Counsellours how our late Canons came to be annulled that it is the Kings right to admit his Bishops and Prelates to be of his Council and to delegate secular authority or civil jurisdiction unto them proved by the examples of the Heathens Jewes and Christians OUt of all this that hath been spoken it is more then manifest that the king ought to have the supreme power over Gods Church and the Government thereof and the greatest care to preserve true Religion throughout all his Dominions this is his duty and this is his honour that God hath committed not a people but his people and the members of his Son under his charge For the performance of which charge it is requisite for us to know that God hath granted unto him among other rights these two special prerogatives 1. That he may and ought to make Lawes Orders Canons and Decrees for the well governing of Gods Church Two special rights and prerogatives of the King for the government of the Church 1. To make Laws and Canons 2. That he may when he seeth cause lawfully and justly grant tolerations and dispensations of his own Laws and Decrees as he pleaseth 1. Not onely Solomon and Jehosaphat gave commandment and prescribed unto the chief Priests and Levites what form and order they should observe in their Ecclesiastical causes and methode of serving God but also Constantine Theodosius Justinian and all the Christian Emperours that were careful of Gods service did the like and therefore when the Donatists alleadged that secular Princes had nothing to do to meddle in matters of Religion and in causes Ecclesiastical Saint Augustine in his second Epistle against Gaudentius saith I Aug. l. 2. c. 26. have already proved that it appertaineth to the Kings charge that the Ninivites should pacifie Gods wrath and therefore the Kings that are of Christs Church do judge most truely that it belongeth to their charge to see that men Rebel not without punishment against the same because God doth inspire it into the Idem ep 48. ep 50. ad Bonifac mindes of Kings that they should procure the Commandments of the Lord to be performed in al their Kingdomes for they are commanded to serve the Lord in fear and how do they serve the Lord as Kings but in making Laws for Christ as man he serveth him by living faithfully but as King he serveth him in So they are called the kings Ecclesiastical Lawes making Laws that shal command just things and forbid the contrary which they could not do if they were not kings And by the example of the king of Ninive Darius Nebuchadnezzar and others which were but figures and prophesies that foreshewed the power duty and service that Christian kings should owe and performe in like sort to the furtherance of Christs Religion in the time of the New Testament when al kings shall fall down and Worship Christ and all Nations shall do him service he proveth that the Christian Psal 72. 11. Aug. cont lit Peul l. 2. c 92 Idem in l. de 12. abus grad grad 2. kings and Princes should make Laws and Decrees for the furtherance of Gods service even as Nebuchadnezzar had done in his time And upon the words of the Apostle that the king beareth not the sword in vain he proveth against Petilian that the power and authority of the Princes which the Apostle treateth of in that place is given unto them to make sharpe penall Lawes to further true religion and to suppress all Heresies and Schismes And so accordingly we finde the good Emperours and Kings have ever done The good Emperours have made Laws for the government of the Church Euseb in vita Constant l. 2. 3. for Constantine caused the idolatrous religions to be suppressed and the true knowledge of Christ to be preached and planted amongst his people and made many wholsome Lawes and godly Constitutions to restrain the sacrificing unto Idols and all other devillish and superstitious south sayings and to cause the true service of God to be rightly administred in every place saith Eusebius And in another place he saith that the same Constantine gave injunctions to the chiefe Ministers of the Churches that they should make speciall supplication to God for him and he enjoyned all his Subjects that they should keep holy certain dayes dedicated to Christ and the Sabboth or Saturday which was then wont to be kept holy and as yet not abrogated by any Law among the Christians he gave a Law to the Ruler of every Nation that they should celebrate Idem de vita Constant l. 1. 3. 4. c. 18. the Sunday or the Lords day in like sort and so for the dayes that were dedicated to the memory of the Martyrs and other festival times and all such things were done according to the ordinance of the Emperour Nicephorus writing of the excellent virtues of Andronicus son to Immanuel Niceph. in praefation Eccles bist Palaeologus and comparing him to Constantine the Great saith thou hast restored the Catholique Church being troubled with new opinions to the old State thou hast banished all unlawfull and impure doctrine thou hast established the truth and hast made Lawes and Constitutions for the same Sozomen speaking of Constantines sons saith the Princes also concurred to Sozomenus l 3. c. 17. the increase of these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing their good affections to the Churches no less then their father did and honouring