they that were to be their guides had been before instructed in the way of Church regiment by Saint Paul himself so far as to be able by tradition to keep their charge upright in all things tending to Godliness and honesty according to those things which they had learned and received and heard and seen in him He in remitting Churches for the rest to be instructed by those their guides he himself had instructed did follow the example of our Saviour himself herein who for that space of fourty dayes he was on earth after his resurrection directed his Apostles in things pertaining to the Kingdome of God or government of the Church Nor can we finde any of them undertaking as before noted to comprise all the particulars of Theology at such time as they write those their most general Epistles which were for all mens direction but kept them as we may presume to be delivered to the heads of Churches amongst other things by tradition and so made use of according to the emergencies of their several Charges But yet the fundamentals of Christianity were in all their Epistles and Sermons most plainly delivered the least and shortest Epistle containing in it the doctrine of faith in Christ love to one another and also of obedience to superiours our necessary guide in performance of them both And that Saint Pauls directions in other matters given to the particular Churches contained neither all expresly that was necessary for them to do nor what was so generally fit and proper for all Churches as that to whom it was directed being to others in most things onely usefull upon occasions as presidents will appear in that Saint Paul writing a particular short Epistle to the Colossians refers them their knowledge of what is farther useful unto his Epistle written unto the Laodiceans willing them that when this Epistle is read of you You cause it to be read of the Laodiceans also and that you likewise read the Epistle from Laodicea Which two Epistles being reciprocally recommended to those particular Churches as of proper directions for them and the Epistle to the Laodiceans being now wanting is must follow that both the fundamentals were set downe in all and each of them and that other admonitions were by the Apostles given upon several occasions and considerations which because they did as heads of Churches then themselves so by their making a distinction in each Church of such as were to rule and instruct from the rest of the Church and that under the notion of such as should cause those Epistles to be read and such as were to hear them read we may also infer that though he made the general direction of his Epistles to the whole Church it was but to make their duty of obedience higher when their guides should command them And so also when he is setting downe general heads for the particular abearance of men in each order it is not his meaning to submit them to their private interpretation of what in them was their duty to perform as Subjects and so consequently leave it to their choice whether they would perform any thing of them or no but to lay on men a stronger obligation to the obedience of their superiours commands since they now finde them to have these general divine directions to that purpose To manifest that these duties of external Christian behaviour were indisputably referred to each Christian head of the Church and that all in that kind necessary was not set down in the Scripture appears in that Saint Paul writing more plentifully to the Corinthians hereof then to any other Church doth not yet profess to have set down all that was necessary but having as he conceived set down what was expedient for them according to the present occasion he concludes And the rest will I set in order when I come Thereby making a plain difference between his power in those things he was to command them as an head of the Church in order to their duty of obedience and those fundamentals of faith and love which he was to preach to them as an Evangelist or a difference in what he did as a general preacher of the Gospel and what he did as their Apostle and Teacher even as one that particularly had authority over them as Christs Ambassadour and as being their father in the Faith And that Scripture and the interpretation and enforcement of the precepts thereof was committed to the guidance and care of the heads of the Churches even under the Gospel also appears by Saint Pauls commending them unto Timothy to the end that he as a guide to the Church might make them profitable for doctrine for reproof for correction for instruction in righteousness that the man of God or the man having Gods authority may be perfect throughly furnished unto all good works that is have sufficient light and authority to command and direct unto all good works And that this power did belong to Timothy as their present guide is made most evident from the uses there set down all of them belonging to the office of the Superiour Namely to teach to reproove to corect to instruct necessarily implying the charge of the Scriptures to be committed to those in authority that were to be eminently active herein that the man of God or the chief Officer in Gods stead like Timothy may know how to behave himself in the houshold of God the Church which is the pillar and ground of truth And where it is commended that the men of Berea searched the Scripture whether the things by Saint Paul alledged were so it is first to be considered that it was before the people had acknowledged Saint Paul their guide and so not bound to submit themselves as to one that did watch for their souls And then this searching must not be construed as if every man had done it in a Bible apart but they being a Synagogue of the Jewes the Scripture must be supposed remaining with the chief thereof onely who are to be understood the searchers and examiners thereof In whose search the rest of the Bereans trusting it made the search go in the name of the whole In effect still prooving that the interpretation and custody of Scripture was not common but belonged to those that were to exercise and not such as were to submit to authority And that the Scriptures charge and custody was entrusted unto the heads of Churches and not vulgarly dispersed in copies may appear by our not having at this day any assurance of the language some of the Gospels and Epistles were written in nor have we any Hebrew copy that we now can relye upon And all because the first copy coming to be afterwards translated into that language the people best understood it caused the care of the single original to be neglected or in time of persecution to be lost by the traditors of those times whereas had each
