under the tye of religion also to be entirely obeyed by all that acknowledg his Christian jurisdiction we being no more duely able to divide the supremacy of the one then of the other And therfore the mistake and inconvenience of their opinion will plainly appear that would from a short and groundless distinction of the several objects and ends of our obedience deduce a several and distinct tye whereby the same person in the performance of this duty to lawful authority should stand diversly obliged As if because the good of men and humane Society were the next ayme of my forbearance to defraud or oppress c. it were therefore the last end and not rather Gods glory as heretofore shewed Whereupon since I as a Christian had light sufficient given me to discover how God is herein served by this my advancement of the good of my brother cannot thereupon but account my self as well serving God When I do any thing as a subject to the Prince out of general tye of conscience to Gods precept that commandeth obedience to the higher powers then it is or should have been if I had done it in obedience to the perticular precepts of thou shalt not steal or thou shalt not covet And had Cato or Scipio had the like advantage of instruction with us so as to have seen through to Gods glory and their owne salvation as the great and last end and reward of all our actions as they had been obliged in conscience so they would no doubt out of respect and love to God and their owne future good have performed all those Heroick acts which for want thereof could not have in them higher consideration then temporary benefits of themselves or country and so come to be imputed unto them as bare moral vertues and duties having in their conceipts neither direction nor intention higher But for farther clearing the understanding of these things we will instance in a particular most common amongst us namely our food What the vegetative appetite as necessary to growth and nourishment doth herein covet the same being in sensitive Creatures controlled and judged by their pallats and tasts is ascribed as an action done by such or such a sensitive And in the same food again the pallat being for choice and quantity as all other senses controlable by reason for what we do therein we are accountable as men onely and not as beasts And so lastly when in this particular of food a higher authority then our owne doth command we must be then reckoned in all we do therein but as in relation and subordinate to that last and highest authority For as Christ is above them all so is our relation as Christiaâ—s to include and involve that of men or subjects So that if I now follow too much my vegetative appetite or sensative taste and also transgress reason so as to be drunken and glutonise this being done by me that am a Christian is a sin endangering punishment hereafter and not singly a moral or civil vice as transgressing onely in regard to my health or the rule of society And so farther againe when abstinence from any or all sort of food is by lawful authority enjoyned whereby the use of what was indifferent to us in respect of any direct former Christian precept comes to be streigthened we are then tyed in conscience to the obedience thereof and that not onely when a Lent or Fast day shall be enjoyned for an explicite religious end but also when abstinence shall be publickly commanded without such end expressed at all or although the preservation of Cattel or the like be the known end thereof And this because the person commanding being the same and alwayes Gods Minister where our ability of performance is equall our sin of disobedience must be equal also and that without thought of dividing his jurisdiction and authority and so disobeying the Prince as as oft as we please by taking on us as Priests in a separat jurisdiction the sole interpretation of Gods law Whereupon as every Master of a family is Priest also so far as concerns his jurisdiction so the appellations of Princes and Priests are in many places of Scripture used as equipollent But as the King in regard of the multitude under him is to use Magistrates to help him in civil administrations so Priests also in matters of the Church and religion How far this their power is to extend and how and by what order of them to be managed will be a proper discourse when the Kings part in government and peace shall be treated of Therefore now to return by the name of Church we are not to conceive there can be any congregation of Christian subjects by order so distnct from others as to have immediat power from God over the fortunes or persons of their fellows without or against the Soveraigns leave For since the time manner place and other things essential to the constituting the meeting it self must as heretofore noted depend on the leave and direction of the governour in chief and their authority as an assembly can be but subordinate to that from whence they derived it it cannot in no wise be collected that their power should be independent They of the Romish Clergy that would clayme a divine right to succeed the Apostles in the exercise of external jurisdiction and power by vertue of an uninterrupted ordination from them at first derived after the same manner as those ancient Romans were superstitious to place the vestal virgins for keeping in of their holy fire in their temple and would have the Office and power of high Priest or Bishop in the Catholike or each particular Church depend on like uninterrupted succession to his predecessor under the Gospel no otherwise then the high Priestship did descend amongst the Jewes had no doubt an ayme by this peculiar way of puting one another into authority not only to set up themselves in Apostolical power but to exclude Kings or Masters of families from having any divine right at all since no such uninterrupted derivation of succession can be on their side brought But as they cannot find any text to warrant any claim hereby so they are to consider that as to the Iewes their particular Church was the same with the Catholike so in order to Gods care for direction and government of that particular onely Church he did appoint as well a distinct family and linage for their Kingship as he did for their Priesthood it being as unlawful to alter the line of David as that of Aaron But under the Gospel where like appointment was not made nor outward prosperity was not promised as to the Jewes it will be very severe to censure any particular Church as untrue and her Pastors unlawful upon the hazard of having some interruption in succession or for want of intention or the like whereby having had some ineffectual ordination administred all ordinations succeeding and jurisdiction grounded thereupon should come to be void also However before the time that the Magistrate was Christian the
faith is of a more spiritual allay then that former Covenant of works so is their promises of a higher nature also Insomuch as we shall not find any where in the Gospel that there is warrant given to make these things the object of our aims or hopes as to the Jews was usually done but rather to the contrary Whereupon we may say that however a Church or particular members may as additional blessings to the righteousness of the kingdom of God expect these blessings to follow yet have they no such particular right as for gain sake onely to dispossess the greatest infidel And much less can particular Christians under colour of distinctions by themselves made have right against one another and so make God the Author of Peace to be the Author of Confusion and Civil war And as the Scriptures and their meaning are thus difficult and subject to misinterpretation in regard of the temporal promises made in the Old-Testament so are the more spiritual promises of the Gospel and New-Testament for want of due regard to alteration of times and difference of persons made the occasions of much abuse and disquiet also through mens hasty and partial interpretations of all things as relating to their particulars and to their own benefits onely To avoid which we are to observe a difference of persons and to know that whereas our Saviour usually addressed his speech to his Disciples as those he chiefly intended to teach because they should teach others so many of those speeches concerned them as present Teachers and Guides chiefly and not their successors as that place fear not little flock c. and the directions following it sell what ye have and give Alms c. Some again concerned their successors and not them as those places before mentioned of taking the swords and making friendship with Mammon Some things again concerned both them and their successors as the power of the keys whatsoever ye shall binde on earth shall be bound in heaven and the power of Mission and Instruction as he that heareth you heareth me c. thereby making a necessary difference between such as should teach and govern and such as should learn and obey Which distinction hath been of late so little considered of in the world or rather so preposterously practiced that those that should be by their places obeyed as Governors and Teachers are now made the only objects of Discipline and Instruction For there is not the meanest Subject or Artisan but are daring to censure and direct both Prince and Priest in performance of their duties as if these Texts Do all things without murmuring and disputing c. and obey them that have the guide over you c. had been purposely spoken to Kings and Preachers that thereby they might learn submission and attention to their Subjects and and Auditors Some things were spoken that concerned other Christians also but themselves in the first place as whosoever will be my Disciple let him take up his Cross and follow me c. And lastly some things are generally set down as concerning all men as the Doctrines of Faith Love Humility Patience Obedience c. although men may differently be concerned in the outward exercise of them as heretofore related As concerning such Promises and Precepts as had different regard to Christians through alteration of times we shall finde some that concerned the primitive Believers and not those that followed in the latter age as in those glorious signes promised to accompany Believers to cast out devils to speak with tongues to heal the sick c. The which and other miraculous assistances and ways of inspiration and illumination heretofore promised and granted to such as should ask in Christs name and had but Faith to the quantity of a grain of Mustard-seed some in these latter times have been vainly boasting of whilst others have as disconsolately expected and for want of them been ready to think they must want Faith also Not rightly weighing how necessary these miraculous signes and wonders were to be then shown for the honoring Christs name from above which was as yet had in so little repute here below Insomuch as for that very cause we shall finde the gift of miracles granted to him that cast out devils in his name who for ought we finde pretended neither to follow nor at all to believe on him Nay to shew these extraordinary endowments were not sure signes of Faith we shall finde our Saviour condemning them that had them But when his name should be the most glorious of any and his Church should have attained that degree of strength and learning as to be able to provide for its own safety and illumination in an ordinary way then came the time again when upon the contrary reason these endowments to private persons ceasing we are to construe some admonitions as chiefly proper to Christians in the last times and to happen when his service shall be an honor as are these Admonitions to beware of pretenders to new lights such as shall say Lo here is Christ and loe there is Christ c. And having hitherto so largely endeavoured to prove our Assertions out of the Texts of the holy Scriptures and having done it with such strength of evidence as to me seemeth of value to convince any that hath real and firm belief that they are truely proceeding from God or that rather there is indeed any God at all it seems lastly necessary for conviction of both these sorts of men that is open Athiests and such secret ones that confessing a God and the Authority of Scripture the better to serve their own turns thereby do yet in their works deny him to say something for conviction of Deity and the daily exercise of divine Providence amongst us The which shall serve by way of addition to our first enterprize therein at the beginning of this work which for haste to other things was but cursorily there handled CHAP. XIV Of Athiesm AS the Nature of all kinde of vertue is to be operative so by the degree and extent of operation is the proportion and extent of the vertue to be measured For neither to do by help is so powerful as to act alone nor to do one or few things as many or all Again as extent of ability is best measured by extent of operation in the objects it undertakes so is the proportion of vigor by distance in execution even as that loadstone that can attract at greatest distance is best and that fire that can heat or burn farthest of is so also And as potency and vigour are to be thus measured by distance between Agent and Patient so much more when that distance shall be so encreased as the presence of the Agent shall not sensibly appear as to the present work but a weak or unlike thing having of it self no effectualness thereunto shâ—â—l by its power be made the Author of his proper
