this sin to their charge And I doubt not but that prayer of our own Church That it may please thee to forgive our enemies persecutours and slanderers and to turn their hearts will yet in Gods good time work the conversion of some of those men who now think they do God good service by denying others to serve him and God forbid that we should ever cease thus to pray even for those that most resist and oppose our prayers though thereby they do also resist and oppose their own conversion The Church of Christ may in times of persecution lose its power but may not lose its mercy for it can be no longer Christian then it is mercifull Mercifull in giving freely ye have received freely give S. Matth. 10. 8. Mercifull in forgiving not untill seven times but untill seventie times seven Saint Matth. 18. 22. Deus semper miseretur puniendo citra condignum praemiando ultra condignum saith the Schole God is always mercifull in punishing less in rewarding more then we deserve so is God Church always mercifull both in its rewards and in its punishments The dispensations of Baptismal and of Penitential grace both such acts of mercy that they fall under an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no sufficient retribution no sufficient amends can be made for them yet both these acts of mercie are so proper to the Christian Church that among all the sects of the world we cannot find one which comes near the Christian Religion in the zeal of bringing those that are born in sin to Baptisme and of those that have lived in sin unto Repentance It was a question in S. Cyprians time whether infants might be admitted to baptism before the eighth day and Fidus the Presbyter thought not because the law of Circumcision required a stay till the eighth day and Baptism succeeded in the place of Circumcision but S. Cyprian and the orthodox Clergy of the Church of Carthage were of another opinion and the sixtie six good Bishops give this as the chiefest reason for it in their Epistle to Fidus the Presbyter Cypr. epist. 59. cum Pamel Universi poitùs judicavimus nulli bominum nato misericordiam Dei gratiam denegandam nam cùm Dominus in Evangelio suo dicat Filius hominis non venit animas hominum perdere sed salvare quantum in nobis est si fieri potest nulla anima perdenda est We all with one consent agreed that the mercy and grace of God was to be denied to none for since our Lord and Master himself hath professed in his Gospel that he came not to destroy mens souls we translate lives but the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 souls but to save them 't is our duty as much as lyes in us to keep all souls from the danger of destruction This was that Councils main argument why children should be baptized in case of necessity before they were eight days old though we have now a generation that will not baptize them till almost twice that number of years But Solomons judgement stands upon record whereby still to discern which is the true mother and which the false for she who hath the tender bowels is certainly the true mother not she who cares not what becomes of the childe 1 King 3. so is it still Faction is merciless and cruel fears not to see the sword drawn to be not onely bathed but also sheathed in bloud whereas the true Religion is of tender bowells would have none of her children perish or be in danger of perishing therefore since baptism is the onely ordinary means of saving children by taking away the guilt of their original sin and repentanee is the onely ordinary means of saving men by taking away their actual sins the true Christian Church never yet thought fit to delay the one nor to deny the other but even in the strictest discipline that ever was exercised against notorious offenders they that returned to the bosome of the Church were admitted to penance and those penitents that were in danger of death were also admitted to the holy Communion we have Presidents or rather precepts for both in the first Council of Nice the 11. Canon admitting the offenders to penance the 13. Canon admitting the penitents to the holy Communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the 11. Canon those that under Licinius had denied the Christian faith being not compelled thereunto by the violence of persecution though they were unworthy of mercy yet they were not excluded from it but the Council admitted them to penance Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the 13. Canon those that were under penance if they were in any imminent danger of death were presently permitted to receive the holy Communion as the provision necessary for their last journey though if they recovered of their sickness they were to be reduced back again to the order of penitents till they had fully accomplished their enjoyned penance and this relaxation or indulgence saith the same Canon was the ancient and Canonical Law of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like may be proved from the Epistle of the Clergy of Rome to S. Cyprian Cyp. cum Pamel Epist. 