faith is of a more spiritual allay then that former Covenant of works so is their promises of a higher nature also Insomuch as we shall not find any where in the Gospel that there is warrant given to make these things the object of our aims or hopes as to the Jews was usually done but rather to the contrary Whereupon we may say that however a Church or particular members may as additional blessings to the righteousness of the kingdom of God expect these blessings to follow yet have they no such particular right as for gain sake onely to dispossess the greatest infidel And much less can particular Christians under colour of distinctions by themselves made have right against one another and so make God the Author of Peace to be the Author of Confusion and Civil war And as the Scriptures and their meaning are thus difficult and subject to misinterpretation in regard of the temporal promises made in the Old-Testament so are the more spiritual promises of the Gospel and New-Testament for want of due regard to alteration of times and difference of persons made the occasions of much abuse and disquiet also through mens hasty and partial interpretations of all things as relating to their particulars and to their own benefits onely To avoid which we are to observe a difference of persons and to know that whereas our Saviour usually addressed his speech to his Disciples as those he chiefly intended to teach because they should teach others so many of those speeches concerned them as present Teachers and Guides chiefly and not their successors as that place fear not little flock c. and the directions following it sell what ye have and give Alms c. Some again concerned their successors and not them as those places before mentioned of taking the swords and making friendship with Mammon Some things again concerned both them and their successors as the power of the keys whatsoever ye shall binde on earth shall be bound in heaven and the power of Mission and Instruction as he that heareth you heareth me c. thereby making a necessary difference between such as should teach and govern and such as should learn and obey Which distinction hath been of late so little considered of in the world or rather so preposterously practiced that those that should be by their places obeyed as Governors and Teachers are now made the only objects of Discipline and Instruction For there is not the meanest Subject or Artisan but are daring to censure and direct both Prince and Priest in performance of their duties as if these Texts Do all things without murmuring and disputing c. and obey them that have the guide over you c. had been purposely spoken to Kings and Preachers that thereby they might learn submission and attention to their Subjects and and Auditors Some things were spoken that concerned other Christians also but themselves in the first place as whosoever will be my Disciple let him take up his Cross and follow me c. And lastly some things are generally set down as concerning all men as the Doctrines of Faith Love Humility Patience Obedience c. although men may differently be concerned in the outward exercise of them as heretofore related As concerning such Promises and Precepts as had different regard to Christians through alteration of times we shall finde some that concerned the primitive Believers and not those that followed in the latter age as in those glorious signes promised to accompany Believers to cast out devils to speak with tongues to heal the sick c. The which and other miraculous assistances and ways of inspiration and illumination heretofore promised and granted to such as should ask in Christs name and had but Faith to the quantity of a grain of Mustard-seed some in these latter times have been vainly boasting of whilst others have as disconsolately expected and for want of them been ready to think they must want Faith also Not rightly weighing how necessary these miraculous signes and wonders were to be then shown for the honoring Christs name from above which was as yet had in so little repute here below Insomuch as for that very cause we shall finde the gift of miracles granted to him that cast out devils in his name who for ought we finde pretended neither to follow nor at all to believe on him Nay to shew these extraordinary endowments were not sure signes of Faith we shall finde our Saviour condemning them that had them But when his name should be the most glorious of any and his Church should have attained that degree of strength and learning as to be able to provide for its own safety and illumination in an ordinary way then came the time again when upon the contrary reason these endowments to private persons ceasing we are to construe some admonitions as chiefly proper to Christians in the last times and to happen when his service shall be an honor as are these Admonitions to beware of pretenders to new lights such as shall say Lo here is Christ and loe there is Christ c. And having hitherto so largely endeavoured to prove our Assertions out of the Texts of the holy Scriptures and having done it with such strength of evidence as to me seemeth of value to convince any that hath real and firm belief that they are truely proceeding from God or that rather there is indeed any God at all it seems lastly necessary for conviction of both these sorts of men that is open Athiests and such secret ones that confessing a God and the Authority of Scripture the better to serve their own turns thereby do yet in their works deny him to say something for conviction of Deity and the daily exercise of divine Providence amongst us The which shall serve by way of addition to our first enterprize therein at the beginning of this work which for haste to other things was but cursorily there handled CHAP. XIV Of Athiesm AS the Nature of all kinde of vertue is to be operative so by the degree and extent of operation is the proportion and extent of the vertue to be measured For neither to do by help is so powerful as to act alone nor to do one or few things as many or all Again as extent of ability is best measured by extent of operation in the objects it undertakes so is the proportion of vigor by distance in execution even as that loadstone that can attract at greatest distance is best and that fire that can heat or burn farthest of is so also And as potency and vigour are to be thus measured by distance between Agent and Patient so much more when that distance shall be so encreased as the presence of the Agent shall not sensibly appear as to the present work but a weak or unlike thing having of it self no effectualness thereunto shâ—â—l by its power be made the Author of his proper