Christ that power and honor which in some places is given to Kings finds no colorable shift in this place because it is said And my Prince shall no more oppress my people Which Oppression being not to be feared from Christ himself and the admonition being in the plural number it cannot be thought congruous for him as on the otherside the assignation of a certain portion of Land for his maintenance not to be alienated or encroached by any of his servants but to remain to his Children only must intend Kings not Christ. And so must shew also both the designation and setled perpetuity of that Office who as the supreme Officer of power and honor is in this recess of God to retain the Image of his Authority and be acknowledged as in his stead As may most plainly appear by that command of keeping the Eastgate for him only saying This gate shall be shut it shall not be opened and no man shall enter by it because the Lord the God of Israel hath entred by it therefore it shall be shut it is for the Prince the Prince he shall sit in it to eat bread before the Lord he shall enter by way of the porch of that gate and shall go out by way of the same Nor can we by Prince understand chief Priest as some would because they neither had this power of Oppression and also were distinguished from the Prince under the notion of the sons of Zadock and so had Lands distinct assigned for their maintenance And therefore again although the Priests are there appointed to put difference between Holy and Prophane and to judge in the Assemblies of God they are still to be supposed as under the Prince herein being presently appointed to be the sons of Zadock which are to be presumed Loyal as having been by the King put into that ministration for that very reason when Abiathar for joyning in rebellion with the rest of Israel was by the King thrust out So that the Priests here spoken of being always set under the notion of sons of Zadock it seemed needless to set down that in this or other things they should be subordinate to the Prince for this Zadock and his successors representing the Evangelical Priesthood were by Gods appointment 1 Sam. 2.35 to have a sure house built them and to walk before Gods anointed for ever the last words signifying at once the perpetuity of both Christian Kingship and Priesthood as well as priestly subordination to succeed And if we shall take these chapters as prophetick to set forth the state and pattern of the Christian Church as usually is done by Christians and not as literall to the Jews onely as they usually do then nothing can remain more luculent and cleer then the divine direction hereof for the perpetuity of this Office in the Christian Church in order to other Prophecies elsewhere mentioned of having Kings to be their nursing Fathers and Queens their Nurses and of the Churches having sons whom they may set as Princes in all Lands Which Office as it is undeniably therein appointed so to make it farther appear to be prophesied as necessary to compleat the Church in a state of perfection and happiness we shall finde that it is to be shewed to the Jews as an unquestionable plot to that purpose and to be promised them upon their good abbearance saying If they be ashamed of all they have done shew them the form of the house and the fashion thereof c. that they may keep the whole form thereof and all the Ordinances thereof and do them By which we may finde that in policies established according to the pattern in the Mount Kingship and Priesthood must be and that the one can be no more omitted then the other How this Office of Kingship was ordained to accompany and compleat the flourishing estate of the Jewish Church and to precede and be instrumental in building the Temple will be more fully discoursed hereafter when we shall have occasion to speak of such places of Scripture as contain a connexion of promises to that purpose as 2 Sam. 10.11 c. 2 Chr. 17.9 10 11 c. and other places All of them plainly shewing that Jerusalem or the Church is or ought to be builded as a City that is compact together or is at unity in it self that is hath an inward principle and ground-work of Unity and Peace in it self from this Divine appointment of one Governor to preside therein even by setting there the Thrones of judgement the Thrones of the house of David and not as left to a plain way of dis-union and division by means of any poliarchical contrivance to judge and govern without a Throne whereby their Compaction or Union should not proceed from any naturalness in the form and means within but from contingency and fear without But because some Anti-Monarchical men do believe that it was no more lawful for the people to desire a King afterwards then at that time and are very urgent that the words I gave thee a King in mine Anger should be interpreted as though the Office of Kingship were so given without considering also that he was taken away in wrath and so rightly construing the absence of the Office to be a greater punishment then the imposition it is to be noted that these and many other expressions uttered in reference to Saul had relation to him as a person hastily demanded and so given as a punishment and not as to one on whom and his posterity the flowrishing estate of that Church was to be setled For that promise we shall finde annexed to the Tribe of Judah as before noted of whose lynage also our Saviour was to come whereas Saul being a Benjamite it could not be thought that he was the person to be setled herein Nay so much himself doth acknowledge to Samuel while Samuel is telling him of his Election viz. Am not I a Benjamite of the smallest of the Tribes of Israel c. Wherefore then speakest thou so to me But then it may be asked how we shall make good those expressions which Samuel used unto him that God would have established his kingdom upon Israel for ever Why this might have been fulfilled by means of his lynage in a feminine line matched into the Tribe of Judah as was that match of Michal to David But you will answer that Michal was made childless for a fault of her own and not other Fathers It is true she committed a fault to deserve this punishment but it hinders not but the same punishment was in pursuance of a former fault of the Family also as we â—inde many presidents in Scripture and in particular one done about the same time namely the punishment of Elies house which will come home to this For we shall finde Solomon thrusting out Abiathar from the Priesthood to punish his personal act of disloyalty to his Father
that they may as having power therein from God both refuse his commands and also subject him to the obedience of their own Authorities and Offices they should doe well to consider that God can have but one supreme Magistrate namely the King and that all others can have power but as sent of him They should consider that God hath made him Keeper of both Tables so as to preside over us in all things as well of Religious as Civill cognisance In which respects we can no more divide him in his entire Trust and delegation in these things then we can divide the author of these Trusts in his sole Power therein also Now it might be demanded of these men That since these Magistrates and intrusted Officers had their places from the Prince onely and since without Commission and power from him they could not have had Power in any thing outwardly to be exercised more then other ordinary Subjects how should it therefore come to pass that by vertue of a Deputation to serve and be subordinately assisting unto him they can claim right and power to be unsubjected and in any thing above him But we shall here somewhat examine the usuall ground of this stubbornness which is by distinguishing at their pleasures Religious and Civil duties one from another and then making men obliged to obedience in the first sort to Gods precepts onely with this farther supposition that themselves or such are they fancy are to be obeyed as his Magistrates therein And they then stint the Princes power to be onely exercised in what they refuse and shall call Civil matters of which distinction of duties we shall speak more fully anon In the mean time because the conceit of Magistrates distinct and unsubordinate power hath arisen from belief of this distinction of duties we are to consider in brief that being now Christians we cannot at our private pleasures renounce and take off that general relation and say that in such and such particulars we act as natural men in such as civil men and in such onely as Christians but since now all unrighteousness is sin and a sin against God too even to the degree of an idle word so hath God united the high trust and oversight of all these things to this his onely supreme Magistrate And this in so neer a tye of obedience as where he is not divided in himself that is to say differenced from us in Religion but is a Christian as well as we there we cannot more divide from his Authority in our Christian obedience then we can in our Civil without dividing Christ that gave him this Office and separating him likewise from his right of Kingship over us and so affirm that we are to obey Kings as Gods deputies in the State but not as Christs in the Church For albeit in some Assemblies of Christian Subjects where persons in holy Orders do more particularly appear and preside as being an Assembly by the Prince constituted for more neer examination and stating what in the Scripture is more particularly contayned or what is more expresly tending to Gods Worship and Service Princes may be thought thereupon secluded yet since they are still Christians Subjects as others and have as we said their whole Assembly and their particular powers therein authorized from the same head that other Assemblies have we may conclude that each Kingdom is as well such a Church as such a Kingdom And as Christ is head of the Church and King of Kings too so is each King under him head of both also and while he continues a Christian Magistrate he must be always so obeyed and acknowledged And although where the Prince or Supreme Magistrate is no Christian as in the infancie of Christianity it fared the saying is useful of giving to Caesar the things that are Caesars and to God the things that are Gods and of obeying God rather then man because in that case the Magistrate not undertaking to be Gods or Christs Vicegerent at all so as to promote their honor and worship but it may be the contrary it were strange to give him the power of the Church which he will not own but rather refuseth Therefore he refusing to act as a Christian Magistrate in matters of Divine Precept we must have recourse to Gods command our selves or to such representation as any Assembly of the Church at that time can have But where the supreme Magistrate is a Christian there as in all his relations he is supreme to the rest of his Subjects so is he in all his commands to be obeyed as a Christian Magistrate For if that rule of giving to Caesar c. be taken litterally and expresly so as to exclude Kings as Kings from being Gods Ministers and Magistrates in Church matters it must again exclude God from medling in secular affairs or matters of the Commonwealth doing thereby not so much wrong to Kings as to God himself For since without a Magistrate nothing can be done in the Law-makers absence all Laws of Religion must then remain arbitrary and useless and God would by consequent be as well thrust out of religious power as directly hereby excluded out of the Civil So that when that or the Precept of obeying God rather then man is to be taken of direct use and force it must be when Subjects stand subjected as aforesaid or else as we said in the case of new express command from God or Christ himself received who as the higher power must then be obeyed as in that particular case wherein this sentence was spoken may appear For Christ having himself particularly and expresly said to his Apostles Go teach all Nations for them to have obeyed Magistrates forbidding them to teach any more in his Name had been expresly to have obeyed man rather then God and to have put them in danger of Woe if they preach not Even as on the other side to hearken to such Precepts as come to be invented and pressed by private men contrary to the sense of Gods publike Minister and without express revelation therein from God which he is evidently to prove is as done against Gods command to obey man rather then God also And this not onely whether the doers be private persons or else subordinate Magistrates For all power being in the King and they deriving theirs as sent of him as they cannot claim obedience from others but by Authority from him so they must as private persons in respect of him give obedience to him by whose power under God they had this their jurisdiction CHAP. XII Of the Right of Dominion HAving hitherto spoken of the duty of subjection and particularly to Kings it will farther be necessary to say something in designation of the persons that so the stubborn may be without excuse and the Consciencious have direction and satisfaction as far as may be what to follow We must now again therefore consider that as mans obligation of Praise
