they have also condemned whatsoever is by me done in conformity to any present Establishment in the outward profession of Religion as not deeming what was before setled in that kind by the former Higher Power can be legally abrogated by this In answer to all which I shall desire it may be considered that I undertake not to write as a Servant but as a Subject and of the duty of subjection and obedience as indefinitely put and abstracted from all personal regard It was not the scope of my intention to compare person with person or to shew which of them I was most obliged unto or would for my own part have chosen either for my Prince or Master but to set forth that duty which became me and all men else as considered in the common relation of Subjects which being impartially done I doubt not but it will to others as it hath done to my self appear that in order to the manifestation of Gods glory all the means for mans preservation ought to be endeavoured that mans preservation peace and charity having a necessary dependance on submission to the authority of some one that shall be in all causes and over all persons as well Ecclesiastical as Civil next under Christ supreme Head and Governor it could not but follow that he only was to be obeyed in things of this nature And that the means to Peace Vnity and Charity may at no time be wanting I have determined obedience to be given to him that shall be from time to time possessed of this high place of Supremacie and power And these things I have made the Arguments of the three Chapters of this Treatise The first to shew the true rise and scope of Religion the next to shew what the nâ—tion of Church doth import and of the power of him that shall be Head thereof and lastly to shew that no imputation of defect of Title can take off our duty of subjection All which being cleered I presume that those censures which passed on me and others for hearing or receiving where Common-Prâ—yer or other Ceremonies were not used or for hearing of such as I might suspect at least were not ordained as heretofore and the like would be found to be grounded more on prejudice then reason In the first larger Book of Government and Obedience having as I said an especial aim to the satisfaction of such as were neither convinced in the right of Kingly government nor of that fulness of power that belonged thereunto I made use of no authority in proof of what I said save that of Scripture and Reason both because these were not only the best and true authorities as also for that generally with them all humane authority was not regarded But now being put to question what are the true Principles of the Cavalier or Royalist to the end it may be known whether I in my conformity or others in their recusancie have best followed them it must be expected I should quote some of the most Reverenced and Orthodox Authorities in our Church that have treated of things of this nature And if in any thing in this Treatise I shall be conceived short of the proof intended recourse may be had to the former Volume where most of the same questions are more largely handled unto which this was intended as a supplement in some part only And for fear any should mistake or conclude me disrespectful to the Service-book or former Ceremonies because I am now perswading to conformity in alteration I shall in this case also desire them to consider that I am not now taking upon me the part of a Judg or Law-maker and comparing those Forms and Rights with any other of like kind so as to estimate which were best and most convenient to be received as to separate worth in themselves but writing now as a Son or Member of a Church in things determined by her authority already the case will be found much different As I am not so partial to my self as not to conceive my own insufficiencie may be a cause why in many particulars my Proofs and Reasons are no more satisfactory and convincing So on the other side again being to write in defence of Authority and to perswade to Obedience I must expect that both my self and work shall be vulgarly entertained with a Censure suitable to what Mr Hooke armed himself against when he wrote against the Nonconformists of his time viz. He that goeth about to perswade a multitude that they are not so well governed as they ought to be shall never want attentive and favorable hearers because they know the manifold defects whereunto every kind of Regiment is subject but the secret lets and difficulties which in publâ—que proceedings are innumerable and inevitable they have not ordinarily the judgment to consider And because such as openly reprove supposed disorders of State are taken for principal friends to the common benefit of all and for men that carry singular freedom of mind under this fair and plausible colour whatsoever they utter passeth for good and current That which wanteth in the weight of their speech is supplied by the aptness of mens minds to accept and believe it Whereas on the other side if we maintain things that are established we have not only to strive with a number of heavy prejudices deeply rooted in the hearts of men who think that herein we serve the time and speak in favor of the present State because thereby we either hold or seek preferment but also to bear with such exceptâ—ons as minds so averted beforehand usually take against that which they are loth should be poured into them The grounds of prejudice and aversion are I must confess naturally strong and pressing especially when they come to that height as mine did to be thereby deprived of all But when we shall have laid that passion aside which might arise from the thoughts of our former condition and consulted with Reason of what in conscience and prudence is fittest to be resolved on in the condition we now stand I doubt not but those Motives that have prevailed with me will prevail with others also that the remainder of our life may be led with more comfort Vpon which hope I have thus exposed my self to publick view as mindful of that admonition of our Saviour to S. Peter And thou being converted strengthen thy brethren Which God Almighty grant CHAP. I. Of Religion in its true ground and foundation THings that have life are essentially distinguished from those that want by particular sensation of their own perfections and enjoyments And as they are again specifically distinguished and differenced from one another by degree of perfection and beatitude so also by degree of vigor and relish in fruition For as it is an abatement to happiness to have sense of loss or pain intermixed so is it also an increase thereunto to be perceptible thereof in the highest degree of satisfaction and assurance In which regard
