the building of his Temple by Solomon was to be Hierusalem and no where else to perform the commanded Publick Service of God under the punishment of cutting off that soul from his people that should do otherwise Yet the hour cometh and now is that is coming or beginning to come that the partition-Wall betwixt the Jews and the Gentiles shall be broken down and the bounds and borders of Gods Church and the true worshippers of God shall be inlarged and they may lawfully without offence worship God not only in Jury where God was only formerly known aright but also in all the Nations and in any Kingdom of the World so they worship him in spirit and in truth as they ought to do But here is not one syllable intimating that they should not or needed not to meet to serve God in the Publick Church but that whensoever and wheresoever in any Kingdom of the Earth they should gather themselves together in the Publick Church to worship God they should worship him in spirit and in truth otherwise their worship is to no purpose and will avail them nothing though they should do iâ— publickly in the Church This is the true meaning of our Saviours words 2. We have another sort of Sectaries that yield it requisite and convenient Obj. 2 for the Saints and servants of God to meet and gather themselves together for the Service of God and do acknowledg the great benefits that may accrew and be obtained in a Congregation rather than by any single person but they think there is no necessity of their meeting in a Material Church or a Steeple-house as they call it rather than in a house or a chamber or a barn or any other place where they shall appoint to meet because God hath made all places and there is no reall Sanctity in any one place more than in any other but the sanctity or holiness must be in the hearts of the men and not in the place which is not capable of any sanctity and therefore it is rather our superstition than Gods injunction to require and command men to come to such Material Churches as to the more sanctified places rather than to such private houses where these Saints do publickly meet to serve God To make a full Answer to this their Objection you must understand Sol. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy is derived from the privative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Earth as if to be holy were nothing else but to be pure and clean and separated from all earthly touch And it is taken two wayes 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simply Holiness taken two wayes 1. Way 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In some respects And 1. Way God only is Holy and the Author of all Holiness and as the Blessed Virgin saith Holy is his Name And therefore those Seraphims which Esaias saw and those wonderous creatures which S. John saw did Esay 6. 3. Apoc. 4. 8. cry Holy Holy Holy Lord God of Hosts three times together which we do not read of any other Attribute of God And the Lord himself in that golden Plaâ—e that was to be on Aarons forehead caused these words to be ingraven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness is of the Lord as Tremellius reads it or Sanctum Domino Holiness belongeth to the Lord as the Vulgar hath it 2. Way Many other things are stiled holy by communication of holiness 2. Way and receiving their holiness from this Fountain of Holiness And so 1. The Man Christ Jesus 2. The faithful Members of Christ 3. The Outward Professors of the Christian Religion 4. All things Dedicated and that have relation to God Service as Times Persons Places and Things are termed holy sanctitate relativa 1. The Man Christ is perfectly and singularly Holy as Beda saith And that 1. By reason of his Hypostatical union with the Godhead 2. By reason of the most perfect qualâ—ity of Holiness impressed by the Holy Ghost into his Humanity 2. The true Members of Christ are truly styled holy by reason of that holiness which the Holy Spirit of God worketh in them and they practise in their lives and conversations 3. All those that do outwardly profess the holy Religion of Jesus Christ are called Saints by the holy Apostles and so they are in respect of all Rom. 1. others that either do prophane abuse or neglect the same 4. All the things that are Consecrated by the prayers of the Bishop for the Service of God and those things that are Dedicated and given for the furtherance and maintenance of God's Worship as Lands Houses and the like are by a relative sanctity rightly termed holy things because they are separated and set apart as S. Paul saith of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for holy uses to bring men to holiness to honour serve and worship God that is Holiness it self And in this respect we say that the very ground walls windows and timber of the Material Church that are set forth Dedicated and Consecrated for God's Service are holy things not by any inherent reall sanctity infused into them but by a relative holiness ascribed and appropriated unto them by their Dedication and Consecration for God's Worship which makes them more holy and so to be deemed than all other earthly things whatsoever And though I will not lose my time and waste my paper to shew the folly and vanity of that ridiculous deduction of the Confuter of Will. Apollonius Grallae pag 29. in the 29. page of his Grallae against secondary or dependent holiness yet I will justifie the holiness and religious reverence that we owe and should render unto all the Material Churches that are Consecrated for Divine-Service against all prophaners of them Independents and Fanaticks whatsoever And for the satisfaction of every good and sober man that is not drunk with a prejudicate conceit against God's House I shall desire him to look into 2 Chron. 3. 