so we again having no other direct outward precept from God or Christ himself are through faith and by our ready obedience to him actually performed to his Church in his stead as having the word of reconciliation committed unto them acquitted in all we do but if done otherwise we forfeit thereby the whole condition and as again obliged and culpable for the breach of the whole law nothing but read mission into the Covenant of Innonency by repentance can secure us from damnation CHAP. IV. Of each particular Church and its power HAving hitherto spoken of the Reason and Foundation of the Church in general and of the necessity of our participation of her communion so now again it will be necessary to speak of each particular Church and its jurisdiction For since we cannot otherwise attain to be members of this Catholick body then as being first members of some particular Church it will therefore follow that as the necessary observation of the law of providence which we could not explicitely and perfectly do upon our owne abilities was the cause Christ became obedient to God for us that we might be made the righteousness of God in him so there lies upon each member a duty of conformity and obedience to their particular Churches that thereby being made conformable to the image of his Son they may also be restored to the image of God And therefore although the Catholick Church cannot be aggregate or represented der any single head or rule but of Christ himself yet since it is integrated and by parts made up of particular Churches and in these Christs power being to be represented by other Christs or anointeds under him it will follow that our obedience to this Church and the head thereof must have of us all that obedience which unto the other we cannot give else would that precept of obedience to the Church come to nothing as indeed for the most part is intended by such as would have the Writers of their owne mind to be held for the Catholick Church onely Therefore now being to consider the Christian Church as an assembly of Believers separate from other for Gods more immediate honour and worship we cannot well appropriate this phrase to that part of the Catholick which is past and unconversant with men nor for the present to that part of it which is yet to suceeed although both the one and the other have done or are to do their personal parts herein but must interpret that notion of Catholick Church used either when those duties are in general given which are fit for the Church to observe in obedience to Christ or when againe given for her members to observe to her to intend that part of Christs body which shall be successively militant on earth to whom alone these instructions can be necessary and useful in both kinds But then again as this general duly of praising God before men can onely be performed by the visible Church because she hath onely power and opportunity therein yet since this power here on earth is subsistant by the separate jurisdiction of those particular Churches which constitute her Catholick body and she can in no other sence be termed Catholick with reference to any other head then of Christ himself it must be therefore granted that all those precepts for general obedience to the Church must be meant of every Church in particular as having onely use of jurisdiction to this purpose And as having besides according to the several inclinations of their owne people and the known affections of those of the world amongst whom they live the best and onely ability to know and command what is fittest to be done for advancing Gods glory according to the exigence of their particulars which otherwise in the strange mixture of Christianity with other religions throughout the world were not possible to be comprised under one certain or equal rule or to be known and executed by one single persons power And that the Church and civil jurisdiction of each place signifie the same and that by obedience to the Church obedience to the particular Church is ment will appear by that of our Saviour Mat. 18. where controversies are if not decideable by umperage to be told to the Church Under which name must be comprehended the present particular authority of that place because else how shall they go to it And it must be the civil as well as ecclesiastical authority also as having them conjoined because it determines particular personal injuries where brother offends against brother and one servant takes another by the throate saying pay what thou owest as the parable denotes But the conclusion is that the supream jurisdiction whilst it is Christian is the very Church we are to submit unto And those that will not hear the Church are to be unto us as Heathens and Publicans that is such as have renounced Christ by this their renoucing the Image of his authority the Christian Church whose definition and power be the thing of never so civil nature makes the breach of it a sin as on the contrary our obedience to them acquits us of guilt For it is from Christ they have this power that Whatsoever is bound on Earth shall be bound in Heaven and whatsoever they shall loose on earth shall be loosed in Heaven So that Christ having now blotted out that hand writing of Iewish Ordinances which was against us and released them from their litteral strictness to the extent of rational and natural laws and having also answered to God for the large morallity of the whole rule of providence leaving Christians at large in all things wherein their reason or Christian precept is not transgressed and lastly having left the charge for custody and enforcing these Christian precepts to every Christian Church who are thereupon to answer to him for the faults of the people the advantage that Christians have of living in a state of innocence is unquestionable and immoveable while they contiune obedient And therefore Christs Gospel might well be called Glad tytings and we may find that our Saviour made his general encouragement to the entertainment of him and his doctrine because his yoke was easy and his burthen light Insomuch that when he came in particlar to be asked what it was he answered in one command for both Tables thou shalt love c. including under the precept of love to God and our Neighbour all the law and the Prophets that is all things of faith and charity or of faith and obedience which is charities support First for our faith and its fundamental object life eternal is to know God and Iesus whom he hath sent he is the way the truth and the life the Authour and finisher of our faith on whom whosoever believeth hath everlasting life and on him that believeth not the wrath of God abideth Which one article comes therefore to be eminently necessary
or to be the sons of God but will also redound to God and his Gospels glory when men like the Philippians amongst the rebellions Greeks shall shine by exemplary submission to authority as lights in the world or as directors to humane preservations and peace And it will cause them that have this guide over them to do it as aforesaid with joy â—nd not with grief so that both here and in the day of Christ they shall have comfort when being to give account for their souls it shall appear that they have not run in vain nor laboured in vain And if the end and occasion of this precept for implicite obedience be marked it will make it clearly maninfest that the same is this way and by no othea means to be accomplished For what way so likely to have their conversation honest amongst the Gentiles and such as becometh the Gospel of Christ even the Gospel of him who being equal with God yet to be an example of obedience took on him the form of a servant and became obedient unto death even the death of the Cross as by continuance of this their obedience unto him not in his presence onely but now much more in his absence whereby working out their Salvations with fear and trembling they might then shine as lights in the world when their obedience shall be thus known unto all men what way so likely to stand fast in one Spirit with one mind to be like minded having the same love being of one accord of one mind but to have nothing done through strife or vain glory but in lowliness of mind or by putting on the form of a Servant each one to esteem other especialy his Superiors better then himself For by this renouncing our own things that is the reliance on our owne wisdomes or increase of our owne interests which might be expected by murmurings and disputings we shall unquestionably preserve and encrease the publick good or things of others even by maintenance of publick peace and agreement Whereby we may more assuredly enjoy the consolation of Christ the comfort of love the fellowship of the Spirit in this our charitable communion and also thereby fulfil the joy of such as are by Christ set over us For the only ready way to walk by the same rule to mind the same thing is to be followers together of these and to mark those that walk so as they have them for an example Whereas if men shall be left to walk otherwise as enemies to the cross of Christ and shall be left to dispute and contrive wayes of Salvation to themselves their end will be destruction and love charity and union will be quite lost through their division and disobedience whilst one shall say I am of Paul and I of Apollos and I of Cephas and I of Christ and so prove themselves not followers of the God of peace whilst not doing thes things as learned and received and heard and seen in our owne Christian Superiour In these admonitions to the Philippians where Saint Paul had entire jurisdiction as being a Gentile Church under him we may observe him directing this perfect obedience unto himself as their owne unquestionable head when he sayes that I may rejoyce that I have not c. whereas he that was the Author of the Epistle to the Hebrews sets down the persons in general terms unto whom this obedience is to be given as obey them that have the rule over you c. and remember them that have the rule over you For neither was Saint Paul their head himself nor had these Jews that still remained in Judea as yet any setled single head because the most of the Apostles were there resident and still in equal authority amongst them And as for the dispersed Jewes it was to the Author of that Epistle uncertain who was their rulers as also how many they had they being not improbably at that present governed by Elders after a Synagogue fashion and not having a single supream head constantly residing amongst them And such as would go about to interpret that these words cannot be construed for estating the Prince or Civil Magistrate as they call him in the capacity of religious authority because at that time they were heathens and therefore say it must intend Apostolical or Church teachers onely they do thereupon confess the same thing to be now due to that Supream Magistrate which is a Christian and hath Church jurisdiction as well as civil For if then perfect obedience both in the one and the other sort were to be given by each member to several persons then claiming it it must follow that it must be in like manner done entirely to that one now that hath the united supream power in both CHAP. V. Of the forms of the Church Government and of the jurisdiction claimed by Church men ALthough those that would disturbe the peace of Kingdomes by setting up an Universal Monarch in Church affaires and they that would set up the whole Clergy uncontrolable to govern in each Kingdome after a democratique fashion are both of them dissalowably out of what hath been already spoken yet for mens better information we will hear speak more particularly of both The first I conceive cannot be at all both for the reasons before given in the discourse of the Church and because it is that particular prerogative which Christ hath reserved to himself of being with them as Catholick head to the end of the world And as in particular Kingdomes and parts thereof Christ presides by special deputies as King of Kings even so upon the same reason of Universal jurisction and care he is to take the immediate charge of the whole unto himself In which regard as there should be no man called Father on earth or general Monarch of the whole earth or mandkind in derogation to Gods prerogative of Vniversal Kingdome power and glory so are not the heads of any particular Church to transcend their Apostolical paâ—ity and encroach on Christs prerogative of Universal Church power because one is their Master even Christ and they are brethren In which words Father and Master in the singler number as we may note one person in supream authority to be meant so will they serve to explain unto us who is meant and entended when in so many places we are bidden to obey in all things under these notions of Father and Master namely that it is that our particular Master or Father who hath now as supream authority over us in his own territory and jurisdiction as the former Masters and Fathers had in their families who were then the onely persons that could be Vniversally obeyed in all things because they were then the onely proper denominations of such as were in supream authority as Christians Apostles Patriarchs Bishops and the like being not Officers to continue in supream authority as such nor being
