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
by the Bishop of Rome But upon serious excogitation of the whole I was brought to resolve that in the plea and condition of power the Pope now standeth the interposition of his authority would many times rather increase then be effectual to prevent injustice or silence differences whether acted between a Prince and his own Subjects or by one Prince upon another As for example some person or order of Princes subjects misliking their usage appeal to Rome as against injustice and oppression He must then to make his authority known to be useful determine for one party or another as his judgment shall be engaged If for the King then is he but heightned and farther warranted to do the like If for Thomas a Becket or the Barons against him as sometimes in England then are Subjects encouraged towards sedition and civil war another time Again before he can be supposed rightly to interpose between Prince and Prince in the justice of their quarrels they must all of them be brought to be of the same religion and perswasion with himself or else equally averse that he may be impartial Suppose that might be done yet since he may have kindred and relations may he not in that case favor a Nephew a Casar Borgia or the like against him that hath no relation or may he not respect interest and application so as again to favor such an one as King John not only above his Barons but other Princes too upon resignation of his Crown to be held of him and his successors But that was not all for partiality and the like is but that which the Subjects of any Monarch might object against his absolute rule But the great difference and difficulty is that since the absolute Monarch was in all causes and over all persons in his dominions supreme Governor there was hereby a sure way for prevention of civil war and disturbance which being the chief political evil would recompence those sufferings of inferior nature which could but occasionally happen and never be so general Whereas he claiming but Ecclesiastical power only and it being not at all determined or agreed upon what is certainly so or not so for prevention of question thereabouts I saw no possible hope to attain peace by his umpirage if any should say he did exceed his Commission unless he could make himself Judg of that too and so by degrees and in ordine ad spiritualia draw in cognisance of all matters whatsoever When that is done as Constantines Throne will better become him then S. Peters Chair so truly if such an Universal Christian Monarch there were which is not likely to fall to be he there might much good arise by it as to the general increase of Christian peace and profession As for that other way found out by some of that side mentioned by the late Archbishop sect 26. num 11. for advance of his Supremacie namely by setting up again one Emperor over all Christendom to rule in secular matters while himself would rule him and them too in what he would call spiritual with as supereminent splendor as the Sun doth the Moon I apprehend it still ineffectual to peace till those powers be joyned in one person unless the Emperor could indeed be content as I said to change places with him and become so subordinate as not to shine in any act of Moon like power but by the light and leave of this his Sun Could this in any likelihood have been eâ—pected I might happily then have given some credit to those slender probabilities of S. Peters primacie and the Popes succession in the chair In the mean time the usurped exercise of this his Ecclesiastick power where he had no jurisdiction as a power standing insubordinate to the Prince hath begotten that great mistake That there might be a Church in a Church that is one Christian Common-wealth in another 13. But let us hear judicious Mr. Hooker more at large in this business of the Church and in answer to such as would appropriate the notion of Church to those of their own perswasion only lib. 5. fol. 367. Church is a word which Art hath devised thereby to sever and distinguish that society of men which professeth the true Religion from the rest which professeth it not There have been in the world from the very first foundation thereof but three Râ—ligions Paganism which lived in the blindness of corrupted and depraved nature Judaism embracing the Law which reformed Heathenish impiety and taught salvation to be looked for through one whom God in the last days would send and exalt to be Lord of all finally Christian belief which yieldeth obedience to the Gospel of Jesus Christ and acknowledgeth him the Saviour whom God did promise Seeing then that the Church is a name which Art hath given to Professors of true Religion as they which will define a man are to pass by those qualities wherein one man doth excel another and to take only those essential properties whereby a man doth differ from creatures of other kinds So he that will teach what the Church is shall never rightly perform the work whereabout he goeth till in matter of Religion he touch that difference which severeth the Churches religion from theirs who are not of the Church Religion being therefore a matter partly of contemplation partly of action we must define the Church which is a religious society by such differences as do properly explain the essence of such things that is to say by the object or matter whereabout the contemplations and actions of the Church are properly conversant For so all Knowledges and all Vertues are defined Whereupon because the only object which separateth ours from other Religions is Jesus Christ in whom none but the Church doth believe and whom none but the Church doth worship we find that accordingly the Apostles do every where distinguish hereby the Church from Infidels and from Jews accounting them which call upon the name of our Lord Jesus Christ to be his Church If we go lower we shall but add unto this certain casual and variable accidents which are not properly of the being but make only for the happier and better being of the Church of God either indeed or in mens opinions and conceits This is the error of all Popish definitions that hitherto have been brought They define not the Church by that which the Church essentially is but by that wherein they imagine their own more perfect then the rest are Touching parts of eminencie and perfection parts likewise of imperfection and defect in the Church of God they are infinite their degrees and differences no way possible to be drawn unto any certain account There is not the least contention and variance but it blemisheth somwhat the unity that ought to be in the Church of Christ which notwithstanding may have not only without loss of essence or breach of concord her manifold varieties in Rites and Ceremonies of Religion but also her