1. and chap. 6. where he may find the Consecration of God's House and the prayer that Solomon made at the Consecration of it and the benefits the manifold benefits that they should reap which served God in that House And if he reads over that Chapter at his leisure and read it often and then seriously consider it and withal remember that of this House and the like Consecrated places that are Dedicated for God's Worship the Lord himself saith My House shall be Esay 56. 7. Matth. 21. 1â— Jerem. 7. 10. Psal 132. 15. called the House of prayer for all people and our Saviour Christ confirmeth the same that the Church which is the Publick place or place of Publick Prayers is rightly called the House of God and the House which is called by his Name and of which he saith This shall be my rest for ever here will I dwell for I have a delight therein Will he not confess that Gods House
keep and look to thy foot when thou goest to the House of God which is as God himself expoundeth the meaning thereof unto Moses saying Put off thy shooes from thy Exod. 3. feet that is to make clean thy waies and bring no filth nor any carnall affections nor worldly desires into the House of God because The place whereon thou standest is Holy ground that is by reason of Gods gracious and speciall presence in that place where Moses stood and where God is prayed unto and praised by the Minister and Worshipped by the rest of his faithfull servants And if any man desires fuller proofs of this truth I refer him to Cardinall Bellarmin and to that excellent and Learned Sermon of Master Mede upon the 1 Cor. 11. 22. Yet I deny not but the prime Primitive Christians and the Church The prime primitive Christians had no stately Churches and why which was at Jerusalem and received that Religion that is the Faith of Christ which the Scribes and Pharisees and their laws did not allow of were constrained many times to hide their heads in desolate places and were inforced by stealth to exercise and discharge the duties of their profession in vaults and private houses where they might be most safe though the places were not sutable to their service the swords of their enemies were so sore against them But at length between times by sufferance and connivency and sometimes through favour and protection they began to be imboldened and to reare up Oratories and Churches though but simple and of mean aspect because the estates of most of them were but mean and very low as S. Paul sheweth Not many Rich not many Noble are called which was indeed a 1 Cor. 1. 26. good way to suppress the danger of malignity that looks not so much after poor estates and a good way to increase their number and propagate their design with more safety And as by this means the Church began to take root and to grow stronger and the wealthier nobler and wiser men began to be in love with the Christian Religion So then they loved nothing more than to build Churches answerable for their beauty to the dâ—gnity of How zealously the fiâ—st Christians were affected how bountifully they contributed towards the building of their Churches their Religion and for their greatness to the number of their Professors And the devotion of these Christians was so large and did so liberally contribute towards the erecting of their Churches as the Israelites in the dayes of Bezaliel did chearfully present their Gifts and Free-will-offerings towards the setting up of the Tabernacle no man was backward and no man a niggard in this work which they conceived to be so profitable and so necessary for them to do and that in two special respects 1. The good that is effected 2. The evils that are prevented by the publick meeting of the people in these Churches 1. The meeting of the Congregation publickly in a lawful place and a The double benefit that we reap by our coming to the Publick meeting in the Church 1. Benefit consecrated Church assures them they offend not the Laws either of God or man and so secures them from all blame and prevents the occasion to traduce and to suspect the lawfulnesse of the holy Duties that we perform when as Veritas non quaerit angulos Truth and the performance of just things and holy actions need not run and hide themselves in private hidden and unlawful places but may shew themselves and appear so publickly as they might not be subject to any the least unjust imputation 2. The meeting in a publick consecrated Church and not in a private 2. Benefit Conventicle escapes those dangerous plots and machinations that are very often invented and contrived in those Conventicles that are vailed for that purpose under the mantle and pretence of Religion And it freeth the comers unto the Church from those seditious Doctrines and damnable Divinity which the Sectaries and Hereticks do scatter and broach in those unlawful Conventicles which are the fittest places for them to effect their wicked purpose and must needs be sinful and offend both God and man because they are contrary to the Laws both of God and man Whenas the coming unto the Church quits my conscience from all fear of offending because that herein I do obey and do agreeable to the Laws both of God and man And who then that hath any dram of wit would not avoid private and forbidden meetings and go to serve God unto the publick Church which is the House of God erected and dedicated for his Service CHAP. X. The Answer to the Two Objections that the Fanatick-Sectaries do make 1. Against the Necessity And 2ly against the Sanctity or Holiness of our Material Churches which in derision and contemptuously they call Steeple houses ANd yet for all this and all that we can say for the Church of God I find Four sorts of Objections that are made by our Fanaticks and 4 Sorts of Objections against our Material Churches Skenimastices against our Material Churches As 1. Against the Necessity 2. Against the Sanctity 3. Against the Beauty Glory 4. Against the impurity Impiety of them 1. They do object there is no Necessity of any Material House or Church 1. Objection against the necessity that we have no need of Churches of God for his servants to meet in to serve God because the woman of Samaria discoursing with Christ about the place where God would be worshipped Whether in that Mountain where the Fathers worshipped or in Hierusalem which as the Jews said was the place where men ought to worship Our Saviour tells her plainly They worshipped they knew not what for the hour cometh when ye shall neither in this Mountain nor yet in Hierusalem worship the Father but the true worshippers shall worship the Father in spirit and in truth because God is a Spirit and they that worship John 4. 