constant as to the way and form yet through humane frailty it may many times fail in the measure and end of its efficacy The Officers that are to claim their Functions and Authority as Jure Divino are first the King or Monarch who is from and under God himself established as well in causes Ecclesiastical as Civil supreme Governor And then Fathers Masters and Husbands as Civil Governors And then those of the Clergy as spiritual guides and directors under this their chief guide and director unless it be where and when this Master or Father of the Family is insubjected and independent at which time he being himself a supreme Monarch hath as Elder Brother those Priest-like and Civil Offices of instruction and coertion by the Law of God united in the same unsubordinate person even as amongst those great and more ancient Families it fared before Nations came to be under kingship or that the Priesthood was divided from the Civil power Nor doth matter of Reason alone as already and hereafter to be shewed prove the Authority of these Functions to be Divine but the express precepts by God himself to that purpose given do beyond dispute settle these Officers and none else as of Divine right immediately to them derived for authorising them in their acts of Government and Power By which words of immediately derived we may know how to put a difference between that Power and Authority which is exercised by Kings themselves who hold of none but God above them and that which others their Magistrates perform who being ordained in their power by the Prince cannot be said to hold their powers otherwise then as immediately received from him But although in this regard of subordination it may be in some sense true that the Priest and Master of the Family may be also said to derive their power from the King where Kingship is even because in the exercise thereof they may be by him directed or limited yet is there a great difference to be put between them and Magistrates in respect of claim to divine right in performance of their Functions The Magistrate as he is positively affirmatively impowred by the Prince so is he also negatively under him in the execution thereof the Priest and Master of the Family on the other side have all their positive power of instruction and jurisdiction from God alone derived being negatively onely restrainable by the Monarch in the outward act and execution thereof whereas to the King himself it is alone peculiar as to be by none but God affirmatively impowered so to be by none but him negatively restrainable But then again although in each independent family the offices of instruction and coercion be united in chief in the person of the same Master yet between the Authorities which those of the Priesthood and the Masters of Families do severally execute where they are not united there is unto the Order of Priesthood a greater honor annexed in respect of divine Claym and Authority then to the other and that not onely because instruction must be supposed to precede coercion in time and order but also in dignity in respect or the different dignities of those that are to be the objects of their Authorities the Priestly Function presupposing always a more noble Object namely such an one as is indued with understanding and wit whereas bare coercion can reach unto neither of them And under the Gospel again a farther addition of honor and divine Authority will arise from the observation of that more spiritual charge and Function they inwardly claim towards the promotion and exercise of Gods kingdom in our hearts whereas amongst the Jews the drift of the Priests instructions had for objects the outward acts and Ceremonies chiefly In which regard of instruction and preaching the Fundamentals of Christianity taken as Gospel duties they stand by means of special ordination thereto not onely separately distinguished and enabled above other humane power as the persons to instruct and teach Gods will are distinct and in that respect above those that are to obey but also whilst they meddle not with such things as have tendency to civil Peace and Duty they are unsubordinate to the Prince himself nay above him too as his spiritual Fathers and as having their efficacy and holding their authority herein immediately from Christ as his Ministers and not of the political head of the Commonweal The Father and Master of the family enter upon their authorities and function according to natural course and equity without personal designation and appointment from the Prince and his power and are afterwards restrainable in all things as he shall think good but those of the Priesthood although they were by the laws and authority of the prince personally ordained to stand as Gods Ministers yet are they on the other side as Gods immediate Ambassadors and prophets subordinate to none And this Gospel duty of preaching besides publike prayers and administrations of the Sacraments are to remaine as the proper duties of persons in holy orders without exemption of the prince himself For although to each prince in order to peace and government the chief and general care of instruction in the wayes of righteousness doth appertain as it doth also in each family to the Master thereof yet doth the office and efficacy of instruction in the mysteries of Gods inward kingdome depend on the authority of none but God himself But these things are to be understood of the Clergy in their spiritual Functions onely and as they relate to one another as equally Gods Ministers and not as they are differenced amongst themselves in reference to that distinct proportion of external jurisdiction and power alotted them for peace and order sake For as in the first respect they are under none but God so in the second they are wholly subjected to the Prince he being as great Bishop and overseer of the whole Church to preside over the Bishops of the particular Diocesses thereof upon the same Reason and divine Authority that the Diocesan doth preside over the Parochial Minister And upon the same ground that the Prince as great and general Father and Master of the whole kingdom doth preside in the Government of each Family by means of that civil Magistracy which is exercised under him in like manner doth he as head of the Church preside over the whole Clergy in Ecclesiastical administrations by means of this Episcopal jurisdiction which is to be by him directed or restrained of all which more hereafter Having thus far premised in the declaration and distinction of Officers and Functions of Divine right for the better understanding the present Question as well as many other discourses which will hereafter follow where the same shall be farther proved by Scripture I hope it will to all unprejudiced men appear That although God doth not now as sometimes formerly so immediately expresly operate in the unction and designation of particular persons or
