the living God giving the honour due unto him which made them when they were nothing and to our Saviour Christ who redeemed them being lost to the dead and dumb Idol the work of mans hand which never did nor can do any thing for them no is not able to stir nor once to move and therefore worse than a vile Worm which can move and creep The excellent King Josias also did take himself no hurt of Images and Idols for he did know well what they were did he therefore because of his own knowledge let Idols and Images stand much less did he set any up Or rather did he not by his knowledge and authority also succour the ignorance of such as did not know what they were by utter taking away of all such stumbling-blocks as might be occasion of ruine to his People and Subjects Will they because a few took no hurt by Images or Idols break the General Law of God Thou shalt make to thee no similitude c They might as well because Moses was not seduced by Jethro's Daughter nor Boaz by Ruth being strangers reason that all the Jews might break the general Law of God forbidding his People to joyn their Children in Marriage with strangers lest they seduce their Children that they should not follow God Wherefore they which thus reason though it be not expedient yet it is lawful to have Images publickly and do prove that lawfulness by a few picked and chosen men if they object that indifferently to all men which a very few can have without hurt and offence they seem to take the multitude for vile souls as he saith in Virgil of whose loss and safeguard no reputation is to be had for whom yet Christ paid as dearly as for the mightiest Prince or the wisest and best learned in the Earth And they that will have it generally to be taken for indifferent that a very few take no hurt of it though infinite multitudes besides perish thereby shew that they put little difference between the multitudes of Christians and brute Beasts whose danger they do so little esteem Besides this if they be Bishops or Parsons or otherwise having charge of mens Consciences that thus reason It is lawful to have Images publickly though it be not expedient what manner of Pastors shew they themselves to be to their Flock which thrust unto them that which they themselves confess not to be expedient for them but to the utter mine of the souls committed to their charge for whom they shall give a strict account before the Prince of Pastors at the last day For indeed to object to the weak and ready to fall of themselves such stumbling-blocks is a thing not only not expedient but unlawful yea and most wicked also Wherefore it is to be wondred how they can call Images set up in Churches and Temples to no profit or benefit of any and to so great peril and danger yea hurt and destruction of many or rather infinite things indifferent Is not the publick setting up of them rather a snare for all men and the tempting of God I beseech these reasoners to call to mind their own accustomed Ordinance and Decree whereby they determined that the Scripture though by God himself commanded to be known of all Men Women and Children should not be read of the simple nor had in the vulgar Tongue for that as they said it was dangerous by bringing the simple People into Errors Deut. 31. And will they not forbid Images to be set up in Churches and Temples which are not commanded but forbidden most strictly by God but let them still be there yea and maintain them also seeing the People are brought not into danger only but indeed into most abominable Errors and detestable Idolatry thereby Shall Gods Word by God commanded to be read unto all and known of all for danger of Heresie as they say be shut up and Idols and Images notwithstanding they be forbidden by God and notwithstanding the danger of Idolatry by them shall they yet be set up suffered and maintained in Churches and Temples O worldly and fleshly wisdom even bent to maintain the inventions and traditions of men by carnal Reason and by the same to disanul or deface the Holy Ordinances Laws and Honour of the Eternal God who is to be honoured and praised for ever Amen Now it remaineth for the conclusion of this Treatise to declare as well the abuse of Churches and Temples by too costly and sumptuous decking and adorning of them as also the lewd painting gilding and clothing of Idols and Images and so to conclude the whole Treatise Tertul. Apol. cap. 39. In Tertullian's time an hundred and threescore years after Christ Christians had none other Temples but common Houses whither they for the most part secretly resorted And so far off was it that they had before his time any goodly or gorgeous decked Temples Euseb lib. 5. Eccl. Hist that Laws were made in Antonius Verus and Commodus the Emperors times that no Christians should dwell in Houses come in publick baths or be seen in Streets or any where abroad and that if they were once accused to be Christians they should by no means be suffered to escape As was practised on Apollonius a Noble Senator of Rome who being accused of his own Bondman and Slave that he was a Christian could neither by his defence and apology Hieronymus learnedly and eloquently written and read publickly in the Senate nor in respect that he was a Citizen nor for the dignity of his Order nor for the vileness and unlawfulness of his accuser being his own Slave by likelihood of malice moved to forge lies against his Lord nor for other respect or help be delivered from death So that Christians were then driven to dwell in Caves and Dens so far off was it that they had any publick Temples adorned and decked as they now be which is here rehearsed to the confutation of those which report such glorious glossed Fables of the goodly and gorgeous Temple that St. Peter Linus Cletus and those thirty Bishops their Successors had at Rome until the time of the Emperor Constantine and which St. Policarp should have in Asia or Irenaeus in France by such lies contrary to all true Histories to maintain the superfluous gilding and decking of Temples now adays wherein they put almost the whole sum and pith of our Religion But in those times the World was won to Christendom not by gorgeous gilded and painted Temples of Christians which had scarcely Houses to dwell in but by the godly and as it were golden minds and firm faith of such as in all Adversity and Persecution professed the truth of our Religion And after these times in Maximinian and Constantius the Emperors Proclamation the places where Christians resorted to publick Prayer were called Conventicles And in Galerius Maximinus the Emperor's Epistle they are called Oratories and Dominicae to say places dedicated to
fear of bodily Death Phil. 1. when it cometh but certainly as St. Paul did so shall he gladly according to God's Will and when it pleaseth God to call him out of this life greatly desire in his heart that he may be rid from all these occasions of evil and live ever to God's pleasure in perfect obedience of his Will with our Saviour Jesus Christ to whose Gracious Presence the Lord of his infinite Mercy and Grace bring us to reign with him in life everlasting To whom with our Heavenly Father and the Holy Ghost be Glory in Worlds without end Amen AN EXHORTATION CONCERNING Good Order and Obedience to Rulers and Magistrates ALmighty God hath appointed and Created all things in Heaven Earth and Waters in a most excellent and perfect Order In Heaven he hath appointed distinct and several Orders and States of Archangels and Angels In Earth he hath assigned and appointed Kings Princes with other Governors under them in all good and necessary Order The Water above is kept and raineth down in due time and season The Sun Moon Stars Rainbow Thunder Lightning Clouds and all Birds of the Air do keep their order The Earth Trees Seeds Plants Herbs Corn Grass and all manner of Beasts keep themselves in order All the parts of the whole year as Winter Summer Months Nights and Days continue in their order All kinds of Fishes in the Sea Rivers and Waters with all Fountains Springs yea the Seas themselves keep their comly course and order And Man himself also hath all his Parts both within and without as Soul Heart Mind Memory Understanding Reason Speech with all and singular corporal Members of his Body in a profitable necessary and pleasant Order Every degree of People in their Vocation Calling and Office hath appointed to them their Duty and Order Some are in high degree some in low some Kings and Princes some Inferiours and Subjects Priests and Lay-men Masters and Servants Fathers and Children Husbands and Wiâ—es Rich and Poor and every one have need of other so that in all things is to be lauded and praised the goodly order of God without the which no House no City no Common-wealth can continue and endure or last For where there is no right order there reigneth all Abuse Carnal liberty Enormity Sin and Babylonical confusion Take away Kings Princes Rulers Magistrates Judges and such Estates of God's order no Man shall ride or go by the way unrobbed no Man shall sleep in his own House or Bed unkilled no Man shall keep his Wife Children and Possessions in quietness all things shall be common and there must needs follow all mischief and utter destruction both of Souls Bodies Goods and Common-wealths But blessed be God that we in this Realm of England feel not the horrible Calamities Miseries and Wretchedness which all they undoubtedly feel and suffer that lack this godly order And praised be God that we know the great excellent Benefit of God shewed towards us in this behalf God hath sent us his high gift our most dear Sovereign King JAMES with a godly wife and honorable Council with other Superiors and Inferiors in a beautiful order and godly Wherefore let us Subjects do our bounden Duties giving hearty thanks to God and praying for the preservation of this godly order Let us all obey even from the bottom of our Hearts all their godly Proceedings Laws Statutes Proclamations and Injunctions with all other godly orders Let us consider the Scriptures of the Holy Ghost which persuade and command us all obediently to be subject first and chiefly to the King's Majesty Supreme Governor over all and next to his honorable Council and to all other Noble Men Magistrates and Officers which by God's goodness be placed and ordered For Almighty God is the only Author and Provider for this fore-named State and Order as it is written of God in the Book of the Proverbs Prov. 8. Through me Kings do reign through me Counsellers make just Laws through me do Princes bear Rule and all Judges of the Earth execute Judgement I am loving to them that love me Here let us mark well and remember that the high Power and Authority of Kings with their making of Laws Judgements and Offices