20 23. him must worship him in Spirit and in truth and such worshippers the Father seeks and such he loves And therefore so we have clean hearts and pure consciences and worship God with our souls and spirits faithfully to pray unto him and to praise his Name it is no matter for the place where we do it in a Church or in a Barn because God looks rather to the inward heart than to the outward place where we stand To this I answer Maledicta glossa quae corrumpit textum and our Saviours Sol. words gives them no colour to extort such consequences and to draw such conclusions from them for the words are plain enough that although formerly before Moses his time Jacob had a Well near Sichar and he with the other Fathers worshipped God in that Mountain and afterwards God required them to worship him in the place that he should chuse to put his Name there which after the time of David and
Marginista in Angelum Perusinum c. l 9. tit 29. De crimine sacrilegii l. 2 Hastiens Sum. l rubr 32. deâ—ffiâ— legati Barclaius contra Monarchomach l. 3 c. 14. ad 3. quia nulli subest nec ab aliis judicatur And to omit all the rest Gulielmus Barclaius out of Bartolus Baldus Castrensis Romanus Alexander Fâ—linus Alberious and others doth inferre Principem ex certâ scientiâ supra jus extra jus contra jus omnia posse Principem solum legem constituere universalem Princeps soli Deo rationem debet Princeps solutus est legibus temerarium est velle Majestatem Regiam ullis terminis limitare which things if I should English seditious heads would think my head not sufficient to pay for this but I only repeat their words and not justifie their sayings and therefore to proceed to more familiar things Pasquerius writeth that Lewis the eleventh did urge his Senators and Pasquer de Antiquit Gallican l. 1. Sicut olim Lacedaemonii victoribus responderunt Si duriora morte Imperetis potius inoâ—iemur Counsellors to set forth a certain Edict which they refused to do because it seemed to them very unjust and the King being very angry threatned death unto them all whereupon Vacarius President of the Councel and all the Senate in their purple robes came unto the King and the King astonished therewith demanded whence they came and what they would have Vacarius answered for all We come to undergoe that death which you have threatned unto us for you must know O King that we will rather suffer death then do any thing against our conscience towards God or our duty towards you Whererein we see the Nobility of this King like Noble Christians do more willingly offer to lay down their lives at the command of their Liege Lord then unchristian like rebell and take Arms against their delinquent Soveraign And so Colmaâ—nus a godly Bishop did hinder the Scottish Nobility to rise against Fercardus that was their most wicked King Tertullian writing unto Scapula the President of Carthage saith We Tertul. ad Scapul are defamed when the Christian is found to be the enemy of no man no not of the Emperour whom because he knoweth him to be appointed by God he must needs love and reverence and wish him safe with all the Roman Empire for we honour and worship the Emperour as a man second Tertul in Apooget from God solo Deo miâ—orem and inferiour onely to God And in his Apologetico he saith Deus est solus in cujus solius potestate sunt reges à quo sunt secundi post quem primi super omnes homines ante omnes deos it is God alone in whose power Kings are kept which are second from him first after him above all men and before all gods that is all other Magistrates that are called gods Athanasius saith that As God is the King and Emperour in all the Athanasius de summo regum imperio q. 55. world that doth exercise his power and authority over all things that are in Heaven and in Earth So the Prince and King is appointed by God over all earthly things Et ille liberâ suâ voluntate facit quod vult sicut ipse Deus and the King by his own free-will doth whatsoever he pleaseth even as God himself And the Civilians could say but little more Saint Augustine saith Videtis simulachrorum templa you see the temples Simulachâ—um à similitudine dictâ—m Isidor of our Images partly fallen for want of reparation partly destroyed partly shut up partly changed to some other uses ipsaque Simulachra and those Images either broken to pieces or burned and destroyed and those Powers and Potentates of this world which sometimes persecuted the Christians Aug. ad frat Madâ—ur â—p 42. See the duty of Subjects or a perswasion to Loyalty which is a full collection of the Fathers to this purpose pro istis simulachris for those Images to be overcome and tamed non à repugnantibus sed à morientibus Christianis not of resisting but of dying Christians and the rest of the Fathers are most plentiful in this Theam and therefore to the later Writers Cardinal Alan saith but herein most untruly that the Protestants are desperate men and most factious