the Clergy their servants with singular promotions and immunities both confirming their fathers Lawes and making also new Lawes of their own against such as went about to sacrifice and to worship Idols or by any other means fell to the Greekish or Heathenish superstitions Theodoret tells us that Valentinian at the Synod in Illirico did not onely confirme the true faith by his Royall assent but made also many godly and sharpe Lawes as well for the maintenance of the truth of Christ his doctrine as also touching many other causes Ecclesiastical and as ratifying those things that were done by the Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sent abroad to them Theodor. l. c. 5 6 7. that doubted thereof Honorius at the request of Boniface the first made a Law whereby it might Distinct 7 9. siduo appear what was to be done when two Popes were chosen at once by the indiscretion of the Electors Martianus also made a Statute to cut off and put away all manner of contention about the true faith and Religion in the Councell of Calcedon The Emperour Justinus made a Law that the Churches of Heretiques should be consecrated to the Catholique Religion saith Martinus Poenitentiarius And who knowes not of the many Laws and Decrees that Justinian made in Ecclesiasticall causes for the furtherance of the true Religion for in the beginning of the Constitutions collected in the Code of Iustinian the first 13 titles are all filled with Laws for to rule
God should be justly and religiously served THirdly having seen the times and the persons that consulted and conferred 3. The matter about which they consulted together we are now to consider the fruits and effects that this quiet sitting at rest and peaceable times wrought in David and what was the matter that these two grave and great Persons do so seriously deliberate What peace prosperity usually produce and consult about And most commonly we find that rest and peace have been the bane and surfeit of the mind to puff it up with pride and prosperity hath often choaked piety and plenty hath made Religion to pine away and to be cast upon a bed of security as Jezabel was cast upon a bed of fornication For so Moses saith of the Israelites Dilectus meus impinguatus recalcitravit My beloved fed fatted and inlarged kicked with Deut. 32. 15. their heels or Jesuru◠waxed fat and kicked and then he forsook God that made him and lightly esteemed the Rock of his Salvation And as the Poet saith Luxuriant animi rebus plerumque secundis Ovid. de arte Am. l. 2. Nec facile est aequâ commoda mente pati Our hearts do swell and our minds grow luxurious and riotous when our affairs do prosper and all things succeed as our hearts desire and have rest Our peace and plenty made us wanton and our wantonness brought our wars upon us and peace as now David had round about us And so indeed it fell out with our selves in these Kingdoms now of late our peace and our plenty hath undone us by making us too wanton to rebell against our King to provoke our God to scourge us for that our Wantonness and Rebellion And therefore S. Augustine saith most truly Magnae virtutis est cum faelicitate luctari ne illiciat ne corrumpat ne ipsa subvertat foelicitas it is a point of great virtue to strive with felicity lest it inticeth us corrupteth us and overthroweth us and so it is a great felicity and happiness not to be overcome with felicity or not to be undone with prosperity as many Men Towns and Kingdoms have been many times for as the said Poet saith Tum cum tristis erat defensa est Ilion armis Troy in her adversity was well defended but alas Militibus gravidum laeta recepit equum But sitting and jocond she was destroyed And so it is with many Quam facile cadunt splendidae fortuna How king Davids peace and plenty increased his Piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their fair fortunes makes them to fall But it was not thus now with King David for his Rest begat Religion in him and his peace plenty and prosperity increased his Piety and as he delighteth to recount Gods benefits so he considereth how he may show his thankfulness for them and therefore he thus museth and meditateth on the matter God hath given me a Kingdom and a Royall stately House built of Cedars The summ and substance of Davids deliberation in that Kingdom Therefore I will build an House for him and he hath given me rest round about therefore I will prepare a place for his Ark which he ordained to be the sign and symbole of his presence and which hitherto hath had no resting place but many a sad and wearisome perambulations that now at last it may rest and be no more forced to be transported and carried from place to place For though Enter praesenter Deus est ubique potenter God himself hath an ubiquity of presence being essentially full and filling all places Supra coelos non elatus subter terram non depressus non exclusus nec circumscriptus yet because his gratious and his powerfull presence is promised to be and to be shewed and extended in a speciall 2 Chron. 6. 41. manner in some places more and rather then in other places and that place specially is where his Ark resideth and which is called the Ark of his Exod. 30. 26 strength and the Ark of his Covenant and the Ark of the Testimony because he Covenanted and promised by the tables of that Covenant and the Hebr. 9. 