the leaſt, more ſtrange and vnuſuall (yet not vnprofitable) for the matter. As it is, I preſent it to your Worſhips as the beſt teſtimonie which I can publikely giuegive of my thankfulneſſe to you, and of my duty and louelove to the Towne for all the free fauours of it. And indeed this, as other your bounties, is the more kindly taken by how much the leſſe it was either deſerued or deſired by me.
Yet I dare not ſimply condemne all, who (eſpecially in theſe dayes when vertue and learning is not duly reſpected and rewarded) deſire preferment and a place in the Church of God, if ſo be they, inabled with competent gifts, deſire it rather as it is Onus a place of burthen, then Honos of honour; rather Prodeſſe to profit others,3. Epiſt. of Iohn verſe 9. then Praeeſſe, with Diotrophes to hauehave the Preeminence, propounding as their end Gods glory and the edification of the people more then their owne maintenance: for it is a true ſaying, in this ſence,1. Tim. 3.1. if any deſire the office of a Biſhop, he deſireth a good worke.
But, becauſe in ſuch ſuites mens deſires are commonly inordinate, and their meanes indirect, as briberie, flatterie, or the like; my iudgement and alſo practiſe (which I preſume you account no fault in me) hath hitherto beene otherwiſe, namely, not ſo much to ſeeke meanes of liuing from man, as onelyonly to deſire imployment from God, both which hitherto, without my ſeeking I hauehave found. Yet, as I approue not of mens immodeſtie in this kind of putting themſelues forward (which argues either too high a conceit of themſelues and of their owne ſufficiencie, or too meane a conceit of the waight and burthen of that high calling, or otherwiſe too baſe a deſire of Eminencie or wealth) ſo doe I alſo as much hate Ingratitude, where and when, by the religious and vigilant care of ſuch as are men of place, wiſedome, meanes, any godly, able and modeſt minde ſhall without his ſeeking receiue incouragement, competent meanes and maintenance in his miniſteriall paines and imployment.
This your godly care, Right Worſhipfull, I ſhall be alwaies ready both thankfully to acknowledge as it concernes my ſelfe, and alſo to witneſſe it to the world (inuiting others with me to bleſſe God for it) ſo farre as it bends it ſelfe to the aduancement any waies of the glory of God in the furtherance of the Goſpel of Chriſt, true religion and learning, or otherwiſe proues helpefull to the reliefe of the poore, fatherleſſe or diſtreſſed.
And here I cannot but remember & record how that, as it hath pleaſed God to bleſſe your Towne with ample & rich reuenues yearely, ſo he hath alſo giuen you a ſecond and greater gift, which is Power and Grace in the yearely good imployment thereof,Eccleſ. 5.19. to eate the fruit of it, and to take your portion, inaſmuch as the imployment of your temporall wealth in that manner brings in to your ſelues and to the Corporation generally a better and ſpirituall intereſt, increaſe and harueſt, whiles thus ſo many Preachers are competently prouided for, ſo many poore people weekely releeued, ſuch care had for the trayning vp of youth in Grammer learning, wherein, by your care and bounty, your Schoole, through the vigilant paines of the preſent Maſter,Maſter Robert Fowbery. is not behind many at the leaſt in the land; ſuch yearely maintenance allowed ſo many young ſtudents of your owne Towne (whoſe need may require it) for the eaſe of their charge in the Vniuerſities till ſeuen yeares ſtudy hauehave inabled them to prouide and care for themſelues; ſo that you hauehave at this houre (by the helpe of this and other incouragements) now liuing, of ſuch as are bred and borne in this your Towne eight Preachers of gifts competent at the leaſt, all whom you well approue of. Beſides your other yearely penſions allowed, as to diuers officers both chiefe and ſubordinate, ſo to other Maſters in their ſeuerall kinds, as for the ſecuring your eſtates by the counſell and direction of Law, for the curing of your bodies by the helpe and meanes of Phyſicke, for the trayning of youth to handle the pen by faire writing, and the Pyke and Peece for the ſeruice of your Prince and Country: not to ſpeake of ſuch yearely reparations as proue moſt neceſſary; all which together keepe the waters of your ciſterne (though it hauehave a good feeder) lowe and neare the bottome.