for as long as they have their Princes and Lawes indulgent to their own wills they know well enough how to use the prosperous blasts of fortune but if the Princes should withstand their desires or the Laws should be contrary to their minds then presently Card Alan in resp ad Instit Bâ—itannicam c. 4. they break asunder the bonds of their fidelity they despise Majesty and with fire and sword slaughters and destructions they rage in every place and do run headlong into the contempt of all divine and humane things which accusation if it were true then I confesse the Protestants were to be blamed more then all the people in the world But howsoever some factious seditious anabaptistical and rebellious spirits amongst us not deserving the name of Protestants may be justly taxed for this intolerable vice yet to let you see how falsely he doth accuse us that are true Protestants and how fully we do agree with the Scriptures and the Fathers of the purest age of the Church in the Doctrine of our obedience to our Kings and Princes I will onely give you a taste of what we teach And to begin with the first reformer Luther saith no man which stirreth up the multitude to any tumult can be excused from his fault though he should have never sâ— just a cause but he must go to the Magistrate and attempt nothing privately because all Sleidan commâ—ntar l. 5. sedition and insurrection is against the Commandement of God which forbiddeth and detesteth the same Philip Melancthon saith though it be the Law of Nature to expell force with force yet it is no wayes lawful for us to withstand the wrong done us by the Magistrate with any force yea though we seem to promise our obedience upon this condition if the Magistrate should command Melancthon apud Luther â—om â— p. 463. lawful things yet it is not therefore lawful for us to withstand his unjust force with force for though their Empires should be gotten and possest by wicked men yet the work of their government is from God and it is the good creature of God and therefore whatsoever the Magistrate doth no force ought to be taken up against the Magistrate Brentius saith that the rule and government of a Prince may be evill The rule of a Prince may be evil two ways two wayes 1. When he commandeth any thing against the faith of Christ as to deny our God to worship Idols and the like and herein we must give place to the saying of the Apostle It is better to obey God then men but in this case the subject must in no way rage or
was in Saint Bernard who saith If all the world should conspire against me to make me complet any thing against the Kings Majesty yet I would fear God and not dare to offend the King ordained of God I might fill a Volume if I would collect the testimonies of our best Serenissimus Rex Jacobus de vera lege liberâ— Monarchiae Writers I will adde but one of a most excellent King our late King James of ever blessed memory for he saith The improbity or fault of the Governour ought not to subject the King to them over whom he is appointed Judge by God for if it be not lawful for a private man to prosecute the injury that is offered unto him against his private adversary when God hath committed the sword of vengeance onely to the Magistrate how much lâ—sse lawful is it think you either for all the people or for some of them to usurp the sword whereof they have no right against the publique Magistrate to whom alone it is committed by God This hath been the Doctrine of all the Learned of all the Saints of The obedient example â—f the Martyrs in the time of Queen Mary God of all the Martyrs of Jesus Christ and therefore not onely they that suffered in the first Persecutions under Heathen Tyrants but also they that of late lived under Queen Mary and were compelled to un dergoe most exquisite torments without number and beyond measure yet none of them either in his former life or when he was brought to his execution did either despise her cruell Majesty or yet curse this Tyrant-Queen that made such havock of the Church of Christ and causelesly spilt so much innocent blood but being true Saints they feared God and honoured her and in all obedience to her authâ—rity they yielded their estates and goods to be spoyled their liberties to be infringed and their bodies to be imprisoned abused and burned as oblations unto God rather then contrary to the command of their Master Christ they would give so much allowance unto their consciences as for the preservation of their lives to make any shew of resistance against their most bloody Persecutors whom they knew to have their authority from that bloody yet their lawful Queen And therefore I hope it is apparent unto all men that have their eyes Numb 24. 15. Gen. 19. 11. open and will not with Balaam most wilfully deceive themselves or with the Sodomites grope for the wall at noon-day that by the Law of God by the example of all Saints by the rule of honesty and by all other equitable considerations it is not lawfull for any man or any degree or sort of men Magistrates Peers Parliaments Popes or whatsoever The conclusion of the whole you please to call them to give so much liberty unto their misguided consciences and so farre to follow the desires of their unruly affections as for any cause or under any pretence to withstand Gods Vice-gerent and with violence to make warre against their lawful King or indeed in the least degree and lowest manner to offer any indignity either in thought word or deed either to Moses our King or to Aaron our High Priest that hath the care and charge of our souls or to any other of those subordinate callings that are lawfully sent by them to discharge those offices wherewith they are intrusted This is the truth of God and so acknowledged by all good men And what Preachers teach the