declared by our known Laws to be an Empire governed by one supreme Head and King having the Dignity and Royal Estate of the Imperial Crown of the same Vnto whom saith the Statute a Body politick compact of all sorts and degrees of people divided in terms and by names of Spiritualty and Temporalty been bounden and owen to bear next to God all natural and humble Obedience See 24. Hen. 8. c. 12. Now in every true Monarchy and Empire the Supreme Majesty and Authority is in the Person of the King as in its proper Genter whom therefore all in their right wits must needs acknowledge with Tertullian à Deo secundum quicquid est à Deo consecutum solo Deo minorem Next under God over them having whatever he is from God and inferiour unto God only and by consequence to have on earth Nec superiorem nec parem neither superior nor equal for as that Father speaks pertinently Ea est Summi conditio ut nihil aliud adaequet nedum superet That is the nature of a Supreme and Chief to have no Competitor much less one above it self And what is more obvious to this purpose then the publick acknowledgements required of the Subjects of this Realm in those two famous Oaths the one of Supremacy the other of Allegiance As for that of Supremacy made first in the time of King Henry the Eighth because it is but short I will here insert it The Oath of Supremacy I A. B. do utterly testifie and declare in my Conscience that the King's Highness is the only Supreme Governour of this Realm and of all other his Highness Dominions and Countries as well in all Spiritual and Ecclesiastical things or causes as Temporal and that no Foreign Prince Person Prelate State or Potentate hath or ought to have any Jurisdiction Power Superiority Preheminence or Authority Ecclesiastical or Spiritual within this Realm and therefore I do utterly renounce and forsake all Foreign Jurisdictions Powers Superiorities and Authorities and do promise henceforth I shall bear faith and true Allegiance to the Kings Highness his Heirs and lawful Successors and to my power shall assist and defend all Jurisdictions Priviledges Preheminences and Authorities granted or belonging to the King's Highness his Heirs and Successors or united and annexed to the Imperial Crown of this Realm So help me God and by the Contents of this Book In which Oath he that runs may read that whoever takes it declares sincerely 1. That the King is the Supreme Governour of this Realm and all his other Dominions and that in all Causes 2. That he is the only Supreme Governour 3. That no Foreign Power hath or ought to have any Jurisdiction or Authority within this Realm 4. That he doth therefore utterly renounce and forsake the owning of or appealing unto any such 5. That he doth promise from henceforth not only Faith and true Allegiance to the King his Heirs and lawful Successors but to his power to assist and defend all the King's Prerogatives And Lastly That he doth Recognize the Crown of this Realm to be an Imperial Crown i. e. such which as to the coercive part is subject to no man Now for the farther illustration of this it is to be noted that Queen Elizabeth Queen Eliz. Injunct of Blessed Memory in her Injunctions to take away the scruples of some well meaning Subjects concerning the intendment of this Oath 1. denyes it to be the challenging Authority and Power of Ministry and Divine Service in the Church And 2. declares it to be no other than what was of antient time due to the Imperial Crown of this Realm that is as she proceeds under God to have the Sovereignty and rule over all manner of persons born within these her Realms Dominions and Countries of what Estate either Ecclesiastical or Temporal soever they be so as no other Foreign power shall or ought to have any Superiority over them Of the same nature and to the same effect is that which is recorded in the 37. Article of the Church of England agreed on Anno 1562. and established by Law Arti. 37. An. 1562. The Queens Majesty hath the chief Power in this Realm of England and other her Dominions unto whom the chief Government of all Estates of this Realm whether they be Ecclesiastical or Civil in all causes doth appertain and is not nor ought to be subject to any Foreign Jurisdiction Unto which this Explication is immediately annexed Where we attribute to the Queens Majesty the chief Government by which Titles we understand the mindes of some dangerous folks to be offended we give not our Princes the Ministring either of Gods Word or of the Sacraments the which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testifie but that only Prerogative which we see to have been given alwayes to all godly Princes in Holy Scriptures by God himself that is That they should rule all Estates and Degrees committed to their charge by God whether they be Ecclesiastical or Temporal and restrain with the Civil Sword and stubborn and evil doers To all which I will only add that both in the Injunctions of Queen Elizabeth Queen Eliz. Injunct Can. 1. K James and the Constitutions and Canons of King James since allowed and ratified by King Charles the Martyr and our Gracious Sovereign now reigning over us All Ecclesiastical Persons having cure of Souls and all other Preachers and Readers of Divinity-Lectures are obliged to the uttermost of their wit knowledge and learning purely and sincerely wiâ—hout any colour or dissimulation to teach manifest open and declare four times every year at the least in their Sermons and other Collations and Lectures That all Vsurped and Foreign Power forasmuch as the same hath no establishment nor ground by the Law of God is for most just causes taken away and abolished and that therefore no manner of obedience and subjection within his Majesties Realms and Dominions is due unto any such Foreign Power but that the Kings Power within his Realms of England Scotland and Ireland and other his Dominions and Countries is the highest Power under God to whom all men as well Inhabitants as born within the same do by God's Laws owe all Loyalty and Obedience over and above all other Power and Potentates in the Earth The other Oath of Allegiance made at the Sessions of Parliament in the Reign of King James immediately after the Powder-Plot is over-long to be here recited And therefore I will only observe that the Sum of it is An hearty acknowledgement and declaration The sum of the Oath of Allegiance That our Sovereign Lord King Charles is lawful and rightful King of this Realm neither deposable by the Pope nor by any other and That we will constantly bear to him his Heirs or Successors that Faith and true Allegiance which becometh Subjects defending him and them to the utmost of our power against all Conspiracies and Attempts