Well then, and truely is Money ſaid to be one of the ſinewes of the Common-wealth: Sure, it with Gods bleſſing is ſo here, as alſo in part of the Church too. Long then may that flouriſh by which both our Church here and Commonwealth flouriſheth. Pray yee, (with me then) for the Peace (yea alſo plenty) of (this our) Ieruſalem: Pſalm. 122.6.7.8.9.they ſhall proſper that louelove thee, peace be within thy walles and proſperity within thy Palaces: for my brethren and companions ſake I will now ſay, peace be within thee; becauſe of the houſe of the Lord our God, I will ſeeke thy good.
This care, Right Worſhipfull, of ſeeking the proſperous eſtate of this Towne, lies chiefely vponupon you, into whoſe hands God hath ſubordinately put the ſword of Iuſtice for the due, equall, and vnpartiall execution both of his owne, and alſo of thoſe many good Lawes of this Land, which moſt wiſely and reſpectiuely hauehave beene made for the aduancement of religion and all vertue and godlineſſe both in Church and Common-weale, as alſo for the extirpating of whatſoeuer is contrary thereunto.
Each Kingdome, Common-wealth, Citie, Towne, Corporation, is onelyonly and ſo farre ſafe and ſetled, as it reſts it ſelfe by weldoing vponupon God by a continuall reliance and dependance on him. Otherwiſe ſinne where it raignes and is ſuffered in any kind whatſoeuer, is that onelyonly thing which weakens, and at the length ruines both Church and Common-weale, howſoeuer in outward reſpects,Prou. 28.2. ſeemingly moſt ſtrong and flouriſhing. For the tranſgreſsions of a land, many are the Princes thereof. Sinne makes both priuate men of ſtrong weake, as Sampſon, and Cain; Iudges 16.19.20. Gen. 14.14. So Dauid cals him. foreign. 2. Sam. 22.19. Iſa. 2.7.8.and alſo weakens whole Common-weales, Cities and Townes, whileſt it makes God (who onelyonly is our ſtrength and ſtay) depart from vsus, and giuegive vsus ouer to our ſelues and the will of others.
Iſrael was many waies ſtrong in Iſaiahs time: their Land was full of ſiluer and gold &c. (but it was alſo full of Idols.) Iſrael was well furniſhed of all things needfull for an eſtabliſhed ſtate both of Church and Common-wealth: they had ſtayes of all kinds: As 1. Plenty of food, and yearely prouiſion of all things needfull for life, as alſo abundance of wealth. 2. Military ſtrength, prouiſion and munition. 3. Magiſtrates and wiſe Senatours, and the knowledge how to rule the people, with all other parts of Politicall regiment. 4. Prophets,Gal. 2.9. 2. Kings 2.12. who were not onelyonly as Pillars next to Chriſt in the Church, but as the horſemen and charets of Iſrael: Who were ſtayes to them (as godly Miniſters are now) not onelyonly by eſtabliſhing them in grace and goodnes, (which they did by ſoundneſſe of Doctrine, ſharpeneſſe of reproofe, example of life, liuing and dying in and for the truth) but alſo by their prayers, by which they ſtayed Gods hand, as did Moſes, and often ſtood in the gappe. 5. Mechanicall Arts, which alſo are neceſſary. 6. But aboue all, God himſelfe was their ſtrength, ſo called, 1. Sam. 15.29. The ſtrength of Iſrael. Yet becauſe they truſted in the other more then in God, therefore ſee how they are threatned: Behold, the Lord, Iſa. 3.1.2.3.the Lord of hoſts doth take away from Ieruſalem and from Iudah, the ſtay and the ſtaffe, the whole ſtay of bread, and the whole ſtay of water, The mighty man & the man of warre, the Iudge and the Prophet, and the prudent and the Auncient, the Captaine of fiftie, and the honorable man, & the Counſeller, & the cunning Artificer, and the eloquent Orator. And this God hath now accordingly brought to paſſe.