be oppressed and destroyed by those Heathen Magistrates amongst whom they lived as would also their publick congregating in Churches have done the like But now after the time God hath perfected his work of the Churches deliverance and free establishment in peace and rest from all about her after the time of his prophesie is fulfilled by appointing Kings her nursing fathers and Queens her Nurses and of the Church her having sons to be set as Princes in all lands so that now under Constantine as formerly under Solomon the upper Roomes and wandering Tabernacles are converted into stately Temples for men to think of running into their wilderness and persecuted condition again by entertainment of those temporary forms which unto that condition were most fit seems to me to import both ingratitude and murmur against God as also imprudence to themselves And those that shall well compare those Prophesies that set out the Christian Churches happy and flourishing condition with that which Moses made to the Jewes of having Kings when their afflicted condition should cease will finde the same reason and practice for both although neither Iewes nor Christians had by Moses or Christ direct precept for doing either no more then Moses gave direction for building a Temple or Christ or his Apostles for erecting Churches But these things being supposed to follow as out of duty of gratitude that flourishing estate God should bring them unto are less mentioned then that future succession of Kings concluding as we may gather that it would follow upon it as both Solomons and Constantines examples before mentioned so well declare But in this regard we shall finde God Almighty observing the same method in bringing the whole Church to its state of eminence and freedome from the bondage of forraign enemies as he doth in bringing each one of its members from the thraldome of sin and the Flesh that is both in the time of their birth and afterwards leading them through wildernesses and persecutions to wean them from the former relishes of their Onyons and Flesh. pots and to prove them whether they be fit for that promised land and state of happiness or for that peace and joy in the holy Ghost which is requisite to their perfection Unto which state being once arrived through the Almighty assistance of him that can do all things and proportionable to the greatness and splendor of the Church having raised them up a more eminent officer for their government for men now to be affecting of Elderships Presbyteries and what other former temporary models they please to phancy in presumption that God must thereupon as before more immediately appear as by miracles guift of tongues prophesie c. because of the weakness of those his present Ministers seems to me none other then that temptation of the Devil offered to our Saviour of casting himself down headlong and so ingratefully neglect that ordinary way of safety he was now in on presumption of Gods miraculous delivery It seems to me none other then as if the Israelites in the land of promise flowing with milk and honey should be asking Quailes and Manna or the pillar of a Cloud their former food and way of direction And lastly these that will distrust Gods guidance if he manifest it not after their owne way seem to me closly resembling those sons of Belial also that at the Israelites institution of Kingship were ingratefully asking how shall this man save us But they that are of the number of the repiners murmurers and complainers amongst us should remember Solomons advice say not thou in thy heart what is the reason that the former times were better then these for thou dost not enquire rightly concerning this for he hath made every thing beautiful in its time so that a man cannot say that this is better then that for in their season they are all excellent And more excellent and honourable no doubt it is and more redounding to the glory of God that having promised to bring his Church to a flourishing condition so as to be eminent in the world for its owne strength and greatness he should in such measure do it as that it should be now able to subsist by it self according to the ordinary way of providence common to other Nations then to be alwayes extraordinarily holding them by the hand himself as thereby confessing he could not or had not as yet made good his engagement But as concerning worldly splendour and greatness it may be observed that the same degrees of different appearance have risen in the lustre of Christs deputies by reason of his farther recess from extraordinary assistance and presence with them as there is in the difference of the Moons shining by reason of her distance from the Sun her fountain of light also For although those primitive heads might in themselves be nearer and fuller partakers of Christs gracious and powerful influence even as the Moon in her nearer approach to the Sun is the like yet was the radiation and light thereof then most gloriously and apparently beneficial to the Churches present direction and guidance when shewed unto us by a compleat lustraction of that body in our present view Nay this promise of kingship to be for compleating the blessing to a land is worthy the observation of all these Antichrists that would seat themselves above all that is called God insomuch as to the undeniable evidence of the divine institution of that office we may observe that no one people have ever been at their perfection without them nor none at the height of their distress till they were removed According to that prophesie of the Jews desolation namely that before it should be the land should be forsaken of both her Kings the having them being in it self as sure a signe of Gods blessing as the want is of his anger to any people And however some are ready in the flourishing instances of some Polarchies to frame arguments for the lawfulness of those governments yet can neither those examples equal for number or eminence those of Monarchies and Kingdomes nor can the prosperity or success of some rebellion in some people even so far as to be in some worldly security and happiness conclude for their lawfulness more then Gods premission of sinners of other sorts to prosper and go unpunished here can prove for their vindication in iniquity And therefore although God seems sometimes slacker in bringing on his threatned punishments upon some people upon their kings removall yet that this removeall is a threatning of punishment may farther appear by Hosea who thrice in one chapter threatens Israels calamity by that sign for now they shall they say we have no King for we feared not the Lord and what then should a King do to us and again the King of Samaria is destroyed like the foam upon the water and againe in a morning shall the king of Israel be cut off Nay we may
observe this Monarchical administration so much owned by God as to declare the absence thereof as the fittest and surest token of his dereliction and punishment of a people that had been first false to himself and were now repudiated by him as may appear in that other Prophesie For the Children of Israel shall abide many dayes without a King and without a Prince without a Sacrifice and without an Image and without an Ephod and without Teraphim And by the last words we may observe by the way not onely a depravation in religion and Church order to follow this no King in Israel by making use of Teraphim in the Ephod instead of Urim as the man Michah did but this disorder should increase till that remaining Priesthood who by their consistorial parity were as the Teraphims in this Ephod should be taken away also For this use of Teraphim amongst Israelites was to bee looked upon but as a shift in Jeroboam who wanting that order of Aaron and his Sons made use of the meanest of the people but in the Christian Church and when Christ typified in David shall be their King then also shall those several Kings under him maintain and settle order amongst the Priesthood and in religion it self as David also did Now concerning that separate jurisdiction which some Church-men would claim under colour of dividing our duties into religious and civil it cannot I conceive but plainly appear that notwithstanding sacred pretence this division is but of humane invention being not to be found in the Scripture and as it is for the most part made of no other use but to make division and discord by abating our obedience to the Magistrate under colour of giving it to God so are men not at agreement in stating thereof For while some think that whatever the Magistrate commands it but of civil obedience and so lyable to temporal reward and punishment onely and again what is of Gods command that is expresly set down in Scripture is to be only obeyed out of conscience of divine authority and then leaving men to private judgement what precepts are thence deduceable or when the Magistrates commands be such they must consequently leave them no certain rule whereby either to preserve duty or unity As also those other sort do who distinguishing men in their several relations by them phancied say that in whatever we do as subjects and men linked in Society the same is of civil cognizance and duty but in whatever we act as Christians we are to be guided by precept from God alone In which doing also being neither able to bring from Scripture all things that concern Gods outward worship and finding many precepts of Ethical Political and Oeconomical nature and which do concern our duty and good even as men although we had not been Christians they must needs fall themselves and drive others by these doubtfull precepts from giving any right obedience at all instead of directing them therein For although as to some intents men may be usefully considered in these different relations yet when the same person is now both a man and a Christian such distinctions as should â—imply a possibility of personal devision again so as for the same Christian to act as a man in any thing without being a Christian must besides absurdity bring upon us the many inconveniences of rebellion and civil war And therefore although in our being Christian we lose not the reality of manhood more then in being rational creatures or men we lose the properties of sensitive Creatures yet inasmuch as being rational Creatures and so having a greater and surer light to direct our actions all that we do answerable to other meer sensitives is therefore now to be attributed to us in the capacity of men as of the nobler and higher relation Even so also it fareth with us after and while we are Christians namely that all those actions in which in execution and direction I mean so far as is humane we resemble other meer natural men onely yet these things being by us now acted under the inseparable relation of Christians are although not of express litteral divine precept yet if done in obedience to lawful authority a Christian duty or if acted against it a Christian fault And it will follow that what was in us as men before but moral vertue or vice is now righteousness or sin even to the degree of an idle word And so again considering us as subjects those things that are onely by the light of nature investigable as civil duties when they come to be enforced by a Superiour having his power and office from God have the obligations of religious actions as being part of our obedience to that God who said them to be in that respect Gods also and children of the most high Therefore when God sometimes commands what would concern us and be our benefit as men although we had not been Christians as indeed if we had reason enough all precepts for outward direction would appear such or when again many things appertaining to our religion it self and our outward worship therein are by the Churches authority enjoyned whether the same be found in Scripture or no they are both of them to be held as religious dutyes to us and we being not able while we are Christians to act in any other personal capacity must be obedient and subject as in and to the Lord that is till something be enjoyned to overthorw Christianity we as Christians must obey in all things and it is as sinful to disobey Supream authority in the payment of taxes as in the observation of the Sabboth For God not now giving particular precepts as unto the Iewes but leaving us herein to the direction of the higher power ordained for that purpose of him we are to be obedient to our Masters in the flesh as unto Christ and willingly to do them service as unto the Lord and not as men That is we are now always to obey him as Christs Minister and head of our particular Church and not left at liberty to obey as in a religious tye no farther then we please For the actions and precepts of each State Kingdom are upon their conversion to Christianity to be called and reputed the actings of such or such a Church and not of such or such a State the name and notion of Church including that of State even as in the particular members whereof it is compounded the notion of man is involved in that of Christian. So that now as the entire trust power of Vniversal headship of the Catholike Church is unto Christ resigned and he thereupon to be obeyed as under a religious tye in all causes whatsoever by all such as acknowledge themselves Christians although they seem of never so civil a nature even so his supream deputy in each Christian Church or Kingdome being entirely entrusted like him from whom his power is derived is