4. other symbols of his presence that were kept in that Ark to be present and assistant and most powerfully to bless and protect all those that kept the Covenant and observed those Testimonies that were preserved in that Ark therefore saith David In requital of Gods favours shewed unto me I will build a House for Gods Ark that so the tables of the Covenant betwixt God and his people and the Manna and the rod of Aaron which were to be kept in the Ark might be the more safely preserved and rest in one place without any more wandering and the people and servants of God which are obliged and commanded to come to serve God and to bring their offerings and oblations to offer unto God before the Ark where it should be might be the more certain of the place of its residence and might with the more conveniency and in a far better manner perform their duties and discharge their service unto God then while the Ark wandered from place to place And this was the result and summ of Davids deliberation and conference with the Prophet Nathan And it is no wounder that King David was so Religious and so punctual The excellency of Religion which is the preserver of all happiness in all particulars appertaining to Religion and the service of God because Religion as one truly saith is as the Poles of the World the Arctick and Antarctick or that Mount Atlas which the Poets say holds up Heaven for it stands on earth and it reacheth to God in Heaven and it is that which poyseth all Societies and all states here below for without the faith and belief of Gods Providence to oversee our actions and then to reckon for our transgressions and to punish the delinquents might craft and falshood would sway in the World alike with men as it is with the Beasts of the field and the Fishes of the Sea and the Conscience of good and evil would be all one and Religion is that which enobleth the noblest man erects his affections and estates him in a state of happiness far above nature and in a word this procures all blessings to light upon us So that whether you aime at the spiritual true and eternal felicity or the civill-Weale and temporall happiness only yet Religion is and ought mainly to be magnified and preserved and therfore the King did most wisely and Religiously call the Prophet to consult about the building of an House for the Ark and for the service of God What Davids example should teach all other Princes And this practice of King David is a pattern and a looking-glass for all Kings and Princes whereby they may see how to spend the times of peace and prosperity to their best profit and advantage and that is 1. Not to
by God's holy Spirit both for the building of the Temple and the ordering of the Priests and Levites for the Service of the Temple And as Jehu had the direction of the Prophet Elisha for the suppression of the Priests of Baal so had Ezechias the Prophet Esay to direct him in the puâ—ging of the Temple and Râ—formation of those abuses that had crepâ—â—â— into the Service of God To this we answer That as Joshua the Prince was required to go in Sol. and out at the word of Eleazar the Priest so we yield that the King ought to hearken to the counsel and direction of his Bishop and Priest as David here did consult with Nathan and Ezechias with the Prophet Esay And while Religion is purely maintained the people truly instructed and the Church rightly and orderly governed by the Bishops and the rest of the Ecclesiastical Governours the Prince needs not to trouble himself with any Reformation or to meddle with the matters of Religion But the King Prince and Supreme Magistrate ought to see that all the aforesaid things are so and if they be not to correct the Priest when he is careless and to cause all the abuses that he seeth in the Church and in Religion to be Reformed Because as S. Augustine saith In hoc reges Deo serviunt sicut Augustin contra Cresconium l. 3. c. 51. iis divinâ—tùs praecipitur in quantum sunt reges si in suis regnis bona jubeant mala prohibeant non solum quae pertinent ad humanam societatem verumetiam quae ad Divinam religionem In this Kings and Princes do serve God as they are commanded by God if they do command as they are Kings in their Kingdoms those things that are good and honest and prohibit the things that are evil noâ— only in causes that do properly appertain to civil society but also in such thâ—ngs as belong and have referâ—nce to Religion and Piety And when they do so the Bishops and Priests be they whom you will should observe their Commands and submitt themselves in all obedience That the Bishops Priests ought to submit themselves to the lawful commands directions of their Kings civil Governours to their Determinations and censures For Moses was the civil Magistrate and the Governour of the people and as he received them from God so he delivered unto the people all the Laws Statutes and Ordinances that appertained to Religion and to the Service of God And when Aaron erected and set up the golden Calf to be worshipped and so violated the true Religion and Service of God Moses reproved and censured him and Aaron though he was the High Priest of God and the Bishop of the people yet as a good example for all other Priests and Bishops he submitted himself most submissively unto Moses the chief Magistrate and said Let not the anger of my Lord wax hot And I would the Pope would Exod 32. 