Pharisees by whom divine things indeed were lesse because other things were more divinely esteemed of then reason would The Superstition that riseth voluntary and by degrees which are hardly discerned mingleth it self with the Rites even of every divine service done to the onely true God must be considered of as a creeping and incroaching evill an evill the beginnings whereof are commonly harmlesse So that it proveth onely then to be an evill when some farther accident doth grow unto it or it self come unto further growth for in the Church of God sometimes it cometh to passe as in over-battle grounds the fertile disposition whereof is good yet because it exceedeth due proportion it bringeth forth abundantly through too much ranknesse things lesse profitable whereby that which principally it should yeeld being either prevented in place or defrauded of nourishment faileth This if so large a discourse were necessary might be exemplified by heaps of Rites and Customes now superstitious in the greatest part of the Christian world which in their first originall beginnings when the strength of vertuous devout or charitable affection bloomed them no man could justly have condemned them as evill whereby it is still plain that things good and profitable in their first institution and setled upon good advice and great authority may by a succeeding age and Church be found prejudiciall and that then that Church hath power to take away and abolish that which the other did institute 27. And again much to the same purpose and in answer to such as think things once well and solemnly established cannot be altered he saith l. 4. fol. 165. True it is that neither Councels nor Customes be they never so ancient and so general can let the Church from taking away that thing which is hurtful to be retained Where things have been instituted which being convenient and good at the first do afterward in processe of time wax otherwise we make no doubt but they may be altered yea though Councels or Customes General have received them And therefore it is but a needless kind of opposition which they make who thus dispute If in those things which are not expressed in the Scripture that is to be observed of the Church which is the custome of the people of God and decree of our Forefathers then how can these things at any time be varied which heretofore have been once ordained in such sort Whereto we say that things so ordained are to be kept howbeit not necessarily any longer then till there grow any urgent cause to ordain the contrary For there is not any positive Law of men whether it be general or particular received by former expresse consent as in Councels or by secret approbation as in Customs it cometh to passe but the same may be taken away if occasion serve Even as we all know that many things kept generally heretofore are now in like sort generally unkept and abolished every where By which we may further finde that as it is the duty of the Members of any Church to conform to such Rights and Orders as the Authority thereof shall institute and set up so also can no plea of former establishment whether by Councels or Customes warrant their opposition or inconformity if the Church under which they live shall think fit to abrogate them when they find urgent cause to the contrary No he accounts it but a needless kinde of opposition to urge in these disputes the custome of the people of God or the decree of our Fore-fathers as if for the necessary continuance of Peace and Order there were not the same degree of respect due to a succeeding Church by her present children as was given to the former Church and such as were our Forefathers therein Can we fancie that the establishment we doe now approve might be made in place of what the Church preceding it had made before and yet think the Church under which we live cannot do the like in disanulling some things made by the Church preceding us 28. But now if all this while it should be allowed that this power should be in the Church yet what and if some mens greater affection and interest cast towards other persons then those that had the present managing of Religious affairs might make them conjecture that rather they then these ought in these things to be obeyed and what and if they might withall doubt that him they called the Civill Magistrate should have power to order affairs of the Church as head thereof we will therefore set down what he farther inferreth fol. 567. The Lord God of Israel hath given the kingdom over Israel to David for ever even to him and his sons by a Covenant of Salt And Job 56. 8. bringing in that place of Cant. 8. 