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
him and leave no setled way for Peace or Order He is therefore to be understood as concluding that as the lawfulness of inferior Powers must for Peace and Orders sake depend on him who alone is to be held the lawful and true Governor to this end so his can depend on none but God But of this more hereafter 30. In the mean time it is to me a wonder how those that do now so much insist upon the necessity of their agreement with that Doctrine and Discipline which was formerly set down by the Church of England amongst which the frequent use of Sermons and Saâ—raments were set down as duties necessary to our Christian profession if not salvation can now be so much changed from their first principles as to decline those means and instruments which by the providence of God are for the present sent us to that very end and that only for want of such like formality of induction or institution which the Rule of the Church or State did in that case formerly appoint and can now even while they do profess their constancie in the same belief go about to perswade against effectualness of administration either in one kind or other through any such like objection More likely to my thinking it should follow that since there is such a great necessity still remaining in the frequent use of these things and since such manner of ordination induction and other qualifications as they themselves have received can only warrant men to be right hearers or receivers that therefore it is incumbent on them as a necessary duty to be doing hereof for fear of that sentence Wo if I preach not 31. In which case if we shall compare the cause and prosecution of Nonconformists now in their scandal in matters of abridgment with those exceptions and that demeanor therein which the former Nonconformists made against the Churches too great imposition in that kind we may as I conceive attribute more reason and Christian charity and moderation to them than these For amongst them it was held for a Maxim That they would rather preach in a Fools coat then be deprived of that benefit which might come by their Ministry and preaching And this the discreeter and more moderate sort did although the doing of a thing conceived to be unlawful by the Law of God be more to be scrupled at then the forbearance of a thing held lawful by the authority of the Church which in the condition they then stood in would not suffer them to be Preachers without actual use of the Surplice or the like whereas amongst us neither subscription nor use of any thing in the like kind is by present Authority enjoined 32. And as for those that so much stand upon the former institutions of the Service-book and other Rites and Ceremonies if we should have respect only to abolished Laws yet do I not find that it is any where said that no Sermon or Sacrament shall at any time be held lawfully or effectually made or done when these shall not be also used But the intention of the Act of Vniformity as an Act of Vniformity must be construed that in the times appointed for the use of such like things that then for preservation of peace and uniformity in the Church none other but those shall be used Doth the Act any where say or can any presume it did mean that no man should preach at any time a Sermon or come to hear others do so unless at the same time the Service-book or part of it were read No certainly if we consider the injunction as to persons it will be plain it lies not upon Preachers as Preachers but upon such as had fixed ministerial charge in delivering of the Sacraments or the like to the which the Book had chief reference and not enjoined on them neither if they had Vicars or Curates to do it It is not said if any Preacher Pastor or Lecturer shall refuse nor was ever so construed For experience tells us that never any did do it when they preached if they could have it conveniently omitted or done by others being while the Law was in force seldom read by Bishop Dean or Doctor but left to those of inferior sort however now it be pressed as necessary 33. And if we consider the intent of the words directing to the use of this Book or Form they must be construed by way of seclusion of all other Which will be manifest to such unprejudiced persons as shall consider how the whole scope of the Act doth condemn such as did by speech or action derogate or deprave against the use of the Service-book or Ceremonies as unfit or unlawful and not those that did approve them And therefore it prescribes no punishment to such as in obedience to Authority do against their own liking forbear to use or hear it but such as notwithstanding the authority of the Church do refuse it out of contempt of their power or better liking to some other form saying If any manner of Parson Vicar or other Minister whatsoever that ought or should sing or say Common Prayer mentioned in the said Book or minister the Sacraments from and after the Feast of the Nativity of St. John Baptist next coming refuse to use the said Common-Prayer or to minister the Sacraments in such Cathedral or Parish-Church or other places as he should use to minister the same in such order and form as they be mentioned and set forth in the said Book or shall wilfully and obstinately standing in the same use any other Rite Ceremony order form or manner of celebrating the Lords Supper openly or privily or Mattens Evensong Administration of the Sacraments or other open prayers then is mentioned and set forth in the said Book c. But then again in case they do not refuse but have been willing and made offer of doing it and have been by others disturbed in the use of that or made to use another why then by the judgment of that very Act they are not comprised in any blame But the punishment laid on such as should by open fact deed or by open threatenings compel or cause or otherwise procure or maintain any Parson Vicar or other Minister in any Cathedral or Parish-Church or in Chappel or in any other place to sing or say any Common or open Prayer or to minister any Sacrament otherwise or in any other manner and form then is mentioned in the said Book or by any of the said means shall unlawfully interrupt or let any Parson Vicar or other Minister in any Cathedral or Parish-Church Chappel or any other place to sing or say any Common and open Prayer or to minister the Sacraments or any of them in such manner and form as is mentioned in the said Book that then every such person being lawfully convicted in form abovesaid shall forfeit to the Queen our Soveraign Lady her heirs and successors for the first offence an hundred
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