22. do so likewise And therefore though we say the Judge is to be preferred before the Prince in the knowledge of the Laws and the Doctor of Physick in prescribing potions for our health and the Pilot in guiding his Ship which the King perhaps cannot do Yet it cannot be denied but the King hath the commanding power to cause all these to do their duâ—ies and to punish them if they neglect it So though the King cannot preach and may not administer the holy Sacraments nor intrude himself with Saul and Vzzia to execute the Office of the Priest or Bishop yet he may and ought to require and command both Priests and Bishops to do their duties and to uphold the true Religion and the Service of God as they ought to do and both to censure them as Moses did Aaron and also to punish them as Solomon did Abiathar if their offence so deserve when they neglect to do it and both Priests and Bishops ought like Aaron and Abiathar to submit themselves unto their censures CHAP. VII The Objections of the Divines of Lovaine and other Jesuites against the former Doctrine of the Prince his authority over the Bishops and Priests in causes Ecclesiastical answered And the foresaid truth sufficiently proved by the clear testimony of the Fathers and Councils and divers of the Popes and Papists themselves BUt against this Doctrine of the Prince his authority to rectifie the Obj. things that are amisse and out of order in the Church of God the Jesuites and their followers tell us Spirituales dignitâ—tes praestantiores â—sse secularibus seu mundanis dignitatibus That the Spiritual Dignities are more excellent than those that are worldly When as these two Governments Gen. 1. 16. Rom. 13 12. And though thâ— light of the Church be the greater yet that proves not but that the King should be the prime and chief Governoâ— of the Church the one of the Church and the other of the Common-wealth are like the two great Lights that God hath made the greater light to rule the day and the lesser light to rule the night and the Government of the Church must needs be acknowledged to be the Day and to have the greater light to guide and to direct it The Apostle telling us plainly that now the Gospel being come and the Church of Christ established the night is past or far spent and the day is at hand and come amongst us And the Government of the Secâ—lar State is like the Moon that ruleth the Night and receiveth her cleerest light from the Sun as all Christian Kingdoms do receive their best light and surest Rules of Government from the Church of God which is the pâ—llar and the ground of truth But To these that thus make the Civil Government subordinate to that which is Spiritual as both the Papists and our Fanatick-Sectaries here amongst us like the old doting Donatists would do and so abridge and deprive the Christian Prince of his just right and jurisdiction over the affairs and persons of the Church I answer 1. That Symbolical propositions examples parables comparisons and Sol. similitudes can prove nothing they may serve for some illustrations but for no infallible demonstrations of truth 2. I say that Isidorus a popish Doctor preferreth the Government of the Isidorus in â—lâ—ssa in Gen. ut citatur In the Scourge of Sacriledge Kingdom before the Priesthood by comparing the Kingdom unto the Sun and the Priesthood unto the Moon 3. I say that Theodore Balsamon a good School-man saith Nota Canonem Dicit Spirituales dignitates esse praestantiores secularibus sed ne hoc eò traxeris ut Ecclesiastiâ—ae dignitates praeferantur Imperatâ—riis quia illis subjiciuntur You must note that when the Canon saith the Spiritual dignities are more excellent than the Secular you must not so understand it Balsamon in Sextâ— Synodo Canonâ— 7. as to prefer the Ecclesiastical Rule or Dignities before the Imperial State because they are subject unto it and so to be
made him like John Baptist to be Magnus coram Domino Great in the sight of the Lord as for his Potency that made him Great among men And Eusebius that wrote the Life of Constantine and sets down his Piety saith The Court of the Emperour Valerian was so replenished with godly men and religious Christians that it seemed to be the Church of God rather than the Kings Court So great a care had he of Religion and the Service of God that as the Prophet David saith none should be his servants that served not God Psal 101. 