employment or state of preheminencie is also a concession so farr from endammaging our cause that it furnisheth us with a plea of Apostolical warrant and authority for Prelatical Episcopacy But I will conclude this Chapter with a note from our observing Whitgift of these zealous contenders for equality in the Ministry Arch Bishop Whitgift defence of Answ to the Adm. Traâ—t 8. p. 299. Though they pretend saith he equality in words yet they mean it in others not in themselves for they would have him to be the best rewarded and most reverenced that hath the most and best gifts which every one of their chief Captains perswades himself to have So that in the end there would be as great a doe after their manner Which of them should be chief as ever there was betwixt the Bishop of Rome and other Bishops or betwixt Canterbury and York in times past In the mean time you may easily understand if you please that notwithstanding they themselves would be exempted from the jurisdiction of Arch-Bishop Lord Bishop c. yet do they challenge to themselves as great jurisdiction over their Parishes or congregrtions and as lofty dominion over Princes Nobles and all as ever the Pope did over the whole Church CHAP. VII Dr Hammond's account of Church-government Church-power originally in Christ and personally exercised by him on earth This power described by Christ negatively and affirmatively The Apostles Christ's successor's Their office not Temporary and to end with their persons proved from Christ's affirmation and promise and the histories of those times The assumption of Matthias to the Apostolacy The seven Deacons James the just made Bishop of Jerusalem and call'd an Apostle Timothy and Titus ordained by St. Paul with power themselves to ordain others They and other Bishops successors of the Apostles and therefore also call'd Apostles The Angels of the seven Churches of Asia Concordant testimonies out of Antiquitie The Council of Chalcedon Polycrates Irenaeus Tertullian The manner of succession cleared Commission required in all Church-officers from them that received it immediately from Heaven or their successors NOw for the Reader 's satisfaction in this matter of the Government of the Church I will subjoyn a clear relation extracted from the elaborate writings of our Learned See Dr. Hammond Letter of Resol uaere 5. Dissertat alibi and Judicious Hammond It cannot be denyed that Christ Jesus was sent down in our humane flesh to exercise in his own person and so to found an office of Government on Earth as it was prophesied of him Isa 9.6 Isa 9.6 and 61.1 61.1 That the Government should be upon his shoulder and that the Lord had anointed which the Chaldee Paraphrase generally renders by exalting him and as a preparative to that that the Spirit of the Lord was upon him to preach the Gospel c. Which Prophesie is acknowledged to be fulfilled in Christ St. Luke 4. 18. 21. St. Matt. 3. 16. That Spirit of God upon his being baptized by John immediately descending upon him Now what this office was is by Christ himself set down first negatively then affirmatively St. Luke 12. 14. St. John 18. 16. Negatively That he was not constituted a Judge of civil interests and that it was not a Kingdom of this world which he pretended to And so all pretension of right from him to interpose in or disturb civil governments or judicatures or to make any change in the Principalities of the world is utterly disclaimed in the foundation Affirmatively First in the general that he came to call sinners to repentance to save that which was lost to bring the spirits and souls of men into a regular compliance with the Laws of God to rule reign in mens hearts by faith And then in particular First To preach and reveal the Will of God Secondly To gather proselytes and admit them by Baptism into his Church the Society of those who profess the Faith of Christ Thirdly To confirm and farther build up and instruct those that are thus admitted 4. To remove those from the priviledges of that Society who walk unworthy of them by that means most probably to â—educe them Fifthly To receive these upon testification of their repentance into the embraces of his arms the communion of the Church again And lastly to communicate this power to others in what measure he thought expedient In all respects he is said to be sent into the world St. John 17.18 19 20 21 sent by his Father as Governours are said to be sent by the Supreme Ruler 1 St. Pet. 2. 14. St. Matt. 9. 6. 28 18. with Commission to that purpose to have power on earth to forgive sins to have all povver deliver'd unto him in Heaven and Earth and particularly St. John 13. 33. Heb. 3. 1. 13. 20. 1 St. Pet. 2. 25. to be the Teacher and Lord of his Church or Disciples our High-priest and Apostle the great shepheard of the sheep and so the only Pastor and Bishop of our souls What Christ had thus received from his Father by his Mission or Commission he exercised in his own person as long as he remained on the Earth preached the Gospel instituted Rites called and entertained Disciples by them received and baptized Proselytes or Believers commanded them and used their ministry their voluntary not constrained obedience designed some to certain offices and only for a time the Seventy as Harbingers in one journey of his to assist or be useful to him others he invested with a weightier and more lasting authority left them his successors on earth sent them as he was sent by his Father gave them the same Commission which he had received to be executed in the same manner by them and each of them after his departure as Joshua succeeded Moses in his Office and Power All which is in every branch of it clear from the express words of Scripture They that had this Commission from Him were in his life-time called Apostles that title denoting Proxies or Procurators which act in the name and stead of him whose Proxies they are according to the known rule of the Jews Apostolus cujusque est ut quisque Every ones Apostle is as himself to which our Saviour seems to referr St. Matt. 10.40 making himself his Father's Apostle or Proxie and the Twelve St John 17. 18 20 21. his But at his departing from the world then he solemnly instated his power on them and sealed their Commission to them as it had been sealed to him by his Father This also is very distinctly and particularly set down in H. Writ through the several branches of this power St John 5. 23. St. Matt. 19. 28. St. Luke 22. 30. 1 Cor. 6. 3. 2 Cor. 10. 6. St. Mat. 10. 6. St. John 20. 23. Isa 22. 22. Rev. 3. 7. St. Mat. 16. 19 St. Mat. 19 28. St. Luke 22. 30. St. Mat. 21. 42. Ephes 2. 20. St. John 5. 24. 17 18.