are the Ordinances not of Man but of God And therefore is this Word through me so many times repeated Here is also well to be considered and remembred that this good Order is appointed by God's Wisdom Favor and Love especially for them that love God and therefore he saith I love them that love me Wisd 6. Also in the Book of Wisdom we may evidently learn that a King's Power Authority and Strength is a great Benefit of God given of his great Mercy to the comfort of our great Misery For this we read there spoken to Kings Hear O ye Kings and understand learn ye that be Judges of the ends of the Earth give ear ye that Rule the Multitudes For the Power is given you of the Lord and the Strength from the Highest Let us learn also here by the Infallible and undeceivable Word of God That Kings and other Supreme and higher Officers are ordained of God who is most high And therefore they are here taught diligently to apply and give themselves to Knowledge and Wisdom necessary for the ordering of God's People to their governance committed or whom to govern they are charged of God And they be here also taught by Almighty God that they should acknowledge themselves to have all their Power and Strength not from Rome but immediately of God most High We read in the Book of Deuteronomy Deut. 33. that all Punishment pertaineth to God by this Sentence Vengeance is mine and I will reward But this Sentence we must understand to pertain also unto the Magistrates which do exercise God's room in Judgement and punishing by good and godly Laws here on Earth And the places of Scripture which seem to remove from among all Christian Men Judgement Punishment or Killing ought to be understood that no Man of his own private Authority may be Judge over others may punish or may kill But we must refer all Judgment to God to Kings and Rulers Judges under them which be God's Officers to execute Justice and by plain words of Scripture have their Authority and Use of the Sword Granted from God as we are taught by St. Paul that dear and chosen Apostle of our Saviour Christ whom we ought diligently to obey even as we would obey our Saviour Christ if he were present Thus St. Paul writeth to the Romans Let every Soul submit himself unto the authority of the higher Rom. 13. powers for there is no power but of God The powers that be be ordained of God Whosoever therefore withstandeth the Power withstandeth the Ordinance of God But they that resist or are against it shall receive to themselves damnation For Rulers are not fearful to them that do good but to them that do evil
meant in any condition of the pretenced or coloured Power of the Bishop of Rome For truly the Scripture of God alloweth no such Usurped Power full of Enormities Abusions and Blasphemies But the true meaning of these and such places be to extol and set forth God's true Ordinance and the Authority of God's Anointed Kings and of their Officers appointed under them And concerning the Usurped Power of the Bishop of Rome which he most wrongfully challengeth as the successor of Christ and Peter We may easily perceive how false feigned and forged it is not only in that it hath no sufficient ground in Holy Scripture but also by the Fruits and Doctrine thereof For our Saviour Christ and St. Peter teach most earnestly and agreeably Obedience to Kings as to the chief and Supreme Rulers in this world next under God But the Bishop of Rome teacheth that they that are under him are free from all burdens and charges of the Commonwealth and Obedience toward their Prince most clearly against Christ's Doctrine and St. Peters He ought therefore rather to be called Antichrist and the Successor of the Scribes and Pharises than Christ's Vicar and St. Peter's Successor Seeing that not only in this point but also in other weighty matters of Christian Religion in matters of Remission and Forgiveness of Sins and of Salvation he teacheth so directly against both St. Peter and against our Saviour Christ who not only taught Obedience to Kings but also practised Obedience in their Conversation and Living For we read that they both paid Tribute to the King And also we read that the Holy Virgin Mary Matth. 17. Mother to our Saviour Christ and Joseph who was taken for his Father at the Emperor's Commandment went to the City of David Luke 2. named Bethlehem to be taxed among other and to declare their Obedience to the Magistrates for God's Ordinances sake And here let us not forget the blessed Virgin Maries Obedience For although she was highly in God's Favour and and Christs natural Mother and was also great with Child at the same time and so nigh her Travail that she was delivered in her journey yet she gladly without any excuse or grudging for Conscience sake did take that cold and foul Winter journey being in the mean season so poor that she lay in a Stable and there she was Delivered of Christ And according to the same Lo how St. Peter agreeth writing by express words in his first Epistle 1 Pet. 2. Submit your selves and be Subject saith he unto Kings as unto the chief heads and unto rulers as unto them that are sent of him for the punishment of evil-doors and for the praise of them that do well for so is the will of God I need not to expound these words they be so plain of themselves St. Peter doth not say Submit your selves unto me as Supreme Head of the Church Neither saith he Submit your selves from time to time to my Successors in Rome But he saith Submit your selves unto your King your Supreme Head and unto those that he appointeth in Authority under him for that you shall so shew your Obedience it is the Will of God God will that you be in subjection to your Head and King This is God's Ordinance God's Commandment and God's Will that the whole Body of every Realm and all the Members and Parts of the same shall be subject to their Head their King and that as St. Peter writeth for the Lords sake 1 Pet. 2. Rom. 13. Matth. 22. And as St. Paul writeth for conscience sake and not for fear only Thus we learn by the word of God to yield to our King that is due to our King That is Honour Obedience payments of due Taxes Customs Tributes Subsidies Love and Fear Rom. 13. Thus we know partly our bounden Duties to common Authority now let us learn to accomplish the same And let us most instantly and heartily pray to God the only Author of all Authority for all them that be in Authority according as St. Paul willeth writing thus to Timothy in his first Epistle 1 Tim. 2. I exhort therefore that above all things Prayers Supplications Intercessions and giving of Thanks be done for all Men for Kings and for all that be in Authority that we may live a quiet and a peaceable life with all godliness and Honesty For that is good and accepted or allowable in the sight of God our Saviour Here St. Paul maketh an earnest and an especial Exhortation concerning Giving of Thanks and Prayer for Kings and Rulers saying Above all things as he might say in any wise principally and chiefly let prayer be made for Kings Let us heartily thank God for his great and excellent Benefit and Providence concerning the state of Kings Let us pray for them that they may have God's Favour and God's Protection Let us pray that they may ever in all things have God before their Eyes Let us pray that they may have Wisdom Strength Justice Clemency and Zeal to God's Glory to God's Verity to Christian Souls and to the Commonwealth Let us pray that they may rightly use their Sword and Authority for the maintenance and defence of the Catholick Faith contained in Holy Scripture and of their good and honest Subjects for the fear and punishment of the evil and vicious People Let us pray that they may most faithfully follow the Kings and Captains in the Bible David Ezekias Josias and Moses with such other And let us pray for ourselves that we may live Godlily in Holy and Christian Conversation So shall we have God on our side and then let us not fear what Man can do against us So we shall live in true Obedience both to our most merciful King in Heaven and to our most Christian King on Earth So shall we please God and have the exceeding Benefit peace of Conscience rest and quietness here in this World and after this life we shall enjoy a better Life Rest Peace and the everlasting Bliss of Heaven which he grant us all that was obedient for us all even to the death of the Cross Jesus Christ To whom with the Father and the Holy Ghost be all Honour and Glory both now and ever Amen A SERMON Against Whoredom and Vncleanness ALthough there want not good Christian People great swarms of Vices worthy to be rebuked unto such decay is true Godliness and Virtuous living now come Yet above other Vices the outragious Seas of Adultery or breaking of Wedlock Whoredom Fornication and Uncleanness have not only burst in but also overflowed almost the whole World unto the great dishonour of God the exceeding Infamy of the Name of Christ the notable decay of true Religion and the utter destruction of the publick Wealth and that so abundantly that through the customable use thereof this Vice is grown unto such an height that in a manner among many it is counted no sin at all but rather a pastime a