Euen thus muſt we perſwade our ſelues. God hath bleſſed this our Towne, in a competency, with moſt of theſe ſtayes. Now it is not any of theſe, neither yet our ſtrong walles, or our mines of coale (by which our Towne hath hitherto beene as the Hearth to warme moſt places of this our Iland) nor all theſe together that can afford vsus any ſecurity,Vt munitum muro tibi viſum eſt oppidum? Si Incolae benè ſint morati, pulchrè munitum arbitror. Perfidia & peculatus ex vrbe & auaritia ſi exulant: quarta inuidia, quinta Ambitio: ſexta Obtrectatio: ſeptima Periurium: Octaua indiligentia: Nona iniuria: Decima quod peſſimum aggreſſu, Scelus. Haec niſi indè aberunt, centuplex murus rebus ſeruandis parum eſt. Plaut: in Perſ. if at any time vice, ſuperſtition, profaneſſe &c. be ſuffered to take root and ſpread among vsus. For each City, ſaith one, is better fenced with the good maners of the *Ciuitas non tā muris quàm moribus munitur.Citizens, then with the walles of the Citie. To which purpoſe, Plautus, though an heathen, giues this fit anſwere to a tempting queſtion which he propounds in the perſon of Sagariſtio, to a virgin concerning Athens. How thinke you? is not the Towne well fenced with a wall? If the Inhabitants be well nurtured (ſayd the wiſe maide) I eſteeme it excellently fenced. If perfidiouſneſſe, and Interuerting or ſtealing from the Prince and common treaſury, together with Auarice be baniſhed the Citie: if fourthly Ambition, fiftly Enuy, ſixtly Detraction, ſeuenthly Periurie, eightly Idleneſſe, ninthly Iniuries and wrongs, tenthly (which worſt is) miſchiefe and villanie. Theſe vnleſſe they be abandoned and expelled the City, a hundred walles are nothing to the ſafety of it.
In like maner;Pſm. 125.1.2. As the mountaines are about Ieruſalem, ſo the Lord is round about his people, namely ſuch as truſt in him: ſo that in ſtead of other walles, he himſelfe will be vntounto Ieruſalem, a wall of fire round about, Zachar. 2.4.5.and will be the glory in the midſt of her. But this is meant whileſt they reſt onelyonly on him: otherwiſe, if the Vineyard which euen Gods right hand it ſelfe hath planted, which is the houſe of Iſrael, and which he hath fenced, ſhall bring forth wild grapes;Iſa. 5.2.5.7. then will God take away the hedge thereof, and it ſhall be eaten vp, and breake downe the wall thereof, and it ſhall be troden downe: So, the Boare out of the wood ſhall waſt it, Pſalm. 80.12.13.and the wild beaſt of the field deuoure it. In which caſe no walles nor munition, no abundance of wealth nor ſtrength and wiſedome of men, can keepe out the wrath of the Lord, if he their defence once depart from them. Sinne then generally,See and compare Numb. 13.27.28. with Numb. 14.9. and more ſpecially our truſting to man and to our meanes more then to God, if this ſinne ſhall euer raigne among vsus, will make our ſtrength, that is, God himſelfe depart from vsus.See and compare 2. Chron. 14.9.10.11. with 2 Chron. 16.7.8.9. Ioel 3.10. Whereas the Lord ſheweth himſelfe ſtrong in the behalfe of them whoſe heart is perfit towards him, and who reſt and rely vponupon him. So that the weakeſt of ſuch may ſay, I am ſtrong.