of Prayer is the result sometimes of Impudence and Presumption Pride and Ambition or some worse Principle 'T is not to be expected that the H. Spirit help us immediately to the matter and words of Prayer Rom. 8.26 considered Three Arguments to demonstrate the Proposition The Spirit helps us to the matter and words of Prayer by the use of proper and fit means among which may be reckoned pious and useful Forms composed to our hands by others Grace most considerable in Prayer and the principal work of the H. Spirit is to excite assist and strengthen the exercise of proper Graces Where the Form is prescribed one grace more to be exercised The chief operations of the Spirit of Supplications he inwards in fixing the intention illuminating the understanding inflaming the affections c. A wide difference between saying Prayers and Praying-Prayers from p. 300. to 323. Chap. 15. Singing of Psalms the Catechist's third Gospel-Institution slily passed over Six points propounded about it to be resolved from Scriture Of Preaching the Word the fourth Gospel-Institution Needful distinctions about it Difference between Preaching and Teaching Evangelists and Doctors Word and Doctrine between Preaching by Inspiration and by Pains and Industry Preaching more ways than that of Sermons by the Vulgar fixed on viz. By Reading by Writing by Proxy The fifth Gospel-Institution Administration of the Sacraments Baptism and the Lords Supper Sacraments no Scripture-word The proper subjects of Baptism proper Church-members The Anabaptist misledd by the Catechists principles Baptism ill confined to the Infant-seed of Believers onely The carriage of the Synod of Dort as to that point Sitting not a gesture prescribed for the Lords Supper 'T is not certain to conscience that Christ and his Disciples used the same gesture at the Supper as at the Passover The gesture of the Passover different from our sitting No evidence of the Will of Christ that we conform to the gesture then used rather than to other circumstances The last Gospel-Institution Church-Discipline The power given to the community of the people Women excepted in the Administration thereof by the Catechist His Scripture-instances considered A threefold Directory given by him for the Exercise of Discipline The politick contrivance of the separate Churches for perpetuating themselves The Catechist's two concluding Questions from pag. 323. to 347. FINIS An APPENDIX Of the Authority of KINGS AND Obedience of SUBJECTS The Contents A Specimen of the Separatists Loyalty and Opinion of the Magistrates Power in matters of Religion Government an Ordinance of God In all orderly Government some Supreme necâ—ssary That Supreme so far Independent Absolute and Vncontroulable There can be but one Supreme all besides must needs be Subject That the Supreme over us is the King's Majesty undeniably evidenced His power about Religion proved by four considerations No Ecclesiastical person hath an exemption from his Tribunal A Scheme of the orderly subordination of Government appointed and approved of God Active obedience the principal due to Authority and that in matters antecedently good indifferent and doubtful but not in matters evidently sinful Here the passive obedience takes place The reasonableness of that Subjection SInce the committing of the foregoing Pages to the Press I have considered with my self that among all the Brethren of the Separation whom I have either known or heard of there hath not one been found of that Loyal Disposition as to call the War against the last King a Rebellion or his Death a Murther or the Government of O. C. an unjust Vsurpation but then as to Religion it is most palpable that they do all deny any Authority in the King to intermeddle with it and are no less professed Enemies to his Supremacy in matters Ecclesiastical a foundation-Principle of the English Protestant Reformation than the Jesuited Papists Their Judgement joyntly is Let Kings take care of Civil State Let Church of Church-matters debate Now so long as these Doctrines are entertained and acknowledged it is but labour lost to press them unto obedience and conformity to the Laws of the Realm about Religion and the Service of God since these Laws themselves are adjudged by them no other then extravagancies beyond the compass of their Rulers Commission invasions of Christ's Authority the Churches Priviledge and every Christians Liberty unjustifiable in themselves and therefore of no power to oblige them unto duty or brand their most contemptuous neglects for sinful transgressions I have therefore thought it requisite in order to the fuller confutation of their way and principles to annex this Appendix for the rectifying of their apprehensions who shall be willing impartially to deliberate upon what is here offered to them briefly of these two heads First the Power and Authority of Kings or Governours And Secondly The obedience due from Subjects For these two are relatives not to be separated each from other First then concerning the former I take it for granted that Government and Magistracy is an Ordinance of God and they who list to dispute it may if they please confront and oppose St. Paul's thirteenth Chapter to the Romans That which I design to recommend shall be comprised and demonstrated in the following particulars 1. In all regular Governments needs must there be some Supreme and Principal Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Princeps Some first and chief Some uppermost and Head of the rest to whom the last appeal must be made and at whose tribunal and decision they must acquiesce Ordo non datur nisi cum relatione ad aliquid primum for without this there can be no settled and determined order but there will be a progress to infinity and controversies can never be ended A necessity there is in all Government for some to be uppermost 2. The supreme or chief power where-ever it is seated must needs be so far independent absolute and uncontroulable Independent upon any but God himself for otherwise there will be some above it and so it will not be supreme and uppermost Absolute it must needs be to obtain the ends of Government where by absolute I mean not freed from an obligation to observe the Laws of God and Nature and to Govern according to humane Laws so far as equity will bear but freed from the fetters of all humane Laws when the necessity of Government whereof the Supreme is also to judge calls for it And without this no Government can well be upheld and managed there being ever some cases happening which humane Laws cannot in particular foresee and provide against and therefore the breast of the Supreme must make a supply And then being independent on any upon earth and absolute in the sense explained it must needs follow that it is unaccountable unto any uncontroulable by any but God Subject to the coercive restraint of none besides for if so that to which it is subject will be above it and so it is no longer Supreme and Uppermost and we shall lay the Principles of confusion