degree or state soever they be In which place he maketh mention by name of Kings and Rulers which are in Authority putting us thereby to acknowledge how greatly it concerneth the profit of the Common-wealth to pray diligently for the Higher Powers Neither is it without good cause that he doth so often in all his Epistles crave the Prayers of Gods People for himself Colos 4. Rom. 15. 2 Thess 3. For in so doing he declareth to the World how expedient and needful it is daily to call upon God for the Ministers of his Holy Word and Sacraments that they may have the door of utterance oppened unto them Ephes 6. that they may truly understand the Scriptures that they may effectually Preach the same unto the People and bring forth the true Fruits thereof to the Example of all other After this sort did the Congregation continually Pray for Peter at Jerusalem Acts 12. and for Paul among the Gentiles to the great increase and furtherance of Christs Gospel And if we following their good Example herein will study to do the like doubtless it cannot be expressed how greatly we shall both help our selves and also please God To discourse and run through all degrees of Persons it were too long Therefore ye shall briefly take this one conclusion for all Whomsoever we are bound by express Commandment to love for those also are we bound in Conscience to pray But we are bound by express Commandment to love all men as our selves therefore we are also bound to Pray for all men even as well as if it were for our selves notwithstanding we know them to be our extream and deadly Enemies For so doth our Saviour Christ plainly teach us in his Gospel saying Love your enemies Matt. 5. bless them that curse you do good to them that hate you pray for them that persecute you that ye may be the children of your Father which is in Heaven And as he taught his Disciples so did he practice himself in his life-time Luke 23. praying for his Enemies upon the Cross and desiring his Father to forgive them because they knew not what they did As did also that Holy and blessed Martyr Stephen Acts 7. when he was cruelly stoned to death of the stubborn and stiff-necked Jews to the example of all them that will truly and unfeignedly follow their Lord and Master Christ in this miserable and mortal life Now to entreat of that Question whether we ought to pray for them that are departed out of this World or no Wherein if we will cleave only unto the Word of God then must we needs grant that we have no Commandment so to do For the Scripture doth acknowledge but two places after this life The one proper to the Elect and Blessed of God the other to the Reprobate and Damned Souls as may be well gathered by the Parable of Lazarus and the Rich man Luke 16. Lib. 2. Evang. quaest 1. cap. 38. which place St. Augustine expounding saith in this wise That which Abraham speaketh unto the Rich man in Lukes Gospel namely that the Just cannot go into those places where the Wicked are tormented what other thing doth it signifie but only this that the just by reason of Gods Judgment which may not be revoked can shew no deed of Mercy in helping them which after this life are cast into Prison until they pay the uttermost farthing These words as they confound the Opinion of helping the dead by Prayer so they do clean confute and take away the vain Error of Purgatory which is grounded upon the saying of the Gospel Thou shalt not depart thence until thou hast paid the uttermost farthing Now doth St. Augustine say that those men which are cast into Prison after this life on that condition may in no wise be holpen though we would help them never so much And why Because the Sentence of God is unchangeable and cannot be revoked again Therefore let us not deceive our selves thinking that either we may help other or other may help us by their good and charitable Prayers in time to come For as the Preacher saith When the tree falleth whether it be toward the South Eccles 11. or toward the North in what place soever the tree falleth there it lieth meaning thereby that every mortal man dieth either in the state of Salvation or Damnation according as the words of the Evangelist John do also plainly import saying John 3. He that believeth on the Son of God hath eternal life But he that believeth not on the Son shall never see life but the wrath of God abideth upon him Where is then the third place which they call Purgatory or where shall our Prayers help and profit the dead Lib. 5. Hypogno Chrysost in Heb. 2. Homil. 5. in Cyprian contra Demetrianum St. Augustine doth only acknowledge two places after this life Heaven and Hell As for the third place he doth plainly deny that there is any such to be found in all Scripture Chrysostom likewise is of this mind that unless we wash away our sins in this present World we shall find no comfort afterward And St. Cyprian saith that after death Repentance and Sorrow of pain shall be without fruit Weeping also shall be in vain and Prayer shall be to no purpose Therefore he counselleth all men to make provision for themselves while they may because when they are once departed out of this life there is no place for Repentance nor yet for satisfaction Let these and such other places be sufficient to take away the gross Error of Purgatory out of our Heads neither let us dream any more that the Souls of the dead are any thing at all holpen by our Prayers But as the Scripture teacheth us let us think that the Soul of man passing out of the Body goeth straightways either to Heaven or else to Hell whereof the one needeth no Prayer the other is without Redemption The only Purgatory wherein we must trust to be saved is the death and blood of Christ which if we apprehend with a true and stedfast Faith it purgeth and cleanseth us from all our sins even as well as if he were now hanging upon the Cross The blood of Christ 1 John 1. Heb. 9. saith St. John hath cleansed us from all sin Thâ— blood of Christ saith St. Paul hath purged our Consciences from dead works to serve the living God Heb. 10. Also in another place he saith We be sanctified and made holy by the offering up of the body of Jesus Christ done once for all Yea he addeth more bidem saying With the one oblation of his blessed Body and precious Blood he hath made perfect for ever and ever all them that are sanctified This then is that Purgatory wherein all Christian men put their whole trust and confidence nothing doubting but if they truly repent them of their sins and die in perfect Faith that then they
Rebellion as you see both the first and the greatest and the very root of all other sins and the first and principal cause both of all worldly and bodily Miseries Sorrows Diseases Sicknesses and Deaths and which is infinitely worse than all these as is said the very cause of death and damnation eternal also After this breach of Obedience to God and Rebellion against His Majesty all mischiefs and miseries breaking in therewith and overflowing the World lest all things should come unto confusion and utter ruin God forthwith by Laws given unto Mankind Gen. 3. d. 17. Gen 3. c. 16. Job 34. d. 30. 36. a. 7. repaired again the rule and order of Obedience thus by Rebellion overthrown and besides the Obedience due unto his Majesty he not only ordained that in Families and Housholds The Wife should be obedient unto her Husband the Children unto their Parents the Servants unto their Masters but also when Mankind increased and spread it self more largely over the World he by his holy Word did constitute and ordain in Cities and Countries several and special Governors and Rulers unto whom the residue of his People should be obedient Eccl. 8. a 2. 10. c. 16.17 d. 20. Psal 18. g. 50. 20. b. 6. 21. a. 1. Prov. 8.115 As in reading of the Holy Scriptures we shall find in very many and almost infinite places as well of the Old Testament as of the New that Kings and Princes as well the evil as the good do Reign by Gods Ordinance and that Subjects are bounden to obey them that God doth give Princes Wisdom great Power and Authority that God defendeth them against their Enemies and destroyeth their Enemies horribly that the anger and displeasure of the Prince is as the roaring of a Lion and the very messenger of death and the Subject that provoketh him to displeasure sinneth against his own Soul with many other things concerning both the Authority of Princes and the Duty of Subjects But here let us rehearse two special places out of the New Testament which may stand instead of all other Rom. 13. The first out of St. Pauls Epistle to the Romans and the thirteenth Chapter where he writeth thus unto all Subjects Let every Soul be subject unto the higher Powers for there is no Power but of God and the Powers that be are ordained of God Whosoever therefore resisteth the Power resisteth the Ordinance of God and they that resist shall receive to themselves damnation For Princes are not to be feared for good Works but for evil Wilt thou then be without fear of the Power Do well so shalt thou have praise of the same for he is the Minister of God for thy Wealth But if thou do evil fear for he beareth not the Sword for nought for he is the Minister of God to take vengeance upon him that doth evil Wherefore ye must be subject not because of Wrath only but also for Conscience sake for for this cause ye pay also tribute for they are Gods Ministers serving for the same purpose Give to every Man therefore his due tribute to whom tribute belongeth custom to whom custom is due fear to whom fear belongeth honor to whom ye owe honor Thus far are S. Pauls words The second place is in St. Peters Epistle and the second Chapter 1 Pet. 2. whose words are these Submit your selves unto all manner of Ordinances of Man for the Lords sake whether it be unto the King as unto the chief Head either unto Rulers as unto them that are sent of him for the punishment of evil doers but for the cherishing of them that do well For so is the Will of God that with well doing ye may stop the mouths of ignorant and foolish Men as free and not as having the liberty for a cloak of maliciousness but even as the Servants of God Honor all Men love Brotherly Fellowship fear God honor the King Servants obey your Masters with fear not only if they be good and courteous but also though they be froward Thus far out of St. Peter By these two places of the Holy Scriptures it is most evident that Kings Queens and other Princes for he speaketh of Authority and Power be it in Men or Women are ordained of God are to be obeyed and honored of their Subjects that such Subjects as are disobedient or rebellious against their Princes disobey God and procure their own damnation that the government of Princes is a great blessing of God given for the Common-wealth specially of the good and godly For the comfort and cherishing of whom God giveth and setteth up Princes and on the contrary part to the fear and for the punishment of the evil and wicked Finally That if Servants ought to obey their Masters not only being gentle but such as be froward as well and much more ought â—ubjects to be obedient not only to their good and courteous but also to their sharp and rigorous Princes It cometh therefore neither of chance and fortune as they term it nor of the ambition of mortal Men and Women climbing up of their own accord to dominion that there be Kings Queens Princes other Governors ovâ—r Men being their Subjects but all Kings Queens other Governors are specially appointed by the ordinance of God And as God himself being of an infinite Majesty Power and Wisdom ruleth and governeth all things in Heâ—ven and Earth Psal 80. b. 16 45. a. 6. c. 47. a. 2. Eccl. 17. c. as the Universal Monarch and only King and Emperor over all as being only able to take and bear the charge of all so hath he constituted ordained and set earthly Princes over particular Kingdoms and Dominions in Earth both for the avoiding of all confusion which else would be in the World if it should be without Governors and for the great quiet and benefit of earthly Men their Subjects and also that the Princes themselves in Authority Power Wisdom Providence and righteousness in government of People and Countries committed to their charge should resemble his heavenly Governance as the Majesty of heavenly things may by the baseness of earthly things be shadowed and resembled Mat. 18. c. 23. 22.12 Ps 10. b. 16 and 45. a. b. 47. a. 2. c. Mat. 22. b. 13. 25. c. 34. Psal 82. b. 6. And for that similitude that is between the heavenly Monarchy and earthly Kingdoms well governed our Saviour Christ in sundry Parables saith That the Kingdom of Heaven is resembled unto a Man a King and as the name of the King is very often attributed and given unto God in Holy Scriptures so doth God himself in the same Scriptures sometimes vouchsafe to communicate his Name with earthly Princes terming them Gods doubtless for that similitude of Government which they have or should have not unlike unto God their King unto the which similitude of heavenly Government the nearer and nearer that an