to inherit and when he giveth you rest from all your enemies round about so that ye dwell in safety which they had not nor did not at their election of Saul then there shall be a place which the Lord your God shall coohse to cause his name to dwell there That is more eminently to dwell there in respect of the greater glory of this one place and this one deputy so much more lively representing the unity and glory of him that thus miraculously procured their rest and safety therein It savoured of ingratitude to Samuel also who now grown old in their service they might have patiently attended to have let him honorably end his dayes in the government And besides that Gods granting it makes the having of a King lawful they that then refused or slighted the Office saying How shall this man save us are called sons of Belial that is men without yoak or rebels And we may farther conclude Gods decree for establishment of this Office in that is was before promised as a dignity and reward to Samuel himself that he should walk before Gods anointed for ever which must express the Office of a King shortly to ensue for Judges were not anointed even as it must also import that it should be an honor for him to attend him They that would urge this expression of they have not rejected thee but me they have rejected to import their direct abandoning Gods regency as God and not their desire onely of the change of the Function and Officer he had before deputed over them and so think that now Princes had not their power from God as his Ministers but were to derive it from the peoples pactions should rather methinks have grounded their opinion on the Israelites former expression at their election and submission to their first earthly governor in chief Moses For thereby a refusal of God and Paction with Moses may be rather inferred Speak thou with us and we will hear but let not God speak with us least we dye Here the people are set down as expresly declining Gods immediate government and as choosing and treating with another for the exercise thereof Whereas in this place they object nothing against Gods more immediate medling with them at all And therefore this phrase of rejected me is to be construed as in relation to their disobedience and rejecting of Gods commands onely and not of his person but as by consequence In which way of interpretation there are many places of Scripture that may warrant us but none that can instance where the Jews or any of the Gentile Churches or people did either wholly or at all so abandon Gods or Christs regency as to choose or submit to any absolute or Independent Prince or governor and not rather as to Gods Deputy and Minister think themselves obliged to obedience unto him aswel in conscience as for fear of wrath and bare political respect And if any think these expressions I will set a King over me like c. and again him thou shalt set over thee c. do import that therefore their power is from the people they may observe the people to come to Samuel to make a King over them and although he delayed it yet they knowing of no such power of themselves come to him again inasmuch as Samuel said unall Israel Behold I have hearkened unto your voice in all that you said unto me and have made a King over you and verse the 13 it is said Behold the Lord hath set a King over you as truely shewing whence his power came for however as aforesaid circumstances made it evil as good things may be evilly done yet their having and desiring a King were both from God And that the Office was given to them as a blessing may be farther noted from Gods speech to Samuel To morrow about this time I will send thee a man out of the land Benjamin and thou shalt anoint him to be Captain over my people Israel that he may save my people out of the hand of the Philistines for I have looked upon my people because their cry is come unto me Which last words do plainly declare the intended end and benefit of this Kingly Function and they may well prove Gods designation thereof as the means even as he had designed the end the safety and good of his people And as these words prove the constitution of the Office and that in kindeness although their hasty demand might make the person given as a punishment even so the former part of the verse Thou shalt anoint him to be Captain over my people must shew both his supreme power and from whence the Authority of this Officer was derived that is from God not from the People A farther proof that the desire of Kingship was not a fault in the Jews is that neither David nor Stephen nor any else reckoning up the faults of that Nation committed from time to time against God did account this for one Nay this particular person and his power were from God in such sort that it was no more in their power to refuse then to steal or murther and yet be innocent and therefore we must interpret that which is called the renewing of the kingdom at Gilgal with him and the Covenanting of the Israelites with David to be nothing else but to shew to the people the person whom God had chosen that they might continue in obedience to him and his stock Whereupon as this was necessary in Saul and David because the first of their Families so was it after left off in their Children who still raigned in their stead that is in their right onely according to Gods promise to David to establish the Throne upon his seed for ever And therefore I hope it was not in the peoples power as in right of their paramount Soveraignty to refuse this Family or take another if it had sure God did them great wrong to settle it thus without their just consents So that Gods not shewing them these Kings till himself had determinately anointed and appointed them that Power and Office shews he acknowledged no Negative voice of Government to reside in them but onely the duty of subjection to which end their Oaths and Promises of Alleageance were to be made before him as is signified by the offering Sacrifice at Gilgal of which more hereafter And as the fore-cited Prophecy and Direction of Moses did plainly shew Kingship to follow this first setling the Jewish Nation in safety and honor so almost all the Prophesies of their restauration do again run in the same manner But because we shall speak of some of the rest elsewhere we will here onely speak of that set forth in these eight last Chapters of Ezechiel which is undeniably pregnant and express herein There this Office of kingship is so particularly described that the usual gloss of Antimonarchical men in attributing to