11. Solomon had a Vineyard in Baalhamon he gave the Vineyard unto keepers every one bringing for the fruit thereof a thousand pieces of silver c. He saith it is true this is meant of the Mystical Head set over the body which is not seen but as Christ hath reserved the mystical administration of the Church invisible to himself so hath he committed the mystical government of Congregations visible to the Sons of David by the same Covenant whose Sons they are in governing of the flock of Christ whomsoever the Holy Ghost hath set over them to go before them and lead them in their several pastures one in this Congregation another in that As it is written Take heed to your selves and to all the flock whereof the Holy Ghost hath made you overseers to feed the Church of God which he hath purchased with his own blood And presently after to shew who he means by those Overseers he saith The Pope hath fawned upon the Kings and Princes of the earth and by spiritual couzenage hath made them sell their lawful Authorities and Jurisdictions for titles of Catholicus Christianissimus Defensor fidei and such like And again fol. 569. complaining of the unnatural usage of some towards their Mother that were natural children of this Church under a misguided conceit that Obedience was not due to the then Queen Elizabeth but to another he saith That by this means the bowels of the child may be made the mothers grave and that it hath caused no small number of our brethen to forsake their native Country and with all disloyalty to cast off the yoke of their allegiance to our dread Soveraign whom God in mercy hath set over them for whose safeguard if they carried not the hearts of Tygers in the bosomes of men they would think the dearest blood in their bodies well spent and presently after he reckons up the faults charged by the Popish party upon them and for which they stood excommunicated as if they had been no Church nor part thereof Viz. That the Queen had quite abolished prayers within her Realm that we not only have no assemblies unto the Lord for Prayers but to hold a Common School for sin and flattery
to hold Sacriledge to be Gods Service Unfaithfulness and breach of promise to God to give it to a strumpet to be a vertue to abandon fasting to abhor consession to mislike Penance to like well of Usury to charge none with restitution to find no good before God in single life nor in no well working that all men as they fall to us are much worsed and more then aforecorrupted 28. Now to my thinking we are again fallen into that unhappy condition as to have the same or much like faults and scandals laid to the charge as well of those that are in Soveraign power as of those that follow them by such as out of like zeal to former publike usage and establishment are ready upon the same arguments to turn Recusants to the present Orders of this Church and yet to continue Recusants to the Popish Communion too Not well considering how that as in one case they must against our change make use of their Arguments so will they then be disâ— furnished of replyes to them for that change by the Church of England formerly made when a greater number of Ceremonies and those of a more general approbation and longer continuance in this Church were by the authority of the Civill Magistrate as they call him taken away and this form which they now cleave unto put in the place thereof And least any should object like them nullity and invalidity to our Church or her authority through some scruple of the lawfulnesse and calling of our present Pastors and Ministers in the exercise of their Functions because of the want of some Forms and Ceremonies heretofore appointed to be used in their Ordination before they were permitted to preach or administer and consequently think it unlawfull to hear or receive at their hands we shall finde him of another minde nay though they were not at all in Orders or claimed any mission from Authority For he saith lib. 5. fol 227. Nature as much as possible inclineth to validities and preservations dissolutions and nullities of things done are not onely not savoured but hated when either urged without cause or extended beyond their reach If therefore at any time it come to passe that in teaching publiquely or privately in delivering this blessed Sacrament of regeneration some unsanctified hand contrary to Christs supposed Ordinances do intrude it self to others which of these two Opinions seem more agreeable with equity ours that disallow what is done amisse yet make not the force of the Word and Sacraments much lesse their nature and very substance to depend on the Ministers Authority and Calling or else theirs which defeat disanull and annihilate both in respect of that one onely personal defect there being not any Law of God which faith That if the Minister be incompetent his word shall be no word his Baptisme no Baptisme He which teacheth and is not sent loseth the reward but yet retaineth the name of a teacher his usurped actions have in him the same nature which they have in others although they yeeld him not the same comfort And if these two cases be peers the case of Doctrine and the case of Baptism both alike sith no defect in their Vocation that teach the truth is able to take away this benefit thereof from him which heareth wherefore should the want of a lawfull calling in them that bapitze make Baptism vain And again fol. 332 The Grace of Baptisme cometh by donation from God alone that God hath committed the Ministery of Baptisme unto speciall men it is for Orders sake in his Church and not to the end that their Authority might give being or adde force to the Sacrament it self That Infants have right to the Sacrament of Baptism we all acknowledge Charge them we cannot as guilesull and wrongful possessors of that whereunto they have right by the manifest will of the Donor and are not parties unto any defect or disorder in the manner of receiving the same And if any such disorder be we have sufficiently before declared that Delictum cum capite semper ambulat Mens own faul's are their own harms Wherefore to countervail this and the like mis chosen resemblances with that which more truly and plainly agreeth The Ordinance of God concerning their vocation that minister Baptisme wherein the Mystery of our regeneration is wrought hath thereunto the same Analogy which Laws of wedlock have to our first nativity and birth So that if nature do effect