Wilt thou be without fear of the Power Do well then and so shalt thou be praised of the same for he is the Minister of God for thy wealth But and if thou do that which is evil then fear for he beareth not the Sword for nought for he is the Minister of God to take vengeance on him that doth evil Wherefore ye must needs obey not only for fear of vengeance but also because of conscience and even for this cause pay ye tribute for they are God's Ministers serving for the same purpose Here let us learn of St. Paul the chosen Vessel of God that all Persons having Souls he excepteth none nor exempteth none neither Priest Apostle nor Prophet saith St. Chrysostom do owe of bounden Duty and even in Conscience Obedience Submission and Subjection to the higher Powers which be set in autho ty by God forasmuch as they be God's Lieutenants God's Presidents God's Officers God's Commissioners God's Judges ordained of God himself of whom only they have all their Power and all their Authority And the same St. Paul threatneth no less pain than everlasting damnation to all disobedient persons to all resisters against this general and common Authority forasmuch as they resist not Man but God not Man's device and invention but God's Wisdom God's Order Power and Authority The Second Part of the Sermon of Obedience FOrasmuch as God hath created and disposed all things in a comly order we have been taught in the First Part of the Sermon concerning good Order and Obedience that we ought also in all Commonweals to observe and keep a due order and to be obedient to the Powers their Ordinances and Laws and that all Rulers are appointed of God for a goodly Order to be kept in the World And also how the Magistrates ought to learn how to Rule and Govern according to God's Laws And that all Subjects are bound to obey them as God's Ministers yea although they be evil not only for fear but also for Conscience sake And here good People let us all mark diligently that it is not lawful for Inferiors and Subjects in any case to resist and stand against the Superior Powers For S. Paul's words be plain that whosoever withstandeth shall get to themselves damnation for whosoever withstandeth withstandeth the Ordinance of God Our Saviour Christ himself and his Apostles received many and divers injuries of the unfaithful and wicked Men in Authority yet we never read that they or any of them caused any Sedition or Rebellion against Authority We read oft that they patiently suffered all troubles vexations slanders pangs and pains and death itself obediently without tumult or resistance They committed their Cause to him that judgeth righteously and prayed for their Enemies heartily and earnestly They knew that the Authority of the Powers was God's Ordinance and therefore both in their Words and Deeds they taught ever Obedience to it and never taught nor did the contrary The wicked Judge Pilate said to Christ Knowest thou not that I have power to crucifie thee and have power also to loose thee Jesus answered Thou couldst have no power at all against me except it were given thee from above Whereby Christ taught us plainly that even the wicked Rulers have their Power and Authority from God and therefore it is not lawful for their Subjects to withstand them although they abuse their Power Much less then is it lawful for Subjects to withstand their Godly and Christian Princes which do not abuse their Authority but use the same to God's Glory and to the Profit and Commodity of God's People 1. Pet. 2. The Holy Apostle Peter commandeth Servants to be obedient to their Masters not only if they be good and gentle but also if they be evil and froward Affirming that the Vocation and Calling of God's People is to be Patient and of the suffering side And there he bringeth in the Patience of our Saviour Christ to persuade Obedience to Governors yea although they be wicked and wrong-doers But let us now hear St. Peter himself speak for his words certifie best our Conscience thus he uttereth them in his first Epistle Servants 1 Pet. 2. obey your Masters with fear not only if they be good and gentle but also if they be froward For it is thank-worthy if a man for Conscience toward God endureth grief and suffer wrong undeserved For what praise is it when ye be beaten for your faults if ye take it patiently But when ye do well if you then suffer wrong and take it patiently then is there cause to have thank of God for hereunto verily were ye called For so did Christ suffer for us leaving us an example that we should follow his steps All these be the very words of St. Peter 1 Kings 1â— 19 20. Holy David also teacheth us a good Lesson in this behalf who was many times most cruelly and wrongfully persecuted of King Saul and many times also put in jeopardy and danger of his Life by King Saul and his People yet he neither withstood neither used any force or violence against King Saul his mortal and deadly enemy but did ever to his Liege Lord and Master King Saul most true most diligent and most faithful Service Insomuch that when the Lord God had given King Saul into David's hands in his own Cave he would not hurt him when he might without all Bodily peril easily have slain him no he would not suffer one of his Servants once to lay their hand upon King Saul but prayed to God on this wise Lord keep me from doing that thing upon my Master the Lord 's Anointed keep me that I lay not my hand upon him seeing he is the Anointed of the Lord For as truly as the Lord liveth except the Lord smite him or except his day come or that he go down to War and perish in Battel the Lord be merciful unto me that I lay not my hands upon the Lords Anointed And that David might have killed his Enemy King Saul it is evidently proved in the first Book of the Kings both by the cutting off the lap of Saul's Garment and also by plain Confession of King Saul Also another time as is mentioned in the same Book when the most unmerciful and most unkind King Saul did persecute poor David God did again give Saul into David's hands by casting of King Saul and his whole Army into a dead sleep so that David and one Abisai with him came in the night into Saul's Host where Saul lay sleeping and his Spear stuck in the ground at his Head Then said Abisai unto David God hath delivered thine Enemy into thine hands at this time now therefore let me smite him once with my spear to the earth and I will not smite him again the second time meaning thereby to have killed him with one stroke and to have made him sure for ever And David answered and said to Abisai Destroy him not for who
can lay his hands on the Lords anointed and be guiltless And David said furthermore As sure as the Lord liveth the Lord shall smite him or his day shall come to die or he shall descend or go down into Battel and there perish the Lord keep me from laying my hands upon the Lord 's anointed But take thou now the spear that is at his head and the cruse of Water and let us go And so he did Here is evidently proved that we may not withstand nor in any ways hurt an anointed King which is God's Lieutenant Vicegerent and highest Minister in that Country where he is King But peradventure some here would say that David in his own defence might have killed King Saul lawfully An Objection and with a safe Conscience But holy David did know than he might in no wise withstand An Answer hurt or kill his Sovereign Lord and King He did know that he was but King Saul's Subject though he were in great favour with God and his Enemy King Saul out of God's favour Therefore though he were never so much provoked yet he refused utterly to hurt the Lord 's anointed He durst not for offending God and his own Conscience although he had occasion and opportunity once lay his hands upon God's high Officer the King whom he did know to be a Person reserved and kept for his Office sake only to God's Punishment and Judgment therefore he prayeth so oft and so earnestly that he lay not his hands upon the Lord 's anointed And by these two Examples Holy David being named in Scripture a Man after God's own Heart Psal 88. giveth a general Rule and Lesson to all Subjects in the World not to withstand their Liege Lord and King not to take a Sword by their private Authority against their King God's anointed who only beareth the Sword by God's Authority for the Maintenance of the good and for the Punishment of the evil who only by God's Law hath the use of the Sword at his command and also hath all Power Jurisdiction Regiment Correction and Punishment as Supreme Governor of all his Realms and Dominions and that even by the Authority of God and by God's Ordinances Yet another notable Story and Doctrine is in the second Book of the Kings that maketh also for this purpose When an Amalekite 2 Kings 1. by King Saul's own consent and Commandment had killed King Saul he went to David supposing to have had great Thanks for his Message that he had killed David's deadly Enemy and therefore he made great haste to tell to David the chance bringing with him King Saul's Crown that was upon his Head and his Bracelet that was upon his Arm to persuade his tidings to be true But Godly David was so far from rejoycing at this news that immediately and forthwith he rent his Cloaths off his Back he Mourned and wept and said to the Messenger How is it that thou wast not afraid to lay thy hands on the Lords anointed to destroy him And by and by David made one of his Servants to kill the Messenger saying Thy blood be on thine own head for thine own mouth hath testified and witnessed against thee granting that thou hast slain the Lords anointed These examples being so manifest and evident it is an intolerable ignorance madness and wickedness for Subjects to make any Murmuring Rebellion Resistance or withstanding Commotion or Insurrection against their most dear and most dread Sovereign Lord and King ordained and appointed of God's Goodness for their Commodity Peace and Quietness Yet let us believe undoubtedly good Christian People that we may not obey Kings Magistrates or any other