Beſides this truſting on meanes, there are other three maine exorbitancies for which God vſually ſends changes by his iudgements, not onelyonly in whole Kingdomes and States,Pucer. in epiſt. praefix. Carionis Chron. but alſo in particular Cities, Townes and Corporations. The firſt is foreign, impietie and vngodlineſſe: The ſecond, foreign iniuſtice: The third, foreign Luxurie and wantonneſſe; whereof the firſt troubles the ſtate of the Church; the ſecond, of the Commonwealth; the third, of priuate families. And each of theſe, helpes and furthers the reſt: ſo that want of domeſticall diſcipline in Parents and Maſters of families tends to diſorder in the body of the Common-wealth; as contrariwiſe euill gouernment and diſorder in the State rebounds backe againe to the further hurt and diſordering of priuate families. And the contagion of both theſe infects the Church of God, and makes the Miniſterie of the word leſſe auaileable. On the other ſide where Religion is either polluted or not duly reſpected, there the reſt fall; for, perfidiouſneſſe, iniuſtice, doing wrongs, as alſo luſt and luxurie, depend on irreligion and vngodlineſſe,See Rom. 1. from verſe 23. to the end. and alſo on idolatry, as both in the auncient and moderne Romaniſts may be ſeene.
Where theſe or any of theſe through the negligence of Magiſtrates are ſuffered, and not mowed downe by the ſword of Iuſtice, there ere long we may looke for changes.
1. Religion hath three enemies; Heretickes, Schiſmatickes, Hypocrites, with whom I will ioyne in this buſineſſe, profane liuers. The firſt ſort oppoſeth the Truth and veritie of Religion; the ſecond, the vnitie; the third, the ſinceritie and ſanctitie of it: without which three neither Religion nor any State can long ſtand.
Not Religion, and that through theſe inward weakneſſes and the forenamed wants of Truth, Vnity, and Sincerity.
1. Truth in it ſelfe is moſt auncient, and is alſo eternall: for ſtanding vponupon its owne (that is a ſure) foundation, which is God, it is impregnable, and able to beare out it ſelfe againſt all aſſaults. Great is Truth and mighty aboue all things: 1 Eſd. 4.it endureth and is alwaies ſtrong, and it liueth and conquereth for euermore. It is founded vponupon God, who is immoueable and a ſure anchor. The man that hath it is by it foreign and foreign immoueable and inuincible, and foreign firme and ſtable euen like the rocke in the Sea, which though aſſaulted by boiſterous winds and waues, yet neither moues nor remoues; for his faith is built on the rocke Chriſt Ieſus, and on the foundation of Gods eternall election, ſo that the gates of hell ſhall not preuaile againſt him, neither, though others who might ſeeme pillars fall away to Hereſie and Apoſtaſie,See 2. Tim. 2.17.18. with 19. ſhall he, becauſe he neuer depended on man. But he that wanteth truth, is as a waue of the Sea, Epheſ. 4.14.driuen with the wind and toſſed, caried about with eueryevery wind of Doctrine by the ſleight of men, &c.
Secondly, Vnitie is conſeruatiue, ſo that things whoſe nature is to be vnited, continue firme by continuing vnited. Nature it ſelfe teacheth each creature to preſerue it ſelfe by preſeruing vnitie: The drop falling from the Eues of the houſe, as long as it can, holds vnity with it ſelfe by gathering round, till the ponderoſitie of it preuaile: So, the ſame drop falling on the drie ground keepes together, elſe ſeuered it is ſoone dried vp. The fencer lies as cloſe as he can to keepe himſelfe the ſafer; yea the poore worme and vrchin in danger gather themſelues into a lumpe leſt diſtraction and diſtention of the parts of their bodies make them more ſubiect to diuiſion and ſeparation. Thus each element holds together with its owne kind, and all of them keepe the vnitie of the world by their continuitie one with another, ſo that rather then any vacuitie or diſcontinuitie fall out in nature (which indeed would threaten the diſſolution of the fabricke of the world) they will moue not onelyonly beſides, but euen contrarie to their owne proper motion, and will forſake their owne place and condition for the preſeruation of the whole: as water will aſcend vpward. Euen thus is it among men, Chriſtians eſpecially, who (of all other ſorts of men) hauehave the leaſt intereſt in themſelues, ſo liuing (when they liue as they ſhould) as giuen to others, lent onelyonly to themſelues. Theſe being linked together in a ſpirituall ſocietie, by breaking the vnity which ought to be among all, indanger themſelues as being members of the ſame body.
