is no question but the Church may alter their own government so that it be left to themselves to alter as they shall thinke most convenient as well as alter the Sabbath from the seventh day to the first of the week or as well as they chang'd immersion into aspersion of the baptised and many other things which carried as much Jus Divinum with them as Episcopacy and yet were chang'd The Jus Divinum that is in Episcopall Government doth not consist in the Episcopacy but in the Government be it Episcopall or what it will but where the government is Episcopall no question but there Episcopall government is Jure Divino because a government and if it were otherwise that government into which Episcopacy degenerateth would be Jure Divino as well it provided that none touch this Ark of the Church but the Priests themselves for if the hand which belongs to the same body pull the hat from off the head the man loses not his right only he stands in a more humble posture but he is in as strong possession of his owne right as when 't was on his head but if another hand should chance to pull it off the party stands disgracefully depriv'd of his highest right and ornament So if Episcopall Government of the Church be put down or altered by Church-men themselves the Jus Divinum is but removed from the supremacy of one and fastened in the stronger hold of many members for this is a Maxim that admits no posterne power never fals to the ground neither in Church nor State but look what one lets fall another takes up before ever it comes to ground wherefore loosing nothing they keep their own but whether this power in Church or State in the point of convenience be better in the hands of one or many let whose will look to that that 's not my work neither the names of governments nor the numbers of governours shall ever be able to fright away this Jus Divinum out of the Church government be the government what it will bene visum fuit spiritui sancto nobis keeps in the Jus Divinum be the government never so altered whereas forbidden and improper hands actions as unusuall as unwarrantable lets out this Jus Divinum when they have changed it to what they can imagine now whether or no it be proper for a Lay Parliament or a Representative of Lay-men by the power of the Sword declining the Kings Authority will and pleasure who was appointed by God to be a nursing Father of his Church to alter Church-government so Antient so begun by Christ himself in his own person over so many Apostles so practis'd by the Apostles over others so continued all along I mean Episcopacy that is to say one Minister constituted an overseer of many and to lay hold upon tumults and insurrections to pull down these overseers and for men who in such cases should be governed by the Church to pull down the Church-government without any the least consent of the Church-governours I leave it for the world to judge only my own opinion is this That any government thus set up or by such practises as these altered must needs be so far from being Jure Divino that it must needs be Jure Diabolico but it may be objected that if they should have stayed untill the Bishops had altered themselves they might have staied long enough to which it may be answered that had the Bishops been but as poor as Job there would have been no such haste to change their cloathes The Ark was a tipe of the Church and whatsoever was literally commanded concerning the tipe must be analogically observed in the thing tipified God sate in the Mercy-Seat that was over the Ark the Ark contained within it Aarons Rod and a pot of Manna so the Church containes the Law the Gospel the killing letter and the reviving spirit others interpret the Rod to signifie the government and discipline of the Church as the Manna the Doctrine of Christ and food that came down from heaven I take it to signifie both and both answers my purpose if both be therein contained neither must be touch'd but by the Priests themselves neither must we confine this prohibition to the Priests of the Law only but we must extend it also to the Ministers of the Gospel both which were tipified by the two Cherubims or ministring Angels of the Almighty these Ministers or Angels though opposite to one another yet they both lookt alike and neither of them upon one another but both of them upon the Ark that was between them there was mutuality in their looks and their wings touch'd one another so though the Ministers of the Law and the Gospel seem opposite in the administration of the same grace yet they must come so near as to touch one another in the manner of the administration exempli gratia as there was in the old Law High Priests Priests and Levites so in the new Law Bishops Presbyters and Deacons as none but Priests were to touch the Ark so none but the Ministers should reforme the Church Thus much for Government now for Episcopacy the question then concerning Episcopacy will be whether or no Jure Divino one Minister which answers to all names and sorts of Church-men and Church-officers whatsoever may not exercise jurisdiction and power over many Ministers within such a place or territory if this be granted the Bishops aske no more if it be denied how then did Christ Jesus Bishop of our souls give orders and