though they be our own Fathers if they would command us to do any thing contrary to God's Commanments In such a case we ought to say with the Apostle Acts 7. We must rather obey God than man But nevertheless in that case we may not in any wise withstand violently or rebel against Rulers or make any Insurrection Sedition or Tumults either by force of Arms or otherwise against the Anointed of the Lord or any of his Officers But we must in such case patiently suffer all wrongs and injuries referring the Judgment of our Cause only to God Let us fear the terrible Punishment of Almighty God against Traytors and rebellious Persons by the Example of Korah Dathan and Abiram who repined and grudged against God's Magistrates and Officers and therefore the Earth opened and swallowed them up alive Others for their wicked Murmuring and Rebellion were by a sudden Fire sent down from God utterly consumed Others for their froward behaviour to their Rulers and Governors God's Ministers were suddenly striken with a foul Leprosie Others were stinged to death with wonderful strange fiery Serpents Others were sore plagued so that there were killed in one day 2 Kings 18. the Number of Fourteen thousand and seven hundred for Rebellion against them whom God had appointed to be in Authority Absalom also rebelling against his Father King David was punished with a strange and notable Death The Third Part of the Sermon of Obedience YE have heard before in this Sermon of good Order and Obedience manifestly proved both by the Scriptures and Examples that all Subjects are bound to obey their Magistrates and for no cause to resist or withstand or rebel or make any Sedition against them yea although they be wicked Men. And let no Man think that he can escape unpunished that committeth Treason Conspiracy or Rebellion against his Sovereign Lord the King though he commit the same never so secretly either in Thought Word or Deed never so privily in his privy Chamber by himself or openly communicating and consulting with others For Treason will not be hid Treason will out at length God will have that most detestable Vice both opened and punished for that it is so directly against his Ordinance and against his high Principal Judge and Anointed on Earth The Violence and Injury that is committed against Authority is committed against God the Commonweal and the whole Realm which God will have known and condignly or worthily punished one way or the other For it is notably written of the wise Man in Scripture Eccl. 10. in the Book called Ecclesiastes Wish the King no evil in thy Thought nor speak no hurt of him in thy privy chamber For the bird of the air shall betray thy voice and with her feathers shall bewray thy words These Lessons and Examples are written for our Learning Therefore let us all fear the most detestable vice of Rebellion ever knowing and remembring that he that resisteth or withstandeth common Authority resisteth or withstandeth God and his Ordinance as it may be proved by many other places of Holy Scripture And here let us take heed that we understand not these or such other like places which so straitly command Obedience to Superiours and so straitly punished Rebellion and Disobedience to the same to be
of the West would not acknowledg for their Emperor for they had already created them another And so there became two Emperors And the Empire which was before one was divided into two Parts upon occasion of Idols and Images and the worshipping of them Even as the Kingdom of the Israelites was in old time for the like cause of Idolatry divided in King Rehoboham's time And so the Bishop of Rome having the Favour of Charles the Great by this means assured to him was wondrously enhanced in Power and Authority and did in all the West Church especially in Italy what he list where Images were set up garnished and worshipped of all sorts of Men But Images were not so fast set up and so much honoured in Italy and the West but Nicephorus Emperor of Constantinople and his Successors Scauratius the two Michaels Leo Or Staurtius Theophorus and other Emperors their Successors in the Empire of Greece continually pulled them down brake them burned them and destroyed them as fast And when Theodorus the Emperor would at the Council of Lyons have agreed with the Bishop of Rome and have set up Images He was by the Nobles of the Empire of Greece deprived and another chosen in his place and so rose a jealousie suspicion grudge hatred and enmity between the Christians and Empires of the East Countries and West which could never be quenched nor pacified So that when the Sarazens first and afterward the Turks invaded the Christians the one part of Christendom would not help the other By reason whereof at the last the Noble Empire of Greece and the City Imperial Constantinople was lost and is come into the hands of the Infidels who now have overrun almost all Christendom and possessing past the middle of Hungary which is part of the West Empire do hang over all our heads to the utter danger of all Christendom Thus we see what a sea of mischiefs the maintenance of Images hath brought with it what an horrible Schism between the East and the West Church what an hatred between one Christian and another Councils agaist Councils Church against Church Christians against Christians Princes against Princes Rebellions Treasons unnatural and most cruel Murders the Daughter digging up and burning her Father the Emperor's Body the Mother for love of Idols most abominably murthering of her own Son being an Emperor at the last the tearing in sunder of Christendom and the Empire into two pieces till the Infidels Sarazens and Turks common Enemies to both parts have most cruelly vanquished destroyed and subdued the one part the whole Empire of Greece Asia the less Thracia Macedonia Epirus and many other great and goodly Countries and Provinces and have won a great piece of the other Empire and put the whole in dreadful fear and most horrible danger For it is not without a just and great cause to be dreaded lest as the Empire of Rome was even for the like cause of Images and the worshipping of them torn in pieces and divided as was for Idolatry the Kingdom of Israel in old time divided so like punishment as for the like offence fell upon the Jews will also light upon us that is lest the cruel Tyrant and Enemy of our Commonwealth and Religion the Turk by God's just vengeance should likewise partly Murder and partly lead away into Captivity us Christians as did the Assyrian and Babylonian Kings Murder and lead away the Israelites and lest the Empire of Rome and Christian Religion be so utteâ—ly brought under foot as was then the Kingdom of Israel and true Religion of God whereunto the matter already as I have declared shrewdly inclineth on our part the greater part of Christendom within less than three hundred years space being brought into Captivity and most miserable thraldom under the Turk and the Noble Empire of Greece clean everted Whereas if the Christians divided by these Image matters had holden together no Infidels and Miscreants could thus have prevailed against Christendom And all this mischief and misery which we have hitherto fallen into do we owe to our mighty gods of Gold and Silver Stock and Stone in whose help and defence where they cannot help themselves we have trusted so long until our enemies the Infidels have overcome and overrun us almost altogether A just reward for those that have left the mighty living God the Lord of Hosts and have stooped and given the Honour due to him to dead blocks and stocks who have Eies and see not Feet and cannot go and so forth and are cursed of God and all they that make them and that put their trust in them Thus you understand well-beloved in our Saviour Christ by the judgment of the old Learned and Godly Doctors of the Church and by ancient Histories Ecclesiastical agreeing to the verity of God's Word alledged out of the Old Testament and the New that Images and Image-worshipping were in the Primitive Church which was most pure and uncorrupt abhorred and detested as abominable and contrary to true Christian Religion And that when Images began to creep into the Church they were not only spoken and written against by Godly and Learned Bishops Doctors and Clerks but also condemned by whole Councils of Bishops and learned Men assembled together yea the said Images by many Christian Emperors and Bishops were defaced broken and destroyed and that above seven hundred and eight hundred years ago and that therefore it is not of late days as some would bear you in hand that Images and Image-worshipping have been spoken and written against Finally you have heard what mischief and misery hath by the occasion of the said Images fallen upon whole Christendom besides the loss of infinite Souls which is most horrible of all Wherefore let us beseech God that we being warned by his Holy Word forbidding all Idolatry and by the Writing of old Godly Doctors and Ecclesiastical Histories written and preserved by God's Ordinance for our admonition and warning may flee from all Idolatry and so escape the horrible punishment and plagues as well worldly as everlasting threatned for the same which God our Heavenly Father Grant us for our only Saviour and Mediator Jesus Christ's sake Amen The Third Part of the Homily against Images and the worshipping of them containing the confutation of the principal Arguments which are used to be made for the maintenance of Images Which part may serve to instruct the Curates themselves or Men of good understanding NOw ye have heard how plainly how vehemently and that in many places the Word of God speaketh against not only Idolatry and worshipping of Images but also against Idols and Images themselves I mean always thus herein in that we be stirred and provoked by them to worship them and not as though they were simply forbidden by the New Testament without such occasion and danger And ye have heard likewise out of Histories Ecclesiastical the beginning proceeding and success of Idolatry by Images and the
