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
Reader forborn quotations of many other famous men in our Church concurring in the same judgement and made most particular choice of Mr. Hooker and Bishop Andrews as men generally held most famous and Orthodox in their generations the one in the time of Queen Elizabeth and the other since even in the time of our late King They were then and are still for ought I know held to be the great Defenders of this Churches authority and that of the â—hief Magistrate therein against the then Recusants and Nonconformists and I hope their credit is not so lost but that their authority and yet arguments will remain of the same force still to keep us from all inclinations either to Schism or Sedition that we do not thereby give the world too just occasion to say we are indeed fallen from our Principles through some sinister prejudice or partial conceit of our own 54 To direct and encourage in this constancy let us revert to thse grounds and reasons before laid down let us consider that since the maintenance of love and charity and the preservation of mankind by peace have so necessary a dependence upon submision to the Authority of that Church where we live and since the Glory Service and Worship of God here on earth hath again so near a relation unto this preservation of mankind by peace that therefore in these and thingâ— of the like nature which are not of such express divine Precept as to be demonstrable out of the Word of God or are not fundamental to our salvation there should no opposition be made to the disturbance of the peace of â—he Church but to that very end all to submit to the determination of those that have chief power therein Let not the crafts or designs of other men lead us to dâ—quiet so as to think that in things of this nature and where controversies and differences do daily arise between Church and Church Christian and Christian our salvation should be endangered while we incline to that side that maintains Charity by submitting our selves to those that have the rule over us To this end I shall here record that remarkable speech of Dr. Vsher late Primate of Armagh That in these Propositions which without all controversie are universally received in the whole Christian World so much truth is contained as being joyned with holy obedience may be sufficient to bring a man to everlasting salvation Neither have we cause to doubt but that as many as walk according to this rule neither overthrowing that which they builded by superinducing any damnable Heresies thereupon nor otherwise violating their holy Faith with a leud and wicked conversation peace shall be upon them and upon the Israel of God This as it was alleadged by Dr. Potter in his Treatise called Charity mistaken for that the Church of Rome did make all things fundamental which she held and thereupon excluded all from salvation that were not of her communion so is it by Mr. Chillingworth in his Reply fol 20. held for as great and good a truth and as necessary for these miserable times as can be uttered For if it should stand with men in the point of salvation according to that censure which each Church or sect therein doth put upon all that differ or descent from them then could no one Christian hope for Heaven insomuch as he must necessarily be a member of some Church or other which in matters of Doctrine or Discipline if not both is by some other Churches held so far Heretical or Schâ—smatical as to exclude all of that communion from hope of salvation which thing the Papists do hold concerning all Protestants in general and many of the Protestants hold of them again and do also pass their sentence as hardly of one another But our comfort is that we shall at the last day be judged by him who knows our hearts and whether we have not sought and followed his Truth according to the uâ—most of the ability he gave us and not left to the sentence of such as out of pride prejudice or other interest are so ready to put an over-value upon their own Tenets and become both Parties and Judges 55. Corcerning those aspersions of Heresie and Schism which are now so frequently thrown by one party upon another I have in the general observed that where the names and notions themselves are ofâ—nest repeated and most stood upon there the Arguments used for confutation are the less or less weighty It faring in some mens discourses and writings about controversies as with women in their scolding where she that can call Whore lowdest and oftenest is coâ—ceived to have got the better of it So usually there is nothing to be perceived but a design cast towards disparagement when the imputation of those Ecclesiastical railing terms are used towards any without any remonsâ—rance or proof wherein their ill consists or how their Opponents are justly to be charged with them 56. As â—or Heresie I do not see why any Christian mans case should be held desperate that in things not fundamental cannot bring his judgement to assent to that of anothers always provided that it proceed not from or be encreased through discontent pride or â—ffected singularity and that he hold it peaceably to himself not seeking to disturbe the peace of the Church by publication thereof to others for then it plainly shews that some of those other coâ—râ—pâ— Principles had a hand in the entertainment as well as in the divulging of iâ— And then iâ— will come to pass â—hat that which would as in it self and aâ—â—onsidered aâ— matter of speculation have been an error in judgement onely being now infused into others so as to induce action and separation will argue pravity in the will and turn into Schism which I do look upon as a sin not to be at any time or in any Persons otherwise excusable then when the foundation of Faith or good manners cannot be otherwise preserved And because in all dissenting parties that live under any Christian Authority the name of Schismatick is by either side cast on the other I do hold it for a maxime â—hat that party iâ— onely free that conforms to the Rule set down by him that iâ— Head of that place and all the rest Schiâ—maticks Even as in State differences all parties that hold not with the Sovereign Power are to be called this or that Faction whâ—n as the other is not to be called a Faction or Party but rather to be looked upon as the whole because united to the Head â—7 And therefore truly if men could be once brought to put a greater rate upon thingâ— fundamental and a less upon superstructures considering that the not holding to â—â—â— one bringâ— on the loss of Heaven and the too strict holding to the other brings on the loss of Charity and thereby shrewdly endanger the other also besides that quiet we should imutually reap in the exercise of Religion we should preserve