Thirdly, Sincerity is a ſure band of continuance; for where Religion ſeaſons the heart, there Grace is as water in the fountaine, and as ſap in the root, which makes the ſtreames perpetuall, and the branches euer greene. The ſingle heart in all things aimes at Gods glory, and makes the ſincere Chriſtian euer like himſelfe, vponupon all occaſions in all eſtates and companies, as it did*Ioſeph vnum habebat propoſitum placere Deo; hoc nullâ varietate temporis immutatum eſt, nec fratrum inuidiâ, nec conditione ſeruitutis, nec aetatis illecebris, nec dominae repromiſſis, nec ſqualore carceris, nec poſteà tumore Aegyptiae poteſtatis, ſed ſemper vnꝰ fuit, &c. Hieron. comment. in ep. ad Epheſ. l. 3. c. 4. Hoc idem (inquit) de Iob ſentiendum eſt &c. Ioſeph and Iob. Whereas inſinceritie and a clouen heart, or a heart and a heart, cauſeth inſtabilitie and inconſtancie, and a falling away. Thus Iames 1.8. foreign &c. A double minded man is vnſtable in all his wayes. So of the Iſraelites it is ſaid,Pſ. 78.35, 36, 37 Their heart was not right with God, neither were they ſtedfaſt in his couenant.
Where Religion, by any of the foreſaid defects, or yet by open prophaneneſſe, growes to a languiſhing and decay, there without ſpeedy redreſſe and reformation, Gods iuſt iudgements vſually breake in vponupon thoſe perſons, vponupon that State and Common-wealth, and layes all waſte. Thus were the Iſraelites by their Idolatry made naked among their enemies, that is,Exod. 32.25, 27 28. deſtitute and depriued of God and his helpe, and 3000. of them were ſlaine. Thus were Corah and his complices for their ſedition and ſchiſme ſwallowed vp of the earth, yea whole Iſrael for their prophaneneſſe and contempt of God and his Prophets (added to their Idolatries) ſuffered a fearfull ſlaughter, and a long captiuitie of 70. yeares,2 Chron. 36.16. &c. becauſe they mocked the meſſengers of God, and deſpiſed his words, and miſuſed his Prophets, vntill the wrath of the Lord aroſe againſt his people, till there was no remedie.
2. And ſo where Senſualitie, filthy luſts and pollutions, Drunkenneſſe and Gluttony are ſuffered without controlment and condigne puniſhment, there deſtruction and vengeance hangs ouer the head of ſuch a Citie. For what brought fire and brimſtone vponupon Sodome and the cities about it, but their ſinnes of Pride, fulneſſe of bread, Ezek. 16.49.and abundance of idleneſſe? which as mother-ſinnes brought forth vnnaturall luſts, and theſe (being finiſhed) brought forth death; which Cities giuing themſelues ouer to fornication, and going after ſtrange fleſh, are ſet forth for an example, Iude verſe 7.ſuffering the vengeance of eternall fire.