claim of immediate succession or possession were a good plea in it self and fit to be observed by others to avoide the danger of Schism as it was also then reasonable enough that in consideration the Bishop in each place was also supream head of the same under Christ that thereupon the designation or ordination of persons into offices of power might be at his dispose too yet since even then this his own ordination or choice and appointment into office was done by the people and in the same form whereby they constituted other Magistrates it will thereupon appear but reasonable that as this power to govern was by them then executed not as Evangelists barely but as the present supream Christian heads so should it be afterwards resigned to him that did succeed as supream in causes Ecclesiastical as well as Civil And as their ordination that is personal succession and appointment into these functions of power not their consecrations doth or should depend on his choice or negative voice as it did formerly on the people and Emperours it cannot be now thought reasonable they should claime any outward independent jurisdiction over the liberties or estates of others By due consideration whereof we may know how to distinguish between those several ordintions of power and Office which Saint Paul admonisheth Timothy to make use of For by that which in his first Epistle to him is set down as a gift given by Prophesie with the laying on of the hands of the Presbytery we may understand that more civil election and ordination whereby those Presbyters or Elders the representative authority of that Church had it may be at Saint Pauls recommendation chosen him as their chief guide or instructor even because of that eminent guift of Prophesie or instruction they found in him into which Office we may suppose him afterwards confirmed and also consecrared by Saint Paul which he calls the gift of God which is in thee by the putting on of my hands For those places and cities being but partly Christians as yet whereby Saint Paul and other primitive Christian heads could not have entire jurisdiction it was reasonable even for the better obedience sake of those that did believe to submit the election of their Church guide to that very form they used in the choice of their other Magistrates And as in these last alledged Texts we finde both election and consecration set down in that phrase proper to Priestly administration onely namely laying on of hands so shall we elsewhere finde them both at once comprised under the expression proper to election of other Magistrates signifying holding up of hands called there ordaining The which Presbyterial way of choice continued still in the Church after the time that Emperors and Kings were Christian but not as at first for then these Presbyters did it as Rulers and Representatives of those places some of them being Preachers and some not whereas afterwads when whole Cities became Christians those of the chief of the Clergy of each diocess or jurisdiction took upon them to make these elections as the Chapiter of that place but it was still done or supposed to be according to recommendation or licence of that Prince or Emperour that had supream power over them all And however at first before the people of any place or City were wholly converted so as the jurisdiction could be entire under one Church head they might well be distinguished under the notions of Church and state as each might be under a separate authority yet when and where these power shall be united then and there all election and jurisdiction in the one sort as well as the other must be held dependant on this one supream Church head If we suppose those of the Clergy to be successors to Apostolical power by vertue of ordination received from the hands of one another as by a kinde of confederacy then since the efficacy of ordination is the same to all of them there must be now amongst us as many men in Apostolical power as there are men in orders because ordination having its efficacy as primarily inherent in the Apostles it must follow that all those derived ordinations must be equal one to another even as that fâ—rst act of ordination from the Apostles received was the same or equal to it self But of those that would set up an Vniversal Pope and of those that would set up a Pope by this means in every Parish I would ask how far they would have their jurisdiction to extend If they say they have right to all the Apostles had then have they right to command and be obeyed in all things for such right had the Apostles as shall be shewed anon If they say they have right to no more them was by then practised and so claime to succeed in the power of excommunication and Church censure so far as to extend it to corporal punishment then they will have much ado to make this all one with a spiritual jurisdiction and censure The truth is that we must look on the Apostles in their sentence of excommunication as punishing men in the highest measure they then could in regard of the engrosment of all coercive and vindicative power by the then Pagan Magistrates they lived under and not as thinking their refraining to keep a Blasphemer or an incestuous person company were a punishment adequate to such offences as by their hainousness and nature did argue already no regard to their society And again this act of excommunication was not then to banish him from them but themselves from him For as they could not force any to be of their society or come to their meetings so as the case stood then could not they force them from coming to any their publike meetings as well as others even when they were to celebrate the communion although they might forbear to eat whilst he was in the company So that now if the Church-men claime but the same measure of power the Apostles did or might then exercise and againe allow the person now excommunicate the like power with the other they will then finde the force and terrour of their excommunication as from themselves alone proceeding and without leave and assistance from the Magistrate to amount to just nothing If they claime all the jurisdiction and power that the Apostles as heads of Churches then had right unto they will have right to all power whatever that is power outward and civil as well as inward and spiritual For of that nature we shall finde many things that were taken into cognisance by those primitive heads and so lyable also to the censure and punishment of the Magistrates and civil laws of the Countrey as was that Incestuous act and would no doubt upon notice have been by them that had present power punished in a more remarkable and sensible degree then could
shall many be made righteous He tels us there that Circumcision is that of the heart and Spirit not in the letter that is men are now to be justified by love the work of the law written in their hearts and not by the observation of the letter according to their owne sence For against such he pronounceth a necessity of such sins as attended such as professed themselves wise saying Thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest doest the same things That is inasmuch as thou takest upon thee to guide others and thy selfe by thine own judgement thou must consequently break Charity the end of the law and so involve thy self in the guilt of thine owne and others sins that must follow thereupon For now we are delivered from the law being dead to that wherein we are held that is being released as heretofore noted of the penalty of observing legal precepts as of immediate divine authority because we should serve in the newness of Spirit that is by love and not in the oldness of the Letter For while we were taking upon us this litteral performance the law of our owne members and concupiscence pointing at private interests caused it to prove to us the law of sin and of death So that then the law of God being to be served with the mind inwardly and not by fleshly wisdom to make it the law of sin it follows that there is no condemnation to them which are in Christ Jesus which walk not after the flesh but after the Spirit That is because they that act after the flesh or take upon them self guidance do minde the things of the flesh their owne interests but they that walk after the Spirit mind the things of the Spirit that is being alwayes guided by the fruit of the Spirit inward love they alwayes mind the effects thereof in which they could not err whilst remaining obedient For else authority and law onely defining and measuring in particular acts what is murther adultery theft c. and rating accordingly the punishments thereupon due we should in our particular biassed interpretations commit often the same or worse faults then those we went about to amend And this because God who from himself and in his owne name gave these precepts at first gave also a continual succession of Prophets Urim and Thummim and other divine ways of revealing his pleasure in their interpretation upon doubtful occasions so that being both wayes expresly divine their observance litterally as so was each mans duty then but now being not to be litterally and particularly so construed by private men they break or keep them when they break or keep their substance charity and inward love and are more or less obedient to Superiours therein And therefore although there could be but one truth amidst those different exercises of Christianity between the Jewish and Gentile Churches yet the Apostles being to promote and encourage Christianity all they could and Christians again to obey implicitely in all things not fundamental the one might justly command and the other be also obedient although in things differing and contrary which otherwise in the commanders must have been Heresie on the one side or other And besides must have been Schism and Scandal in each sort of the disagreeing Subjects that in absence of their common head obtruded upon each other their differing constitutions having no other authority to act or impose to the dislike of one another then in relation to their joynt authority as thereby holding of the head under whom they were to be esteemed but as one by means of joint communion and subordination But when done in just pursuance thereof error is avoided for that a divine sentence is in the lips of a King and his mouth transgresseth not in judgement In the original it is in the future tense shall not transgress which I note to avoid the Exposition that might be made against the allowing the judgement of Kings in general to be such as thinking it only appliable to Solomon himself because particularly inspired above others And this place of Solomon is a good comment and confirmation to another of like sort namely to punish the just is not good nor to strike Princes for equity Where we may finde that a Prince in his definition is held the same with a just man as formerly noted in the title of justice and that then we can no more punish or accuse the one then the other for want of justice or equity Upon which reasons Elihu in Iob brings in that saying as a truth universally agreed upon is it fit to say to a King thou art wicked and to Princes ye are ungodly Therefore by the words shall not transgress in judgement we are to understand that they shall not cause subjects to transgress in their obedience because the sentence is divine which in the Original imports divine Oracle or Divination as having whole interest by divine deputation and precept but erroneous it may be and is in him as he stands in relation accomptable to God so far and so often as he againe transgresseth his law who hath whole interest both in those persons and him and all things else For if he take upon him to prescribe rules according to his owne iudgement where God hath made positive ones already or do in those cases left to his care through passion or interest respect himself or some one party above another and not resyect Gods superiour interest before his owne subordinate interest doing by God as he would be done unto he doth not do as he would be done unto For as he would not have his Judges and such as he trusts do the like by him so is he not to deceive and abuse Gods delegation in forgetting that all his power is but usurpation and injustice when not according to the best of his judgement and conscience directed to Gods honor above his owne as also to the general and impartial good of his subjects So that Subjects justice or justification consisting chiefly in submission to the judgement of their Superiour we may well know how to interpret that wise King and Preacher be not righteous over much neither make thy self ever wise why shouldest thou destroy thy self Be not over much wicked neither be thou foolish why shouldest thou dye before thy time By which words we are not to think that either increase of righteousness or wisdome is forbidden or increase of wickedness or folly commended as in themselves but must apply them unto their manner and object of usage and imployment For so in the first verse he that will be so seemingly righteous and wise as to think his owne conscience and discretion sufficient and warranted judges of his actions against or above that of his Superiour he will endanger his owne guilt and destruction by