overborn be obliged to the determinations of a major Vote not by them elected or entrusted if by their joynt subordination to the Monarch who did before give them power thus to elect they stood not still obliged So that they that alleadge a major Vote ought of it self to prevail because it is to be presumed that in case of opposition even by by strength it would so fall out where is then their Government founded on pretended consent if meer force must be the rule For what think they shall become of Equity which alone should take place as having Reason and Wisdom for its guide what doth Equity and Reason so abound as that the major part of men in general or of any Society in particular should be always the juster and wiser if not what do we but endanger to follow a multitude to do evil and speak in a cause to decline after many to wrest judgement For if the minor side must acquiesse onely because it is the minor and weaker in number and power what differs this from the Government of Beasts and Fishes which prevail not by strength of Reason or Argument but by force of body and number Again if the fewer must be always overborn and governed who shall govern the other Or how can the major part be without subjection or government and yet the whole State or Society be truely said to be governed And while they shall pretend to determine the differences of the people who shall have power to determine theirs Will they set a major Vote upon a major Vote or will they as most usually remain so many Ex Lex or unbridled persons in pursuit of their own Wills onely In a word in this fained Government or political Paction how can Peace or Unity be expected where it is not so much as designed in shew or appearance For whereas the submission of all in general to some kinde of coercive and superior power is in Government on all hands necessary here the greater part are exempted and left at liberty And where political order appoints an Union in the body by means of an Union in the head in Democracy the head is made of many and by a monstrous deformity made biger then the body And where again in Monarchy the whole people are subject to the Prince and he to God so that there remains but one personate Liberty as to the Laws of the Kingdom here the greater part have no Laws to restrain them but according to the dictates of unbridled Nature good and bad Justice and injustice are at their own determination Against which it will be bootless to object that the good of the major part is in reason to be preferred to that of the fewer for that none will deny supposing it in things equally concerning them but who shall judge of that when instead of one person of common concern and interest in the whole people one faction shall thus be still judging another and so reckoning themselves the whole State endeavor the subversion of their opposites without conceit of publike detriment But that which is most direct to shew this Government null or unlawful is their want of Authority For their deriving power from the people onely must argue they sâ—ill want it because the people having it not themselves they cannot as elsewhere proved give it to others For how can the people give power to the people more then a man can be said to give power to himself whereupon these Polarchs having no mission from God or Authority from that rule of Government by him set down how can they be but in their administrations tyrannical and be in danger when they put any man to death to commit murther with the sword of Justice And where again it is alleadged That all power is founded in the Will and that voluntary submission makes Authority lawful and tolerable these forms are but so in pretence and carry on their executions by continual and irresistable terror and force in regard of their number not to be withstood Whereas the single Prince can be obeyed but voluntarily according as sense of Loyalty Duty or Love shall direct and when or so far as he shall use force so as to be called tyranny or oppression this must arise as he makes use of a major number or strength and by the force of other men prevails against a minor part which he thinks fit to punish but as King or as one person in himself considered he can never be but voluntarily obeyed For it is the gross vulgar mistake that because there is in some Republikes freedom to elect Representatives allowed to the people by such as sway in the present domineering faction that therefore they are also free and personally consenting in what these Representatives do And under this flattering disguise popular Orators prevail affirming that as we singly cannot will to destroy or harm our selves so communities also cannot be supposed to injure themselves For although say they they should enact a Law of some universal damage yet since their enacting of it must conclude this damage was to them insensible they cannot therein be harmful to themselves in general or injurious to others in particular Not harmful to themselves because upon any experience thereof they may alter it not injurious to others because according to the foresaid supposition each one being consenting the Maxim of volenti non fit injuria acquits them thereof Whereas in truth these formal Elections can never be general nor free nor can the particular actings and Laws of Governors be any more stiled the voluntary actings of the governed then any other arbitrary Authoriry for such it must be if it be any can be called the voluntary act of such as must obey But when they say a Community cannot harm it self the falacy lies under the notion of Community For they would have it comprehend in our conceits the whole people as though each one should be still personally acting and consenting in all things concerning their own harm or benefit It is true this community of Trustees and Representatives who indeed usually make themselves signifie the whole Community can never as taking them to be of one minde and interest hurt themselves irremediably but why may they not nay why must they not as a separate body have a separate interest from the people under them and so joyn for enacting such things as may concern their power or riches in general And why must they not again as having several proprieties and seperate places of Honor and Power of their own to seek seperate from these of their fellow Senators and divide amongst themselves likewise and also divide the people by siding to gain and joyn a major Vote to attain them at which time truely those that are of that part of the Community which is on the minor and weaker side will think and finde themselves harmed although the major community taking on them to be the whole community do