directions to his twelve Apostles and taught them how they should behave themselves throughout this Dioces the whole world how did Saint Paul exercise jurisdiction over Timothy and Titus who were both Bishops and how did these two Bishops exercise jurisdiction over all the Ministers of Creet and Ephesus was not this by divine institution If I find by divine writ that Christ laid the foundation of his Church in himselfe alone being over all the Apostles and if I find that these Apostles every Apostle by himselfe in imitation of ouâ— Saviour accordingly exercised jurisdiction and authority over many Ministerâ— which were under them and commanded others to do the like as Paul Timothy and Titus and if I find the practise of the Church all along through the whole tract of time to continue the like Discipline shall not I believe this Discipline to be Jure Divino except Christ sends down a new conje deslier from heaven upon the election of every new Bishop Christ laies the foundation we build upon it he gives us the modell we follow the pattern the Church is built is not this by Divine Right because he doth not lay the severall stones with his own hands Christ promised that he would be alwayes with his Church and that he would send his holy spirit amongst them which should lead them into all truth so that the gates of Hell should not prevaile against it
they admit of many being there is bâ—â— one This I speak in reference to the Country not to particular men Neither is there a sort of Christians in the world who are less servants unto Christ if it be enough to make them so to be the greatest prophaners of his day for the Sabbath day is only distinguished from other daies by a Sermon in the Church and the Alehouse being full of Mechannicks drinking and carousing from morning untill night the shops are open and buying and selling all the day long excepting halfe the window which is to distinguish the day but the door is open to let in the buyers and the other halfe of the window is open to let in the light and wonderfully strange it is and remarkable to consider how these people who shook off their allegiance to their Prince upon pretences of Reformation should be so besotted as to fall into such a strange and unheard heard of prophanenesse of him and the day whereon Christ himself is to be worshipped as in their Metropolis or chief City to have a dog â—arket kept to the utter scandall of â—â—ue Religion and Christianity it selfe â—â—is is no more then what I have seen â—â—d if it were not true it were easily reâ—â—rned upon my self as the greatest imâ—â—udence that could be imagined but O â—â—e partiality of the picture-drawer â—hen he receives large wages for a siâ—ilitude he insults over his own work â—nly because it is like when the face it â—elf is most abhominable Now for their freedome from Tyâ—anny and oppression if the Turkes or Tartars had conquered them they never would nor never did where ever they extended their dominions impose such taxes and rates as they have imposed on one another incredible even to the full value of the severall commodities which run through their natives hands but you will aske me how it is possible they should live then to which I answer you by sharking and cosening of strangers Let any forraigners come there and ask for a dinner and for such a dinner as they may well afford for eight pence a piece they will ask you five shillings a man find but the least fault with them and they will demand twelve pence a piece more for fouling of linnen and if you seem angry at that you shall mend your self with the payment of six pence a piece over and above for fouling the roome and seeke a remedy and you shall be told the Prince of Orange himself if he were there could not help it altom all is all the reason they will give you if in sadnesse you shall complaine of such abuses to indifferent Judges they will tell you that the States do lay such heavy taxes upon the Inhabitants that they are faine to fly to such shifts for their subsistance thus men pleased with the itch of Innovation are contented to scratch the bloud out of their own bodies till they feel the greatest smart rather then their Physitian should let out a little spare bloud to cure the disease and preserve them in good health but you will say that for all this they thrive and prosper abundantly so do the Argiers men but with what credit and reputation in the eye of the world I believe both alike It was not their strength or policy which brought them to this height and flourishing condition but it was our policy of State in â—â—mulation to other Princes which helâ—ed these calfes to Lions hearts teeth â—nd clawes untill the high and mighty â—utter-boxes stood in competition with the Crowne and I am afraid the siding with such Rebels hath turned Rebelâ—ion into our own bosomes as a just â—udgement from that God who is a reâ—enger of all such iniquities they may call it the Schoole of War whilst wanting a good cause it could be no otherwise then the Christians shambles I should be sorry that Holland should be the English-mans Looking-glasse a spur for his feet or a copy for his hand I hope the hand of providence will cure us like the Physitian who cur'd his patient by improving his disease from a gentle