3. Laſtly, Iniuſtice, whether vniuerſall by violence, tyranny, rapacity, fraud, deceits, wrongs, contumelies; or yet particular, as when Magiſtrates doe not render to eueryevery man according to his deſerts, or otherwiſe neglect to doe their duty, brings all to ruine at the length.Auguſt. de Ciuit. Dei, lib. 5. cap. 12 Thus Saint * Auguſtine notes concerning the ancient Romanes, who were once Lords of the world: The more they gaue themſelues to the exerciſe of iuſtice &c. the leſſe they gaue themſelues to their pleaſures, and to the increaſing of their priuate eſtates. The exerciſe whereof was according to Virgils aTu regere imperio populos Romane memento, Hae tibi erunt artes, p…cíque imponere morem, Parcere ſubiectis & debellare ſuperbos. Virg.memento, Parcere ſubiectis & debellare ſuperbos, namely, to ſpare, yea to fauour and incourage the good and humble ſubiect, and to deſtroy and cut off the proud. And then, ſaith he, the Common-wealth flouriſhed, when there was domi induſtria, foris iuſtum imperium, &c. Induſtry at home, iuſt and vnpartiall gouernment abroad, &c. But when that Common-wealth decayed, the cauſes of it are noted in Catoes complaint.bPro his nos habemus luxuriam, atque auaritiam, publicè egeſtatē, priuatim opulentiam. Laudamus diuitias, ſequimur inertiam: inter bonos & malos diſcrimen nullum, omnia virtutis praemia ambitio poſſidet; neque mirum, vbi vos ſeparatim ſibi quiſ que conſilia capitis, vbi domi voluptatibus, hîc pecuniae ac gratiae ſeruitis. Eò fit, vt impetus fiat in vacuam Rempub. Poſtquam, Luxu atque deſidia, ciuitas corrupta eſt rurſus Reſp. magnitudine ſu… Jmperatorum atque Magiſtratuū vitia ſuſtentabat. In ſtead of the forenamed things (ſaith he) we hauehave luxury and couetouſneſſe, a poore Common treaſury, but richly laden cheſts at home. We commend riches, and follow idleneſſe: no difference is made betweene the good and the bad, ambition inioyes all the rewards due to vertue. And no maruaile, ſeeing you, eueryevery one of you take counſell for your ſelues apart, ſeeing you giuegive your ſelues ſlauiſhly to your pleaſures, and doe all for money or fauour. Hence it fals out, that eueryevery one makes a prey, and violently ceazeth on the poore and deſolate Common-wealth. And after hee addes, When once the City (of Rome) was corrupted with luxury and ſloth, then did the Common-wealth with her greatneſſe ſuſtaine and maintaine all the vices of the Empeorors and Magiſtrates.
Saint Auſten concludes, that God gaue ſo large an Empire to the Romanes, inaſmuch as they ſought the good of their Country, and made that their glory, preferring the good and ſafety of the Common-wealth before their owne. And that, then that Common-wealth flouriſhed, when vertue and induſtry flouriſhed, aCùm Aerarium eſſet opulentum, tenues res priuatae. Aug vt ſupr.when the Common-treaſurie was rich, but each priuate mans eſtate meane.
That all the forenamed vertues may receiue incouragement and furtherance, and the contrary vices ſo far as they are, be weeded out in this towne, it belongs to your care, Right Worſhipfull, who muſt ſtill take your ſelues bound to vſe your ſword and authority againſt two ſorts of men eſpecially: Enemies 1. of Truth, 2. of Holineſſe.
1. Zeale for the truth of God is required in each Magiſtrate, who muſt firſt, truely and ſincerely embrace the truth of Religion himſelfe in his owne heart and boſome. This may bee knowne where it is: for it wil make ſuch an one ſeeke by all meanes to further Religion in others, and to ſeeke Gods glory. Such a Magiſtrate (of Gods more immediate appointing) was Ioſhua; Ioſh. 27.16.17.18. 2 Sam. 6.20. &c.ſuch an one was Dauid, who brought backe the Arke, and danced before it. That indeed is the beſt muſicke and pipe to dance after, and the Magiſtrate the fitteſt man to lead the dance: and ſuch were all the godly Kings of Iudah. Secondly, he muſt ſet himſelfe accordingly to aboliſh all idolatry,1 Kings 15.1….13. as did King Aſa, who remoud euen his mother from being Queen becauſe ſhe had made an idol in a groue, which he alſo deſtroyed.2 Kings 18 4.5. and 23 4.5.6. And ſuch an one was Hezekiah and Ioſias. Thirdly, he muſt draw out the ſword of iuſtice againſt Seducers, as is commanded, Deut. 13.6.7. &c. as did Iehu, … Kings 20.25.who ſlew all the Prieſts of Ball. At the leaſt hee muſt reſtraine them, and keepe them from entring into the Lords Sanctuary and Inheritance. Here the Magiſtrate muſt draw out his ſword,Gen. 3.24. and play the part of the Angell ſet at the doore of Paradiſe, to keepe the way of the tree of life,Pſal. 80.13. to keepe the wild Boare from entring Gods Vineyard. As we therefore Gods Miniſters do oppoſe our ſelues by teaching, and as the Lords dogs and houſe-keepers by barking tell you of the approach of enemies; ſo ſurely, you muſt alſo awake and not ſuffer the houſe of God to be broken and digged through by theeues and robbers,Iohn 10.10. who come not but to ſteale and kill and to deſtroy. Either then ſhut your gates againſt ſuch, or expell them, or bring the ſeduced to the curſe,Nehem. 10.…2. and to the oath of allegiance both to God and to the Kings Maieſtie. You hauehave many very good lawes to this end. Oh how much good ſeruice might you doe both to God and his Maieſty if you did wholly ſet your ſelues duly and vnpartially to execute the ſame! at the leaſt, you might weary many of them out by c…ntinuall mulcts leuied diligently & conſtantly on them according to ſtatute for each abſence, if not bring them to Church, and, with Gods bleſſing, ſaue their ſoules: they want but rouſing.