and on the contrary indignation and wrath unto them that are contentious and do not obey the truth if besides the benefits arising to mankinde by this Vertue formerly spoken of we also consider its efficacy in advancement of the Praise and Honor of God amongst us also For where Patience and Humility are practised as all outward strife ceases so general contentment will arise Wherupon Kings as well as subjects being reciprocally pleased in having and yeilding ready obedience men on all hands will have cause to Thank and Praise their Maker whose greatest delight being in the good of his Creature and their grateful acknowledgement thereupon so is their murmuring and affliction to him most unpleasant as abating the sense of his goodness and praise From which grounds we may easily discern the Reason why this Vertue should be so especially commended to us by that great preserver of men So that since it was necessary that in token of our zeal and love to his service something of difficulty should be enjoyned what in the eye of his all-seeing Providence more fit then this whereby as his glory is upheld by the establishment of the Kingdoms peace here so are the Patient themselves besides the reward of his Grace in this life to receive the deserved Crown thereof in the world to come Wherefore now lift up the hands that hang down and the feeble knees and seeing also we are compassed with so great a cloud of witnesses let us lay aside every weight and the sin namely of rebellion that doth so easily beset us and let us run with patience the race that is set before us looking unto c. For though no chastning for the present seemeth joyous but grievous nevertheless afterward it yeildeth the peaceable fruit of righteousness unto them which are exercised thereby For although here at the pleasure of fleshly Fathers we be for a few days câ—astened yet God turns it to our profit that we might be partakers of his holiness By this proper note of persecutions and afflictions left unto us as a Legacy by him that was the Author and finisher of our Faith and that once so highly suffered for us we stand in a peculiar manner not onely distinguished from the rest of the world as in testimony of the truth of our Religion above theirs who as an Argument of their humane device and extraction are still closing with Nature in promises of sensual delights but according to the true and sanctified use of these afflictions again by the several members of the Church each Christian professor therein comes to be a more true Disciple and Christian one then another Inasmuch as my being by my profession and belief a Christian cannot of it self make me a true one because it may be a thing not of my choice or bestowed on me out of particular Grace and Election but happening for ought I know from no other ground or assurance nor having other reason or influence then the hazard of birth or Education Had I been born and educated where other Religions are professed I had in all probability been even such an one in belief as they and those others of those Religions had doubtless upon like change been of mine In which case as I should have thought it hard that they for their good fortune of being Christened when I was Circumcised should be thereupon rewarded and I punished so cannot I reasonably now think that as regeneration must be something else then this so also that that Baptism that must purge out the old man must be where it may be had something else then that of outward washing the Baptism of the Holy Ghost and of fire must be added to that of John Yea and baptism of afflictions rightly applyed it must also be For that else it may be again that as they came but occasionally upon me so was I by my own natural constitution and softness of temper drawn both to the search after God by these afflictions and to the Patient enduring of them It may be ignorance or inability to resist or avoid my sufferings in the condition I am now in makes me as in a kinde of Melancholly revenge appeal to Heaven for reparation and for want of natural fortitude dejectedly to yeild and sit down in some Stoical contempt or melancholly retirement If so what praise can I expect for my seeming neglect thereof when it was but what I cannot overcome and avoid In which doing I may also naturally reap inward satisfaction and so far flatter my self in this my degree of Patience and well-doing that I may go yet one step farther and receive consolation and content by my endurance of those things and be yet no true partaker of that baptism with which the Captain of my salvation was made perfect If I finde not my self still ready for fresh encounters and that out of sense of duty and publike regard as one that is strengthened with all might according to his glorious power unto all Patience and Long-suffering with joyfulness but do now hide or cloyster up my self from being any more publikely beneficial to others onely because I am afraid I shall be thereby prejudiced my self and be rendred obnoxious again what do I but thereby acknowledge that I am both privately affected in being thus regardful to my self alone and also to be as poorly spirited since I am so over mastered by their weight that I can endure no more And as Patience may in it self alone be an uncertain sign of true Regeneration so may faith also For if in many a Christian we should examine the ground of this too it would be found grounded on Nature also even although it should be so strong as to submit to martyrdom For since I in another Religion or another in mine might have so dyed had we been so brought up it can in it self evidence little of the truth of that duty we profess but oftentimes may have issue from peevishness or stubbornness without respect to Love or Obedience And certainly to suffer for disobedience to Christian Authority can scarce deserve the honor of Martyrdom onely due to those that undergo it for the honor of Christs Name For that Childe deserves little pitty that would rather die under the rod and perish by famine then accept of such wholsom food as is appointed him by his Father onely because it is not such or so dressed as to be altogether suitable to his present fancy Nay neither is love only a sure sign of this Regeneration for this also may proceed from natural propension and respect to honor and thanks may make us Charitable as well as Martyrs Whereas he that is the true Christian and fitted with grace of Regeneration is never slothful but stands always diligent in works and labour of love because God who is not unrighteous will not forget to be continually assisting him with his grace of perseverance here or reward hereafter therefore
he sits not down disconsolate under the burthen for he knows who hath called him to the combate and he will be thereupon always ready to entertain it He was not he knows born for himself onely nor can the sense of injuries to himself draw him from being publikely beneficial even although he get nothing but reproach for his labour as knowing that through this difficulty also his reward will be higher He he is still looking into all these things with the eys of love and publike Charity whereby he stands always magnanimous and resolved to undergo any thing for the good of those that bear the image of their Master and that according to such rules as those that have publike charge under him shall direct For each true Christians love and patience must through his obedience to the head of his own Church make useful that general end of humane peace and preservation for which Christian Patience was by Christ himself enjoyned to the whole Church and therefore he sits not down sullenly and discontentedly like a stubborn childe under his task and duty that will act no more because he cannot do as he likes Because he findes himself crossed in what is enjoyned him to do or in the measure thereof he will therefore by way of murmur and regret run into the extream thereof Because he hath been in the world crossed therefore like those children that are fallen out with their play-fellows he will hide himself and play no more And as thus his Patience could not have continued and been rightly steered without Charity so neither Charity without it It is not as we said every natural propension and voluntary beneficence that can of it self be called the labor of love for that may be the pleasure of love and Pride may be its Parent But when nature shal be holpen by the grace of obedience when that Patience that was enjoyned for publike benefit shal also wait on publike direction then comes he to give a lively testimony of the Grace of Regeneration For he knows he may decline harm but cannot duty Nature obligeth us to one Religion to the other Where he is strucken on the right cheek where the spirit of the Ruler doth rise upon him he must not leave his place the performance of Loyalty and Service to his rightful Superior although that he know that through false information he is for the present bent against him as know that he is thereunto called by him that hath his heart in his hand and can turn it which way he pleaseth Therefore now when I shall have so far subdued rebellious Nature as to submit unto and undergo my task with patience not as out of necessity but out of duty When our of no other reason but because God hath commanded it I shall obey what is enjoyned me and what I might with my first Parents finde Arguments against in a presumptuous knowledge of good and evil then it is that the strong man begins to be bound by a stronger then he When in the exercise and expression of my Love and Charity I suffer not my self to be swayed by interest or natural propension in the choice of the object or apportioning of my love but can be content as being in Christ now born again and through Grace become a new creature to love all men as bearing Gods image and more especially Christians and such as are made conformable to the image of his son and that without the exclusion of any under the apprehension of enemies or differing from me in judgement or opinion then it is that I may esteem my self renewed in the spirit of my minde and may gather a well grounded assurance of particular mercy and adoption for that as Christianity is by this sign of the Cross differenced from other Religions so may I by this my discreet and obedient taking of it up assure my self that more then Nature or Chance hath confirmed me herein For if in love to Christ and the Peace and welfare of his Church a Christian can be for a while content to be in subjection to these his Fathers in the flesh he thereby gives the best proof that he will much more be willing to be in subjection to the Father of spirits and live Even to that God who as an earnest of the acceptance of his endeavors had assisted him with his Grace of illumination and perseverance herein and thereby assured him of a blessed release and restoration into the glorious liberty of the sons of God when he shall have fought his fight and finished that his course of cleansing which was by divine Providence appointed him in the Purgatory of this life Not that we would be hereby thought bounding that inexhaustible riches of Gods mercy as though it stood confined to these or the like means in the appointment of particular mens salvations but as setting down the best proofs of a true and well grounded Faith where these things are practicable For although Faith cannot be good without Works nor Works without Christian Obedience yet God forbid we should exclude infants from salvation for want of them I say therefore that there is no true confidence and glory save in the Cross of Christ by whom the world is crucified unto me and I unto the world even until I come to be a new Creature by bearing in my body the marks of the Lord Jesus And as many as walk according to this rule that is endeavouring to reform the rebellion and stubbornness of the world by their own exemplary Patience Peace be on them and Mercy and upon the Israel of God By the passed discourses we may gather how corrupted and depraved nature comes to be perfected and restored by Grace we may see how that former way we had with other natural Agents of glorifying God in our contents and pleasures being forfeited we come now through endurance of afflictions to arive at such a state of delight abstracted from sensuality as to be enabled in the condition of new Creatures to honor him in a supernatural way in such measures as naturally we could not do For we taking on us our own guidance and so not being content with the enjoyments of what delights natural sense did outwardly afford common to us with other sensitives and also not trusting to general Providence like other things but rather to our own contrivances and stocks of Propriety could not be rightly said in the exultations of pleasures thence proceeding to be thanking and praising God like them who in their simplicity of not undertaking to know the particular Author of their benefits or have stores of their own did as his Creatures and workmanship expresly though not intentionally praise him in every thing they did but then most when as sensitives in their singings playings and other ways of rejoycings they did most eminently confess and acknowledge his bounty and goodness by this their more lively resentment of benefit In regard whereof
