all false and diuellish diuinations which the Scripture forbids ought to be farre from all good Christians namely 1. That of the obseruation of the flying of foules Deut. 18.10 2. That of dreames 3. That of forceceries or lots 4. That of Pythonists Leâ—it 19. and diabolicall inspiration 5. That of illusions 1. Sam. 21. and fained apparitions of the diuell Thus if we will wisely consider of the precedent discourse wee shall find many arguments rules and obseruations touching most probable coniectures of Kingdomes ruines and changes and such as the wisest Antiquaries and Sages of all times haue not lightly weighed and cast of the euents of such things in many pregnant and notable particulars answering the ground of the same rules obseruations which are as lights to guide our iudgements the better to conceiue what shall fall out in the changes of Kingdomes and ruines of States though not to diuine of things to come against Gods power and authoritie and also spurres to incite vs to abandon such things as haue euer brought with them the Countries ruines where they were committed that we seeing a fâ—rre off the rod of Gods anger shaken at vs and his sword readie to bee drawne â—ay meete him by a repentance neuer to be repented of And tâ—at we of this Nation for whose good this taske slender as it is was vndertaken may take the profit that was intended by it let vs apply it to our present times and deare countries wherein we liue and take such measure of our selues and times thereby as becommeth honest and vnpartiall Iudges and if we be such as we should be then must wee be such as I wish with all my soule we might bee and that is that we may be but such as may iustly contend with Pagans and Heathens for sinceritie integritie and pietie such as the seuen Ambassadours commended in their seuerall Commonwealthes vnto King Ptolomie Plutar. lib. de Exiliâ— euery one vanting of the vertue of their State by the comparison of three excellent things 1 The Ambassadour of Romes commendations were That their Temples were honoured their Gouernours obeyed their wicked punished What honour is now done to Temples with vs or to the soules of the Temples God and his Ministers is so little that if that little were not in some sinceritie it were nothing the obedience to the spirituall Gouernours so little that none but the little ones and crawling contemptible wormes doe them any albeit the holy Ghost hath giuen a charge to obey them that haue the ouersight of vs Heb. 13.17 and submit to them for they watch for our soules The punishment of little ones and little sinnes is not omitted but great men and grosse offenders who dare touch 2 The Ambassadors of Carthage vanted that their Nobilitie was valiant to fight their Commonaltie to take pains their Philosophers to teach I will leaue the application 3 The Sicilian Ambassador his praises were that their countrie executed Iustice loued Truth and commended Simplicitie 4 The Rhodian Ambassador said that their old men were honest their young men shamefast and their women peaceable 5 The Ambassador of Athens That they consented not that their rich should be partiall their people should be idle their gouernours should be ignorant 6 The Lacedaemonian Ambassador That with them there was no enuie for all were equall no couetousnesse for all was in common no idlenesse for all did labour 7 The Ambassador of Sicyonia iustly gloried in these That they admitted no Strangers inuenters of new toyes that they wanted Phisitions to kill the sicke and Aduocates to make their pleas immortall I will not aduenture to make the comparison nor to lay my square to this building but will leaue the particular application to each religious and iudicious conceit concluding it with the blessed Apostle 1. Cor. 10.15 I speake as to them that haue vnderstanding Iudge you what I say Neverthelesse my hearts desire is and my prayer euermore shall be that England might be such as may truly glorie if not in these morall respects yet in that which is farre better euen that as it hath receiued from God infinite and vnspeakable benefits and deliuerances benefit vpon benefit and deliuerance vpon deliuerance God hauing watched ouer it to doe it good Isa 5. not hauing more blessings to do for his Vine but that he hath done sauing the continuance of the same mercies so it might not onely neuer forget such admirable fauours but also in the sincere profession of the Gospell of eternall peace and holy conuersation such as becomes the glorious Gospel of peace it may out-strippe not onely all Nations of the world 1. Pet. 2.9 but all times future present and past as a chosen generation a royall Priesthood a holy Nation a peculiar people to shew forth the vertues of him that hath called it out of darknesse into this maruellous light That Conuersions and Ruines of Kingdome may be knowne before hand not by Apodicticall and demostratiue necessitie but by Topicall probability WHereof let this be the foundation That there is euer a reall relation of the cause and the effect insomuch that euermore sufficient causes being put there must follow the effect of necessitie Physitions deliuer precepts