31. wherein they profess a relaxation of penance to those that by sickness were summoned to Gods Tribunal though they were resolved that the rest should stay till they had a new Bishop Thus we see it was the Law of the Church in the times of the severest discipline that mercy should be above justice and the holy communion administred in case of necessity even to those whom the ecclesiastical censures did still exclude from it against this Law of the Church Novatus was peccant in the defect for he would admit none to penance that had once fallen away but Novatianus was peccant in the excess for he would needs have all promiscuously admitted without any penance And S. Cyp. mightily opposed them both which may shew us the antiquity of this discipline for he lived within 230 years after the passion of our blessed Saviour as well Novatus his inhumanity in admitting none as Novatianus his facility in admitting all for Novatianus was so zealous of encreasing his party that what heretick or apostate soever would come to him and be rebaptized might be received into his Congregation without any recantation of his errour or of his apostasie but Novatus on the other side was so rigid and severe that he would not receive those that had recanted and made earnest suit to undergo their penance that they might be again fully reconciled to the Church S. Cyprian in many of his Tracts especially in his Epistles complaineth frequently of the petulancy of both these Sectaries and their Adherents advising all Christians that had a care of their souls to abstain from their company and much more from their communion and to keep themselves to the well grounded and well setled discipline of the Church which as it refused no penitents so it durst not
countenance any in sin and in impenitency and yet even this severe Bishop in his greatest strictness for Church discipline though he would not allow the Martyrs and Confessours to be too importunate for the over speedy reconciliation of notorious offenders in which he had also the approbation of the Clergy of Rome yet if an offender had been overhastily reconciled he would not by any means make void that act of mercy thus we read that when the Bishop Therapius had given the peace of the Church to Victor the Presbyter for the Bishops were in those dayes the governours in chief if not in whole of the Ecclesiastical Communion before he had made publick satisfaction for his offence though S. Cyprian and his collegues were much troubled that he had so hastily received him into the Communion of the Church nullâ infirmitate urgente when as no dangerous sickness of his had called for a dispensation of the Canon yet they would not revoke that act of grace that had been done by Therapius but let Victor still enjoy the benefit of it thereby shewing that the true Religion though it stand much upon the exactness of Justice yet is much more delighted in the exercise of Mercy the words of S. Cyprian and his fellow Collegues met together in a Synod meerly about Church-discipline are very remarkable Sed librato apud nos diu consilio satis fuit objurgare Therapium collegam nostrum quod temerè hoc fecerit instruxisse ne quid tale de caetero faciat pacem tamen quomodocunque a sacerdote Dei semel datam non putavimus au-ferendam Cyp. Ep. 59. cum Pam. after we had taken long and full advice about this business we thought it enough to reprove Therapius our Collegue that he had done this rashly and require him to do so no more but the peace which had been given by a Priest intrusted of God to give it though given after never so ill a manner we did not think fit to take away again and therefore declare that Victor shall still enjoy the communion of the Church But what do I speak of Mercy above Justice in the true Religion when she would not call for Justice at all were it not that she might shew Mercy for thus she proceeds to deliver a sinner to Satan that she may keep him from hell as faith the Apostle 1 Cor. 5. 5. to deliver such a one unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus true Religion would not exercise that Justice which is for the destruction of the flesh were it not to make way for that Mercy which is for the salvation of the spirit therein resembling God himself who thrusts men away from him meerly out of the necessity of Justice but embraceth and receiveth them from his incessant desire and delight of shewing mercy CHAP. VIII The assurance we have of Religion in that it maketh us reverence and fear God ascribing the honour due unto his Name and of the ten proper Names of God collected by S. Hierome HE that is willing to expostulate with God can never be unwilling to offend him for it is impossible that man should ever be dashed out of countenance by the consideration of any sin who is resolved to justifie and maintain all his sins such a man is more fit for the School of the Peripateticks then for the School of the Prophets because he is made rather for disputation then for devotion and truly this is the chiefest reason that we can alledge for the continuance of all those grand miscarriages that are in the practise of Religion whether by way of superstition or of profaneness that men wedded to their own corrupt practises are in a manner resolved to expostulate with God rather then to comply with him 't is such a Clergy humour as this which the Prophet Malachi complaineth of Mal. 1. 6. saying unto you O Priests that despise my Name and ye say wherein have we despised thy Name they would needs be disputing when they should have been repenting for all this while they did neither honour God as a Father not fear him as a Master for so saith the Text a son honoureth his father and a servant his master if then I be a father where is mine honour if I be a master where is my fear saith the Lord of hosts unto you O Priests that despise my Name It is a foul shame for any to despise Gods Name but most especially for those who are most bound to glorifie it that is for his Priests who are peculiarly consecrated to serve God and therefore ought to be more particularly devoted to his service no man may securely contemn Religion but he least who is entrusted to teach it for what he is entrusted to teach he is much more commanded to practise and truly this is the proper work of Religion which the Prophet here cals for to glorifie the Name of God that is to honour God as a Father and to fear him as a Master for without this honour and this fear we cannot take God for God but it is the work of Religion to make man take God for God and how can that be but by acknowledging and professing his Verity Omnipotency Goodness and