and thereupon render the abolition of it both just and reasonable Now as the abolition of the Masse Book was formerly in respect of like superstition cast towards it For the late Archbishop sect 35. num 7. punct 5. affirmeth that himself had heard some Jesuites confess that in the Lyturgie of the Church of England there is no positive Error And being pressed why then they refused to come to our Churches and serve God with us In like manner as now Conformists may be asked now when no positive error can be objected neither They answered saith he they could not do it because though our Liturgy had nothing ill yet it wanted a great deal of that which was good and was in their Service So that if this answer were not valuable to excuse Refusants then I see not how the like can excuse any now 41. All which well weighed I know no effectuall answer to be made to such as have been Recusants or Non-conformists if we fall from that principle of acknowledgement of that Supremacy which the Church then gave the chief Magistrate amongst us accounting him in all causes and over all Persons as well Ecclesiastical as Civil supream Head and Governour If upon any pretence we forsake this hold we not only lose the direct way to unity and peace but do let in error on every side to over master and confound us And although this power were formerly given to the chief Magistrate while they had the stile of King or Queen yet if we shall impartially consider the intention of that Act whereby this power was exercised by the King we shall finde that it like all Laws having a regard to the perpetuall conservation of Peace Order and Unity did not limit it to persons so stiled onely but that it might be kept for ever did for ever unite it to the Imperial Crown of this Realm that is to the Monarch thereof although no King nor more crowned nor anointed then some of the Roman Emperors were and accordingly we shall find Mr. Hooker to understand and apply it for reckoning up the Subject whereof his eight Books are to treat He saith The eight is of the power of Ecclesiastical dominion or Supream Authority which with us the highest Governour or Prince hath as well in respect of domestical jurisdictions as of that other forrainly claimed by the Bishop of Rome In which expressions of Highest Governour or Prince Prince signifying the same with Highest Governour or Governour in chief we may presume he meant it due to the King as Monarch and not to the Monarch as King And a great pitty it is that we had not the Book it self to have been further satisfied herein and in the power belonging to him But for want thereof we will adde the judgement of such others as have been generally held most famous in their generations 42. Bishop Andrews in his Sermon upon that Text of Touch not mine annointed proves at large that all persons in Supream Power are to be esteemed Gods annointed although material Unction and other Ceremonies be wanting as primarily he saith It was meant of such as were Patriarchs For saith he fol 798. in the first World the Patriarchs were principal persons and as I may safely say Princes in their generations and for such holden and reputed by those with whom they lived I may safely say it for of Abraham it is in expresse terms said by the Hethites Audi Domine Princeps Dei es inter nos Thou art a Prince of God that is a mighty Prince here among us As indeed a Prince he shewed himself when he gave battel and overthrow to four Kings at once Of Isaac no less may be said who grew so mighty as the King of Palestine was glad to intreat him to remove further off and not dwell so neer him and then to go after him in person and sue to him there might be a league of amity between them And the like of Jacob who by his sword and bow conquered from the Amorite the mightiest of all the Nations in Canaan that Country which by will he gave to Joseph for possession It was neer to Sichar well known you have mention of it Joh. 4. 5 Great men they were certainly greater then most conceive But be their greatness what it will this is sure they were all the Rulers the people of God then had and besides them Rulers had they none And that is it we seek Pater was in them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too Fatherhood and Government And these two made them Patriarchs unctos ante unctionem saith S. Augustine anointed before there was any material anointing at all And as he said it to be properly due to such and none but such as were Rulers of the people of God so because Christian Magistracie in the latter ages was mostly executed by and under the notion of Kings so doth he afterwards prove how they were to succeed in this right Which done he proceeds to censure that usurpation of power foreignly claimed by Pope and Cardinals who under pretence of this title would enter common with Christian Kings proving that thirty three times in Scripture the terms of Gods anointed are used and no where to be applied to any but Patriarchs Christ himself or of Kings all shewing farther that others Priests Prophets or the like although they were anointed and might be so called yet were never stiled the Lords aâ—ointed it may be uncti but not Christi And then setting forth the Kings more proper claim to this title as being chief Christian head he after asks Who be they If we go by the book Princes why then touch not Princes that is such as are in principal power or Rulers in chief And thereupon he after adds to take their supposition off that thought this Authority depended on the Ceremony of Unction or the like fol. 800. This claim by the Ceremony is clean marred by this Text For when these words here were spoken there was no such Ceremony instituted it was non ens no such thing in rerum natura that name not up til Moses Now these here in the Text were in their graves long before Moses was born no meos then no claim by the Ceremony And after it came up no Priest went out of Juâ—â— to Persia to carry the Ceremony to Cyrus yet of him saith Isaiah Haec dicit Dominus Cyro Christo meo Thus saith the Lord to Cyrus mine anointed And yet never came there any oil upon his head So that even after it was taken up yet the Ceremony and the claim by it would not hold The truth is the Ceremony doth not any thing onely declareth what is done The party was before as much as he is after it Onely by it is declared to be that he was before and the which he should have been still though he had never so been declared The truth may and doth subsist as with the Ceremony so without it It