should not have a primary regard unto the honour of their master by whose authority and for whom they rule Nay they are commanded in this capacity to serve God Be wise now therefore O ye Kings saith the voice of God in the Psalmist Psal 2.10 11 12. be instructed ye judges of the earth serve the Lord with fear and rejoyce with trembling Kiss the Son lest he be angry and ye perish Now the Religious service proper to and expected from Kings is not only personal such as is required of all other men but that of their regal Capacity in the use of their Royal power and authority St. Austin declares excellently well how Kings ought to serve God In hoc Reges sicut eis divinitus praecipitur Deo serviunt in quantum reges sunt si in suo regno bona jubeant mala prchibeant non solum quae pertinent ad humanam societatem verum etiam quae pertinent ad divinam religionem Aug. contr Cresc l. 3. c. 51. In this saith he Kings do as 't is commanded them serve God as Kings if in their Kingdom they command what is good and prohibit what is evil and that nto only with reference to humane or civil Society but concerning Divine Religion And again saith he Quomodo ergo Reges Domino serviunt in timore nisi ea quae contra jussa Domini fiunt religiosâ severitate prohibendo atque plectendo Id. ep ad Bonifac. How do Kings serve the Lord in fear unless by prohibiting and punishing with a Religious severity such things as are done against Gods Commands Quomodo ergo Reges Domino serviunt in timore nisi ea quae contra jussa Domini fiunt Religiosâ severitate prohibendo atque plectendo Id. Ep. ad Bonifac. For they serve God otherwise quà homines as men and another way quà Reges as Kings As men vivendo fideliter by living uprightly but as Kings leges justa praecipientes contraria prohibentes convenienti rigore sanciendo by establishing Laws with a convenient rigour which command righteous things Thus Josiah made all Israel to serve the Lord their God 2 Chron. 34.33 and forbid the contrary In this they serve God as Kings cùm ea faciunt ad serv endâ—m illi quae non possunt facere nisi reges when they do those things in order to the serving of him which they cannot do but as Kings which none else can do but Kings To this purpose was that Injunction to the King of Israel That he should write a copy of the Law in a book out of that before the Priests the Levites Deut. 17.18 19. and it shall be with him saith the Sacred Text and he shall read therein all the dayes of his life that he may learn to fear the Lord his God and keep all the words of this Law and these Statutes to do them And at the inauguration of Joash 2 Chron. 23.11 the Book of the Testimony was given unto him as an intimation that he was to be custos utriusque Tabulae an observer of both Tables and that not only himself but to see them observed by others and if not vindex to punish them And that we may not think this charge of Religion peculiar to those Kings of Israel it is promised to the Church of the New Testament also That Kings shall be her nursing Fathers Isa 49.23 60 16. and Queens her nursing Mothers and that she should suck the breasts of Kings And besides this a supply of Arguments might be drawn from the largeness of their Commission specified in the New Testament it self Where they are called The Ministers of God Rom. 13. and the Ministers of God for good and revengers to execute wrath upon evil-doers indefinitely and Prayers are required to be put up for Kings and all in Authority 1 Tim. 2.2 that we may under them lead a quiet and peaceable life in all godliness and honesty But 4. It seems to deserve some special observation that Kings as such are properly enough to be called Christ's Vicars deriving from and holding under him their Kingly Power Prov. 8.15 By me saith he Kings Reign and he is elsewhere styled The King of Kings Rev. 17.14.19.16 ch 1.5 and Lord of Lords and Prince of the Kings of the Earth And so they are to be look'd upon not only as the Ministers of Divine Providence in the general for the good of humane Societies but Christ's Vicars also in the external Government and Administration of his Church The Kings of Israel were Types of Christ to come and Christian Kings now are and ought to be as his Vice gerents and deputies in his Kingdom to exercise that coercive power which he prohibits the Officers of his Church as such to execute Our Blessed Lord and Saviour indeed in the state of his Humility on earth did not much exert his Kingly Authority by using of outward force in matters appertaining to God's Religious Worship and Service and yet two notable instances we have wherein he hath set a copy to be transcribed by others St. John 2. St. Mat. 21. both of them upon the occasion of his finding in the Temple those that sold Oxen Sheep and Doves and the changes of money sitting He made saith the Text a scourge of small cords and drave them out of the Temple c. And This we finde he did when he came as King riding on an Asse the multitudes crying Hosanna to the Son of David Christ the Head of all Principality and Power to whom all power is given in Heaven and Earth hath some things in his Kingdom reserved peculiar to himself but yet in others he useth certain Ministers and Deputies The Actions in the administration of the Kingdom of Christ which he reserves as peculiar to himself to his own management are such De imperio sum pâ—test c. 4. sect 5. as Grotius calls Terminales referring to the beginning and ending the entrance and conclusion of his administration such as concern the beginning and entrance are the giving of Laws to his Church under hope of eternal reward or under pain of eternal damnation and the constituting of a Ministry unto himself and thus is he the only Law-giver as I had occasion to intimate towards the end of the first part of the discourse precedent That which concerns the end is a definitive Jurisdiction at the last day the final sentence of Absolution and Condemnation in which respect he is the only Judge of all and as he alone hath done the former so will he do the other himself alone in his own person without a Substitute or Vice-gerent But then There are other Actions of Christ's Kingdome call'd by Grotius Mediae of a middle nature coming between these two terms i. e. between the beginning and ending of Christ's regal Administration and these partly concern the inward and partly the outward man Christ acteth in the inward man by the secret motions of his Spirit in subserviency unto which yet
he useth the Ministry of men in order to the ends of Illumination Conversion strength against Temptations the forgiving and retaining sins In reference to which those Ministers of his produce not acts of the same kinde with the Spirit it self but acts subservient only unto his But then the actions that concern the outward man consist in defending delivering adorning and ordering of the Church and herein he useth not only the Ministry but the Vicar-ship of Kings and Magistrates as being capable in this matter to produce acts congeneal to his own These outward acts now belong to his providence over his Church and as the universal Providence of God which is of it self sufficient for the managing all things yet for the manifestation of a manifold wisdom useth the higer Powers on earth as Vice-royes to preserve and order the common Society of men from whence they are call'd Gods so also the special Providence of Christ which watcheth over his Church not only makes use of and implyes the Ministry of Angels for the good of the Heirs of Salvation but taketh also the Ministers of God's more general Providence in the world into part of this care as his Vicars having once submitted to his Scepter and by them governs and orders his Church who are called likewise after his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ's the Anointed of God Christianity then is so far from taking away the power of the chief Magistrate in the matters of Religion which hath been proved necessary to the obtaining of the ends of Government that it highly establisheth it and gives the Magistrate both a stronger obligation and a greater capacity to discharge his duty therein 1. A stronger obligation being now to esteem himself not only the Minister of God's ordinary Providence but a Substitute of Christ in the external ordering and ruling of his Church And 2. a greater capacity because it acquaints him more clearly with the rules of God's will and pleasure which he is to see observed More I think need not be said for the evincing That Kings have certainly a Power in the matters of Religion in the ordering and governing the external Administrations of the Church A power of reforming what is amiss