contrary I dare boldly affirm it in the name of God that they are the incendiaries of Hell and deserve rather with Corah to be consumed with fire from Heaven then to be believed by any man on Earth CHAP. X. Sheweth the impudencie of the Anti-Cavalier How the Râ—bels deny they warre against the King An unanswerable Argument to presse obedience A further discussion whether for our Liberty Religion or Laws we may resist our Kings and a pathetical disswasion from Rebellion I Could insert here abundant more both of the Ancient and Modern Writers that do with invincible Arguments confirm this truth But the Anti-Cavalier would perswade the world that all those learned Fathers Anti Cavalier p. 17 18 c. and those constant Martyrs that spent their purest blood to preserve the purity of religion unto us did either belye their own strength * Yet Tertul. Cypr. whom I quoted before and Râ—ffiâ— hist Eccles l. 2. c. 1. and S. August in Psal 124. and others avouch the Christians were far stronger then their enemies and the greatest part of Julians army were Christians or befool themselves with the undue desire of over-valued Martyrdome but now they are instructed by a better spirit they have clearer illuminations to inform them to resist if they have strength the best and most lawful authority that shall either oppose or not consent unto them thus they throw dirt in the Fathers face and dishonour that glorious company and noble army of Martyrs which our Church confesseth praiseth God and therefore no wonder that they will warre against Gods annointed here on Earth when they dare thus dishonour and abuse his Saints that raign in Heaven but I hope the world will believe that those holy Saints were as honest men and those worthy Martyrs that so willingly sacrificed their lives in defence of truth could as well testifie the truth and be as well informed of the truth as these seditious spirits that spend all their breath to raise arms against their Prince and to spill so much blood of the most faithful subjects But though the authority of the best Authours is of no authority with them that will believe none but themselves yet I would wish all other men to read that Homily of the Church of England where it is said that God did never long prosper rebellious subjects against their Prince were they never so great in authority or so many in number yea were they never so noble so many so stout so witty and politique but alwayes they came by the overthrow and to a shameful end Yea though they pretend the redresse of the Common wealth which rebellion of all other mischiefs doth most destroy or reformation of religion whereas rebellion is most against The Homily against rebellion p. 390. 301. all true religion yet the speedy overthrow of all Rebels sheweth that God alloweth neither the dignity of any person nor the multitude of any people nor the weight of any cause as sufficient for the which the subjects may move rebellion against their Princes and I would to God that every subject would read over all the six parts of that Homily against wilful rebellion for there are many excellent passages in it which being diligently read and seriously weighed would work upon every honest heart never to rebell against their lawful Prince And therefore the Lawes of all Lands being so plain to pronounce them Traytors that take arms against their Kings as you may see in
the Church to be not of least esteem in the Civil State but judging it most convenient that they whom God had intrusted with the Soules of men should with all confidence with their personal Actions and with the Imployments of the greatest trust 2. With compâ—tent means in some sort answerable to support their Dignities 2. With Maintenance without which means as the Poët saith Virtus nisi cum re vilior algâ— so honourable Titles without any subsistence is more contemptible then plain Beggery therefore out of their piety to God and bounty to the Church they have conferred many faire Lordships and other large Endowments upon the best deserving Members of Christ's Ministers But as the good Husbandman had no sooner sown his pure Wheat but immediately Matth. 13. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4. 4. Inimicus homo the evil and envious man superseminavit zizania sowed his poysonous Tares amongst them so God had no sooner thus honoured his Servants but presently the Devil which is * the God of this World began to throw dirt in their faces and to deprive them of both these honours for 1. He stirred up ignorant men of small learning but of great spirits of no fidelity but of much hypocrisie that as Pope Leo wrote unto Thâ—odosius Leo Papa Epâ—st 23. What the factious Preachers pretended Privatas causas pictatis agunt obtentu and under a faire pretext did play the part of Aesop's Fox who being ashamed that his taile was cut off began to inveigh against the unseemly burthensome tailes of all the other Foxes and to perswade them to cut theirs off that so by the common calamity he might be the better excused for his obscenity for so they cryed down all Learning as prophane they raised at the Scholemen they scorned the Fathers and esteemed nothing but that nothing which they had themselves and although they professed to the Vulgar that they aimed at no end but the purity of the Gospel they desired nothing but the amendment of life and reformation of Ecclesiastical Discipline and hated nothing but the pride and covetousness of the Bishops and the other dignified Prelates which stopped their mouthes and imprisoned the liberty of their Conscience yet the truth is that because their worth was not answerable to their ambition to enable them to climbe up to some height of honour their envy was so great that they would fain pull down all those that had ascended and