to be governed by an adopted Father or Head although the absoluteness of his trust was somewhat pared by the division as aforesaid yet both of them were to be generally subordinate to this one Supreme Power for so although the Priesthood went to Aaron even as he was the first born and because that Function was to be settled for continuance yet was MOSES to be to him as a god In whose time as being the first that had the stile of K I N G we read of the first that had the title of PROPHETS and these remarkably set to be such as had part of Moses spirit put upon them namely those Seventy appointed to help in Government Against which Right of Kings as Heads of Churches although some have hitherto disputed as being blinded by the fallacious distinction of duties into Ecclesiastical and Civil and thereupon thinking the jurisdiction in matters of Religious cognizance should rest in others as more rightful Successors to Apostolical power yet can this Church jurisdiction and superintendency of Priestly and Prophetick charge be by no good reason pared away now For that the same person who as Christs Deputy is to succeed in the Supreme Power of each Church and the jurisdiction belonging thereunto must also be acknowledged to be entirely successive therein by vertue of and in respect of that union and entireness of these powers primarily in Christ as great Head of the whole Church and by him resigned and entrusted to that person that presides and represents him in every part thereof to be by him wholly managed as under the relation of his Deputy and not as due to the particular Stiles and Titles of Apostle or Father or as King only And we can no more rightfully now seclude Kings from any part of this entire trust and power then we could Apostles formerly And if we will observe it they shall be found sitting down in the same right of claim that those Apostles themselves did namely the natural and prudential claim of possession the particular persons of the one sort having from Christ no more open designation then the other For this is the natural derivation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the original of all existence and being and so also comes it to be the right of each Christian chief man by derivation from him that by pre-excellence is the man even the man Christ Jesus The which deserves our grateful observation as done in great favour to mankind to wit to silence those many disputes which might else have arisen about the Kings right to command and succeed not only in Church matters but in Civil also Whereas now the Apostles the first Heads claiming their right of Headship by the rational way of possession as Kings do theirs it makes the Titles of future Heads so succeeding to be legitimate that way also This we shall find verified in many places by the Apostle Saint Paul who is exercising this Authority most and over most Churches and yet could least claim particular designation Three of these places we have lately mentioned the first was where he claims his Headship over the Corinthians in the Paternal right of Primier Seisen I have begotten you through the Gospel which Kings as Heads may say now viz. You are to be subject to me inasmuch as you received the Gospel and your Christianity from under me and my authority being my subjects before you were Christians The most remarkable difference herein being that the former Christian Heads coming to govern by the sword of the Spirit chiefly and so by it to make Christians of such as were under the material sword already made their claim of jurisdiction and power from their instruction even as attested by miracle from above Whereas the now Heads of Churches being usually to govern such as subjects that had been by their Predecessors made Christians already are in case of dispute one with another to be differenced in their right of Headship over those that are to obey by the ordinary way of providence even by the material sword of conquest and possession And as the right and exercise of civil power was then made subsequent and annexed to the manifestation of Priestly right so now Priestly power is to follow and depend on that of Regal The next place we may observe was like to it claiming jurisdiction over over them because he as a Master-builder had laid the foundation Then in the place last mentioned he claims jurisdiction over their Prophets upon like reason What came the word of God out from you that is since you received it from me you ought to be subject to me But this he makes to be most clear when in the ninth Chapter he would set forth his claim of jurisdiction most fully he yet makes this his only available title For in that he was an Apostle or free or had seen Jesus Christ Was none of them arguments to entitle him to their Headship more then any other Apostle nor so much neither For however these things might dignifie the person yet it was actual seisure and possession must estate him Head of Corinth more then of any other Church And therefore he adds Are not you my work in the Lord And so pursues that Title in the next Verse If I be not an Apostle unto others yet doubtless I am to you for the seal of mine Apostleship are ye in the Lord. Unto all which if we shall add the right of mans dominion in spirituals over the woman by him settled upon the same right of primogeniture as formerly noted it will make the right of Kingly claim of succeeding Headship most apparent And if it were free for Saint Paul to claim equality with the chief of the Apostles in answer to such as thought his Commission not so high because he was not conversant with Christ like them how much more may seisure entitle Kings now against such as can claim no such advantage Therefore to return as Prophets were first mentioned in the time of him that was first Stiled KING so to make it farther clear that this gift and power did originally belong to the person of the Monarch or chief Governor it is also observable that the first established and really anointed King namely Saul had with his Unction from God this Spirit of Prophecy poured on him also Unction from God I say for that this only did confer power from the fountain of Power as heretofore noted the other material unction received at the hands of men serving but sacramentally to confirm people in their duties of subjection to that Authority which from heaven alone could be received Which material Unction being in that regard necessary to be applyed to the persons that should Hereditarily hold that established office of power yet it hindred not but that such other particular persons as were by God occasionally or extraordinarily empowered with any gift for
the good of men might be still really and truly held and reputed as Gods anointed In which sense we are to interpret that saying Touch not mine anointed and do my Prophets no harm Given to such as exercised their power by Patriarchal right before Kingship under the Law as also other phrases of Unction in the New Testament given to such as by means of some extraordinary gift in teaching and instruction exercised Church power in an Apostolical or Priestly right before Kingship under the Gospel Upon which grounds we must say also of the first Heads of Churches the Apostles and such like that although they could not because of their subjection to heathen Kings make much use of their power in Government over mens persons yet were they as heads of Churches thereunto as rightfully empowered as if they had been Kings and had had material unction the power as before noted belonging to Christs Vicar and not to the notions of Apostle King or the like But in after times amongst the Jews when the Power and Office of Kingship did succeed those former Unctions of power did now resolve and unite into this which was of highest eminence above any other and this stile of Gods Anointed was appropriate to Kings And although those other Functions of Priests and Prophets as parts clipt from the entire trust of Monarchy were therefore formerly sharers in this Unction and so were sometimes materially anointed also yet for that their anointings did signifie but some particular reservation of trust it might make them sons of oyl but could not confer on them the eminent stile of the Lords Anointed Which in the first place was due to the Christ that had all Power given him and next to his Adopted Christs in the Church And therefore we shall observe in Sacred Story that those Kings that were most upright in their Offices and Trusts towards God had least of their power shared by these other anointed persons Thus will you find David and Solomon and other good Kings not only in Supreme power and exercising their Authority without impeachment of these other anointed Officers but also some of them prophesying themselves and using authority over the Priests Whereas in the times of Jeroboam Ahab and such like you shall find the Prophets in greatest power and most intermeddling and to that end was Elisha anointed And also to warn these Kings and people from taking such courses as might draw down Gods vengeance to their destruction and so proceed to the overthrow of the Monarchy of that Church before the appointed time that the great Monarch of the Christian Church should change that former way of administration And as we before noted the first stiled Prophets to be such as were sharers of the unction of power of the first stiled King and that the Kings Saul David and Solomon had also this spirit of Prophesie in testimony of their right thereto for enabling them in their Offices of Government so shall we find this spirit of Jewish prophesie to expire with the last person that had this unction of power remaining namely Caiphas the high Priest being the last person that succeeded in that Church in the Seat and Authority of Moses and the Law For so it is plainly there set down that he Spake not this of himself but being high Priest that year he prophesied that Jesus should dye for that Nation c. And so again this his Prophesie is afterwards plainly set down to be the same with Counsel where it is said Caiphas was he that gave Counsel to the Jews that it was expedient that one man should dye for the people And if we make not this Prophetick Office and Trust a part of Monarchical and Kingly Function and so for some time executed by the High Priest I see not how any footsteps or remains of the Government and Scepter of Judah could be found visibly continuing until the coming of our Saviour So that now since the time of Christs uniting these Offices in himself and thereby also abolishing the necessity of any fixed Ceremonial Law and consequently of any external Priestly jurisdiction separate from that of the Monarch and again by the division of the kingdom government of his Church amongst so many heads subordinate unto him that there need not as amongst the Jews where was but one nation be any distinct settlement of the Prophetick to direct against the overthrow of kingship therein there seemed no such use of reservation because if one or two should through iniquity or indiscretion fail yet all could not Therefore it cannot now be reasonably contradicted that the power of each Churches jurisdiction is wholly centred in the person of each Christian Prince by deputation from that supreme head thereof that was Priest and Prophet as well as King The full proof of this connexion will appear by due consideration of that place of Moses where he recounting again Gods recess from Government and instruction as from himself and commending the peoples desire herein promiseth that God will raise them up a Prophet from among their brethren like unto him from whose mouth they shall receive all Gods commands By which words of a Prophet like unto me we are to understand a chief Ruler or King like unto Moses for the notion of Prophet seperately considered was never rightly given to Moses And so doth Nathaniel interpret this Prophet to be the King of Israel And generally so did that whole Nation expound it also as may appear by the peoples readiness to make him a King when they perceived he was that great Prophet that should come into the world Whence we may plainly perceive that as to be a Prophet in chief imports to the same as to be a Governor in chief so is the Governor in chief to be reputed and obeyed as the Prophet or instructer in chief Prophesie signifying the same with Instruction and Instruction being proper to persons in Authority And therefore if the Apostles and other heads of Churches in the Primitive times had this power over persons miraculously gifted by God and whom themselves had not set up in Authority being extraordinarily by God Called and Ordained thereunto How much more may the heads of Churches now claim it over such as have not extraordinary revelation from Heaven nor any Church jurisdiction but what is from themselves derived For these may now challenge as supreme Christian heads of each Church the re-union of that power which was separately by other Christian heads enjoyed whilst they were none and upon the same reason of infidelity that made their former Christian subjects deny them obedience in some things they are now being Christians to claim it as entire to themselves And therefore as we before noted the Apostles and such like former Christian heads to have sole rightful power whilst the King was not a Christian and that he was but an usurper in what he did in the Church so