Procreation notwithstanding the wicked violation and breach of Natures law made that the entrance of all mankind into this present world might be without blemish may we not justly presume that Grace doth accomplish the other although there be faultiness in them which transgress the order which our Lord Jesus Christ hath established in his Church And afterwards again lib. 5. fol. 448. That therefore wherein a Minister differeth from other Christian men is not as some have childishly imagined the sound preaching of the Word of God but as they are lawfully and truly Governors to whom authority of regiment is given in the Common-wealth according to the order which Polity hath set so Canonical ordination in the Church of Christ is that which maketh a lawful Minister as touching the validity of any act which appertaineth to the vocation The cause why S. Paul willed Timothy not to be overhasty in ordaining Ministers was as we very well may conjecture because Imposition of hands doth consecrate and make them Ministers whether they have gifts and qualities fit for the laudable discharge of their duties or no. If want of Learning and skill to preach did frustrate their Vocation Ministers ordained before they be grown unto that maturity should receive new Ordination whensoever it chanceth that study and industry doth make them afterwards more able to perform the office then which what conceit can be more absurd 29. By those words of his That wherein a Minister differeth from other men is as they are lawsully and truly Governors to whom authority of Regiment is given in the Commonwealth according to the order which Polity hath set we may find him 〈…〉 against their judgments that would make Canonical ordination and the validity of any act appertaining to the vocation to depend on any separate Ecclesiastick authority And when again he is saying that they are lawfully and truly Governors to whom authority of Regiment is given in the Commonwealth according to the Order which Polity hath set we may presume by the words are is and hath he means that present Power and those present Overseers which the Holy Ghost or Divine Providence hath placed over them as sons of David as was by him before rehearsed and so making him the lawful Governor whom the present Polity or Law hath set For if he should admit other question of his lawfulness by saying whom Polity should set or the like he should then overthrow that course before sâ—t down in determining the lawfulness of Ministers sent by
may be retained as with some it is and with us it is and it may be spared as it is with others spared or retained all is one no claim groweth that way But last of all where it was used as by Samuel to Saul by Zadoc to Solomon yet they claimed nothing in the parties they anointed but called them still Gods and never their own anointed They knew no claim lay by it Nay if it had been a Sacrament as it was but a Ceremony he that ministreth the Sacrament hath no interest in the party by it but God alone and then much lesse he that performeth but a Ceremony is to plead any meos So that every way this claim vanisheth of Christi Pontificis Afterwards he reproves all claim made by the people of power over them as though they were their anointed or had his right to govern from their suffâ—ages And setâ— forth also by divers instances of personal failings both in Government and Religion as well among the Roman Emperors as others that no such pretence of fault could debar the person him that was in power of this priviledg and title so as to give liberty of touching him either with hand tongue or pen or the like For saith he It is the administration to govern not the gift to govern well the right of ruling not the ruling right It includes nothing but a due Title it excludes nothing but Vsurpation And he asks the question who is anointed and answers it on whom the right rests And so again he asketh Who is inunctus and answers He that hath it not that is as I conceive hath not this right by administration to govern or immediate possession of the Government If he be a Foreigner like the Pope he is to be accounted an Usurper as medling in anothers mans jurisdiction Or if he be as he after instanceth in Nimrod one who cared for no anointing thrust himself in and by violence usurped the throne came in rather like one steeped in vinegar then anointed with oil rather as a Ranger of a Forrest then a Father of a family he was no anointed nor any that so cometh in These words at first view will seem to a prejudiced Reader to contradict and overthrow all said before in defence of the authority and respect to be given to the chief Magâ—strate but when we shall have considered those qualifications that debar him this anointing and then whether it abate Subjects in their just obedience or him only in having just title to it and then whether this repulse and resistance of such an one may be made whilst he is first entring or afterwards also and by whom then made we may then well reconcile him to what was said before For first having spoken of that sacred power which belongs to each Christian King as anointed he was to oppose to it all foreign claim whether craftily entred upon as the Pope mentioned before or forcibly as now instanced in Nimrod especially if a Heathen or of another Religion in which respect he could not be reckoned among the Christi not caring for anointing or to have care of Church or Religion which is the drift of this Discourse When as if we should understand that every one that a discontented party will call Usurpers or do make a forcible entry may be by those that live under his obeisance withstood upon any allegation we make him contradict himself in commending that submission which Primitive Christians gave to their former Emperors although known Usurpers and some of them different in Religion 43. But he will be best understood to gainsay such kind of Liberty or meaning by