exceeded them And therefore with open mouthes that would not be silenced they exclaimed against Episcopacy and as the Apostle saith spake evil of Dignities imploying all their strength like wicked birds to defile their own nests to disrobe us of all honour and to leave us naked yea and as much as in them lay to make us odious and to stinke as the Israelites said to Moses in the What the Factious aim at Plutarch in lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eyes of the people Then 2. As Plutarch tells us that a certain Sicilian Gnatho and Philoxenus the son of Erixis that were slaves unto their gâ—tts and make a God of their bellies to cause all the other guests to loath their meat that they alone might devour all the dainties did use Narium mucum in catinis emungere so do these men spit all their poyson against the Revenues of the Bishops and that little maintenance that is left unto the Ministers and are as greedy to devour the same themselves as the dogs that gape after every bit they see us puâ— into our mouths for so I heard a whelp of that litter making a bitter invective in the House of Commons against Bishops Deans and Chapters and the greatness Doctor Burges of their Revenue and concluding that all they should be degraded their means should be sequestred and distributed all without any dimination of what they now possessed but with the restitution of all Impropriations unto himselfe and the rest of his factious fellow Preachers which speech as it pleased but few in the latter clause so no doubt it had fauters enough in the former part when we see this little remnant of our sore-fathers bounty this testimony of our Princes piety is the onely mote that sticks in their eye the undâ—gested morâ—â—ll in their stomacks and the onely bait that they gape after for did our King yeild this garment of Christ to be parted among their Souldiers and this revenue of the Church to be disposed of by the Parliament I doubâ— not but all quarrels about the Church would soon end and all other strife about Religion would be soon composed What many men would willingly undergo to procure peace But would this end all our civil Wars would the unbishoping of our Prelates bring rest unto our Prince and the taking away of their estates settle the State of the Common-wealth and bring peace and tranquillity unto this Kingdom If so we could be well contented for our own parts to be sacrificed for the safety of the people for though we dare not say with Saint Paâ—â— that we could wish our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or separated from â—hrist for our Country-men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9. 6. yet I can say with a syncere heart that I believe many of us could be well contented our fortunes should be confiscated and our lives ended so that could pâ—ocure the peace of the Church which is infinitely troubled redeeme His Majesties honour which is so deeply wounded and preserve this our native Country from that destruction which this unparallel'd Rebellion doth so infallibly threaten The abolishing of Episcopacy would not satisfie the Factious but the truth is that the abolishing of Episcopacy root and branch the reducing of the best to the lowest rank and the bringing of the Clergy to the basâ—sâ— condition of servility to be such as should not be worthy to eate with the dogs of their flock as Job speaketh will not do the deed because as the Satyrist saith nemo repentè fit turpissimus but as virtues so vices have their encrease by use and Juven Sat. 2. progression primum quodque flagitium gradus est ad preximum and every heynous offence is as iron chain to draw on another â—or as Senâ—ca saith nunquam usque adeò temperatae cupiditates sunt ut in co quod contigit desinant sed gradus Seneca de Clem lib 1. à magnis ad majora fit spet improb ssimas complectuntur insperata assecuti our desires are never so far temperated that they end in that which is obtained but the gaining of one thing is a step to seek another And therefore cùm publicum jus omne positum sit in sacris as Plato saith how can it be that they which have prophaned all sacred things and have degraded their Ministers should Plato de legibus lib. 12. not also proceed to depose their Magistrates if you be diffident to believe the same let
servatorem esse justum that a King must preserve his people by justice as Clemens Alexand. expoundeth it because as Theognis pag. 431. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice is that virtue which comprehend all virtues in it self and therefore Solomon saith that the Kings throne is established by righteousnesse and justice exalteth a Nation making it to flourish and Prov. 16. 12. c. 14. 34. Injustice destroyeth Kingdomes famous and justice destroyeth the people when a Kingdome is translated from nation to Nation because of unrighteousnesse the same being as it was said of Carthage fuller of sins then of people as you see the Monarchy of the Assyrians was translated unto the Medes and Persians and the most famous repub of the Romanes was spoiled when forgetting their pristine honesty they became unjust Lucan l. 1. Mensuráque juris Vis erat And the Law was measured by strength and he had the best right which was most powerful and so the ancient nation of the Britons came to utter ruine and destruction propter avaritiam principum injustitiam judicum negligentiam Episcoporum luxuriam populi saith Gildas Ezechiel 33. 11. and 18. 22. Judges 17. 6. Dan. 2. 21. 37. 1 Chron. 2. 84. 1 Sam. 10. 1. 1 Reg. 19 15. Romans 13. 4. Tertul. ad Scap c. 2. Optâ—t cont Parmen l. 3. p. 8. 