Excellency so that the work of Religion most especially consists in Faith Hope Charity and Reverence or holy Fear for by Faith we acknowledge Gods eternal truth or Verity by Hope his Omnipotency by Love his allsufficient Goodness and by Fear or reverence his Soveraign Majesty or supertranscendent excellency Thus he that beleeveth in God acknowledgeth God to be God because he acknowledgeth him to be the first Truth or chiefest Verity he that hopeth in God acknowledgeth God to be God because he relyeth on his Omnipotency he that loveth God with all his might acknowledgeth God to be God because he taketh him for the chiefest good being wholly satisfied with his allsufficiency and lastly he that feareth God with all his might acknowledgeth God to be God because he taketh him for the Soveraign Majesty or for the greatest excellency wherefore God is truly to be honoured as a Father by Faith Hope and Charity and to be honoured as a Master by Fear and Reverence and the true Religion reacheth us to honour God both as a Father and as a Master as a Father by beleeving in him for shall not a Son beleeve his Father though all others beleeve him no further then for his honesty yet his own Son is bound to beleeve him also for his authority again to honour him as a Father by hoping and expecting a blessing from him and more particularly our inheritance for as faith looks to the promise so hope looks to the thing promised and we can never look upon God too much and much less can we look for too much from him For if we being evil know how to give good gifts to our children how much more
and gives this reason why he requires it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We were ordained and appointed of God to preserve the faith holy and incorrupt as we received it the Pope will now tell the Emperour so sed non fuit sic ab initio from the beginning it was not thus no nor in many hundreds of years after and in the sixteenth Action of this Council the acclamations of the Bishops to the Emperour at first calling him Another Constantine another Martian another Theodosius another Justinian are a proof beyond exception for no History is so irrefragable as the Acts of a Council that those Emperours had called the forementioned Councils and the petitions at last of the same Bishops praying for him as the Defender of the Orthodox Religion as the bulwark of the Church and as the Defender of the Faith cannot but assure us that they thought it the Emperours duty to call those Councils because they thought them bound to defend the Faith and to protect the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You see the title of Defender of the Faith to a King is of much greater antiquity then our Henry the eight as well as the reason of it and so many several laws in the Code and in the Novels of the Catholick Faith of the Sacraments of Churches of Bishops of Synods of Hereticks will be an evidence to the worlds end of the Supremacy of Kings in causes Ecclesiastical no less then those other titles in the institutes and digests that concern liberty and property and the affairs of this world will be an invincible evidence of their Supremacy in civil causes But I may not insist longer upon this Argument such kinde of quotations being fitter for the school then for the pulpit I will onely add this one more from Pope Adrian's own mouth to Charles the Great of France whom he calls Spiritualem Compatrem that is either his Spiritual Godfather for his patronage and care over his Person or his Fellow-Father in spirituals for his jurisdiction and government over the Church and he labours to give him such punctual satisfaction in all particulars concerning the second Nicene Council as if he feared that of Franckford called by Charles would as indeed it did over ballance that of Nice procured by himself no less in truth then it did in authority but we think his Compater to his Lord and Master a little too high though his Successours will not stoop so low for as we allow the Supreme no superiour so we must allow him no equal which is my second conclusion No person but is inferiour to him in power as no power but is inferiour to his in causes whether Ecclesiastical or Civil so no person or persons whether Ecclesiastical or Civil but is and are inferiour to him in power we understand not that Singulis major Universis minor or if we understand it think that Omnis anima speaks as well Universis as Singulis and therefore not onely one and one by himself but also one and all Subjects together all are inferiour to their Sovereign because they are all bound to submit unto him Let every soul be subject to the higher powers Rom. 13. 1. Their convening together doth as much take off their souls as it doth their subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can never agree but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with the universis in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore of them also no less then of single persons must the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next verse be necessarily understood Whosoever resisteth or How many soever resist both alike are comprehended in They that resist and they shall receive to themselves damnation The word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subordinetur let every soul be subordinate a word that more particularly points at the Ordines regni in the very signification of it because they can never want power to make resistance and seldom want chaplains that encourage them to make it but Ordines sunt ordinandi and subordinandi or else Ordines will be Confusiones Orders must be ordered and subordinate or though called States yet will be Ruines though called Orders will turn Confusions both of the text and of the kingdom and certainly the reasons alledged by S. Paul as equally concern