of Art by which diseases against nature may be cured or eased Why should not then a wise Gouernour of the Re-publique foresee the Sun-setting of a Kingdome why should he not procure the good of it Or if the furie of iniquitie be so great and the streame of impietie so strong that by no wisedome it can be withstood yet why should hee not obtaine so much as a skilful Physition doth who by the decretorie daies and from the cause of the disease doth fore-iudge of the death of a sicke patient in what sort it shall be And albeit that as touching the secrets of the diuine prouidence for the most part they are insearchable for who knowes the minde of the Lord which thing also Reason teacheth vs yet in the meane time by obscure tokens it sometimes sheweth his effects sometimes by prophetical answeres foreshewing the translations of Empires and sometimes by miraculous ostents So saith Iun. quast pol. 5. Before the destruction of Domitian a Crow cried in the Capitoll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are well Suetonius So Vultures renting in peeces the young vnfeathered Eagles portended death to Tarquinius Superbus Alex. ab Alexandro 5.12 So Snakes shewed the captiuitie of Croesus Here. dot 1. So in the Citie of Aurenge when the foundations of certaine edifices were laid a propheticall stone was found wherein was written in foure French verses all the calamitie which arose after the destinie of Henrie King of France Tar. Bizarr de Bello Pann So a brasse â—â—ble was found in the riuer by a boy playing in which the miserie and calamitie of the Citie of Swetssons before it came to passe was described Maieri in Annal. fol. 275. But in these things
religion whence Idolatrie and persecution of the Church ariseth Ex mutata religione aurei seculi mutata quoque aurei seculi foelicitas Lact. 5.5 From the change of the religion of the goldeÌ„ world is deriued the changed felicity of the golden world The Heathens acknowledge this therefore Aristotle Pol. 7. amongst the things that are required to the felicitie and integritie of Re-publiques giues the first place to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the care of religion and piety seeing that religioÌ„ feare reuerence worship of God is the only foundation of the whol Kingdom for it is true of euery publique societie Mercur. Trism that Mercurius Trismegistus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godlinesse and religion is the foundation of all publique things Vpon this depends the subiects faith and loyalty to their Prince obedience to Magistrates pietie to Parents charitie to euery one and iustice to all Polyb. 8. Not Polybius himselfe though an Atheist could denie this lib. 8. de mil. disc Rom. nor without cause did the feare of God euer seeme a most effectuall cause of restraining the vulgar within bounds for all men are moued with religion Cicero 5. in Verrem as Cicero 5. in Verrem Numa Pomp. feigned nightly conference with the Goddesse Aegeria Liu. 1.1 Liuie 1.1 Hence also Minos King of Crete was wont euery yeare to go down into a deepe denne and to tarrie there as if he receiued his Lawes from Iupiter Valer. 2.3 On the other side August de Ciuit. 3.3 the Poets Valer. Max 2.3 Prophets and all acknowledge that the Gods forsooke to be friend to their beloued Citie of Troy for the adulterie of Paris Hor. 36. Horat. 26. Dij multa neglecti dedere Hesperiae mala luctuosae the neglect of God brings many sorrowfull euils to Mankind Secondly desire of raigning Camer 2 44. That too much desire of raigning close hatred priuate commoditie and young Counsailes were the bane of Rome Troy Mogunce and Leiden which from free Common-wealthes became Tributaries Princes that gape for others goods often loose their owne Thirdly It is a pest of the Re-publique Arist Pol. 5.2 when vnworthy men are aduanced to honours Arist Pol. 5.2 this is the folly proceeding from Princes Fourthly Pleasures and Lustes are no meane causes of consumption of states and Kingdomes for the Citie that is much giuen to pleasure looseth her greatest Empire but that giuen to labour Valer. l. 4. retaines it Hence Pythagoras was wont to say That first Luxurie entred the Citie then saturitie after contumely Stob. Ser. 4. and lastly destruction The speciall causes of Kingdomes ruines are either the speciall sinnes of Ecclesiasticall persons of Politike Statesmen or of the Vulgars or Commons The first of these may bee ranged vnder the name of Ambition in Ecclesiasticall persons brigging for Politique gouernment This containes all those deadly bickerings raysed from such disputes and questions as may with like pietie bee ignoranced as knowne sometimes being for such thinges and so friuolous as doe so much good in Religion Alciatus as Canis in balneo a Dogge in a Bath Hence proceedeth this miserie so much complained on That no warre is sooner kindled then the Theologicall warre Bucholzer nor any slowlier quenched Hence also do we see a great cause why Epicurisme and Atheisme doe make such an invndation into our Kingdome For as the Ecclesiasticall Annals testifie Seculum contentiosum continuò insecutum est Epicuraeum A contentious