5. Auson in Monosyll Et id possumus quod jure possumus Chrysost ad Pop. Antioch hom 2. Ambros apol pro Davide c. 4. c. 10. Aug. de civit l. 4. c. 33. Greg. epis l. 2. ep 110. Autor libelli cui inscriptio bre vis narratio quomodo Hen. 4. And therefore God that desireth not the death of a sinner much lesse the ruine of any Nation would have us to seeke for justice and to live uprightly one among another but as the sheepe that are without a shepheard wander where they list so as you read often in the booke of Judges when the people were without a King there was no justice amongst them but every man did that which was right in his own eyes therefore to prevent oppressions and wrongs God out of his infinite love and favour unto mankind from the beginning of the World called and appointed Kings to be his Vicegerents to judge the earth and to see that the poore and the fatherlesse have right for besides many other places that might be alleadged the Spirit of God saith directly ego dixi Dii estis and by me Kings do reign that is by my appointment by my direction and by my protection they do and shall rule and reign over my people as Tertull. Optat. Saint Chrysost St Ambrose St Aug. Saint Gregory and the rest of the most Orthodox Fathers have ever taught and maintained and therefore this is not inventum humanum as the Puritans have dreamed and the Popes flatterers have maintained but it is an ordination of God that we have Kings given unto us not to domineere and to satisfy their untamed wills and sensual appetites but to administer justice and judgement unto their people and so to guide them to live in all peace and tranquillity for as Auson saith Qui rectè faciet non qui dominatur erit Rex And therefore Plinius Secundus in his panegyricks saith ut foelicitatis est posse quantum velis sic magnitudinis est velle quantum possis bonitatis facere quantum justum as it is a great felicity to be able to do what we will so it is a most heroick resolution to will no more but what we should and to do nothing Bellar. de laic c. 5. Rhem. anno 1 Pet. 2. 23. De la Cerda in Virgil. l. 1â— p. 560. c. Herod l. 2. but what is just Claudian saith to Honorius Nec tibi quid liceat sed quid fecisse decebit Occurrat mentémque domet respectus honesti and so Homer saith that Sarpedon preserved Licia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through justice and fortitude whereupon the old Scholiast citeth the words of Aeschilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that virtue and justice are ever coupled together and Dio. Chrysost saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the best of men that is the most valiant and most just Orat. 2. and Herodian saith of Pertinax that he was both loved and feared of the Barbarians Plut. in vit Cicero 2. orat in Anton. Ovid. Met. 6. Suet. de act c. 2 as well for the remembrance of his virtues in former battels as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that wittingly or willingly he never did injustice to any man at any time Plutareh ascribeth these virtues to Lucullus and to Paulus Aemilius Cicero saith the like of Pompey Ovid. of Erictheus Suetonius of Octavius Augustus his father Virgil of Aeneas Krantius of Fronto king of the Danes and of our late king James of famous and ever blessed memory we may truly say Cui pudor justitiae soror Incorrupta fides nudáque veritas Quando ullum invenient parem Horat. lib. 1. Od. 26. Neither need I blush to apply the same to our present King So you see how Justice exalteth a Nation commends the doers of it and crownes them with all honour and as the Poet saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that worketh justly shall have God himself for his Co-adjutor But here you must observe that which indeed is most true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is not a just man that doeth no hurt but he that is able to do hurt and Who rightly termed just will not do it that can be unjust and will not be for it is no great matter to see a poore man that hath no ability to do no wrong but it is hard to use power right even in the meanest office and therefore this is that that is to be urged to be then most just when we have most power to offend which most properly doth belong to all kings and Princes to put them in minde of their duties to what end God hath made them kings for they are but base flatterers quibus omni a principum honest a atque inhonesta laudare mos est that Tacit. annal l. 3. Plut. in Apotheg Eustath ad Iliad β. Sulust in Orat. Cas cont Catil will commend all the doing of Princes be they good or bad and which say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things are honest and just that kings do as that flattering sycophant said to Antigonus or like those Chirodicai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who thinke justice lyeth not in the Lawes but in their hands because as Caesar saith in maxima fortuna minima licentia est the higher their places are the more righteous they ought to be and the lesse liberty of sinning is left unto them and that in respect 1 of God 2. of others 3. of themselves 1. Where God hath conferred much honour there he exspecteth much equity Kings ought to be more just then all others in