A power of adding outward penalties the better to inforce an observation of the Divine Commands And A power of ordering and appointing the outward circumstances of God's Worship undetermined by God as may be most decent and comely and beneficial to the unity and peace and edification of Church and State Lastly I add That no Ecclesiastical Person whatsoever hath an exemption from the King's Tribunal or from being ordered and governed by him in the external Administrations of his Office and Function It hath been observed that some Church men are of that make and temper Vt ni pareant territent That unless they obey they may terrifie and affright and the multitude as Curtius once said Vanâ religione capta meliùs vatibus quà m ducibus paret being blinded with a vain Religion obey their admired Prophets better than their Captains and Leaders and therefore it is good reason that Princes for their own security should have an eye even over these and a hand long enough to reach them Rom. 13. Let every soul saith the Apostle be subject to the higher Powers St. Chrisostom's Commentary upon it is That the Command reacheth not only to seculars but to Priests and Monks also yea saith he Be thou an Apostle be thou an Evangelist be thou a Prophet or whatsoever thou art And Aeneas Sylvius could once say Nec animam Papae excipit Neither doth St. Paul except the soul of the Pope though when himself was afterwards made Pope under the name of Pius the second he seemed to recant it Quod Aeneas probavit Pius damnavit Our learned King James in his Declaratio projure Regio against Cardinal Perron well observes p. 65. That this general command by which all Christians are equally obliged is yet directed by St. Paul especially to the Church of Rome as if he had foreseen and would have premonished Illâ in urbe seditionum fontem erupturum ibi nascituram belluam quae civili obedientâ—ae nervos corroderet that in that City the fountain of Seditions would burst forth and there the Beast be born which should gnaw asunder the sinews of Civil obedience What Samuel said of Saul belonged to other Kings of Israel as well as he Wast thou not made the Head of the Tribes of Israel 1 Sam. 15.17 and the Lord anointed thee King over Israel King over Israel and Head of the tribes of Israel are all one Now we read that those tribes had their several Heads but Saul was the head of those Heads as well as of the rest of the tribes of Israel and certainly Levi's tribe was not exempted Moses the first Supreme Governour of the Jews was to be a God to Aaron the High-Priest and the whole ordering of their Religion was subject to him and I might lead you through the series of Scripture History to exemplifie the same in other Kings and then annex a particular reply to the exceptions wont to be made in these matters but that would swell my Discourse into too great a bulk All I shall now say farther is to borrow Saint Bernard's arguing upon the Apostles Universal Let every soul be subject to the higher Powers Si omnis vestra so saith he in an Epistle written to an Arch-Bishop Bernard ep ad Archiepisc Senonensem If every soul then yours Quis enim vos excipit ab universitate For who can except you from every one Si quis tentat excipere conatur decipere If any one attempt to make an exception he doth endeavour to deceive To conclude here is the Scheme of that orderly subordination appointed and approved by God 1. God and Christ above all 2. Vnder God and Christ the King 3. Vnder the King 1. The whole series of Civil Powers deriving all their Authority from him And 2. The Ecclesiastical Order deriving indeed their Spiritual Powers and Functions from Christ himself yet for order sake subjected to the King's Government in all their external administrations and owing all their Temporal Priviledges unto the Kings Laws as the proper Fountain of them I will end this subject with a memorable saying of Marcus Aurelius the Emperour Magistratus de privatis principes de Magistratibus Deum autem de principibus decernere ac judicare Magistrates are to judge of private persons Princes of Magistrates and God of Princes Wherewith agreeth that of Horace Regum timendorum in proprios greges Reges in ipsos imperium est Jovis A few words now II. Secondly Of the Obedience due from Subjects and I have done what I intended The prime Due unto Authority is active Obedience to its commands doing what is required and forbearing what is prohibited for therefore are things commanded that they may be performed and therefore forbidden that they may be forborne and
and because forbidden unlawful to be observed Pag. 62. Although they are not in particular and expresly in the Scripture forbidden for it was †A simple expression as to omniscient omnipotency Morally impossible might have passed simply impossible that all instances wherein the wit of man might exercise its invention in such things should be reckoned up and condemned yet they fall directly under those severe prohibitions which God hath recorded to secure his worship from all such additions unto it of what sort soever Pag. 62. 63. Yea the main design of the second Precept is to forbid all making unto our selves any such things in the worship of God to add unto what he hath appointed whereof an instance is given in that of making and worshipping of Images the most common way that the sons of men were then prone to transgress by against the institutions of God Pag. 64. And there is yet further evidence contributed unto this intention of the Command from those places where such evils and corruptions as were particularly forbidden in the worship of God are condemned not on the special account of their being so forbidden but on that more general of being introduced without any warrant from Gods Institutions and Commands Jer. 7.31 19 5. Pag. 64. 65. The Papists say indeed that all additions corrupting the Worship of God are forbidden but such as further adorn and preserve it are not so which implies a contradiction for whereas every addition is principally a corruption because it is an addition under which notion it is forbidden and that in the worship of God which is forbidden is a corruption of it there can be no such preserving and adorning addition unless we will allow a preserving and adorning corruption Neither is it of more force which is pleaded by them That the additions which they make belong not unto the substance of the Worship of God but unto the circumstances of it for every circumstance observed religiously or to be observed in the worship of God is the substance of it as were all those ceremonious observances of the Law which had the same respect in the prohibitions of adding with the most weighty things whatsoever Pag 78. God is jealous of our discharge of our Duty in this matter accounting our neglect of his worship or profanation of it by inventions and additions of our own to be spiritual disloyalty whoredom and adultery which his Soul abhorreth for which he will cast off any Church or people and that for ever Ibid. which repudiated condition is the state of many Churches in the World however they please and boast themselves in their meretricious ornaments and practises Pag. 79. 80. God hath given many signal Instances of his severity against persons who by ignorance neglect or regardlesness have miscarried in not observing exactly his Will and Appointment ìn and about his Worship Nadab and Abihu Korah Dathan c. Pag. 82. That by Fornication and Whoredom in the Church the adulterating of the Worship of God and the admission of false self-invented worship in the room thereof whereof God is jealous is intended the Scripture every where declares Pag. 87. Our Lord Jesus Christ being King and Head of his Church the Lord over the house of God nothing is to be done therein but with respect to his authority Pag. 88. 