Ordines regni as other Subjects and those as well all as some Universos as well as Singulos First Gods ordinance which may no more be rejected by all then by some by all together then by single persons in particular Secondly Damnation which may be incurred by all as well as by some by a Parliament as well as by Private Gentlemen 'T is true the King may not be so great a terrour to all as to some because all joyning together may not be afraid of his power What then yet I hope all have consciences as well as some and though happily it may not be said of the all of the whole kingdom Ye must needs be subject for wrath because all subjects holding together need not fear their Kings wrath yet it may and must be said of them all Ye must needs be subject for Conscience sake as 't is in the first verse For be they never so many that combine together that will give no satisfaction to the Conscience in regard of it self nor release in regard of God and yet even this very objection is sufficiently answered in the verse before in that he is said To bear the sword as the Minister of God and therefore Not to bear the sword in vain For though happily or rather unhappily in regard of his Person he may bear the sword in vain and perish under it yet in regard of his office he cannot for so he is the Minister of God and consequently a revenger of wrath that cannot fail of his revenge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Epiph. Haer. 40. adversus Archontichos He hath from God the right of the sword not from any other and he hath it for revenge Would to God those men who follow these Hereticks in multiplying powers and principalities though not in heaven yet in earth and in some other things too for these Archontici did abhor baptism and slight the Communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. ibid. I say would those men who follow these Hereticks in this gross opinion would likewise seriously go along with this learned Father in his solid confutation there would never again be any cavilling disputes upon the 13 to the Romans His confutation in brief is this You Archontici think by multiplying powers in heaven to overthrow the dominion and power of one God but indeed you rather establish it For if in earth there may be so many principalities and powers in one kingdom all subject not repugnant to one King then much more so in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In every kingdom upon earth there are many principalities but they are all under one King Nothing
Thou art God from everlasting that is without beginning and thou art God to everlasting that is without end And so also is Religion Eternal both from everlasting and to everlasting from everlasting in the reason of it because it is a service or reverence due to God by vertue of his excellent Majesty and consequently that due is Eternal with his very Being but onely to everlasting in the practise of it because there was no creature from everlasting to practise it how then should we exceedingly desire to know Religion how to love it how to practise it whereby alone our souls are prepared to believe Eternity and to enjoy it and to employ it an irreligious soul could it possibly get to heaven would not know what to do there for there is nothing but the practise of Religion or praising God Rev. 19. 1 5 7. Again as God in that he is Eternal oweth his Beginning and Continuance to none but onely to himself and as Eternity because it is from it self is therefore without a Beginning and because it is of it self is therefore without an end so true Religiō hath in some sort its Being from it self for it is bonum in se it is good in and by it self and therefore hath its subsistence in and by it self let the whole world turn Atheist as it is turning apace yet the true Religion will still be the true Religion there may be in the practise of Religion many things good because they are commanded but in the substance of Religion the internal goodness is the reason of the external command so that Religion is indeed a beam of that light which proceedeth from the Father of Lights shewing unto Angels men what they are to know love and do and so leading them both to the Light everlasting for as God himself is so is his service and therefore I could not better explain the properties of Religion then from the properties of God Onely God hath his properties immediately flowing from his own essence but Religion partakes of these mediately from God as it is his service God hath these properties not onely Formally in himself but also Originally from himself Religion hath them Formally in it self but Originally from God Thus hath Religion all those properties of God which are incommunicable to the Creature and thereby appears to have in it self more of Divinity then any Creature whatsoever either in Heaven or in Earth for these being the properties of the true Religion in it self shew it to be spiritual far above the nature of all created spirits whereby themselves draw nearer to the God of Spirits in their affections then in their natures If therefore thou O man desire to be truly Religious thou must desire to be spiritually minded and the way to be so is to have a kinde of Simplicity or Incomposition that is a sincerity of the soul in the love of God To have a kinde of Immutability that is a Constancy to have an Immensity that is a servent Zeal and Alacritie which will not endure to be straitned or confined and to have an Eternity that is an unwearied perseverance in the Faith and Fear and Love of God Nay indeed these same properties are already in thy soul if thou be truly Religious for then thou art spiritually minded and thou canst not but have an uncompounded soul by sincerity of its service not dividing thy affection betwixt God and Baal betwixt Christ and Belial Thou canst not but