they being now Christians it follows that all that intermeddle without their leave are usurpers also From all which and what hath heretofore been said in the Argument we may easily conceive how to determine concerning Apostolical succession in right whereof those of the Romish Prelacy would at this day take to themselves supreme and independent power in Church affairs even because the Apostles had so in relation to their contemporary Pagan Kings and Magistrates and would on the other side leave to Christian Kings onely civil coercion and Authority because so much and no more was formerly possessed by Infidels We shall therefore say that where the Bishop is in his City or Diocess the supreme Christian Governor as to many of those Ancient Bishops and Patriarchs it happened before Kings were Christians and at this day in Rome Collen Trier c. is practised there and then are they to lay claim to direct Apostolical succession as having none on earth their superior in Ecclesiastical power But when and where that City or Diocess is but part of a greater Church united under a Christian head superior to these particular and inferior heads then and there is that chief Bishop or overseer of that Church to be held the rightful successor of Apostolical power and the other Bishops to be subordinate unto him even as Timothy and Titus were formerly to St. Paul It is not to be doubted but as this office of Ecclesiastical super-intendency is to be acknowledged as of Divine Right so may Bishops so far as their power is extensive account themselves the Apostles successors therein which as it will estate them in rightful power to govern the Presbyters and others below them so will it again subject them to their head in chief even to him that is the more direct and entire successor of Apostolical jurisdiction From whom in that regard they are to derive their personal Ordination or appointment into determinate jurisdiction and power even as Zadock the type of Evangelical Priesthood received his from Solomon the Type of Christian Kingship although the act and Ceremonies of Consecration are to be under the Gospel as formerly under the Law received from those of the Priesthood onely in acknowledgement of divine constitution of that Function But for this omission of Princes in assuming their right upon their conversion he may easily see the reason that shall consider that great splendor of the Roman Emperors and that poverty and more mean condition which the Bishops and such like Church heads did at first live in who being at that time well studyed in their Masters Precepts of Obedience and Humility had so little strugled for jurisdiction or riches that there might seem rather scorn to take then desire to assume and engross what they had And it may be more fresh sense of Piety and Devotion might make these first Christian Emperors willingly rather enlargers then detractors from men of such pious and harmless conversation The which might make them also less studious of those inconveniences which might grow from hence afterwards not only to themselves but all other Christian Kings who from their examples were often made believe that their highest expressions of devotion was to be measured by their advancemene of Christs Church meaning Clergy-men and that also by taking the Jewels out of their own Crowns and therewith embellishing their Myters Whether this omission were begun and continued through ignorance pride or blinded zeal is not so certain as is that absurdity which from thence hath arisen namely of Kings having no more power in the Church allowed them being become Christians then they had before nay and less too since some of these will now put in for so great a share But it is to be considered that as the admonition was then most proper of fear not them that can kill the body c. in respect that Pagan Kings had not Ecclesiastical coertion so was the distinction of duties and obedience into Religious and Civil then most proper also The which will upon the same reason come now to be united because of the union of that person commanding under Christ in chief in both And therefore had the Primitive Christian Princes well examined Saint Pauls distinction of his own and others Apostolical jurisdiction they would have found in them the whole rights of their Crowns comprised when he said Let a man so account of us as Ministers of Christ and Stewards of the mysteries of God Under the first expression of Ministers of Christ or his Deacons or Deputies they shall finde Magistracy and more Civil power over Christian persons and actions within their Church contained in the other all power given over the way and manner of Gods outward worship and also the chief charge and care of Preaching or Instruction Which makes St. Paul proceed in the description of his Stewards Office onely because he undertook little in the other For since it was the most natural and reasonable course to lay down Rules and Instructions for men to follow before any outward execution of Government by Rewards or Punishments in observing or neglecting them could be established we may finde good reason why our Saviour did delegate his Authority to those first Fathers and heads of the Church by vertue of that power they should from him receive to represent him herein saying to them all power is given to me in Heaven and in Earth Go ye therefore and teach all Nations c. teaching them to observe all things whatsoever I have commanded you and lo I am with you always even unto the end of the world And it must be acknowledged a thing reasonable that since the actions of voluntary Agents must have issue from their understanding that therefore in order to that obedience which was expected to follow there should be appointed a powerful way of instruction to precede Which Office of instruction although it did for this cause precede yet since Christ had promised the continuance of his presence or power with it unto the end of the world as knowing it to be at all times necessary for him that is to have the charge of Government under him we cannot but resolve that this Office of Instruction or Preaching is to be held and exercised by all others but subordinately and in dependence of that present head of the Church who holds amongst other Unctions a deputation herein in chief from Christ himself who was anointed to preach In the first heads the attestation of miracles which gave them Authority to be hearkened unto in their message of Instruction gave them thereby also upon all necessary occasions Authority to be obeyed as Heads and Governors In the last heads as Conquest and the ordinary ways of Providence doth design the Governor first so doth it therewith also estate him in the right of supreme Instruction as necessary thereto And surely they that would deny the necessary conjunction of these two essential parts of
him imparted shall in them spring up like tender grass in their earthly administrations And then he foretels the state of Antichristianism to follow and that under the Jewish notion of insubjection and Rebellion viz. Sons of Belial or men without yoak but the sons of Belial shall be all of them as thorns thrust away because they cannot be taken with hands That is because they cannot be kept under by Laws but as Thornes have been troublesom to others and been ready to raise civil flames of dissention therefore as Thornes they shall be burnt or thrust away But the man that shall touch them must be fenced with Iron and the staffe of a spear That is as he that will meddle with cutting down of Thorns must have his person defended against their pricking as it were with Iron and also must have a staffe or fork to manage them with and not his bare hands so prudence must direct Christian Princes to have in readiness Davids Chelethites and Pelethites and the assistance of their Militia typified under Iron and a spear and then they shall be utterly burnt with fire in the same place that is these Thornes of rebellion shall be consumed That Christ and the Christian Kings were in these Promises meant appears yet more fully by that Promise which God makes of the prosperity of his people at the same time which could not have likelihood of accomplishment in the Jews Moreover I will appoint a place for my people Israel and will place them that they may dwell in a place of their own and move no more neither shall the Children of wickedness afflict them any more as before time Which Promise was not made good to the Israelites whom the Assyrian and other Nations did so many times afflict and whom the Romans did utterly subdue and remove but was made good after the time of Christian Kingship in that this Christian Church was ever more glorious and strong then to be oppressed by her enemies And so David himself farther instructs us acknowledging these things spoken of his house for a great while to come In this fore-recited Prophesie and those whereto it alludes it is farther observable that as it is the first that speaks particularly and largely of the perpetuity and glory of the Church so doth it also of the kingship that should be therein coupling them so together as to make it apparent that as the glory of a Church and Nation doth arise by Gods vouchsafeing to own them and by having a place amongst them so this owning them and this place is still accompanyed with the Promise of kingship nay made subsequent thereunto For so we finde that while Moses is directing the people to go with their hard controversies or appeals from the ordinary Judges unto the Iudge that shall be in those days meaning that future Government of kings which immediately follows in the same chapter he appoints them to go up unto the place which the Lord their God should choose Shewing to us that when God would have his Church most eminent by having a chief and eminent place amongst them he will also have one most eminent Officer to be his servant in establishment thereof who may also more gloriously represent him therein All which as it appears in the examples of David and Solomon so doth the words of Solomon cleerly manifest it shewing That God chose no City out of all Israel to build an house for his name before he chose David to be over his people And therefore because the good intention of Davids heart to build Gods house could not be performed by him God promiseth to raise up to him a son that should come forth of his loyns and that he should build this house to his Name Which son of his we cannot think otherwise of then as having his kingdom purposely made glorious and established for the encrease of Gods glory by this work And therefore it was not a work which God required to be done by any of the former Iudges but the height and glory belonging to each Church and Nation is to be accomplished under the most glorious instrument And by having this future regard to things we may finde those Gospel promises of restitution or reward which could not in kinde be made good to the Primitive persecuted Church and the oppressed Christians therein to be made good to the Catholike Church and the generality of Christians under the protection of Christian Kings since Namely that in comparison of those former losses the Church hath since been rewarded both in respect of increase of possession and degree of continuance with an hundred fold now in this time of houses and brethren and sisters and mothers and children and lands c. Whereupon we may make the whole issue and interpretation of this forementioned Promise to be that Christ typified in David is represented as desirous out of his zeal to Gods house to be as active and forward as he can for advancing of Gods own glory and also for the promotion of his Churches happiness represented under the figure of the Jewish Temple But because he in regard of those Victories he was to make over sin and death was in his own person disabled to perform it even as David was for the wars which were about him on every side until the Lord had put them under the soles of his feet therefore is he by God the Father Promised in the person of David When thy days shall be fulfilled and thou shalt sleep with thy fathers that is when thou shalt have accomplished the days of thy flesh and by being seated at the right hand of thy Father shalt have thy foes made thy footstool then shall God make good the word he had spoken concerning him and his house to establish it for ever That is in accomplishing the glory of the Church under his adopted sons the Christian Emperors and Monarchs as the glory of the Jewish Church and Temple was setled under Solomon and not under David By which words for ever we are also to understand Christian kingship to be promised to last till the worlds end notwithstanding all opposition as we may finde them typified under Solomon the Kings son in the seventy second Psalm where the flourishing estate and increase of the Church is foretold to continue to the glory of Christs name by reason of these that held their Crowns of him His Name shall endure for ever his Name shall be continued as long as the Sun and men shall be blessed in him all Nations shall call him blessed That is each Christian Monarch from him anointed shall be as a Son to continue his Fathers Name for ever meaning so long as the Sun and Moon shall endure For if this Psalm had intended the setting forth of the continuance of Christs own Name as the second person in the Trinity and not in relation to his