89. In all things that are done or to be done vvith respect to the worship of God in the Church the authority of Christ is alwaies principally to be considered and every thing to be observed as commanded by him without which consideration it hath no place in the worship of God Pag. 88. The suitableness of any thing to right reason or the light of nature is no ground for a Church-observation of it unless it be also appointed and commanded in special by Jesus Christ Pag. 54. To a real Evangelical institution of Worship 't is required that it be a command of Christ manifested by his Word on Example proposed to our imitation Pag. 135. To a question concerning lawfulness he answers Neither of these hath either Warrant or President in Scripture And again Pag. 139. It hath no Warrant in the Scripture no Law nor Institution of Christ or his Apostles no Example to give it countenance All which put together amounts to thus much That all the concernments of God's Worship are prescribed in Scripture from whence alone we are to receive instruction about them being thereby interdicted the use of any thing appointed by man That nothing must be there admitted but vvhat Faith sees God to have commanded or Christ to have instituted no not in the outward manner of observance That Christ hath given out his Laws for the ordering of all things in the Church and nothing is to be added unto or in or about his Institutions That if any affirm Christ hath not prescribed all things wherein his Worship is concerned viz. his outward worship and the manner of it he proclaims his own negligence in enquiring thereinto That all Rites appointed by the Church to further Devotion Decency and Order are not only needless but unlawful to be used because forbidden though not particularly and expresly yet falling under those severe prohibitions vvhich God hath recorded to secure His Worship from all such additions to it of what sort soever Yea the second Command is mainly designed and intended against them That all additions are therefore corruptions because additions and no circumstance so inconsiderable in this case as not to become of the substance of God's Worship when appointed to be observed in it That the admission of these inventions of men in God's service is Spiritual disloyalty adultery and whoredom which God is most jealous of and his Soul abhorreth and for which He will cast off any Church or People for ever and This repudiated divorced condition many Churches are at present in however they please themselves in their Whorish ornaments and practices That if they do either by Ignorance neglect or Carelesness miscarry in this their Duty of not practising any thing in or about Gods Worship which Christ hath not appointed they are to expect those signal instances of severity to be made good upon themselves which God declared against Nadab and Abihu Corah Dathan c. and the Whore of Babylon in the Revelations Nor have they any way left to excuse themselves for it is not any such low Principle as Right Reason or the Light of Nature which will serve the turn for a Church-observance no not in circumstantials for the outward manner of performing Worship unto God but there must be a command and appointment in special from Christ manifested by his Word or Example a Scripture-warrant or President And now I think he hath plainly enough delivered his mind CHAP. IV. The falshood of his general opinion demonstrated from the practise of all Churches First Of the Jewish Church wherein the Instances are The rites used by them in swearing putting the hand
our Father and the Lord Jesus Christ Rom. 1.7 1 Cor. 1.3 2 Cor. 1.2 1 Cor. 1.3 2 Cor. 1.2 c. Gal. 1.3 Eph. 1.2 Phil. 1.2 Col. 1.2 1 Thess 1.1 2 Thess 1.2 Philem. 3. Grace Mercy and Peace 1 Tim. 1.2 2 Tim. 1.2 Titus 1.4 and his acoustomed farewel his wish at parting Rom. 16.20 1 Cor. 16 2â— c. and taking leave is this The Grace of our Lord Jesus Christ be with you all Amen Rom. 16.20 1 Cor. 16.23 Phil. 4 23. 1 Thes 5.28 2 Thess 3.18 Philem. verse 25. somewhat enlarged 2 Cor. 13.14 varied Gal. 6.18 Eph. 6. 23.24 contracted Col. 4.18 1 Tim. 6.21 2 Tim. 4.22 Tit. 3.15 Consult we next the Apostolical Exhortation unto Timothy for the providing a publick Liturgy I exhort saith St. Paul that first of all Supplications Prayers Intercessions and Giving of Thanks be made for all men for Kings and for all that are in authority that we may lead a quiet and peaceable life in all Godliness and Honesty 1 Tim. 2.1 2. 1 Tim. 2.1 2. q. d. In the first place Dr. H. paraphâ— I advise thee and all other Bishops under thy inspection that you have constant publick offices of devotion consisting 1st Of Supplications for the averting of hurtful things sins and dangers 2dly Of Prayers for the obtaining of all good things which you want 3dly Of Intercessions for others And 4thly Of Thanksgiving for mercies already received and all this not only for your selves but in a greater diffusion of your charity for all mankind for the Emperours especially and Rulers of Provinces under them to whom we owe all our peaceable living in any place in the exercise of Religion and a vertuous life and therefore ought in reason to pray and give thanks for them Now how can this exhortation be more properly and effectually complied with than by the making of certain Forms of Prayer with Thanksgiving suitable to those Heads and appointing the use of them Two Texts of Scripture more shall conclude this catalogue of citations Revel 4.8.12 The four Beasts rest not day and night saying Holy Holy Holy Revel 4.8.12 Lord God Almighty which was and is and is to come And the 24 Elders worship him that liveth for ever and ever saying Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were-created Revel 15.3.4 Revel 1â— â— 4. And they who had gotten the victory over the beast verse 2. sing the song of Moses the servant of God and the song of the Lamb saying Great and marvellous are thy works Lord God Almighty Just and true are thy wayes thou King of Saints Who shall not fear thee O Lord and glorifie thy name for thou only art holy c. He certainly must have a fore-head of brass who after these Scripture-patterns and warrants for Set Forms of Prayer dare presume to deny their lawfulness or declaim against their expediencie And by the way I have also cleared sufficiently the justifiableness of imposing and prescribing of them It savours rankly of a spirit of disobedience to refuse the doing of that upon our Superiour's command which we may do lawfully of our selves And to determine this Quaery in a word Where-ever there is Publick Prayer performed in a Congregation he that speaks doth thereby prescribe a Form for the time unto all that hear and joyn with him and it were worth the while to know Why that priviledge should be denied to a greater authority which they cannot avoid the granting to a less Briefly then to the Catechist's Arguments 1. 'T is contrary saith he to one principal end of Prayer it self which is that Believers may therein apply themselves to the Throne of Grace for spiritual supplies according to the present condition wants and exigencies of their souls Rom. 8.26 Phil. 4.6 Heb. 4.16 1 Pet. 4.7 I answer That publick prayer is to provide for publick and common wants private and secret prayer for private and personal wants and yet both publick and private wants may be comprized in a Form of Prayer the publick in a Form prescribed the private in a Form premeditated But for the private and personal wants of every particular to be regarded in Publick Prayer is a thing that never was and never will be practicable farther than as particulars are provided for under certain general heads whereto they may be referr'd For the Texts of Scripture cited Rom. 8.26 The Spirit 's helping our infirmities I design to speak to in the next Chapter Phil. 4.6 is only an injunction of the duty of Prayer upon every occasion Heb. 4.16 is an encouragement to come boldly on all occasions to the Throne of Grace 1 Pet. 4.7 requires from us watching unto Prayer Which may certainly be done by premeditation and a carefulness over our own Spirits that we be not discomposed for that service There is nothing in all these Texts against the using of Set Forms of Prayer 2. 