Ague to a high Feaver that he might the better help him CHAP. XV That Episcopacy is Jure Divino IN this discourse I shall not trouble my selfe nor you with Titles Names and words of Apostles Evangelists Arch-Bishops Bishops Patriarchs Presbyters Ministers Angels of Churches c. which were all from the highest to the lowest but tearmes reciprocal and were often taken in the Church of God and in the Scripture it self for one and the same for if any man though never so meane a Minister of the Gospel converted any Nation the Church ever called him the Apostle of that Country as Austin though but a Monke was every where tearmed the Apostle of England and Saint Paul being an Apostle stiles himselfe a Minister of the Gospel of Jesus Christ Paul bids Timothy being a Bishop to do the work of an Evangelist and therefore no wonder if Bishops and Presbyters be â—ften mentioned for one and the same â—ut it is a great wonder that any manâ—er of men should make this a ground â—or any argument against Episcopacy â—hese kind of arguments instead of striâ—ing fire that should light the candle â—hey do but pin napkins over our eyes â—nd turne us round untill we know â—ot where we are and then we grope â—or we know not who and lay hold â—f we know not what he that will â—ut down this over-grown up-start tree â—f errour must first clear his way to the â—oot and brush away all those bramâ—les and briers which grow about it â—e must not leave any thing standing â—hat may lay hold of the hatchet and â—eviate the stroke turning the same â—dge upon the feller that was intended â—or the tree if we should insist upon â—ames and titles we should make but a â—onfounded piece of worke and run our â—elves into a most inextricable labourinth and Mazes of errour Where we might run and go forwards and backwards and round about and nere the near Christs are Kings Kings are Gods God is Christ and Christ is Biâ—hop of our souls Bishops are Presbyters Presbyters are Ministers a Minister is an Apostle an Apostle is a Minister and so if you will quite back againe I must put off these as David threw away Sauls Armour non possum incedere cum iis I love to knock down this monstrum informe ingens in lumen ademptum with a blunt stone taken out of a clear River which with the sling of application may serve well enough to slay this erroneous Philistine though he were far greater then he is In the first place therefore let as understand what is meant by Jus Divinum if any man meanes that Episcopacy is so Jure Divino that it is unalterable and must continue at all times and in all places so that where it is left off there can be no Church he meanes to give much offence and little reason for there
will be sure to be the uppermost the three first ceremonies make him but high and mighty and puissant but the last only makes him sared and therefore some have maintained that a King is mixta persona cum Sacerdote whether he be so or no I will not here insist but sure I am that their is much divinity in the very name and essence of Kings which duly considered and believed that Kings are thus sacred as we ought and Gods word informs us we would take heed how we touch take warning how he tear and rend in peeces as much as in us lies with those leaden Messengers of death with their gunpowder commissions to fetch the higher to the lower powers and make the King a Subject to the Subjects wils the sacred person of so great a Majesty whereas the cutting off but a piece of the lappe of Sauls garment hath checkt a greater spirit then the proudest riser up against his Soveraign We would not speak so despicably of the Lords anointed what is the King he is but a man he is but one he hath a soule to be saved as well as others for though all this be true yet the end for which all this is said is most false and abhominable for though it be true that the King is but a man yet it is also true that that man is the light of Israel 2 Kings 8.19 wee must take heed how we put it out And though it be true that such a piece of silver is but a piece of silver yet as it bears Caesars image and superscription upon it it is more significant if thou either pare or impare it a jot if thou art found either clipping or diminishing of it in the least degree â—hou dost it to the preiudice of thine own life so though a King be but a man â—s in himself yet as he â—ears the representation of God and hath his character stamp'd upon him he is some-what more if you will believe him that said â—e are Gods Psalm 82.6 and therefore we must take heed how we debase or detract â—rom them who represent so great a Deiâ—y who by reason of their proximity â—nd neernes unto God in some respects â—re most commonly of more discerning spirits then ordinary men for Mephiâ—osheth when his servant had so grievivously slandred him to David he makes but a short complaint My servant hath â—landred me but as if he should say I need not tell thee much thou hast wisdome enough to find it out My Lord the King is as an Angell of God doe therefore what is good in thine own eies Therefore because thou art as an Angell of God and thy selfe art a good intelligence as all Angels are doe what is good in thine own eie as if he should have said if thou doest onely that which seemeth to be good in other