that they may as having power therein from God both refuse his commands and also subject him to the obedience of their own Authorities and Offices they should doe well to consider that God can have but one supreme Magistrate namely the King and that all others can have power but as sent of him They should consider that God hath made him Keeper of both Tables so as to preside over us in all things as well of Religious as Civill cognisance In which respects we can no more divide him in his entire Trust and delegation in these things then we can divide the author of these Trusts in his sole Power therein also Now it might be demanded of these men That since these Magistrates and intrusted Officers had their places from the Prince onely and since without Commission and power from him they could not have had Power in any thing outwardly to be exercised more then other ordinary Subjects how should it therefore come to pass that by vertue of a Deputation to serve and be subordinately assisting unto him they can claim right and power to be unsubjected and in any thing above him But we shall here somewhat examine the usuall ground of this stubbornness which is by distinguishing at their pleasures Religious and Civil duties one from another and then making men obliged to obedience in the first sort to Gods precepts onely with this farther supposition that themselves or such are they fancy are to be obeyed as his Magistrates therein And they then stint the Princes power to be onely exercised in what they refuse and shall call Civil matters of which distinction of duties we shall speak more fully anon In the mean time because the conceit of Magistrates distinct and unsubordinate power hath arisen from belief of this distinction of duties we are to consider in brief that being now Christians we cannot at our private pleasures renounce and take off that general relation and say that in such and such particulars we act as natural men in such as civil men and in such onely as Christians but since now all unrighteousness is sin and a sin against God too even to the degree of an idle word so hath God united the high trust and oversight of all these things to this his onely supreme Magistrate And this in so neer a tye of obedience as where he is not divided in himself that is to say differenced from us in Religion but is a Christian as well as we there we cannot more divide from his Authority in our Christian obedience then we can in our Civil without dividing Christ that gave him this Office and separating him likewise from his right of Kingship over us and so affirm that we are to obey Kings as Gods deputies in the State but not as Christs in the Church For albeit in some Assemblies of Christian Subjects where persons in holy Orders do more particularly appear and preside as being an Assembly by the Prince constituted for more neer examination and stating what in the Scripture is more particularly contayned or what is more expresly tending to Gods Worship and Service Princes may be thought thereupon secluded yet since they are still Christians Subjects as others and have as we said their whole Assembly and their particular powers therein authorized from the same head that other Assemblies have we may conclude that each Kingdom is as well such a Church as such a Kingdom And as Christ is head of the Church and King of Kings too so is each King under him head of both also and while he continues a Christian Magistrate he must be always so obeyed and acknowledged And although where the Prince or Supreme Magistrate is no Christian as in the infancie of Christianity it fared the saying is useful of giving to Caesar the things that are Caesars and to God the things that are Gods and of obeying God rather then man because in that case the Magistrate not undertaking to be Gods or Christs Vicegerent at all so as to promote their honor and worship but it may be the contrary it were strange to give him the power of the Church which he will not own but rather refuseth Therefore he refusing to act as a Christian Magistrate in matters of Divine Precept we must have recourse to Gods command our selves or to such representation as any Assembly of the Church at that time can have But where the supreme Magistrate is a Christian there as in all his relations he is supreme to the rest of his Subjects so is he in all his commands to be obeyed as a Christian Magistrate For if that rule of giving to Caesar c. be taken litterally and expresly so as to exclude Kings as Kings from being Gods Ministers and Magistrates in Church matters it must again exclude God from medling in secular affairs or matters of the Commonwealth doing thereby not so much wrong to Kings as to God himself For since without a Magistrate nothing can be done in the Law-makers absence all Laws of Religion must then remain arbitrary and useless and God would by consequent be as well thrust out of religious power as directly hereby excluded out of the Civil So that when that or the Precept of obeying God rather then man is to be taken of direct use and force it must be when Subjects stand subjected as aforesaid or else as we said in the case of new express command from God or Christ himself received who as the higher power must then be obeyed as in that particular case wherein this sentence was spoken may appear For Christ having himself particularly and expresly said to his Apostles Go teach all Nations for them to have obeyed Magistrates forbidding them to teach any more in his Name had been expresly to have obeyed man rather then God and to have put them in danger of Woe if they preach not Even as on the other side to hearken to such Precepts as come to be invented and pressed by private men contrary to the sense of Gods publike Minister and without express revelation therein from God which he is evidently to prove is as done against Gods command to obey man rather then God also And this not onely whether the doers be private persons or else subordinate Magistrates For all power being in the King and they deriving theirs as sent of him as they cannot claim obedience from others but by Authority from him so they must as private persons in respect of him give obedience to him by whose power under God they had this their jurisdiction CHAP. XII Of the Right of Dominion HAving hitherto spoken of the duty of subjection and particularly to Kings it will farther be necessary to say something in designation of the persons that so the stubborn may be without excuse and the Consciencious have direction and satisfaction as far as may be what to follow We must now again therefore consider that as mans obligation of Praise