'T is contrary to the main end that our Lord Jesus Christ aimed at in supplying men with gifts for the discharging the work of the Ministry tending to render the promise of sending the H. Ghost which is the immediate cause of the Churches preservation and continuance needless and useless Eph. 4.8 12 13. I answer That among all the Gifts mentioned in H. Scripture we meet with no such thing as a Gift of Extempore-Prayer and were there any such yet is it no more injury unto that than to other gifts to be confined in the exercise within such bounds and limits as tend to order and edification For God is not the author of confusion but of peace as in all Churches of the Saints 1 Cor. 14.33 Not is the promise of the H. Ghost render'd needless and useless who hath other weightier effects to promote than this and who doth as well direct and assist the Church in composing and prescribing a Form of Prayer for publick use as any private Minister for his present Auditory Eph. 4. whereto we are referr'd speaks only in the general of Gifts by Christ bequeathed unto men but names not the Gift of Prayer much less asserteth it to appertain unto every Minister But the Catechist had before told us Cat. p. 174. it will be said That Christ bestows on the Ministers of the Church Gifts and ability of Prayer for the benefit and edification thereof citing Rom. 8.15 16. Gal. 4.6 I answer That in these two Scriptures mention indeed is made of the Spirit of Adoption whereby we cry Abba Father but that nevertheless is at no odds with saying Our Father which art in Heaven Nay 't is possible it may relate unto it And besides these Texts concern not more the Ministers priviledge than the Peoples referring in common unto Christians 3. It will render the discharge of the duty of Ministers unto several precepts and exhortations of the Gospel for the use
whatsoever which shall be made against his or their persons their Crown or Dignity and use our best endeavours to disclose them and make them known It is we see undoubtedly evidenced from our most publick Declarations and acknowledgements that the Sovereignty and Supremacy is seated in the King's Majesty only And therefore For any persons to challenge or plead for a superiority over or co-ordination and equality of power with the Kings Majesty is notorious usurpation And For any of his Subjects or all of them together to resist or fight against the King their only Supreme Governour can never by the wit of man be reasonably excused or defended from the crime of Rebellion yea as the case stands with us a Rebellion grounded on and accompanied with horrid perjury Which are points certainly to be religiously and severely pondered on by all and every one of those who had an hand or share in the late unnatural War that by their repentance they may procure pardon and peace of Conscience from the King of Kings whose Authority is violated in the affronting of his Vice-gerents But hitherto we have considered of Supreme Power in the General and in whom it is seated amongst us in particular it may be requisite now to suggest somewhat of the extent of this power as to Religion and Religious persons which shall be the work of two farther propositions 6. Then The King's Majesty hath a coercive power about the matters of Religion Bishops and Priests indeed as an excellent Author speaks are the great Ministers of Religion but Kings are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Rulers and Governours of it Religion is ministred by persons ordained and appointed to that service but yet Govern'd by the Supreme Magistrate 1. If it be well considered how great an influence Religion hath into the happiness and the neglect of it into the misery of Polities and Commonwealths we must certainly conclude that either the care of it belongs unto Kings or they want the best means of obtaining the end of Government the peace and happiness of their people A considerable influence true Religion hath on people to make them loving and charitable just and honest and therefore Plutarch well call'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cement of every Society and bond of Legislation It is that which lies at the bottom of an Oath which the Apostle calls the End of all Controversie i. e. the last resolution among men An appeal unto God which without Religion were a vain matter Nor is there any security for a Ruler against Treasons and Conspiracies like to the fear God and true Religion obtaining among his Subjects But whatsoever opinions are entertain'd in the name of Religion are not without effect Suetonius observes of Tiberius that he was Religionis negligentior quippe persuasionis plenus cuncta fato agi Careless of Religion because full of this perswasion that all things come by destiny Nor indeed can it be well imagined men should be over-careful either of serving God or their Prince or doing any vertuous action that drink in this perswasion That if men are bad they are so unavoidably and if good they are so necessarily and fatally inclined and determined to be and therefore Plato wisely pronounced that such are not to be suffered in a Commonwealth who teach God to be the cause of sin and we know too well what malignant influence other Opinions also espoused for Religion have been and are daily of to work all manner of confusion such Principles I mean as these That Dominion and Authority is founded in Grace That evil and Heretical Princes lose and fall from their Authority That Kings are but the Ministers and Executors of the Popes or Parliaments or Presbyters or peoples Decrees That all things ought to be common That inferiour Magistrates may reform things supposed amiss against the will of the Supreme That men are to act according to the impulses of the spirit within them which they can give no reasonable account of That Oaths are in themselves unlawful and forbidden to Christians These and the like Principles of Religion as they are esteemed by some and have been furiously prosecuted by the Zealots of several parties have given evidence enough how intolerable they are in a well ordered Government But besides this energy and power either of the true Religion to dispose persons to live together happily or of whatever is entertain'd under the notion of Religion to drive men on fervently to prosecute it God himself blesseth or punisheth Kingdoms and Nations according to their care and neglect of Religion The very Heathens have observed this Dii multa neglecti dederunt Hesperiae mala luctuosae saith Horace And Livie remarques in the general Omnia prospera eveniunt colentibm Deos adversa spernentibus Godliness 1 Tim. 4. saith the Holy Scripture hath the promises of this present life as well as of that to come S. Mat. 6.33 Seek ye first the Kingdom of God saith our Blessed Saviour and his righteousness and other things shall be added to you And it is clearly legible throughout the Old Testament how an happy fruitful peaceable and victorious state is promised upon the condition of Piety and the contrary threatned to impiety Hence is that of Solomon Prov. 14.34 Righteousness exalteth a Nation but sin is a reproach a ruine to any people And upon this is that expostulation grounded 2 Chron. 