2. There are alſo enemies of holineſſe and goodneſſe, ſuch as being wicked themſelues & by their wickedneſſe daily giuing euill example to others, hate all goodnes in others,Iſa. 59.15. ſo that he that departeth from euill makes himſelfe a prey vntounto them. Now good Magiſtrates, whoſe office is to be keepers of both Tables, ſhould, by their office and place, bee zealous on Gods behalfe, both to defend the oppreſſed, and alſo to vſe ſeuerity in puniſhing offendors. They muſt therefore firſt maintaine the innocency of the righteous: elſe it is a thing highly diſpleaſing vntounto God, when in this kind, there is no iudgement, Iſa. 59.14.15. Secondly, they muſt execute iudgement with ſeuerity, not only on the forenamed, but on all ſorts of offendors whatſoeuer, ſo far as Gods lawes and the Kings, command or will permit, whether it be to death or to baniſhment, Eſra. 7.….or to confiſcation of goods, or to impriſonment. Thus by Gods law witches muſt die, & inchanters, wizards,Deut. 18 11. &c. necromancers muſt not be ſuffered. Others according to their faults muſt receiue forty ſtripes. And 25.1, 2, 3. And 19.18, 19, 20, 21. Pſal. 106.30 Pſal. 101.8.Falſe-witneſſes muſt be dealt with as they intended to deale with others. This zeale in Phinees was commēded, & Dauid profeſſes ſo zealous he would be.
Thus to doe, is an acceptable Sacrifice to God, which Magiſtrates ſhould make:Rom. 13.6. for they are foreign, Gods Miniſters, and their faithfull ſeruice in this kinde is to God an acceptable ſacrifice. Kings hauehave beene Prieſts in former times, and ſo muſt now be in this kinde, as alſo inferiour Magiſtrates: this is a worke of their calling, and not againſt the Law which ſaith, Thou ſhalt not kill, which binds only priuate men, and publike in their priuate occaſions. So that they killing doe not kill, but ſacrifice:Aug de ciuit. Dei lib. 1. c. 2…. Non enim ille occidit qui miniſterium debet iubenti; He kils not, who in ſlaying obeys Gods command. This ſeueritie, ſo farre as your authoritie ſtretcheth, you muſt vſe, elſe fooliſh pitty marrs the city, and will lay it open to Gods iudgements. No priuate or ſiniſter reſpects muſt withhold you from doing your duty in this, or in any of the forenamed parts of it. Which if you doe, you may expect the continuance of Gods bleſſed protection and fauour to this your Towne. And that you may ſo doe, conſider how wonderfully zealous Idolaters in all times hauehave beene and are, when in any kind they thinke they doe ſeruice to God. This enſuing Treatiſe will tell you, they ſpared not their owne bowels, but ſacrificed their ſonnes and daughters to the deuill, their ſuppoſed god.
Thus commending it to your diligent view and reading, my ſelfe to your louelove, and your Worſhips all, with the ſtate of the whole Towne, to Gods bleſſed and mercifull protection, I here end, and humbly take my leaue.
From my Study in Newcaſtle vponupon Tine, this 30. of Ian. 1620. Your Worſhips in all bonds and offices of Chriſtian louelove and duty, ROBERT IENISON.