vain without them Therefore as the miracles of the Old Testament were occasioned for confirmation of all or part of the Law and the maker thereof so when alteration in that and confirmation of the Gospel was required it was requisite as great or greater should be shewed Till these things were done it was impossible for natural discourse to assent to misteries so much above its reach Nay an infidelity it had been to have departed from truths already so firmly established without higher ground Therefore our Saviour saith If I had not done amongst them those works that never any man did they had not had sin But if when custome and education as in the other example and these of our Saviour to the Jewes was so prevalent as not to give sense the greatest assurance we have leave to discern between truth and falsehood what can be expected from men now living that have onely an historical faith in that case to relye upon For although in each Religion the proof of miracles be brought in as a divine and infalible evidence of its truth yet the truth of their story depending upon the truth of that traditional Doctrine or that Scripture out of which the relation it self is framed it must follow that where difference in these things is not made by reason Religion ordinarily must have its ground and rise from meer education And so however the founders of each religion have left unto their Disciples some set or standing record or written direction both for guidance of their belief and actions yet when the same comes to be taken into credit onely upon the score of tradition and humane authority it will follow that the proof thereof can have in our belief no higher certainty then the evidence of education and authority will bear which was all the premises we made use of to frame this conclusion by But by this means having entertained a ground work in our phancy for beliefe of some principle for our direction and guidance in all things else hence comes the Bible with Christians the Talmud with the Jewes and Alcoran with the Turks to be had in such esteem that what is in them asserted is firmly believed For although to some men there may happen such freedom and ability as sometimes to eâ—quire the foundations of things yet then as it must on the one hand distaste through a plain affront to their judgement setled the other way already so cannot it on the other hand be naturally of avail farther then as true reason can without prejudice be brought to assist in the discovery For without it pretence of divine attestation to be gathered from that particular majesty and elegancy of stile which Mahomet himself and his followers do so much brag of to be found in their Alcoran as an infalible signe that it was delivered by the holy Ghost will be far from carrying the force of demonstration to persons unprejudiced It being most apparent that since thousands have and do dayly read it without any such discovery that this assent of theirs going alwayes along with such and none but such as have in their education had it perpetually inculcated unto them that it was indeed so written can proceed from nothing else but prejudice and prepossession of judgement For they cannot but conceive that if God had intended conviction that way he could have so plainly and efficaciously have done it as that those miracles they put upon him might well have been spared But it is to be considered that although from reading of books containing new argumentations and reasonings men may be altered in their judgement from what they were yet in things delivered Magistrally and by way of authority onely the assent must arise from prepossession For I read not of any Proselites made amongst the Egyptians or others from those translations of the books of several Religions wherewith Ptolomies Library was furnished So that now tradition and authority being the chief evidence it will rest the chief object of enquiry even from the universality soundness and other strength thereof for reason to lay her grounds for future certainty and belief and that not onely in preferring the sacred Scriptures in general above the records of other religions but also in discovery and distinction of the true Cannon thereof from other counterfeit or Apocriphal writings For how else shall he satisfie himself amidst those many disputes that have been from time to time raised in the Church it self and by the prime members thereof what books were true and what forged as well in the Old as in the New Testament which for so great a part of them have been controverted And whilst some of those received have been disputed of how shall he know that those refused might not with more reason have been brought in in their rooms And so again of the particular Chapters and Texts in these books how shall he finde any assurance that amidst those many Heresies that have from time to time gotten such strength in the Church some of them have not been corrupted to serve their turns Which happening but to some will cause all to be suspected for unless those places could be distinguished it may for ought I know happen to be that Book or place of Scripture which I am most to relye upon In which doubts Scripture alone cannot satisfie me For besides that nothing can be an evidence to it self if one book should undertake for attesting the rest that book must still want his attestation it being impossible to be higher or other to us that stand so far removed from evidence of the miracles brought to confirm it then is our confidence of the ability and sincerity of the tradition or those several hands and conveyances by which the record and report hereof hath come unto our hand On which if we will not altogether implicitly rest and take the truth of our religion on the hazard of our Births and education we must then as in a matter of so great weight and concern make use of that stock of reason and discourse God hath blessed us withall to discover and direct us in the way we are to go Which when done with humble petition for divine assistance it usually follows that the same grace of ingenuity that made us thus able to reach above ordinary is usually accompanied with ability thus prudentially to be advised That since the light of nature and reason discover to them a deity and also a necessity of his worship although herein they can settle themselves on no demonstration yet for satisfaction of their fears and hopes which in Atheism could never be they shall finde it more reasonable to rest on the highest probability they can get then have no rest at all Nor can this prudent course be yet left off For unless we will be altogether implicite in our beliefs and rest wholly on education for the sense and meaning of these Scriptures our reason againe must be taken up to