the immediate following words But on the other side David or he that beginneth a royal race is as the Head on him is that right of ruling first shed from him it runs down to the next and so still even to the lowest border of his issue so that then you finde that it is not that which now is usually called Usurpation the possâ—ssion of the government by a new Person or Family that is Usurpation indeed for how then should any amongst Christians be thought a lawfull beginner of a Royal Race who in his possession must needs dispossess some person of the old family which could never be supposed to want some such relating to him in kindred as to be apparantly within the lowest borders of this natural Issue as he said before And if he did do so as David did to the family of Saul and have not the like Divine anointing and warrant as he had how shall Subjects be so guided in their distinction as not mistake and think every one a Usurper For if such an one be a Usurper then are Christian Kingdoms governed by a race of Usurpers Nay by Usurpers too if as he saith right be to be derived from the first beginner of a Race 44. And it is also to be noted that this derivation of right from first seisure as though his right were best even as Davids was better then any that followed doth contradict that fancy of prescription as meer fancy indeed wherein it is made worst or rather to have no worth at all but that the Successors do arrive at Lawfulness accordcording as by degrees they shall be removed from it 45. And to prove his meaning to be that Subjects may not upon any such Allegation rise or resist we shall finde him instancing in the case of Saul of whom he saith fol. 791. I verily think God in this first example of his first King over his own people hath purposely suffered them all to fall out and to be found in him even all that should fall out in any King after him to enforce their Position that so we might find them answered to our hands To touch them in Order they would easily have quarrelled at Sauls mis government Not at the first he then was a mild and a gracious Prince Never came there from any Princes mouth a more princely speech then the first speech he is recorded to have spoken Quid populo quod flet what ailes the people to complain A speech worthy everlasting memory so they complain not without cause But within a while he grew so stern and fierce as no man might speak to him Upon every light occasion nay upon no occasion at all his Javelin went straight to nail men to the wall not David onely but Jonathan his Son and Heir apparant and no cause why In the 13. Chapter it is said Saul had then been King a yeer and reigned two years in Israel yet it is well known his reign was fourty years Their own Writers resolve it thus how long soever he reigned he was a King but two years All the time after he was somewhat else or somewhat more then a King And they let not to tell what applying to Saul that of the Psalm Tyrants that have not God before their eyes seek after my soul And that Vnder thy wings shall
be my refuge till this tyranny be overpast Yet for all this Tyranny ne perdas saith David yet for all this he fell not into the sin of all sins which they stand so much on usâ—rping power in things spirituall Yes and that would they have found too Why did he call himself Head of the Church Indeed no Samuel did that for him He it was that said When thou wert little in thine own eyes the Lord made thee Head of the Tribes of Israel of which the Tribe of Levi was one for that Samuel must answer But Saul went further a great deal yea further then Oza For he took upon him to sacrifice in person himself to offer burnt offerings upon the very Altar the Highest part of all the Priests Office that is usurped further then ever did any And all this David knew yet it kept him not from saying ne perdas They never have done with persecuting and shedding Priests blood was Sauls singer in that too In that he passed He put the High Priest himself and fourscore and four more all in one day to the sword and all upon the single accusation of Doeg Innocent in the fact and all Loyall to him and all but for a douzen of bread given to David This could not but grieve David exceedingly it was for his sake yet he saith ne perdas though for all that And one case more I give in for advantage It is well known he was a Demoniack one actually possessed with an evill Spirit which is a case beyond all other cases yet destroy him not Abisai though So that if Abisai in stead of Inimicum tuum had said God hath shut up this Tyrant this Vsurper this Persecutor this possessed party this what you will David would have said no other then he did ne perdas still I would fain know which of all their destructive cases is here wanting They be all here all in Saul all in him at the time of this motion yet all alter not the case David saith still as he said If then all be in Saul all incident all eminent in him nay if his case be beyond all said it must be that David here saith Though he be any of these though he be all these destroy him not or destroy him and be destroyed destroy him and be the child of perdition I would be loth to deceive you There may seem yet to want one thing Here was no High Priest to excommunicate him or give warrant to do it yes that there was too for Abiathar scaped that great Massacre of Priests by Saul and now he was lawfull High Priest Now he fled to David thence and brought the Ephod with him so as by good hap the High Priest was with David now in the Camp and the Ephod too There wanted no just cause you see to proceed against Saul There wanted no lawfull Authority the High Priest we have There wanted no good will in Abiathar ye may be sure his father and brethren having been murthered by Saul so here was all or might have been for a word speaking all would not serve David is still where he was saith still ne perdas knew no such power in the High Priests