regard when not onely the publick peace is called the Kings Peace but the Laws too are called his Laws being acted in his name as well as enforced by his authority so that to question or abolish his power of Judicature is not onely to overthrow Peace but Justice also Insomuch as if none should be at any time so lawfully possessed of the soveraign power as to challenge obedience no man then can expect a legal remedy for any injury offered him by another for how can he do me right upon my appeal if he may not lawfully command and the other be not bound to obedience And if another be bound why not I Would I be righted in my own particular by acknowledgement of his authority and do I yet think it haâ—d to joyn with all others in the like acknowledgement whereby the whole Commonwealth may have right Doth not protection necessarily imply and call for subjection as perfect relatives If I hold Land of another either by rent or service or both and do in that case think it reasonable in me to expect continuance of that benefit which ariseth by tenancy am I noâ— bound to give to him of whom I hold and have it that rent and homage which is due to the place he holdeth And would I not being a Lord expect the like from my Tenants Would I think it proper or reasonable that upon any of my Tenants presumption that I was noâ— so rightly seized as they conceived I should they might thereupon take liberty to withdraw their acknoweldgments and services even during the time they hold under me If this were permitted and some of the Tenants licenced to with-hold their Lords due upon every fair pretence they could make that way what great disturbance do we think would insue Doth not the instance between Nabal and David inform us that the rule of Reason and Prudence as well as Gratitude do justly call for obedience and compliance to a protecting power even in a case against the interest and leave of his present Prince and while he is neither possessed nor so much as claiming the whole Sovereignty and shall we think it yet reasonable that after this Sovereign power is wholly possessed and hath been generally submitted unto we may then with Shemei or Sheba out of particular love or relation to the last person or family as being allied by courtesie or kindred or out of some discontent at this renounce and cast off our subjection when we shall think fit 47. Surely no such a resolution can never find entertainment in any that is a true Cavalier indeed that is one that out of a true sence of duty and loyalty alone appeared on the side of the late King even because he was their King and their present Governour in chief I am for my part perswaded that as the most considerable body of that party consisted of the Nobility and Gentry so were they men of too much honour and ingenuity to joyn themselves that way in hope of any private advantage to themselves but rather resolved to hazard their own lives and fortunes in testimony of their loyalty to their present Sovereign And therefore I have cause to hope that no loss by that means to be sustained which the chance of war must render to one side or other can move them to be now so inconsiderately inconstant as to cease to be loyal at such a time as is apparently advantagious also All sinister construction and wresting of principles is most to be feared from such as appeared on that party not out of any such consciencious principle to their King as King but as they stood byassed by hope of gain or preferment such as these finding themselves defeated of their aims it is no wonder if they be found hardly reconcileable to those they conceive the Authors thereof but mutinous against them without any just sence of that publick detriment which must thence insue It being not unlikely also but thaâ— in case the King had prevailed those that were then the most forward in lifting themselves for the Royal party would themselves have proved the Kings greatest enemies if their covetousness or ambition stood at any time not satisfied to their liking no otherwise then we do plainly find now in some of those thaâ— were most zealous on the other side as if they were the most godly of that party who upon such like discontent are found most ready to turn enemies themselves to that party and protection under which they fought clearly evincing that it was rather gain then godliness that first engaged them It was for the conâ—â—â—ction of these and such as these and for prevention of such dangerous doctrines and practises as they might infuse into others to the abatement of ouâ— bounden duty on the one hand and the endangering ouâ— just punishment on the other that hath made me thus large in the discovery of all those things as they stand both in conscience and prudence considerable in themselves separate from all personal regard and prejudice 48. For if we be not very watchful against such like insinuations or what our own passions and prejudices may in these cases tempt us unto we may quickly mistake in our respect and censures of Gods Vicegerent amongst us no otherwise then St. Paul did in his answer to the High Priest at such a time as he stood much exasperated through sence of his present suffering under his command But what then if he fall mark how quickly he riseth If he be told by a Brother that it was Gods High-Priest he so answered he disputes noâ— his succession or legal election into that Office according to their former law although he could not but know that these were wanting in a far higher measure then can be now objected But he being now in Moses seat the Seat of supreme autority applies the Text of subjection and respect to him Thâ—u shalt not curse the Gods nor revile the Rulers of the people As if on purpose to leave us a president that no such supposition could hereafter warrant any mans disobedience or contempt of Authority It will therefore concern us to be very watchful against all temptations of like kind as that which is but too subject to prevail upon flesh and blood For however such things may have a religious appearance put upon them by him that can transform himself into an Angel of light yet by their fruits we may know them to be none other then works of flesh 49. When therefore we read that this blessed Apostle and true Saint indeed Saint Paul himself is finding a law in his members warring against the law of his mind and bringing him into captivity unto the law of sin Shall we â—uch as we think we are free have we not rather just cause to doubt that siâ—ce he notwithstanding that abundant grace and revelation given him could not at all times dâ—scover and bear against this enmity even against this sinister construction
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