great deal wiselier they might conceal So that we may find that he is no ways countenancing those that think their Orders do exempt them from the common relation of subjection as if they had Church power apart But he is very precise and peremptory in reproof of such as in those times thought they might oppose the Ordinances of their then Church-Governors upon the score of their Function As if because they had as they said received their Commission and authority to preach to administer and the like from God that therefore in the manner order and other circumstances how they should be performed they should not be tied to the constitutions of men farther then they were agreeable to the Word of God even in such strict sense agreeable as to find express Texts for them if not their being agreeable to the general sense and scope thereof would not as they taught suffice to conform their obedience when as yet they could bring no Text in disproof of them No if they wanted this then they would as he said elswhere make their childish appeals to the usage of other Churches which had no authority over them at all And therefore I see not how any of that Order now can turn Non-conformists to our publick Communion when on the one hand they cannot so much as pretend there is any thing retained not agreeable to the Word of God and on the other they cannot alleadg the example of any one Church now in being whose practise is conformable to them in those things wherein they do dissent These I am sure may be justly accompted guilty of Apostacie from those Principles formerly maintained by the famous and Orthodox men of the Church of England rather then such as will not through private discontent and dislike of persons commanding and in power shew stubbornness to the command and power it self The which when it is by any done is so far from giving any reputation to them as men of Orders Learning or Gravity that it doth but discover to the world their own imbecility in respect of some peevish prejudice whereby they are swayed which a great deal wiselier they might conceal 20. And because in these cases again it is not to be supposed otherwise now then amongst Nonconformists formerly that is that some having their necessities and wants greater or being more fearful and conscientious in open opposition are ready outwardly to yield to compliance and yet do underhand deprave and discountenance the deed it self and that Authority which they do obey therein Of these he saith lib. 5. fol. 248. They do like one that should openly profess he putteth fire to his neighbours house but yet so halloweth it with his prayers that he hopeth it shall not burn It had therefore perhaps been safer and better for ours to have observed S. Basils advice both in this and all things of like nature let him which approveth not his Governours Ordinances either plainly but privately alwayes shew his dislike if he have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong and invincible reason against them according to the true will and meaning of Scripture Or else let him quietly with silence do that which is enjoyned obedience with profest unwillingnesse to obey is no better then manifest disobedience 21. And therefore in these cases men should not go about to disturbe the peace of the Church that pillar and ground of truth which for peace and order sake God hath appointed to be obeyed in establishing things of this nature upon every plausible argument which by means of their abilities and learning they are able to bring in disparagement of any thing established by her They must rest obedient in all such things as they cannot finde strong and invincible reason against according to the true will and meaning of Scripture whose drift is Peace and Order and not according to their will and meaning onely who it may be have contrary designes no he disclaims all such kinde of proofs as ineffectuall in this case For saith he lib. 5. fol. 201. Where the Word of God leaveth the Church to make choice of her own ordinances If against those things which have been received with great reason or against that which the Ancient practise of the Church hath continued time out of mind or against such Ordinances as the power and authority of that Church under which we live hath it selfe devised for the publique good or against the discretion of the Church in mitigating sometimes with favorable equity that rigour which otherwise the literal generality of Ecclesiastical Laws hath judged to be more convenient and meet it should be lawfull for men to reject at their own liberty what they see done and practised according to order set down If in so great variety of wayes as the will of man is easily able to find out towards any purpose and in so great liking as all men especially have on those inventions whereby some one shall seem to have been more inlightned from above then many thousands the Church did give every man license to follow what himself imagineth that Gods Spirit doth reveal unto him or what he supposeth that God is likely to have revealed to some other whose vertues deserve to be highly esteemed what other effect could hereupon ensue but the utter confusion of his Church under pretence of being taught led and guided by his Spirit The gifts and graces whereof do so naturally all tend unto common peace that where such singularity is they whose hearts it professeth ought to suspect it the more in as much as if it did come of God and should for that cause prevail with others the same God which revealeth it to them would also give them power of confirming it unto others either with miraculous operation or with strong and invincible remonstrance of sound reason such as whereby it might appear that God would indeed have all mens judgements give place unto it Whereas now the Errour and insufficiency of their Arguments doth make it on the contrary side against them a strong presumption that God hath not moved their hearts to think such things as he hath not enabled them to prove 22. In this last quotation he is very expresse concerning the power of that Church under which we live and that even in devising ordinances for the publike good thereof The which to oppose is so far from shewing it self a fruit of the Spirit that by that dissention and discord which it must necessarily produce it may be suspected to have proceeded from some other Master then the God of peace and some other principle then the Gospel of Peace even from the God of this World some powerfull temptation sent by the Prince of the air whereby he is wont to rule in the hearts of the children of disobedienâ—e If God do not therefore in this case furnish them with one of those sorts of invincible proofs by him set down that is either power of miracle or such strong and
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