mens eies it may be they will perswade thee that the thing was true wherein my servant slandred thy servant poor Mephibosheth and he suffer wrongfully I am of opinion that God gives to every King to whom he communicates his name and authority this extraordinary gift of discerning but because they do not some times make use of it to the end it was bestowed upon them viz. the better government of their severall Dominions but are contented to see and discerne with other mens eyes and to have false spectacles put upon their noses whereby many a good man suffers God in his justice gives them over that in their own particular and wherein their own greatest good is chiefly concerned they shall make least use of their own judgements and advise and wholly give themselves to be over-swayed by the advise of those whose judgements perhaps is not so good as their own and whose intentions it may be are no better then they should be It is written that the hearts of Kings are in the hands of the Lord and he disposeth them as seemeth best to his heavenly wisdome certainly I would â—ake a little advice from that heart â—hat is so directed by that hand the Kings head never plotted Treason aâ—ainst the Crown and no man can wish â—etter to His Majesty then the King I â—peak not this in derogation either of the Great or Privie Councell for it is â—ritten in the multitude of Councellors there 〈◊〉 safety but in defence only of these â—ons of Oyle who are supreme in both And as it is true that the King is but â—ne man so it is also true that one man â—s worth ten thousand of the people â—hou art woth ten thousands of us though all â—is worthies were in place 2 Sam. 18.3 â—nd though it be true that the King â—ath a soul to be saved as well as others â—et it is also true that he should have â—o body to be crucified by his Subjects â—nd out of his dis-esteem of the person the ceremonies of State as Anointing â—itting in Thrones holding of Scepters â—nd Coronation it selfe being to be â—xploded now a daies and who look'd â—or it otherwise when the lawfull and â—ecent Ceremonies of the Church were â—alled reliques of Popery and raggs of the Whore of Babilon was it otherwise â—o be expected but that they would call these ceremonies of State Theatrica pompa Stage-plaies toyes Tush say they what need all theseâ— fopperies a Kings Throne is his Justice his Crown his Honour his Scepter and cheifest strength the peoples hearts his holy Oyle is his Religion and zeal to Gods glory and so it is what then may we not have the signes and the things signified also because the true receiving of the Communion is the receiving of the Body and Bloud of Christ by faith therefore shall we have no bread and wine or because that true Baptisme is the washing away of originall sin with the laver of regeneration therefore shall we have no water powred on the Child we have Scripture for these ceremonies and I am sure we have no Scripture for the abolishing of them but rather Scripture for their continuation for ever Reges in solio collocat in perpetuum God establishes Kings upon their Thrones for ever Job 36.7 CHAP. IV. Why they are called the Lords Anointed THe Lords Anointed is as much as to say the Lords Christ and Christi signifieth Anointed ones In the Hebrew you shall read it who shall â—ay his hand upon the Lords Messiah for the Lords Anointed 1 Sam. 26.9 in the Greek who can lay his hand upon the â—ords Christ Kings are taken into the â—â—ociety of Gods name Dixi dii estis I â—ave said ye are gods and here into the society of Christs name and all to â—errefie subjects from lifting up their â—ands against the Lords Anointed as â—uch as if he were God or Christ himâ—elfe Againe Kings are not termed uncti â—omini for that were no prerogative to â—hem at all but Christi Domini for not â—nly persons but things also were Aâ—ointed under the Law not only Kings â—ut Priests and
26.8 God hath delivered thine Enemy into thine hand what then therefore let me smite him no such matter David denies the consequence as if he should have said God hath delivered him into my hand but â— will make no such bad use of his deliverance I had rather hereby shew him hiâ— own errour and my innocency then any way stretch forth my hand against him for he is the Lords anointed and when sleep had betrayed Saul to Davids power in the trench and made the King a subject for Davids innocence he esteemed himself but as a Partridge in the wildernesse when he might have caught the Eagle in the nest he passified Sauls Anger by inabling his power to hurt sent him his speare it seems he did not think it fit to keep the Kings Militia in â—â—s hands and humbly begs Let not my â—ud fall to the earth when if it had not â—â—en for David Abishai would have smiâ—â—n Saul unto the earth at once so that 〈◊〉 needed not to have smiten him the â—â—cond time but David would not deâ—â—â—oy him not saith he and his reason â—as Quis potest Who can stretch forth â—â—s hand against the Lords Anointed â—â—d be guiltlesse Another most notable demonstration 〈◊〉 Davids innocency and subjection â—â—to a hard Master a most tyrannicall â—â—ing cruell Saul we have 1 Sam. 24. â—hen in the Cave of Engiddi Davidâ—ight have cut off Sauls head like preâ—â—ous oyntment he descends only to 〈◊〉 