have a constancy in his service which will let thee be no Changeling a thing as monstrous and abominable in the second as in the first birth thou canst not but have an alacrity and fervency of spirit which will not be circumscribed or confined either to or by time or place neither to a Conclave at Rome nor to a Consistory at Geneva nor to a Conventicle in England for as Christianity it self is not confined so neither the soul as 't is Christian but joyns in Communion with all Christians that ever were or that are or that shall be in the honour and love of Christ thy house is too little thou wilt to the Church nay the Church is too little thou wilt to the Catholick Church the whole Church Militant thy spirit shall be with theirs when theirs is with Christ nay the Catholick Church is too little here on Earth thou wilt up to that part of it which is triumphant in Heaven for Christian duties as they are practised here will cease with our lives therefore the Christian soul will look after such duties as she may practise in Heaven and at least in habit if not in act will even here be eternally Religious as we are divinely taught by our own Church saying with a most Catholick spirit It is very meet right and our bounden duty that we should at all times and in all places give thanks unto thee O Lord holy Father Almighty everlasting God thereby shewing us the Immensity of Religion That it is not to be circumscribed to or by any place for it is meet that we give thanks in all places and also the eternity of Religion that it is not to be confined to or by any time for it is meet that we give thanks at all times Eternity being the blessedness we look for the means whereby we compass it must needs be eternal not onely in the efficient cause God himself but also in the instrumental cause that is Religion And since Omnipotency All sufficiency and Omnisciency are but three branches of Eternity It is necessary before I come to the Communicable Properties that I speak of them for God in that he is Eternal is Omnipotent since there could be no other fountain of power unless we would make two Eternals and the same God as he is Eternal is All-sufficient for having his being of himself he must needs also have it perfectly in himself and lastly the same God as he is Eternal is also Omniscient for it is the Property of Eternity to have all things present to it as to be always present to it self wherefore it will be worth our while briefly to consider these Properties as they are in God and as they are also in Religion the service of God and first of the Omnipotency Gods Omnipotency or Almighty Power appears especially in two things First that he hath power to do all that he will Secondly that he hath power over all when he will had he not the First he could not be Almighty in himself had he not the second he could not be Almighty in our esteem the first tends to the Execution the second to the Declaration of his Almighty power The text doth ordinarily prove them both together as 1 Tim 6. 15. the Son of God is called the blessed and onely Potentate the King of kings and Lord of lords The onely Potentate that hath power to do all that he will and hath also power to do all when he will as King of kings
will not throw away both justice modestie can pretend it to be a work of Religion and righteousness unless there be a Religion and Righteousness without or to speak more plainly and more truly both together against the Text. And as it was before Christs time so ever since till of late years there was the same Supreme in Church and Commonwealth where the Commonwealth was Christian according to that golden rule of Theodosius in the Acts of the first Ephesine Council sacrâ ad Cyrillum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You must know that the Church and the Commonwealth are so knit together that both do make but one body and therefore can admit but one head and when the Donatists in S. Augustines time thought much that the Civil magistrate should interpose in matters of Religion the good Father Epist. 50. alledgeth the text against them Psal. 2. 10 11. Be wise now therefore O ye Kings serve the Lord with fear and gives this gloss upon it Aliter Rex Domino servit quia homo est Aliter quia etiam Rex est Quïa homo est ei servit vivendo sideliter quia verò etiam Rex est servit leges justa praecipientes contraria prohiben'es convenienti vigore sanciendo sic servivit Hezekias lucos templa idolorum excelsa destruendo c. A King serves God otherwise as he is a man and otherwise as he is a King as a man he serves him by living faithfully but as a King he serves him by making and executing pious laws to propagate and defend his service so did Hezekias so did Josias serve him nay so did the King of Nineveh serve him in commanding a fast upon Jonahs preaching so did Darius serve him in allowing Daniel to break the image and casting his enemies into the lions den so did Nabuchodonosor serve him forbidding his subjects to blaspheme his Name In hoc ergo serviunt Reges Domino in quantum sunt Reges quum ea faciunt ad serviendum illi quae non possunt facere nisi Reges Then do Kings serve God as Kings when they do those things for his service which none can lawfully do but Kings This saith he could not be in the Apostles times when the Kings of the earth did stand up and the rulers take counsel together against the Lord and his Christ but now that text is fulfilled all the Kings of the earth shall worship him Quis mente sobrius Regibus dicit nolite curare in regno vestro c. Who but a mad man will say to Kings Do not you look after the Church what is it to you whether the people be Religious or sacrilegious and again Epist. 