and the warnings and remedies hard to know or come by if the stumbling-blocks lie continually in the way and poison be ready at hand every where and warnings and remedies but seldom given and if all men be more ready of themselves to stumble and be offended than to be warned all men more ready to drink of the poison than to taste of the remedy as is before partly and shall hereafter more fully be declared and so in fine the poison continually and deeply drunk of many the remedy seldom and faintly tasted of by a few How can it be but that infinite of the weak and infirm shall be offended infinite by ruine shall break their necks infinite by deadly venom be poisoned in their souls And how is the charity of God or love of our Neighbours in our hearts then if when we may remove such dangerous stumbling-blocks such pestilent poisons we will not remove them What shall I say of them which will lay stumbling-blocks where before there was none and set snares for the feet nay for the souls of weak and simple ones and work the danger of their everlasting destruction for whom our Saviour Christ shed his most precious Blood where better it were that the Arts of Painting Plaistering Carving Graving and Founding had never been found nor used than one of them whose souls in the sight of God are so precious should by occasion of Image or Picture perish and be lost And thus is it declared that preaching cannot possibly stay Idolatry if Images be set up publickly in Temples and Churches And as true is it that no other remedy as writing against Idolatry Councils assembled Decrees made against it severe Laws likewise and Proclamations of Princes and Emperours neither extream Punishments and Penalties nor any other remedy could or can be possibly devised for the avoiding of Idolatry if Images be publickly set up and suffered For concerning writing against Images and Idolatry to them committed there hath been alledged unto you in the Second Part of this Treatise a great many places out of Tertullian Origen Lactantius S. Augustine Epiphanius S. Ambrose Clemens and divers other learned and holy Bishops and Doctors of the Church And besides these all Histories Ecclesiastical and Books of other godly and learned Bishops and Doctors are full of notable examples and sentences against Images and the worshipping of them And as they have most earnestly written so did they sincerely and most diligently in their time teach and preach according to their writings and examples For they were then preaching Bishops and more often seen in Pulpits than in Princes Palaces more often occupied in his Legacy who said Go ye into the whole world and preach the Gospel to all men than in Embassages and Affairs of Princes in this World And as they were most zealous and diligent so were they of excellent learning and godliness of life and by both of great Authority and Credit with the People and so of more force and likelihood to perswade the People and the People more like to believe and follow their Doctrine But if their Preachings could not help much less could their Writings which do but come to the knowledge of a few that be learned in comparison to continual Preaching whereof the whole multitude is partaker Neither did the Old Fathers Bishops and Doctors severally only by Preaching and Writing but also together great numbers of them assembled in Synods and Councils make Decrees and Ecclesiastical Laws against Images and the worshipping of them neither did they so once or twice but divers times and in divers Ages and Countries assembled Synods and Councils and made severe Decrees against Images and worshipping of them as hath been at large in the Second Part of this Homily before declared But all their Writing Preaching assembling in Councils decreeing and making of Laws Ecclesiastical could nothing help either to pull down Images to whom Idolatry was committed or against Idolatry whilst Images stood For those blind Books and dumb School-masters I mean Images and Idols for they call them Lay-mens Books and School-masters by their carved and painted Writings teaching and preaching Idolatry prevailed against all their written Books and preaching with lively voice as they call it Well if Preaching and Writing could not keep men from worshipping of Images and Idolatry if Pen and Words could not do it you would think that Penalty and Sword might do it I mean that Princes by severe Laws and Punishments might stay this unbridled affection of all men to Idolatry though Images were set up and suffered But experience proveth that this can no more help against Idolatry than Writing and Preaching For Christian Emperors whose Authority ought of reason and by Gods Law to be greatest above eight in number and six of them successively reigning one after another as is in the Histories before rehearsed making most severe Laws and Proclamations against Idols and Idolatry Images and the worshipping of Images and executing most grievous punishments yea the penalty of Death upon the maintainers of Images and upon Idolaters and Image-worshippers could not bring to pass that either Images once set up might throughly be destroyed or that men should refrain from the worshipping of them being set up And what think you then will come to pass if men of learning should teach the People to make them and should maintain the setting up of them as things necessary in Religion To conclude it appeareth evidently by all stories and writings and experience in times past that neither Preaching neither Writing neither the consent of the Learned nor authority of the Godly nor the decrees of Councils neither the Laws of Princes nor extream punishments of the Offenders in that behalf nor any other remedy or means can help against Idolatry if Images be suffered publickly And it is truly said that times past are School-masters of Wisdom to us that follow and live after Therefore if in times past the most vertuous and best learned the most diligent also and in number almost infinite ancient Fathers Bishops and Doctors with their Writing Preaching Industry Earnestness Authority Assemblies and Councils could do nothing against Images and Idolatry to Images once set up what can we neither in learning nor holiness of life neither in diligence neither in authority to be compared with them but men in contempt and of no estimation as the World goeth now few also in number in so great a multitude and malice of men What can we do I say or bring to pass to the stay of Idolatry or worshipping of Images if they be allowed to stand publickly in Tempâ—es and Churches And if so many so mighty Emperors by so severe Laws and Proclamations so rigorous and extream Punishments and Executions could not stay the People from setting up and worshipping of Images what will ensue think you when men shall commend them as necessary Books of the Lay-men Let us therefore of these latter days learn this Lesson
Christians and none other for that were to bind Gods People unto the yoke and burthen of Moses his Policy yea it were the very way to bring us which are set at liberty by the freedom of Christs Gospel into the bondage of the Law again which God forbid that any man should attempt or purpose But to this end it serveth to shew how far the order of Fasting now used in the Church at this day differeth from that which was then used Gods Church ought not neither may it be so tyed to that or any other Order now made or hereafter to be made and devised by the Authority of Man but that it may lawfully for just causes alter change or mitigate those Ecclesiastical Decrees and Orders yea recede wholly from them and break them when they tend either to Superstition or to Impiety when they draw the People from God rather than work any edification in them This Authority Christ himself used and left it to his Church He used it I say for the Order or Decree made by the Elders for washing oft times which was diligently observed of the Jews yet tending to Superstition our Saviour Christ altered and changed the same in his Church into a profitable Sacrament the Sacrament of our Regeneration or New Birth This Authority to mitigate Laws and Decrees Ecclesiastical the Apostles practised when they writing from Jerusalem unto the Congregation that was at Antioch Acts 15. signified unto them that they would not lay any further burthen upon them but these necessaries that is that they should abstain from things offered unto Idols from blood from that which is strangled and from fornication notwithstanding that Moses Law required many other observances This Authority to change the Orders Decrees and Constitutions of the Church was after the Apostles time used of the Fathers about the manner of Fasting as it appeareth in the Tripartite History Tripart hist l. 9. c. 38. where it is thus written Touching Fasting we find that it was diversly used in divers places by divers men For they at Rome fast three weeks together before Easter saving upon the Saturdays and Sundays which Fast they call Lent And after a few lines in the same place it followeth They have not all one uniform Order in Fasting For some do fast and abstain both from fish and flesh Some when they fast eat nothing but fish Others there are which when they Fast eat of all water-fowls as well as of fish grounding themselves upon Moses that such Fowls have their substance of the Water as the Fishes have Some others when they Fast will neither eat Herbs nor Eggs. Some fasters there are that eat nothing but dry bread Others when they Fast eat nothing at all no not so much as dry bread Some fast from all manner of food till Night and then eat without making any choice or difference of meats And a thousand such like divers kinds of Fasting may be found in divers places of the World of divers men diversly used Euseb lib. 5. cap. 24. And for all this great diversity in Fasting yet Charity the very true bond of Christian Peace was not broken neither did the diversity of Fasting break at any time their agreement and concord in Faith To abstain sometimes from certain meats not because the meats are evil but because they are not necessary this abstinence saith St. Augustine is not evil Dogma Ecclesiast c. 66. And to restrain the use of meats when necessity and time shall require this saith he doth properly pertain to Christian men Thus ye have heard good People first that Christian Subjects are bound even in Conscience to obey Princes Laws which are not repugnant to the Laws of God Ye have also heard that Christs Church is not so bound to observe any Order Law or Decree made by Man to prescribe a form in Religion but that the Church hath full Power and Authority from God to change and alter the same when need shall require which hath been shewed you by the example of our Saviour Christ by the practice of the Apostles and of the Fathers since that time Now shall be shewed briefly what time is meet for Fasting for all times serve not for all things but as the Wise man saith Eccles 3. All things have their times There is a time to weep and a time again to laugh a time to mourn and a time to rejoyce c. Our Saviour Christ excused his Disciples and reproved the Pharisees because they neither regarded the use of Fasting nor considered what time was meet for the same Which both he teacheth in his answer Mat. 9. saying The children of the marriage cannot mourn while the bridegroom is with them Their question was of Fasting his answer is of Mourning