Age begets an Atheisticall and godlesse Age. Therefore that the Diuine worship might with more successe bee propagated the people of the East Bodiâ—â— l. 4. de Râ—oâ—â— 7. and of Africa and also the Kings of Spaine did holily prohibit to dispute concerning Religion And in the Common-wealth of Israel albeit there were seuentie one Colledges of Priestes as the Thalmudistes affirme Opt. Mâ—â—â—at l. 3. Bud. yet it was lawfull for noue of them to dispute Which albeit I allow not in that strictnesse yet this insanabile disputandi scribendi cacoethes as Iuenal Satyr 7. calls it this incurable ill custome of disputing and writing of euery common subiect and triuial businesse and sometimes of the greatest mysteries which our reach fals short of in my conceit doth more hurt then good Adde to this a second cause a worme gnawing a-sunder the cords and bonds of Kingdomes namely the licentious vnbounded shamelesse and gracelesse practise of Symonie and vngodly packings and choppings of spirituall Offices places and preferments whereby the Clergie makes themselues verie slaues pack-horses and prophane Drudges and bring all Religion and honestie not onely into disputation but flatly into plaine Irreligion and Atheisme If the fire of the sacrifice which as Augustine had continued seuentie yeares vnder the water of the Babylonian Captiuitie was extinguished when Antiochus solde the Priesthood to Iason thereby shewing vs that the fierie power of the Holy Spirit left to worke in their Sacraments and Seruice God abhorring all their Sacrifices for Simonies sake what can wee expect but that all our Prayers and Sermons and Sacraments shal be turned into sinne seing so many Antiochisses and Iasons amongst vs that will buy and sell sacred things in despite of God For it is true that Ambrose saith Who thus acquire Ecclesiasticall Liuings his bodie may well receiue the dignitie but his soule hath lost all honestie Secondly in the second rancke wee will range the vices of the Magistrates for if Republikes bee rightly gouerned they are either more lasting or in some sort immortall De Repub. Lacedaem as Xenophon saith And then are Kingdomes well gouerned and neuer else when hee that gouernes Greg. Mor. Isid l. 9. de sum bono doth rather command vices then subiects For Kings are called Reges a rectè regendo Kings of well gouerning Hence is it that from the Prince the torrent of good and euil as from a perpetual fountaine Tho. Morus lib. 1. Vtop doth flow But Flauins Vopiscus inquiring in his Aureliano Flau. Vopis what thinges made Princes wicked answereth himselfe thus That first too much licentiousnesse Secondly abundance of things Thirdly wicked friendes Fourthly detestable attendants Fiftly couetous Gouernours Sixtly Detestable and foolish Auliques and Courtiers and Seuenthly the ignorance of Republiques Besides Princes neuer want soothing slauish Claw-backes the perpetuall pests of Kings whose assentation doth more often ruine their riches and Estates then the Enemie Thirdly in the third ranke we may range the militarie order and the occurrences proceeding from the other subiects ingratitude and contempt of Princes who are verie tolerable which contempt God will punish Iun. 1. qu. 1. as Iunius Lib. 1. Quaest 1. Also the contumacie and froward disobedience of the same subiects if either by secret practise or open hostilitie they seeke the life of the Prince I am not ignorant that Claudius Ptolomaeus in the beginning of his Quadripartite convinceth strongly that all changes and fatall punishments
great care is to be vsed that we pronounce not rashly of their interpretation Naturall and humane causes shew themselues by more manifest arguments yet not demonstrable nor of necessitie but presumptiue Liuie that noble Historian doth premonish vs that no great Citie can long be in peace if it want an enemie abroad and will finde one at home As strong bodies are safe from forren and externall causes yet are loaden and ouercharged with their own strength as Hippocrates 1. aphor 3. saith And Seneca Epi 114. That the luxurie of banquets and garments are the tokens of a sicke Citie Where it is lawfull to doe iniurie and do what men list we may iudge that Citie readie to fall into a bottomlesse pit Sophocles in Aiace So in euery Kingdom there are certain pulses from whose faint and languishing motions wee may diuine fearefull fates to hang ouer them Hence Polybius As wormes consume woods cankers Iron and Mothes clothes so a natural malice adhers to euery State And as when we see a house whose wals are falling asunder and principall timber rotten the roofe being open and rafters decayed we iudge aptly that the same house will shortly ruine fall on heaps so when we behold a Kingdome and State wherein Religion and Pietie the walles of Kingdomes begin to start aside out of their proper Regions and Stations King and Prelate fayling in their duties the zeale of Gods glorie the principall timber that sustaines states turned to rottennes either of superstition or of dissimulation hypocrisie the roofe of the Kingdome which is the practise of religious holy works decaying lying open to the tempest of