48. he answers the same objection concerning the Apostles times and since their times till some late centuries of years 'T is most evident that Christian Kings and Emperours did call all the general councils confirm their canons and order the chief matters of Religion Eusebius goes so far as to say that holidays were appointed by the Emperour Constantine Euseb. de vita Const. lib. 4. and that himself did once say to the Bishops when he had invited them to a feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You are appointed Bishops or Overseers of Gods service within the Church but without the Church God hath appointed me to be a Bishop you must perform the Divine Service but I must see it performed The like is evident concerning all the ancient Councils The first general Council was called by Constantine and he gives this reason for it because it much concerned him to see that truth and peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be preserved in the Church The second was called by Theodosius the first and the Fathers of that Council in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Emperour do first make this profession that they were gathered together by his writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then make this petition that their decrees might be confirmed by his authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third by Theodosius the second and Valentinian The Monks petition them not to neglect the Church of God adulterated by Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to call a Council to suppress them and the Council it self professeth they were gathered together by the Emperours Edict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling them for their pains Most Relgious Emperours Lovers of Christ and beloved of God Democratical frensie had not yet so poisoned Religion as to teach Church-men to speak irreverently of Kings much less to act disobediently against them and Pope Celestine in his Epistle to Theodosius tells him plainly Major vobis fidei causa debet esse quà m regni ampliúsque pro pace Ecclesiarum clementia vestra debet esse sollicita quà m pro omnium securitate terrarum You ought 't is not courtesie but duty You ought saith he to set a higher estimation upon your faith then upon your Crown and to be more sollicitous for the peace of the Church then for the peace of your kingdom and he gives an irresistible reason for this undeniable truth Pro vestri enim imperii salute geritur quicquid pro quiete Ecclesiae vel sanctae Religionis reverentiâ laboratur for the same consultations which establish peace and purity in the Church do establish peace and safetie in the Commonwealth The fourth general Council was called by the Emperour Martian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the words of the Fathers in the second Action and in the sixth Action they call him plainly a Defender of the Faith a new Constantine a new David nay a new Paul too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They thought a Religious King in some sort equal to an Apostle though not for preaching the Gospel yet for propagating it much like unto that gloss of Aben-Ezra upon Lam. 2. 6. The Priest is to teach the law and the King is to defend the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the law is committed to them both The fifth general Council was called by Justinian and the Bishops with one acclamation say unto him Zizania tu ejecisti Ecclesias tu emendâsti in collat 4. ad sinem 't is you have thrown out the tares 't is you have reformed the Church and himself in his form sent to the Council to be read before they opened the Synod saith he called this Council as his Predecessours had the other before him Constantine that of Nice Theodosius the first that of Constantinople Theodosius the second that of Ephesus and Martian that of Chalcedon and saith that Constantine Theodosius and Martian did very much assist the Bishops in their several Councils for the recovering either of the veritie or unitie of the Church The sixth general Council was called by Constantinus Pogonatus his own Edict directed to Pope Domnus but by reason of his decease delivered to Agatho professeth as much wherein he requires him to send some of his Church not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Ipse omnibus major est dum solo Deo minor est 1 Sam. 26. 6. Fear God and Honour the King CAMBRIDGE Printed by John Field Printer to the University MDCLXII TO THE READER Whether Christian Un-Christian or Anti-Christian ALlegiance and Conscience are both joyned together in the Title of this Book because they are both joyned together in the true Christians heart nor is that man able to lay fast hold on conscience who is ready to shake hands with his allegiance whether he be a Jesuited Papist or a Jesuited Protestant it matters not if he hath bid farewell to his Allegiance he cannot keep company with his Conscience tell me not of your Communion with me against Anti-Christ if you will not keep my communion with Christ I desire not to be your fellow-Protestant in those things wherein I cannot be your Fellow-Christian If Rebellion be in your Reformation though it be never so pure in other things yet it still needs to be reformed in this that Rebellion is in it as therefore you say in that your Reformation hath Reformed Religion to the Creed you have a pure faith so I say must Religion reform your Reformation to the Commandments that you may have an unspotted life and give me leave to tell you that though in pretence you may be a brother of the second perhaps in time of the third or fourth Reformation yet in purity you come far short of the first as much as a Rebel comes short of a good Christian your Reformation hath thrown you out of your Religion you do not embrace the Gospel unless it be such a Gospel as the Cainites heretofore embraced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan haer 18. such a Gospel as was taught by Judas