signifying unto them plainly that the outward Fast of the Body is no Fast before God except it be accompanied with the inward Fast which is a mourning and a lamentation of the Heart as is before declared Concerning the time of Fasting he saith The days will come when the bridegroom shall be taken from them in those days they shall fast By this it is manifest that it is no time of Fasting while the Marriage lasteth and the Bridegroom is there present But when the Marriage is ended Luke 5. Mat. 6. and the Bridegroom gone then is it a meet time to Fast Now to make plain unto you what is the sense and meaning of these words We are at the marriage and again The bridegroom is taken from us Ye shall note that so long as God revealeth his mercy unto us and giveth us of his benefits either Spiritual or Corporal we are said to be with the Bridegroom at the Marriage So was that good Old Father Jacob at the Marriage when he understood that his Son Joseph was alive and Ruled all Egypt under King Pharaoh So was David in the Marriage with the Bridegroom when he had gotten the Victory of great Goliath and had smitten off his Head Judith and all the People of Bethulia were the Children of the Wedding and had the Bridegroom with them when God had by the Hand of a Woman slain Holofernes the grand Captain of the Assyrians Host and discomfited all their Enemies Thus were the Apostles the Children of the Marriage while Christ was corporally present with them and defended them from all dangers both spiritual and corporal But the Marriage is said then to be ended and the Bridegroom to be gone when Almighty God smiteth us with Affliction and seemeth to leave us in the midst of a number of Adversities So God sometimes striketh private men privately with sundry adversities as trouble of Mind loss of Friends loss of Goods long and dangerous Sicknesses c. then is it a fit time for that man to humble himself to Almighty God by Fasting and to mourn and bewail his sins with a sorrowful heart and to Pray unfeignedly saying with the Prophet David Turn
which I reason unto you In his hands saith he be we and our Words Wisd â—â— and all our Wisdom and all our Sciences and Works of Knowledge For it is he that gave me the true instruction of his Creatures both to know the disposition of the World and the virtues of the Elements the beginning and end of Times the change and diversities of them the course of the Year the order of the Stars the natures of Beasts and the powers of them the powers of the Wind and the thoughts of Men the differences of Planets the virtue of Roots and what soever is hid and secret in Nature I learnt it The Artificer of all these taught me this wisdom and further he saith Wisd 9. Who can search out the things that be in Heaven For it is hard for us to search such things as be on Earth and in daily sight before us For our Wits and Thoughts saith he be imperfect and our Policies uncertain No Man can therefore search out the meaning in these things except thou givest Wisdom and sendest thy Spirit from above If the Wise Man thus confesseth all things to be of God why should not we acknowledge it and by the knowledge of it consider our Duty to God-ward and give him thanks for his goodness I perceive that I am far here overcharged with the Plenty and Copy of Matter that might be brought in for the proof of this cause If I should enter to shew how the goodness of Almighty God appeared every where in the Creatures of the World how marvellous they be in their Creation how beautiful in their Order how necessary they be to our use all with one Voice must needs grant their Author to be none other but Almighty God his goodness must they needs extol and magnifie every where To whom be all honor and glory for evermore The Second Part of the Homily for Rogation Week IN the former Part of this Homily good Christian People I have declared to your Contemplation the great goodness of Almighty God in the Creation of this World with all the Furniture thereof for the use and comfort of Man whereby we might rather be moved to acknowledge our Duty again to his Majesty and I trust it hath wrought not only belief in you but also it hath moved you to render your thanks secretly in your hearts to Almighty God for his loving kindness But yet peradventure some will say that they can agree to this That all that is good pertaining to the Soul or whatsoever is created with us in Body should come from God as from the Author of all goodness and from none other But of such things as be without them both I mean such good things which we call Goods of Fortune as Riches Authority Promotion and Honor some Men may think that they should come of our industry and diligence of our labor and travel rather than supernaturally Now then consider good People if any Author there be of such things concurrent of Mans labor and endeavor were it meet to ascribe them to any other than to God As the Paynims Philosophers and Poets did Err which took Fortune and made her a Goddess to be honored for such things God forbid good Christian People that this Imagination should earnestly be received of us that be Worshippers of the true God whose Works and Proceedings be expressed manifestly in his Word These be the opinions and sayings of Infidels not of true Christians Job 22. for they indeed as Job maketh mention believe and say That God hath his residence and resting place in the Clouds and considereth nothing of our matters Epicures they be that imagine that he walketh about the Coasts of the Heavens and hath no respect of these inferior things but that all these things should proceed either by chance or at adventure or else by disposition of Fortune and God to have no stroke in them What other thing is this to say than as the Fool supposeth in his heart there is no God whom we shall none otherwise reprove than with Gods own Words by the mouth of David Hear my People saith he for I am thy God Psal 14. thy very God All the Beasts of the Wood are mine Sheep and Oxen that wander in the Mountains Psal 50. I have the knowledge of all the Fowls of the Air the beauty of the Field is my handy work mine is the whole circuit of the World and all the plenty that is in it And again the Prophet Jeremy Jer. 23. Thinkest thou that I am a God of the place nigh me saith the Lord and not a God far off Can a Man hide himself in so secret a corner that I shall not see him Do not I fulfill and replenish both Heaven and Earth saith the Lord Which of these two should be most believed Fortune whom they paint to be blind of both eyes ever unstable and unconstant in her Wheel in whose hands they say these things be Or God in whose hand and power these things be indeed who for his truth and constancy was yet never reproved for his sight looketh through Heaven and Earth and seeth all things prâ—sently with his eyes Nothing is too dark or hidden from his knowledge not the privy thoughts of Mens minds Truth it is that God is all Riches all Power all Authority all Health Wealth and Prosperity of the which we should have no part without his liberal distribution and except it came from him above David first testifieth of Riches and Possessions Psal 104. If thou givest good luck they shall gather and if thou openest thy hand they shall be full of goodness but if thou turnest thy face they shall be troubled Prov. 10. 1 King 2. And Solomon saith It is the blessing of the Lord that maketh rich Men. To this agreeth the Holy Woman Ann where she saith in her Song It is the Lord that maketh the poor and maketh the rich it is he that promoteth and pulleth down he can raise a needy Man from his Misery and from the Dunghil he can lift up a poor Personage to sit with Princes and have the seat of Glory for all the Coasts of the Earth be his Now if any Man will ask What shall it avail us to know that every good gift as of Nature and Fortune so called and every perfect Gift as of Grace concerning the Soul to be of God and that it is his gift only Forsooth for many causes it is convenient for us to know it for so shall we know if we confess the truth who ought justly to be thanked for them Our Pride shall be thereby abated perceiving nought to come of our selves but Sin and Vice if any goodness be in us to refer all laud and praise for the same to Almighty God It shall make us not advance our selves before our Neighbor not despise him for that he hath fewer gifts seeing God giveth his gifts where he will
for that is not his part or duty But as I have said let either Party be ready and willing to perform that which belongeth especially to themselves For if we be bound to hold out our left cheek to strangers which will smite us on the right cheek how much more ought we to suffer an extream and unkind Husband but yet I mean not that a Man should beat his Wife God forbid that for that is the greatest shame that can be not so much to her that is beaten as to him that doth the deed But if by such Fortune thou chancest upon such an Husband take it not too heavily but suppose thou that thereby is laid up no small Reward hereafter and in this life time no small Commendation to thee if thou canst be quiet But yet to you that be Men thus I speak Let there be none so grievous Fault to compel you to beat your Wives But what say I your Wives No it is not to be born with that an honest Man should lay hands on his Maid-Servant to beat her Wherefore if it be a great shame for a Man to beat his Bond-Servant much more rebuke it is to lay violent hands upon his Free-Woman And this thing may be well understood by the Laws which the Paynims have made which do discharge her any longer to dwell with such an Husband as unworthy to have any further company with her that doth smite her For it is an extreme Point thus so vilely to entreat her like a Slave that is fellow to thee of thy Life and so joyned unto thee before-time in the necessary matters of thy living And therefore a Man may well liken such a Man if he may be called a Man rather than a wild Beast to a killer of his Father or Mother And whereas we be commanded to forsake our Father and Mother for our Wives sake and yet thereby do work them none injury but do fulfil the Law of God how can it not appear then to be a Point of extreme madness to entreat her despitefully for whose sake God hath commanded thee to leave Parents Yea who can suffer such despite Who can worthily express the inconveniency that is to see what weepings and wailings be made in the open Streets when Neighbors run together to the House of so unruly an Husband as to a Bedlam-man who goeth about to overturn all that he hath at home Who would not think that it were better for such a Man to wish the Ground to open and swallow him in than once ever after to be seen in the Market But