censure was not willing to abuse it cannot see Quis any person to do it nor any cause for which it is to be done That Abisai may not do it nor Abiathar give warrant to it his charge is honest ne perdas His reason good Christus Domini His sentence just nor erit insons His challenge unanswerable quis mittet manum 46. By giving Subjects leave to rise and resist in such a case would also be the ready way to bring the Church and State into such a condition as to have no King in Israel and so bring in â—dolatry and Anarchy which in his Sermon upon that Text he impuâ—es to that want and therefore fol. 126. saith Our first thanks then shall be this first the ground of all the rest for a King This very thing that there is one and that this deâ—ect Non erat Rex hath not taken hold on us The shout of a King is a joyful shout was a true saying out of the mouth of a false Prophet Balaam but forced thereto by God That a joyfull shout and this a wofull cry Hos 10 3. Nonne ideo nobis nullâ—â— Rex quia non timemus Dominum Are we noâ— therefore without a King because we fear not God And our fear to God was not such but he might justly have brought us to the miseâ—able plight The more cause have we to thank him that we have one And when I say one I mean first any one for be he Nebuchadonosor yet must we pray for him Or be it Jeroboam him though God gave in his wrath yet he took away in his fury the worse wrath of the twain Oâ— be he who he will to have one is a matter of thanksgiving for bâ—â—â—er any then an Anarchy Better any one a King then every one a King and every one is more then a King if he do what he lists It calleth to mind the cry of the Beasts in the Fable when they were in consultation to submit themselves to the Lion as to their King For when it was alleadged it was like enough he would do they knew not well what what he listed which they had cause to fear they all cryed Praestat unum timere quà m multos Betâ—er one Lion do so then all the Bears and Wolves and wild Beasts of the Forrest as before they did First then for this that there is any King c. 47. And therefore in sum in what he speaks against Uâ—urpation he must be also understood as all others in that kind that is striving to cast what odium he can upon it that ambitious persons might be more discouraged from such undertakings and not as meaning that Subjects have right to rise or resist upon any pretence of civil or legal right him whom Divine Providence hath at any time brought in for to be Head of the Church And this especially if they find in this man all that can be expected in him that beginneth a Royal race that is both Election and Conquest like as in David He is not like Nimrod a stranger by birth and relation found to force himself in by his own greatneâ—s and power but being of the same Nation and Religion is at first freely chosen and followed and that by a more nâ—merous and eminent party then that which David first headed During which time he was also undeniably signal in those victories he obtained over such as were their enemies by which he might come to claim right and dominion over them even as by election he might claim it over he other of his own party and so have just dominion over all For it is a gross mistake to think that either Election or Conquest the two ways to transfer right in this kind can be otherwise or more truly
set up in his house any Religion he would and no man controle him for it To look to every one therefore but especially to Mica and to care for all but above all the matter of Religion Ne quisque videat quod rectum est there that every one be not allowed to see Visions there At least Ne quisque faciat that see what they list they be not suffered to set them up But if the Eye will not be rectified the Hand be restrained And sure no where doth the eye more misse â—or the hand swerve then in this and therefore no where more cause to call for a King then for this Oâ—e would think this were impertinent and we were free enough from Mica We are not Even to this day do men still cast Images or Imaginations all as one in the mould of their conceits and up they set them at least for their own houshould to adore And then if they can get such a fellow as is hereafter described a Levite for ten Shekels and a Suit or because now the world is harder ten poâ—nd they are safe and there they have and hold a Religion by themselves For evident it is by this Text setting up of false Worship is the cause why Kings were missed and the redress of it why they were placed The cause I say and the first cause of their placing and therefore this a part and a principal part of their Charge I will touch them severally 1. A part to look to Mica and his false Worship Why this is matter Ecclesiastical It is so and thereby it appeareth I think that Kings have and are to have a hand in matters of that nature If Religion were at faulâ— because there was no King and that one there must be to set it right again For is it once to be imagined that the cause of corrupt Religion is laid on the want of a King and yet when there is one he should not meddle with it Rather the consequence is strong on the other side Mica thus did because there wâ—â— then no Kiâ—g therefore when there is one he will look better to it that never a Mica of them all shall do the like Thus it went when there was no King after when there was one I find again the not taking the High places which were plâ—ces meerly Religious where the people did Sacrifice in pated still to the King as his fault and yet shall he have nothing to do with High places or sacrificing either there or any where else Very strange it were that they who are by God himself by an express Ego dixi â—ermâ—d Gods should yet have nothing to do with Gods affairs And no less that being termed by Isaiah Nutritii Foster-Fathers to whose care the Church is committed to cherish and bring up should yet be forbidden to intermeddle with