that betrayed his master that Christian Religion which was taught by all the rest of Christs Apostles teacheth Allegiance unto Kings Christ in his own example practised it and by paying tribute would rather part with his own right then seem to oppose or question theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Athanasius de Incarn Christi most divinely how can you then look to be thought or called good Christians if you neither regard the word of Christ for your instruction nor the works of Christ for your imitation and the same Father in his Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tels us what manner of Church-men they are which run this way saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are Spies to look into other mens livings and patrimonies and beleeve it many of them amongst us have in this kind used most exact prospectives not Bishops to look over their life and doctrine for they cared not saith he in their Ordinations to hear S. Pauls words to Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishop must be blameless which words the Church still retaineth in ordination of Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely think and speak high against Christ and no matter then for thy Christianity I know he speaks the words of Christ our Saviour and against the Arrians yet since the Lords anointed is rendred by the 70 Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Christ and that Translation is justified by the Apostles Act. 4. 26. 't is manifest that one who truly loves Christ cannot hate the Lords Anointed whether written in Text or in short-hand whether ruling in his Son or in his servant whether he be Christ in heaven or Christ on earth and therefore I may well take Athanasius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Lords anointed on earth and say they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which poison mens souls with such venemous tenents against Kings they cannot be of the true Church whilest they belch out such impure blasphemies despising dominion and Speaking evil of dignities offering that defiance to their King which S. Michael would not offer to the devil and bringing railing accusations in stead of Arguments and yet S. Michael had not onely a fitter object but also a better ground for railing because his dispute was with the devil and it was about real Idolatry which he would have caused the people to commit in worshipping the body of Moses theirs with their King and Church onely about imaginary Idolatry which was and is not to be found but in their own fears and jealousies it stands not with a true Church no more then it stood with S. Paul since every true Church is but one grand Apostle or Doctor of the Gentiles of that Nation where it is to appeal to the people that 's a way to introduce though not a many-headed yet a many-hearted Religion not a many-headed Religion but rather a no-headed for such as would have no Bishops were anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without heads Niceph. l. 18. c. 45. and the Council of Ments c. 22. gives them monstrous heads if any at all saying they are Hippocentauris similes nec equi nec homines they have too much of the mans understanding to be horses and they have too much of the horses kicking and wincing to be men but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are either such as have no head or as bad as though they had none but surely 't is the way to introduce a many-hearted Religion witness our own late divisions which have produced as many Religions as men our Christian unity and verity being both banished together this is the excellent Divinity you have of late read to your disciples which is able to dash the very venome of Popery out of countenance and throw it in your own faces this is the new way you have taught the people to Truth and Peace by which they shall be sure never to come to either for if they may innovate in Forms of Religion without their King why not in forms of Law If they may change Law without him why not against him if against him why not against his life and consequently why not murther him with the sword of pretended Iustice whom God commands to honour See the High Court of Justice erected in your assembly this is your new way to truth and if the people may deal thus with their King where he is supreme why not with all other supremes whatsoever and consequently by succession and with success for ought we know why not rise against their Magistrates till the last Resurrection and put them to death till death it self shall be swallowed up But I return this placing dominion in the people for appealing to them is no less teacheth them to think they need not Christ in his Kings to rule and govern them they can govern themselves they need him not in his Priests to intercede for them they can pray for themselves they need him not in his Prophets to instruct them they can preach to themselves Was ever Christ so reviled and so opposed in all his three Offices together before Is not this fully to act Anti-Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes. 2. 4. to sit