peradventure thou wilt Object that the Woman provoketh thee to this Point But consider thou again that the Woman is a frail Vessel and thou art therefore made the Ruler and Head oâ—er her to bear the weakness of her in this her subjection And therefore study thou to declare the honest commendation of thy Authority which thou canst no way better do than to forbear to urge her in her weakness and subjection For even as the King appeareth so much the more Noble the more Excellent and Noble he maketh his Officers and Lieutenants whom if he should dishonor and despise the Authority of their Dignity he should deprive himself of a great part of his own Honor Even so if thou dost despise her that is set in the next room beside thee thou dost much derogate and decay the Excellency and Vertue of thine own Authority Recount all these things in thy mind and be gentle and quiet Understand that God hath given thee Children with her and art made a Father and by such reason appease thy self Dost thou not see the Husbandmen what diligence they use to Till that Ground which once they have taken to Farm though it be never so full of faults As for an Example though it be Dry though it bringeth forth Weeds though the Soil cannot bear too much Wet yet he Tilleth it and so winneth Fruit thereof Even in like manner if thou wouldst use like diligence to instruct and order the mind of thy Spouse if thou wouldst diligently apply thy self to weed out by little and little the noysom Weeds of uncomely Manners out of her mind with wholsome precepts it could not be but in time thou shouldst feel the pleasant Fruit thereof to both your comforts Therefore that this thing chance not so perform this thing that I do here Counsel thee Whensoever any displeasant matter riseth at home if thy Wife hath done ought amiss comfort her and encrease not the Heaviness For though thou shouldst be grieved with never so many things yet shalt thou find nothing more grievous than to want the benevolence of thy Wife at home What offence soever thou canst name yet shalt thou find none more intolerable than to be at debate with thy Wife And for this cause most of all oughtest thou to have this love in Reverence And if reason moveth thee to bear any burden at any other Mans hands much more at thy Wives For if she be poor upbraid her not if she be simple taunt her not but be the more courteous for she is thy Body and made one Flesh with thee But thou peradventure wilt say that she is a wrathful Woman a Drunkard and Beastly without Wit or Reason For this cause bewail her the more Chafe not in Anger but Pray unto Almighty God Let her be admonished and helped with good Counsel and do thou thy best endeavor that she may be delivered of all these affections But if thou shouldst beat her thou shalt increase her evil affections for frowardness and sharpness is not amended with frowardness but with softness and gentleness Furthermore consider what reward thou shalt have at Gods hand for where thou mightest beat her and yet for the respect of the fear of God thou wilt abstain and bear patiently her great offences the rather in respect of that Law which forbiddeth that a Man should cast out his Wife what fault soever she be cumbred with thou shalt have a very great reward and before the receit of that reward thou shalt feel many commodities For by this means she shall be made the more Obedient and thou for her sake shalt be made the more meek It is written in a Story of a certain strange Philosopher which had a cursed Wife a froward and a Drunkard When he was asked for what consideration he did so bear her evil manners He made Answer By this means said he I have at home a School-Master and an Example how I should behave my self abroad For I shall saith he be the more quiet with others being thus daily exercised and taught in the forbearing her Surely it is a shame that Paynims should be wiser than we we I say that be commanded to resemble Angels or rather God himself through meekness And for the love of Vertue this said Philosopher Socrates would not expel his Wife out of his House Yea some say that he did therefore marry his
shall please him he turneth it Thus say the Scriptures Wherefore let us turn from our sins unto the Lord with all our Hearts and he will turn the Heart of the Prince unto our quiet and wealth Else for Subjects to deserve through their sins to have an evil Prince and then to Rebel against him were double and treble evil by provoking God more to plague them Nay let us either deserve to have a good Prince or let us patiently suffer and obey such as we deserve And whether the Prince be good or evil let us according to the Counsel of the holy Scriptures Pray for the Prince for his continuance and increase in goodness if he be good and for his amendment if he be evil Will you hear the Scriptures concerning this most necessary Point 1 Tim. 2. I exhort therefore saith St. Paul that above all things Prayers Supplications Intercessions and giving of Thanks be had for all Men for Kings and all that are in Authority that we may live a quiet and peaceable life with all godliness for that is good and acceptable in the sight of God our Saviour c. This is St. Pauls Counsel and who I pray you was Prince over the most part of the Christians when Gods holy Spirit by St. Pauls Pen gave them this Lesson Forsooth Caligula Claudius or Nero who were not only no Christians but Pagans and also either foolish Rulers or most cruel Tyrants Will you yet hear the Word of God to the Jews when they were Prisoners under Nabuchodonosor King of Babylon after he had slain their Kings Nobles Parents Children and Kinsfolks burned their Country Cities yea Jerusalem it self and the holy Temple and had carried the residue remaining a live Captives with him into Babylon Will you hear yet what the Prophet Baruch saith unto Gods People being in this Captivity Baruc. 1.11 Pray you saith the Prophet for the life of Nabuchodonosor King of Babylon and for the life of Balthasar his Son that their days may be as the days of Heaven upon the Earth that God also may give us strength and lighten our Eyes that we may live under the defence of Nabuchodonosor King of Babylon and under the Protection of Balthasar his Son that we may long do them service and find favor in their sight Pray for us also unto the Lord our God for we have sinned against the Lord our God Thus far the Prophet Baruch his words which are spoken by him unto the People of God of that King who was an Heathen a Tyrant and cruel Oppressor of them and had been a Murtherer of many Thousands of their Nations and a Destroyer of their Country with a Confession that their sins had deserved such a Prince to Reign over them And shall the old Christians by St. Pauls exhortation Pray for Caligula Claudius or Nero Shall the Jews Pray for Nabuchodonosor These Emperors and Kings being strangers unto them being Pagans and Infidels being Murtherers Tyrants and cruel Oppressors of them and Destroyers of their Country Countrymen and Kinsmen the Burners of their Villages Towns Cities and Temples And shall not we Pray for the long prosperous and godly Reign of our natural Prince No stranger which is observed as a great blessing in the Scriptures of our Christian our most gracious Sovereign no Heathen nor Pagan Prince Shall we not Pray for the health of our most merciful most loving Sovereign the Preserver of us and our Country in so long peace quietness and security no cruel Person no Tyrant no Spoyler of our Goods no Shedder of Blood no Burner and Destroyer of our Towns Cities and Countries as were those for whom yet as ye have heard Christians being their Subjects ought to Pray Let us not commit so great Ingratitude against God and our Sovereign as not continually to thank God for his Government and for his great and continual benefits and blessings poured upon us by such Government Let us not commit so great a sin aginst God against our selves and our Country as not to pray continually unto God for the long continuance of so gracious a Ruler unto us and our Countrey Else shall we be unworthy any longer to enjoy those benefits and blessings of God which hitherto we have had by her shall be most worthy to fall into all those mischiefs and miseries which we and our Country have by Gods grace through her Government hitherto escaped What shall we say of those Subjects May we call them by the name of Subjects Who neither be thankful nor make any Prayer to God for so gracious a Sovereign but also themselves take Armor wickedly assemble Companies and Bands of Rebels to break the publick Peace so long continued and to make not War but Rebellion to endanger the Person of such a gracious Sovereign to hazard the Estate of their Countrey for whose defence they should be ready to spend their Lives and being English Men to rob spoil destroy and burn in England English Men to kill and murder their own Neighbors and Kinsfolk their own Countrey-men to do all evil and mischief yea and more too than Foreign Enemies would or could do What shall we say of these Men who use themselves thus rebelliously against their gracious Sovereign Who if God for their wickedness had given them an Heathen Tyrant to Reign over them were by Gods Word bound to obey him and to pray for him What may be spoken of them So far doth their unkindness unnaturalness wickedness mischievousness in their doings pass and excel any thing and all things that can be expressed and uttered by words Only let us wish unto all such most speedy Repentance and with so grievous sorrow of heart as such so horrible sins against the Majesty of God do require who in most extream unthankfulness do rise not only against their gracious Prince against their natural Countrey but against all their Countrey-men Women and Children against themselves their Wives Children and Kinsfolks and by so wicked an example against all Christendom and against whole Mankind of all manner of People throughout the wide World such Repentance I say such sorrow of Heart God grant unto all such whosoever rise of private and malicious purpose as is meet for such mischiefs attempted and wrought by them And unto us and all other Subjects God of his mercy grant that we may be most unlike to all such and most like to good natural loving and obedient Subjects Nay that we may be such indeed not only shewing all obedience our selves but as many of us as be able to the uttermost of our power ability understanding to stay and repress all Rebels and Rebellions against God our gracious Prince and natural Country at every occasion that is offered unto us And that which we are all able to do unless we do it we shall be most wicked and most worthy to feel in the end such extreme Plagues as God hath ever poured upon Rebels Let us make