9. but whoso leadeth a godly life he shall be my servant said this good Emperdu◠as good King David said before him And the Emperour Jovinian that succeeded Julian the Apostate who withdrew very many from the Christian Religion to imbrace the idolatrous service and superstitions of the Heathens when he attained unto the Empire said to the people That he would be a King of Christians or he would be no King at all And Alphonsus King of Arragon is made Famous in all Chronicles for the great love he bare to Learning and especially for the great zeal he had to the Christian Religion and the great care he took to promote the Gospel of Christ and to provide for his servants and when some other King said unto him That it was too base an office for a King to trouble himself with such affairs Alphonsus answered Vox bovis ista est potius quà m regis That voice seemed to him to be the voice of an Oxe rather than of a King And as Theodosius and Valentinian very Christian like called themselves the vassals of Christ so Constantine was wont to say That he gloried more to be the servant of Christ than in being the Emperour of the World And as these pious Kings and godly Emperours were thus zealous to maintain the Christian Religion which bare up the Pillars of their Dominions and makes their names now to live glorious though they are dead So the Throne of this Empire and Kingdom of Great Britaine hath not That this our kingdom had many zealous and most godly Kings wanted devout Princes and most worthy Kings that have trod in the steps of King David to provide Houses for God's Service and to imitate the examples of the best of the aforesaid pious Princes to see the Religion of Christ and the True Faith purely maintained within their Kingdoms as you may find it in our Chronicles and the Statutes of King Inas King Alfred King Edward that for his devotion and zeal to the Christian Religion was rightly called Saint Edward King Ethelstane and King Canutus Vide Speed lib. 8. c. 3. the Dane that laid the foundation of his Building to compose the differences of Religion and to rectifie whatsoever he found amisse therein before he entred upon the causes of the Common-wealth For I read it Registred that after sundry Laws inacted touching our Religion and the Faith of Christ as the celebration of certain Holy-dayes the right form of Baptism the duty of Fasting the teaching of the Lords Prayer unto the people the administration of the Common-prayer and the celebration of the blessed Sacrament of the body and blood of Christ thrice every year and some other Duties of our Religion this Title followeth Jam sequitur institutio legum saecularium which as Speed sheweth are most excellent for the execution Speed quo supra pag. 384. of Justice And it is Recorded that William the Conqueror in one of his Parliaments said That he being Vice-gerent to the King of kings holdeth his Kingdom to this end to defend his people and especially the people of God and his holy Church that is the Bishops and Priests to teach the people and to performe the Worship and Service of God in his Church And even in our own dayes the Holy Name of God be for ever blessed and praised for it we have had such pious Kings as I believe I may justly say The Christian World for Piety and Religion for love to God's Ministers and the care of God's Worship could shew but very few like them and none to precede them therein and that is King James and King Charles the First whose glorious name above all other Kings since Christ The rare and just commendation of King Charles the First I shall ever honour and extoll as the most constant Defender of the Christian Faith the most loving Patron of God's Ministers the Bishops and Preachers of his Word and the most faithful Witness and Martyr that lost his life for the preservation of God's Church and the Religion of Jesus Christ with whom I do alwayes when I think of him behold and see him Crowned with Eternal Glory The most Blessed of all our Kings and the Best of all our Saints CHAP. IX Of the chiefest Parts and Duties of Kings and Princes which they are to discharge for the maintenance of God's Service and the True Religion and the necessity of Cathedral-Churches and Chappels for the people of God to meet in for the Worship and Service of God YOu have heard how that God hath given the Power and Authority unto Kings and Princes to be the Supervisors Directors and Reprovers of things amiss as well in the Church as in the Common-wealth And how he requireth and commandeth them to discharge those Duties accordingly and to have a care to preserve his Religion as they do regard their own Salvation You have likewise heard how all Kings both Heathens Jews and Christians did execute that power and according to their ability discharged their Duties as well in the Spiritual jurisdiction of Ecclesiastical causes as in the decision of Civil causes It resteth that I should shew unto you the chiefest Parts and Duties that they owe to God and are to discharge for the promoting of his Service and the Religion of Jesus Christ And I conceive them principally to consist in these Four Points which may be like the four Rivers of Paradise to water the Garden The four chiefest things that Kings Princes ought to do for the upholding of God's Religion and the Service of Jesus Christ of God's Church to make it to bring forth plenty of fruits to the glory of God and the salvation of mens souls And they are 1. To take care and to cause that there should be Cathedral-Churches and Chappels fairly built and decently trimmed and adorned as befits the Houses of God for his people to meet in for the Worship and Service of God 2. To see that alle honest and religious Bishops be placed in those Cathedrals and others the like pious and painful Ministers be appointed in all the Parochial Churches and Chappels to perform the true Service of God as they ought to do and to see those Drones that neglect it and those factious Sectaries and Hereticks that defile and corrupt it and those scandalous livers that do much prejudice unto their holy Calling to be