not in but upon the Temple or Church of God non in Templo Dei sed in Templum Dei sedet tanquam ipse sit Templum Dei quod est Ecclesia as saith S. August l. 20. de Civ Dei c. 19. where also he expounds this Anti-Christ not of one single person but of a whole body of men or a mixt multitude and I pray why may not Anti-Christ reign rather in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Government of the many-headed then in any other kinde of Government since this alone is a Government not of Christs making Surely no one character of Anti-Christ but will more exactly befit this then any other Government and if we will suppose which is very probable that those Parables which do shew what Anti-Christ was in the Jew may also teach what he shall be in the Gentile then persecution of those who are sent unto the people much more of those who are set over them by Christ murder committed upon their persons and rapine upon their inheritance must be his chiefest qualities See S. Luk. 10 11 12 13 14. verses where we haue a perfect embleme of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when servants rule their Masters Subjects their King which is the pestilent spawn of that viperous doctrine Dominion is founded in the people and without all question 't is more immediately Anti-Christian to oppose Kingship then to oppose Kings since this may be onely against the persons who are men but that must be also against the authority which is Gods whence they are called his Kings his Anointed 2 Sam. 22. 51. or rather Christs authority for himself saith Mat. 28. 18. All power is given unto me in heaven and in earth and is from him derived unto Kings whence 1 Tim. 6. 15. he is called the onely Potentate the King of Kings and Lord of Lords for Kings are of Christs not of the peoples making the Text shews where Christ hath given his power to Kings but not where he hath given it to the people and consequently for them to assume it without his gift and against his command must needs be Anti-Christian so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in effect all one to sight against Monarchy is to sight against God who alone originally and against Christ who alone autoritatively is the onely Monarch but to return again to the Church doth not this appeal to the people let in the Rabble over all that 's called God and over all that 's called Christ the Anointedof God and over all that 's called Christian the service of God credenda speranda facienda must we not beleeve and pray and live as the rout will have us or have no outward profession of our faith no publick exercise of our prayers and no communion or Fellowship of our life see what strange calves this rebellious Jeroboam this striver for the people for so doth his Name import hath already set up in this our Bethel the house of God Prayer thrown out of its proper dwelling the publick worship of the Lord forbidden on the Lords own day and in the Lords own house and all because the people will have it so for 't is not the publick circumstances of time and place can make a publick worship when the persons that perform it are not publick because they are no Ministers and the substance of the worship performed is not publick but meerly private both for the matter because the supposed Minister prays onely for his own party and according to his own humour for the form because the people nay most times himself do not know his prayer Is not this truly to prophane the Sabbath in stead of sanctifying it to cry up the day but to beat down the duty of it as if Religion were more in days then in duties more in accidents then in substances more in circumstances which are but shadows then in realities I cannot perswade my self but our late throwing away the publick worship of God exercised in such an excellent Book of prayer as was publick both in its form for known unto and admired of all Christians and in its matter for of such Petitions onely as equally concerned all and introducing a meer priuate worship instead of it if I may call that a worship of God which hath so little reverence towards his Majesty and so few evidences of his authority was the most sacrilegious profanation that ever any Christian people hath yet been guilty of people I say not nation for neither with us is this Apostasie yet become National and God forbid it ever should and yet the reason of all this and much more then this is onely that which formerly was the plea of Comedians not of Divines populo ut placerent quas fecissent fabulas that they might please the people at least with some new invention since they were displeased for some base worldly ends with their old Religion and it makes many a Christian heart tremble to think that we are very near a Babylonian Captivity and the truth of God is breathing its last gasp amongst us because we are come to that desperate condition of the Jews and are as ready as they were to endungeon our Jeremies that tell us of it described by the Prophet Jer. 5. 30 31. a wonderfull and horrible thing is committed in the land the Prophets prophesie falsly and the Priests bear rule by their means and my people love to have it so and what will you do in the end thereof there is a generation of false Prophets in the land and the Priests that bear rule by their means applaud their prophesying for so the 70 render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my people love to have it so i. e. to have false Prophets in stead of Priests hoping thereby to save their tithes and what will you do in the end thereof as yet this horrible thing is beautifull in your eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ezra but what will you do in the end when you shall know it will be bitter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is now a Naomi that is pleasant but it will then be Marah that is bitter and will say unto your souls Why call ye me Naomi seeing the Lord hath testified against me Ruth 1. 20 21. but I must leave this argument to some better head and more authentick hand I undertake to speak onely the heart of the true English Protestant who bids me tell you that Divinity alone makes him of the true Church which had its being before his Church not with it and much less from it Divinity of the new stamp if it may be called Divinity which hath man not God for its authour must needs on both sides turn faith into faction and Religion into Rebellion that man and the same reason holds in Christian Churches as in Christian men since a Church is but a Congregation of men I say that man