the Church in that which is of all fostering the principal part Verily when the Apostle speaketh of the service that Kings do unto God he doth not onely use the term of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Publick Officer but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too as it were Gods Deacon oâ— Servitor by a name peculiar to the Church Offices and this he uses twice for one other It can therefore neither be denied nor doubted of in that Idâ—latry came up by defect of Kings but that Kings were placed to pull down Idolatry and to plant and preserve the true Service of God In a word there is a King in Israel that there may not be a Mica in Israel That is that no man be suffered to set up any form of Worship formerly used if not now allowed which was Micha's case with his Teraphim and think that through some lâ—gal sanctimony inherent to the Ephod and to that Priest that shall officiate as being a Levite he shall be justified herein and they onely condemned that devise some new form to be exercised in their private meetings and set up some other sort of persons even some Son of their own to be their Minister therein No the use of a King will plainly appear out of what he hath said before That Gods people or a Church cannot be without such a Government which is necessary for them as a Church even for the making and keeping them the people of God that is for keeping them united in one true Relgion That to him Omnis anima every soul is to be subject having power both to direct and correct for else it would be for Israel to have no King when there is a King And therefore since as he proved he is to take care of Religion and to see what forms of Worship are set up it is not allowed to any to set up their private imaginations now as Mica did his Images of old 52. In those differences between the Nonconformists and Papists the one in their imaginations liking of no form or settlement made by humane Direction or Precept and the other attributing too much to their Images the things themselves so settled that speech of our Saviors concerning the disagreement between the Samaritans and the Jews hath by way of comparison often come into my miud I have on the one side thought that to frame a Worship out of opposition and to have no reason for it but because our Fathers did so is but too Samaritan like to worship we know not what Whilst without due consideration of the different degree of splendor and greatness which the Church shall by the goodness of God have in doing these things at one time more then another we shall ingratefully forget to make suitable return in our expressions and acknowledgments thereof in his Worship But then on the other side again when inward devotion is chiefly expected to fancy that this or that precise form might out of any inherent worth in it self or out of singular opinion we have of some persons who first instituted them be onely observed and none other were now unreasonably to follow the example of the Jews in fixing all adoration in one precise place without consideration that the Christian Church is not now like theirs included in one Nation nor can be presumed so tyed to the constitution of any one Prince herein as they were to Solomon as to exclude others of equal jurisdiction and power from making such alterations as they shall find suitable to that present condition they shall be in If upon the score of ancâ—ent inâ—itation alone we transgress the order of that Church under which we live then singularity and difference will render us but Innovators and prove us rather antick then antient in our way of Worship 53. In these much more I might have alleadged out of these Authors I have pitched upon in justification of supream Magistrates power in ordering the affairs of the Church but these alleadged being as I conceive plain and enough for satisâ—action of any unprejudiced person I have spared that labor and have also out of ease to the
which particular interest is ready to put in for interruption or misleading him when he came to interpret or practise what was by God commanded him in the lawâ— so much more we on whom the â—nds of the world are come may well suspect and feaâ—â—â—is our natuâ—l corruption will take place even in our most religious performances and that sin which was before natural onely taking occasion by the Commandment to insinuate it self under a religious form will be subject to deceive and thereby slay us 50. But what need a doubt be made of our readiness to confess the prevalence of this our original state of corruption Do we not find it on all hands acknowledged Nay more do we not find each one as for himself ready to confess his own imbecilitie in performance of most holy things as in a general way we do when yet again it is as sure that when in such or such particular actings or opinions we come to raise a foundation for our deportments or beleif we shall then be found so precipitately and hastily swayed as not onely to give a partial â—ear to the temptations offered by this Law but also for the most part to be carried with such violence as not at all to search or doubt whether prejudice interest or other natural corruption be therewith mingled or no. When we find in how many particulars that which had been said of old time in the law was by partial construction of such as lived under it made to serve private interest and revenge where publick good and justice was intended we are all of us ready enough to beleeve that mis-interpretation did sure enough happen to them when yet in ouâ— inâ—erpretation of some Gospel Rules and Precepts we suffer ouâ— selves to be as prejudicately led without either due consideration of publick good or benefit at all or else measure and apply iâ— in relation to our separate credits or benefit We would sooner beleeve that such as Eliah or Elishah should transcend their Relations and intrude into the Goveâ—nors imployment