now in the time of grace more intolerable then they were in the time of nature therefore Tythes ought not to be required as a duty To this I answer 1. That although in those Primitive times the Tythes Sol. 1 were not demanded nor by any Positive Law commanded by God and therefore not paid until Abraham and Jacob had paid them yet this proveth not that it was not due because it was not paid as it is no consequent that because God commanded not Gain and Abel to offer Sacrifice nor the sons of Sheth To call upon the name of the Lord therefore it was not their duty to do it for it is our duty to do many things that we do not And so I have proved It was their duty to pay Tythes though they paid them not 2. I say that before the Law was given the Fathers of the first age Sol. 2 had many things in use which were not answerable to that Perfection which Christ requireth in his followers and therefore he in joyned us to do many things that they did not and so did the Law it self both inhibite them to do some things that they did amiss and commanded many things to be observed which they neglected and therefore that first age of the World being but the Infancy of Gods Church and the daies of Initiation they are not to be alleadged as examples for our imitation For whâ—n I was a Child I did as a Child but when I was a man I put away childish things saith the Apostle 3. I say there was no such need nor reason for the payment of Tythes Sol. 3 then though they were due to maintain the Priests and Ministers of God as afterwards and especially as now in our times because then the first born of every family was the Priest and he by the prerogative of his Birth-right was to have a double part and portion of inheritance and therefore 4. And lastly I say that if the Patriarchs in those times when there Sol. 4 was no Positive commandment to pay Tythes did notwithstanding pay them even to those Priâ—sts that had meant enough of their own to live by it and had no need of Tythes to sustain them then much rather should we now pay them to those Ministers of Christ that have no other maintenance and therefore can not labour in Gods Vine-yard and discharge the duties of their calling without them especially considering how often and how earnestly Christ and his Apostles do command us and exhort us to do it and with such promises of Blessings if we do it and Cursings if we refuse it 4. They do Object That the Commandment for paying Tythes is not Obj. 4 Moral but either Judicial or Ceremonial and we that are Christians are not obliged to observe either the Ceremonial or the Judicial Laws of the Jews because all the Ceremonial Laws were but shadows types and predictions shewing the coming doings and sufferings of Jesus Christ and when the true light and substance of those shadows the Sun of Righteousness was come all those shadows were at an end and vanished away and the Judicial Laws of the Jews were only proper and peculiar to that people and do not oblige other Nations to observe them And therefore the Christians are no wayes obliged to the payment of Tythes To this Objection which some of our opposers think to be invincible I Sol. answer and it may be contrary to the opinion of many Divines of no mean or usual Learning and I say for Tythes 1. That they are due to Christ as he is a Priest for ever by a Divine Natural and Moral right as I hope I have sufficiently proved to you before And if they do Object and say that if the precept of paying Tythes be of a Natural right and a Moral precept then the payment thereof is or ought to be commanded within one of the ten Commandments of the Moral Law because all Moral precepts are comprehended within those ten Commandments but the precept of paying Tythes is not in any one of the ten Commandments of the Moral Law and therefore it is no Moral precept I answer That the payment of Tythes is commanded in four special Commandments of the Moral Law as in the first the fourth the sixth the eighth For as the Prophet David saith Thy Commandments O Lord are exceeding broad and do comprehend abundance of things more then you see prima facie in the outward letter of the Commandment as when the Commandment sayeth Honor thy Father and thy Mother it injoyneth thee to feed him and to maintain him as Joseph did his Father Jacob when he wants and is not able to maintain himself and when it saith Thou shalt do no murder it forbids us to hate or to be angry with our neighbour So when the Lord saith Thou shalt have none other gods but me he commands us to render unto God what is God's as well to maintain his outward service by tythes and offerings unto his Priests and alms unto his poor members as by serving him with our inward service of faith hope love fear and the like So when he commands us To keep Holy the Sabbath day he commands us to do all things that do further and do appertain to the Sanctifying of the Sabbath and Who can deny but that the payment of our Tythes to the Preacher and Minister of Christ is one of the most principal means to further and cause the Sanctifying of the Lords day When as the Artist cannot work without his tools so the Minister cannot discharge Many things are included that are not so clearly expressed in the ten Commandments his service on the Sabbath