time here how their dayes do pass away like a Weavers shuttle or like a Post that â—arrieth noâ— will alwaies be such a corrasive to their Souls as will put an end to all their earthly Comforts whenas nothing in the world is left us to rejoyce in but in that thing only which is perpetual and remaineth ours for ever But then here you must understand that besides the prime Eternity which is God there is a twofold perpetuity of men 1. The one by our Unition with God which is perfect felicity That all men both good and bad shall remain and be perpâ—tually 2. The other in our Separation from God which is the Extreamest Misery And Seeing the Souls of men are immortal and do naturally affect Eternity as not only Divinity sheweth but also the soundest Philosophers have sufficiently attested and every mans Conscience in the expectation of his reward for his Actions be they good or bad perswadeth him to believe it is most certain that those wicked worldlings which desire nothing but the Honours and the Prosperity of this present Life and those incredulous Hereticks both of the former times and of this present Age which against their Consciences do withstand this Truth shall notwithstanding be perpetuâ—l either in their Union with God or in their Separation from God and as it is the greatest Comfort of a Christian man to believe that he shall be everlastingly with God in all happiness so it is not the least torment unto a damned soul to consider that he shall be for ever and ever in Torments separated from God And therefore the Errour is not that men do seek for perpetuity which they shall be sure to have but that they seek the same amiss Either not that which is with their Union and Fruition of God or if that then either not as they should or not where they should seek it that is either not in The twofold erroâ— of men in seeking perpetuity 1. Seeking it too late the due time or not in the right place where it may be found as 1. For the time many seek it but too late and so they miss it because that now is the time acceptable ex hoc momento pendet aeternitas and our perpetuity either with God or without God either in Joy or in Torments dependeth upon our demeanour in this present and little short time that we have here to live 2. For the Place you may see how most men purchase Lands build Castles gather Riches heap up Treasures and so lay down such Foundations of perpetuity 2. Seeking it in the wrong place here on earth as if they were to live here for ever and they do so rely upon these transient things and mortal men as if they were immortal Gods and so they seek for their perpetuâ—â—y in the Regions of Vanity and they would find perfect Felicity in this Valley of Misery but as the Israelites by joyning themselves to Baal-peor separated themselves from El shadai the Almighty God so these men by seeking Eternity in these vanities shall never be able to find it and to be united with it because Eternity and Felicity are not to be found here on earth For as the Apostle saith we have here no continuing City and we are but as Pilgrims and strangers here in this world and our perpetuity is to be expected not in this life but in the life to come And so by this large Introduction that I have made you see that these words of the Prophet are not to be understood of man simply considered but of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of his State and Condition in this life for though man be to abide for ever yet as he is in this life verily every man And to prove this unto you you shall find the wisest King and the most learned Preacher that ever Israel had assuring you that there is nothing here in this world but vanity and veâ—ation of Spirit and that you might the sooner believe this Truth he doubleth and trebleth his words saying Vanity of Vanitiâ—s all is Vanity that is nothing else but meer vanity And lest proud man should think that this is meant of Gold and Silver and the like inanimate things of this world or of the irrational Creatures whose Souls do perish with their bodies and not of man which is the Prince and Lord of all Gods Creatures the Glory of all Gods works and the Image of God himself the Prophet David that was both a great King and a great Prophet tels you plaiâ—ly that you need not doubt of it Verily every man living is altogether Vanity Sela. Touching which words I beseech you to consider of this Text. 1. The vaâ—ious Lections Two things to be considered about these words 2. The chiefest Observations 1. For the diversity of Reading it 1. The diversity of reading them 1 Word The first word according to the Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Hierons translateth â—nim For as the Cause of the brevity and shortness of mans life that it should be but a span long as the phrase signifieth palâ—ares fecisti dies meos because every man is vanity therefore my life is so short Others as Tremelius do render it profecto or certe surely or verily that we might assure out selves and make no doubt of the truth and certainty of this point that every man be he what he will never so strong never so wise and never so wealthy yet is he but vanity But others would have both the Hebrew word and the Greek Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie solum sive tantum duntaxat only as if the Prophet meant that of all Gods Creatures only man or man alone is the receptacle of all vanity and besides man there is nothing else wherein the signs of all vanity are to be found so evidently as they are in man because nothing in the world hath so far deviated and started away from the end for which it was appointed as man hath done whenas all other creatures stand according to Gods Ordinance the Stars keep their mâ—tions the Moon observeth her Seasons and the Sun knoweth his going down only man knoweth not his duty and so Esayas testifieth The Oxe knoweth his Owner and the Ass his Masters Crib but Israel hath not known my people doth not consider Es 1. 3. and therefore only man deservâ—dly and signally is vanity The second word which is used in the Original is Chol and it is a word of both Numbers and of all Genders and the Septâ—agint read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Jerâ—me 2 Word translateth omnia all the vulgar Latine renders it universa and Tremelius reads it omnimodâ— and if I rightly understand them they all mean that man is all 〈◊〉 of vanity and that there is no vanity in the world and no foolery in the world but you shall find the same in man The third