Epicurisme Atheisme and all-consuming Sensualitie and irreligion the State of the kingdome paralleling the corrupt state of a corrupt Court where Omnia cum liceant non licet esse pium where all things are lawfull but the true practise of pietie we may well determine that this Kingdome in such a waining and declining Hectique and consumption cannot fland many stormes Besides the wise haue obserued that there are certaine periodicall numbers appointed of the ruines of Kingdomes And of these the chiefe place hath the number of 500. yeares and 700. of which God himself hath established the former as an vniuersall period vnder the seuentie weekes in Daniel and the same hath he kept both with his owne people and also out of his Church albeit in this period as yet some yeares doe want This number I say hee kept with his owne people as from the going out of Aegypt to the building of the Temple 500. years the gouernment of the Dukes 500. yeares after them from Saul to the captiuity of Babylon 500. yeares from the Captiuitie till the pollicy of the Iewish Nation was restored 500. yeares The same order God kept without his Church 500. yeares Kings raigned at Athem 500. yeares the Commonwealth of Lacedaemon lasted from the Kings exacted and abolished for the offence of Tarquinius Superbus the Consuls gouerned 500. yeares The second place hath the number of 700 yeares Carthage stood 700 yeares till ruined by Scipio Aemilius Ciuill wars betwixt Caesar Pompey fell in the yeare from the building of the Citie of Rome 705. But somtimes the period doth not attaine the 500 or 700 yeares by reason of our sins which draw on the calamities sooner and sometimes prolongs it when we run to the hauen of Repentance and reforme our liues in the feare of God the only soul and lifebloud of Kingdoms perpetuities Besides experience telleth vs that the greater the Mathematicall instrument is the more truly we iudge of the greatnesse of the Sunne and Starres of their distance and height from vs of the combustions retrogradations eclypses and ill affects of the Planets and Celestiall bodies So the greater that the iudgements of God are which he sendeth vpon our kingdom or any other the more truly may we disterne the greatnesse of his anger against vs the distance of his mercy from vs the combustions and retrogradations that our sinnes make amongst vs and the Eclipses of the graces which haue shined when the Sunne of righteousnesse ranne his course in our firmamēt From whence it stands concluded That the measure of Gods anger and fierce iudgements for sinnes vpon any people is an infallible token of the change and period of that Kingdom if a serious change of life with great and small doe not oppose it selfe against Gods vengeance The ship at Sea meeting with another ship which either hath giuen her cause of offence or passeth by her without vailing to her vseth to send out a warning-peece to make her vaile but if she budge not at that she dischargeth two or three great Ordnance against her and happily killes the Captaine or Master or some of the Commaunders of the ship or wounds and hurts with a murthering peece diuers of the companie if for all this she will not stoupe and come vnder her Lee she turnes a broad side vnto her one after another and sinkes her and all that is in her so may we perceiue that God will deale with that Nation which he by many benefits hailes to vaile to his obedience He sends out a warning peece of plague famine c. but if they vaile not he seconds out a murthering peece killing their Kings and Princes and taking away the hopes of all their happinesse if that worke not he leaues not till hee sinke and wracke the ship of that Commmonwealth and all that is in it Who knowes not that old out-worne rithme of our English Merlin When Faith failes in Priests Sawes And Lords Hests are holden for Lawes When Robbery is holden purchase And Lecherie for solace Then shall the Land of Albion Be brought to great confusion I wish this Prophecie may not be fulfilled in our daies nor that our sinnes may not iumpe with this Prophecie but that God would open our eyes to see the day-breake before the Sun-shine and darke night before it be cocke-crow Why men are so blinde and senselesse that hauing such grieuous regnant sinnes amongst them for which all Ages were scourged yet they do not foresee their owne ruine and Gods wrath THere are many causes of Mans excecation and blindnesse as also of his procrastination and putting off his amendement to an after-deale But we will range them all within the circuit of fiue 1 Where first we must obserue That as all sinne hath his rise supernaturally from blindnesse so all our blindnesse and insensibilitie sensibilitie of sinne and the danger therof ariseth from our sin◠For it is true of all our sins Greg. 11. Moral which Gregorie writes of Luxurie Coecitas Mentis est filia luxuriae The blindnesse of the mind is the daughter of Luxurie So that our sinnes are the first cause why we see not our d̄ager Gods wrath Secondly besides those seauen deadly sinnes as they call them and others arising from them there is another cause of our blindnesse and that is