skirts of his garment and with a â—uid feci checks himself and beshrews â—s heart that he had done so much and â—pon a little looking back of Saul as 〈◊〉 he had put on rayes of Majesty Daâ—â—d bows and stoops with his face to 〈◊〉 earth to him when he might have â—id his honour in the dust call'd him 〈◊〉 Father when that father came to â—â—crifice him upon the mountaines and â—Isaac-like nothing but See my Father â—hen he could see nothing but fire and sword and himself also the Lamb ready for the sacrifice A true Isaac though many young men staid behind with the Asse will after his Father though he have fire in the one hand and a knife in the other ready for to sacrifice his follower A right David and he that is a man after Gods own heart though he could bite to death and gnaw into the very bowels of his Soveraign yet he will assume no further power to hurt then to the biting of a Flea after whome is the King of Israel come out after a Flea after whom doth Saul pursue after a dead Dog when he might have caught the Lion in the toyle I could easily be endlesse in instances of the like nature as our Saviour Christ's obedience to the death under the reigne of Tiberius his Disciples under Nero Claudius and Caligula whose governments were as opposite to the propagation of the Gospel as themselves were enemies to the propagators of it yet we see they neither attempted the alteration of the one or the destruction of the other yet Christ could do much if he pleased and if the Napkins of Saint Paul and the shadow of Saint Peter could cure diseases if a word out of their mouthes could strike men and women dead in the place if an oration at the Bar could make a King tremble on the Bench then surely you will confesse that his Disciples could do something Yet nothing was done or attempted against those wicked cruell and pagan Emperours one instance shal suffice for all what mischief or injury could be done more to a people then Mebuchadonozer King of Babylon did unto the Jewes who slew their King their Nobles their Parents their Children and kinsefolkes burn'd their Country their Cities their Jerusalem their Temple and carried the reâ—idue who were left alive Captives with him to Babylon And now behold then Nebuchadonozers good subjects will you hear wat advice the Prophet Daniel gives them for all this Baruch 1.11 Pray you for the life of Nebuchadonozer King of Babilon and for the life of Balthasor his son that their dayes may be upon earth as the dayes of heaven and the Lord will give us strength what to do to wage war against him and lighten our eyes what with new revelations how they may be reveng'd O no that we may live under the shadow of Nebuchadonozer King of Babylon and under the shadow of Balthasor his son and that we may serve them many dayes and find favour in their sight truely shewing that a King is Alkum Prov. 30.31 one against whom there is no rising up that is not upon any pretences whatsoever there can be no pretences whatsoever more faire and specious then those of defending the Church and redâ—essing the Common-wealth For the first if Religion be any thing push'd at think you that Rebellion will keep it up or that it ever stood in need of such hands when God refus'd to have his Temple built by David because he was a fighter of the Lords Battailes thinke you that he will have his Church defended by fighters against the Lords Anointed to defend Religion by Rebellion were to defend it by meanes condemned by the same Religion we would defend and to reforme or redresse the Common-wealth by insurrection and Rebellion were to rectifie an errour with the greatest of all mischiefs no government worse then a Civill War and the worst Governour is alwayes better then the best Rebell Rebellion is as the sin of Witchcraft and stubbornnesse is as Idolatry and how perilous a thing it is for the Feet to judge the Head the subjects to choose what government and governours they will have to condemne what and whom they please to make what pretences and surmises they have a mind to this Kingdome by wofull experience hath had sad resentments Imbecilities and weaknesses in Princes are no arguments for the chastisements deposing or murdering of Kings for then giddy heads will never want matter or pretences to cloak their Rebellion Shall Moses because Pharaoh was an oppressour of Gods people and had hardned his heart and would not let the Israelites depart therefore inflict punishments upon Pharaoh or so much as depart without his leave though Moses could inflict punishments upon the whole Land yet his Commission never went so far as to touch Pharaoh in the least degree though swarmes of flies came into the house of Pharaoh and Frogs entred into the Kings chamber yet we read not that they seized on Pharaohs person there were Lice in all their quarters saith the Psalmist and there became Lice in man and beast upon the smiting on the dust but none were smitten of the person of the King Boyles and blaines were upon all the Egyptians and upon the Magicians so sore as they could not stand in the presence of Pharaoh but they were not on Pharaoh that he could not stand himself Pharaoh his eldest son may die but Vivat Rex Pharaoh must not be touch'd Did Absolon doe well to conspire against his Father