of distâ—â—buting equal Justice by that Rule of an eye for an eye and a tooth for a tooth Nay and our Saviours own Discipleâ— therein follow them too then that we we who can now boast so much of our Evangelical light should in any acts of ours shew our selves any way guilty of such mistaken zeal no not we Those things belong to ouâ— Enemies those of the contrary opinion or party to us they not we bring railing accusations despise Dominion and speak evil of Dignities have onely a forâ— of godliness profess they know God but in works they deny him being abominable and disobedient and unto every good work reprobate But let us be wary of the Stratagems of the old Serpent of that subtilty wherewith he beguiled Eve to transgress a known command under a fair pretence of being more like God or God-like We must not do evill that good may come of it Where God hath expresly and without exception commanded obedience to the higher power or to love one another he that breaks that precept or hates his Brother is neither truly godly nor a lover of God Meekness Humility Patience c. are the Gospel rules Religion if it be pure will be peaceable But if it be contentious it proceeds from pride Let us therefore I say be very careful to examine our own hearts as that which is desperately wicked and deceitfull above all things Let us lay righteousness to the line do we not break a plain precept when we disobey or reproach our Governours or persecute or censure our Brother And then are we on the other side as sure that the cause why we do it is indeed the Cause of God and so nearly concerning him that it must be now and by us done and that without further warrant or else his honour will be lost That we transgress by our disobed â—â—ce every one sees but that we are right in our reason for doing it none seâ—s but our selves I am perswaded that if the frame of our hearts were well searched that even in our most zealous and religious ways of acting to the disturbance of others or disobedience to Authority it would be often found that it was not true piety but pride that caused contention and stubbornness and discontent to be in subjection to any other was the true cause we became so extreamly devoted to the service of God that under colour of some service and obedience to a higher Power our contempt of this might be justified To try whether this were so or no leâ— us strictly and impartially examine our own aims in the search of Scripture in things wherein obedience and submission is expected Do we indeed search them with a meek patient and unprejudiced spirit with a true desire to be farther satisfied in our submission and conformity as that which hath apparently in it self directest tendency to Gods glory and mans good Or do we not rather search both them and the Law with hearts full of anger and discontent and a desire to find things clean otherwise even to find some exception how we may resist the higher power or meddle with those that are given to change Why then it is a sure sign that there is a root of bitterness springing up we shall therewith be defiled If the evil spirit find the house thus swept and garnished find such a preparedness to evil we shall return but ten times more the children of wrath then before As we see of Baalam that notwithstanding a plain Precept Go not with them Numb 22. 2. would yet from a corrupt principle within be further searching what Gods mâ—nd was Why then being given over to strong delusions he found an answer Go with them So when we shall abuse those plain precepts given in the Scripture as in order to publick good and will be seeking among mystical Texts for other contary ruleâ— whereby to guide our selves will it not then be just with God to let us hear as he did an answer in the night saying Go with them vers 20 But however we should mistake our own hearts through the deceitfulness of sin yet if we find men to be so far progressive in the course of disobedience and gain-saying as to persist therein even after that the Reformation contended for and all that could be reasonably expected is now brought about and that against those too that were their Leaders and did accompany them therein this will plainly evince to the world that they began upon a carnal principle let their pretensions be as godly as they will And I fear many now living are too plainly guilty herein And amongst these that thus see visions in the night What think we of them that dream of a Fifth Monarchy Who since they can find neither Government nor Governour better on earth will seek one in heaven Christ himself shall rule them or they will not be ruled at all Why truly when he comes to reign personally which ought to be every good mans prayer I beleeve no Christian will be found unwilling to submit to his Scepter and in the mean time I hope none will refuse to submit to that Authority which amongst us doth most represent him FINIS The READER is desired to mend these ERRATA PAg. 6. l. 2. Oeconomical l. 34. insert this word and before and to believe c. p 18. l. 8. r acknowledg p. 22. l. 12. r. hath for where p. 23. l. 12. effâ—cted for expected p 40. l. 29. dele Job 56. 8. p. 44. l. 31. r. cleer for there p. 51. l. 10. dâ—ride for divide p. 58. l. 5. were for now l. 12. worth for work l. 15. now for now p. 62. l. 23. r. given to p. 77. l. 15. dele only p. 82. l. 16 r. defect p. 87. l. 2. r. imitation l. 9. dele In these l. 25. dele yet p 92. l. 18. r is it for it is l. 19. r. like for like l 29 dele possessed p. 93. l7 dele it p 97. l. ult r. an equal p. 103. l. 15. r. and for l. p. 104 l 4. r. so for he l. 17. r. In case for in case p. 105. l. 26. r. and for are l. 28. r. defeat l. 31. r. respect p 106. l. 8. dele when p. 109. l. 2. r. â—xpress p. 112. l. 22 r. disengage for distinguish p. 113. l. 15. r. up for uâ—â—â— p. 17. l 12. r. confirmation l 33. read Lady Jane Grey and withal it was shewed how dangerous a matter it might be if the Lady