and command us cannot fail of a constant power to govern guide us also and thereupon they depending not so wholly on sense but being usually above its controul are not in like danger of a defeat by a negative from thence For Logick must assertain us by the rule of all or none whereas the other needs but look like truth and by joyning with that which hath been so fully assented unto already stands always generally proved where it is not totally contradicted To prove that there is a God a Resurrection and future judgement and the like faith is enabled by absence of negatives from sense by degrees to silence doubtings and to contract a positive assurance In which case when that which from authority or report of others or conceit raised in my self is at first apprehended as a thing that may be it will afterwards through absense of dissent or denial shake off its first state of doubting and become as a certaine conclusion of that which most assuredly is when neither experience in my self nor sufficient aurhority elsewhere doth or can demonstratively contradict Demonstratively and highly demonstratively it must be also after such time that this opinion hath once fastened it self upon these prevailing affections Even as we find that children will be so far scared by formidable tales and the apprehensions of such objects things as they could never from sense have notice of as to avoid being in the dark lying alone or the like And although these conceits were first entertained from the ungrounded reports of such persons as are of much less credit with them for ability and learning then those that do contradict it yet can it not take off the prevalence of that which hath so steady a support within and hath not strong experiments to contradict it from without This steady and effectual way of prevalence it pleased the All-seeing providence to make use of in the propagation of the Gospel it self divine wisdom never overthrowing nature but by his grace steering and directing her For although at the first for the remove of pre-occupation and making an impression in the hearts and affections of men he did extraordinarily appeal to sense by miracle yet had the encrease of the Christian faith its ordinary and next dependance on this effectual way of preaching even as that had again on the efficacy of the holy Ghost Towards the furtherance whereof as well in the first receipt as growth afterwards it pleased God Almighty also to make that natural thirst to be always living and that imbred sense of Morality accompanied with that continual humor of each mans adjudication for his own merit and for the demerit of others to serve as steps and degrees whereby to enter as well as preside in the belief of mankind and that in a more high and steady degree of energy and effectual operation then could be done by any doctrine brought in and made dependant on such philosophical disputes as were then raised in the Grecian Schools For although it be not hard to prove both a Deity and the excellency of the Christian faith by such like disputations as S. Paul once used in the School of Tyranus which may also be sometimes necessary for conviction of such as are capable of impressions that way soonest yet considering that even the wise and best learned are swayed by natural affections as well as others it is not to be doubted but that the reliance on these two mastering passions of hope and fear would render the instructer to be most generally and steadily prevalent even by proposal and pressing upon them rewards and punishments of so great height as were above the degree of any former comprehension In which case of exaltation of and pressure upon these affections especially that of fear we shall be often drawn to seek or avoid benefits or dangers which are neither present nor can have other sensible assurance that they will be and in the mean time stand neglectful of those which sense it self demonstrates both to be and to be formidable For there is none that can have equal assurance of the reality of Purgatory or Hell fire as of that which is in his kitchin yet by reason of this so often and pressing presentations thereof to the fancy and so to the affections by fear he will through the instigation thereof have his will inclined to take notice of that which he believes is most to be feared and so consequently will prosecute or avoid all those courses which he is made believe will acquit him of the danger hereof These things well considered there will be good cause found even in reason also for that prevalency and spreading ability which attended the Professors of the Protestant Religion over those of the Church of Rome For those more nice and retired speculations of the Schoolmen could not with all their fine subtilties so accurately delivered in their Books and Disputations be reasonably presumed half so efficatious for conviction in those things where reason was but subservient as was those more familiar insinuations which the Protestant Preachers applied themselves unto in their sermons made suitable to the affections of their present Auditors For first there are more that hear Sermons then read Books and again the Preacher can better know and distinguish the temper and inclination of his Auditory then the writer can of those that shall read him And besides there is a great efficacy to be attributed to elocution and gracefulness of delivery And in the sub-divisions of Protestants again we find that side still most prevalent and encreasing that is most sedulous in this course of Preaching also and that also in the plainest manner For that language and exact method that would hecome a Sermon made at S. Maries would be unfit and ineffectual to be used in a Country Auditory In the first it is expected he should be exact in his observation of Order and Scholastick Rules and Expressions whereas he that makes a Sermon or writes a Book of a vulgar address it behoves him to be more copious and plain in his delivery even so far as he conceives his hearers or readers not fitted with pre-notion enough to conceive and understand him in a more compendious and exact method and in case he find them possessed with strong aversions and pre-occupations he is then to enlarge himself and to make use of repetition and inculcation of Doctrine whereby he may be able to convict at several times and by degrees such as could not or would not be won at once and on a sudden the which I hope may serve as an apology for my self in those itterations and ways of pressure I have used all along this present Treatise by which or by transferring and reflection on my self if I have become a fool for truths sake and for conviction of such as are puffed up against one another and against Christs Ministers too I am not wanting of good Authority and