24.20 Thus saith God why transgress ye the Commandments of the Lord that ye cannot prosper because ye have forsaken the Lord he hath also forsaken you Unless therefore the Supreme Magistrate have power about the matters of Religion he wants the main thing necessary to the end of his office the happy Government of his people This is no trivial argument 2. Parents without question have a Power and ought therefore to have a care of bringing up their Children in the nurture and admonition of the Lord Ephes 6.4 i. e. teaching instructing and disciplining of them in the matters of Religion Gen. 18.19 I know Abraham saith God that he will command his children and his houshold after him and they shall keep the way of the Lord. Now what belongs to Parents in their Family is not to be denied to him who is Pater Patriae the Father of his Countrey in his Dominions Judges 5.7 2 Chron. 29.11 Apud Gerarenses commune Regum nomen erat Abimelech i. e. Pater meus Rex Gen. c. 20 21 26. Rivet in Decal For thus Deborah was call'd a Mother in Israel and Hezekiah a Father yea and that of the Priests too for them he calls his sons And therefore the fifth Commandment which bids us to honour our Father and Mother is understood not only of natural Parents but political likewise i. e. of Governours and Superiours An houshold as Aristotle observes is a kinde of little Commonwealth and a Commonwealth a great houshold 3. Kings being God's Vice-gerents 't is very incongruous and unseemly that they
therefore is punishment threatned to urge persons either to do or forbear as the Laws require Laws then are not properly fulfilled by submitting to the punishment annexed for that is only the due reward of neglect and disobedience and therefore supposeth them under sin and guilt for transgression Now this active Obedience must be in every thing not plainly forbidden by God In omnibus licitis honestis in all things lawful and honest The Supreme Authority having none above it but God can have none else to prescribe and set bounds to its Decrees and consequently whatever it enjoyns without any â—position or contradiction to the Divine Laws is to be obeyed and performed by all within the compass of its Dominion To exemplifie this somewhat more particularly I consider that Authority doth either 1. Command what God commands and forbid what God forbids Or 2. Command and forbid what God neither commands nor forbids Or 3. What it is doubtful whether God commands or forbids Or 4. What is evidently contrary unto that which God commands or forbids And it is this last only which can excuse our non-Obedience as I shall now demonstrate If the Supreme Authority commands what God hath before commanded and forbids what God hath forbidden we are beyond question obliged actively to obey We cannot disobey it without disobeying God yea there is an obligation added to that wherewith God had before obliged us There is a double Cord as it were binding us fast unto obedience First the Authority of God and under him the Authority of the King Such matters as these are the Scripture styles Praecepta Regis ex verbo Dei the Commandments of the King by the word of the Lord. 2 Chron. 29.15.30.12 And St. Austin hath thus resolved the case Et apud homines poenas luit apud Deum sortem non habebi qui hoc facere nâ—luit quod ei per cor Regis ipsa veritas jussit Ep. 166. That he shall both suffer punishment among men and have no part with God in bliss who refuseth to do that which truth it self by the heart of the King hath commanded him 2. If Authority command where God hath neither commanded nor forbidden we are likewise bound to an active obedience for what is neither commanded nor forbidden by God is to us left indifferent not necessary in it self to be done because not commanded by God and yet lawful to be done not sinful if done because not forbidden by God and therefore we may do it if we will and what we may do if we will in the use of our private judgement and prudence we not only may but must i. e. ought to do if Authority require it An eminent instance of this obedience we have in the Rechabites obeying the command of their Father Jonadab See Jer. 35. ch in not drinking wine throughout their generations whose practice is commended and rewarded by God himself and urged upon the Jews as an instance of obedience worthy to upbraid them with and by Things indeed of this kinde i. e. neither commanded nor forbidden by God are the most proper subject for humane Authority to display it self about by inducing an obligation where none was before Nor can there be any thing pleaded for our non-obedience but the obstinacy of our own wills 3. If Authority commands what it is doubtful to us whether or no God hath forbidden or forbid what it is doubtful to us whether or no God have commanded so long as we have only doubts and scruples in the case we are still actively to obey for in doubtful cases there are Arguments pro and con equally pressing on both sides the Scales hang as it were in aequilibrio and therefore as I finde it handsomely phrased if the weight of Authority will not turn the scales either the Authority is made very light of or there is some fault in the beam A two-fold rule there is whereby the best of Casuists have resolved this matter 1. That in doubtful things the safest part is to be chosen In dubiis pars tutior eligenda est Now here it is safer for us to obey Authority then not For the thing is certainly commanded by God's Deputy that hath Authority over us but 't is uncertain that God hath forbidden it for so all doubtful cases are uncertain and thus by disobeying Authority we run into a certain sin of disobeying God in his Deputies to avoid an uncertain sin against God immediately Obedience therefore is the most safe and certain side In dubiis melior est conditio possidentis 2. That in doubtful cases possession is a good plea and therefore in case of Controversie between the Law-maker and the Subject concerning the warrantableness of what is injoyned 't is alwayes to be presumed the Law-maker is in the right being in the actual possession of Authority Vnusquisque praesumitur bonus donec constet de contrario and so his commands to pass for lawful till the contrary plainly appear but where the case is doubtful there is nothing to counterpoize his Authority That word of God which commands obedience in the most general and express terms to Principalities and Powers doth warrant our obedience in all particulars not forbidden by the same word and therefore it concerns men to take heed how they prefer a conjectural conceit or surmise of obeying God rather then men See Dr. Jacbsen on the Creed l. 2. c. 5. before a greater probability of obeying God by obeying men commissioned and authorized from God In case indeed our Disobedience to Authority redounded only to men and not to God the least probability or suspicion of disobeying God should make us refuse obedience but in as much as the powers over us are ordained by God and God hath commanded us to be subject to them for conscience sake since they are God's Ministers and Vice-gerents our Disobedience unto them will prove disobedience unto God himself and therefore Obedience must not be denied to such but upon those great weighty and well examined reasons as will secure us from the damnation threatned to the disobedient He that actively obeys Authority in those matters of the lawfulness of which he yet doubts cannot be said to act against Conscience for in doubtful matters to do is no more against his Conscience then not to do What is to a man doubtful is no more against his Conscience then with it Nor doth he yet prefer man's command before God's but only chuseth to obey a more certain and manifest command of God before an uncertain and dubious True indeed While the man hangs in an equal doubt he ought not to determine himself on either hand there is no reason on the one side more then on the other but the command of a Superiour is a sufficient reason to remove or over-rule the doubt which was before in the matter so that after it the man ought no longer to doubt Here therefore it will not boot any to alledge that