unless he is maintained all the week And so when he bidâ— us to Honor our Father and Mother he means that we should as well or rather in the first place Reverence and with our Tythes anâ— Offerings relieve and maintain our spiritual Fathers the Ministers of Christ and the Church our Mother as our natural Father and Mother and so likewise when he saith Thou shalt not steal he commands us not to detain and keep back the Tythes and Offerings from Gods Ministers Whereby you may see that this commandment of paying our Tythes is a Moral precept and implicitely contained and comprehended in the Moral Law And if you say The maintenance of the Ministers may be included in those Obj. Moral commandments to be commanded for the performance of Gods outward service and to uphold and further the Sanctifying of his Sabbath yet there is no proof that that maintenance which is implied in those precepts must be the Tenth part rather then the eleventh fifteenth or the twentyeth part of our goods I answer That I have proved already That the very Tythe or tenth part Sol. is the continual due that belongs to Christ as he is a continual Priest for ever and all the precepts of Christ and commandments of God being Brevia levia utilia very
to have their own wills them but whom themselves will choose and their choice cannot long satisfie their mindes but as the Jews received Christ into Jerusalem with the joyfull acclamation of Hosanna and yet the next day had the malicious cry of Crucifige so the least distaste makes them greedy of a new change such is the nature of the People But though I said before the election of our chiefe Governours may for many respects be approved of God among some States yet I hope by this that I have set down it is most apparent unto all men contrary to the tenet of our Anabaptisticall Sectaries that the hereditary succession of Kings to govern God's People is their indubitable right and the immediate prime principal Ordinance of God therefore it concerns every man as much as his soul is worth to examine seriously whether to fight against their own King be not to resist the Ordinance of God for which God threatneth no less punishment then damnation from which Machiavel cannot preserve us nor any policy of State procure a dispensation CHAP IV. Sheweth what we should not do and what we should do for the King the Rebels transgressing in all those how the Israelites honoured their persecuting King in Egypt how they behaved themselves under Artaxerxes Ahashuerus and under all their own Kings of Israel and how our Kings are of the like institution with the Kings of Israel proved in the chiefest respects at large and therefore to have the like honour and obedience AS every lawfull King is to be truly honoured in regard of God's Ordinance 2. All kings are to be honoured in respect of God's precept considered two wayes 1. What we should not do so likewise in respect of God's precept which commandeth us to honour the King and this duty is so often inculcated and so fully laid upon us in the holy Scripture that I scarce know any duty towards man so much pressed and so plainly expressed as this is 1. Negatively what we should not do to deprive him of his Honour 2. Affirmatively what we should do to manifest and magnifie this Honour towards him for 1. Our very thoughts words and works are imprisoned and chained up in the linkes of God's strictest prohibition that they should no wayes peeep forth to produce the least dishonour unto our King for 1. The Spirit of God by the mouth of the wisest of men commands us 1. To think no ill of the King Curse not the King no not in thy thought Eccles 10. 30. to think no ill of the King let the King be what he will the precept is without restriction you must think no ill that is you must not intend or purpose in your thoughts to do the least ill office or disparagement to the King that ruleth over you be the same King virtuous or vitious milde or cruell good or bad this is the sense of the Holy Ghost For as the childe with Cham shall become accursed if he doth but dishonour and despise his wicked father or his father in his wickedness whom in all duty he ought to reverence so the Subject shall be liable to Gods vengeance if his heaâ—t shall inâ—end the least ill to his most tyrannicall King 2. The same Spirit saith Thou shalt not revile the Gods that is the Judges of 2. To say no ill of the King Exod 22. 28. Act 23. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. To do no hurt to the King Psal 105. 15. 1 Sam. 24 4 5. the Land nor curse that is in â—aint Pauls phrase speak evill of the Ruler of the people and what can be more evill then to bely his Religion to traduce his Government and to make so faithfull a Christian King as faithless as a Cretan which is commonly broached by the Rebels and Preached by their seditious Teachers 3. The great Jehovah gives this peremptory charge to all Subjects saying Touch not mine Anointed which is the least indignity that may be and therefore Davids heart smote him when he did but cut off the lap of Sauls garment What then can be said for them that draw their swords and shoot their Cannons to take away the life of Gods Anointed which is the greatest mischiefe they can do I beleive no distinction can blinde the judgment of Almighty God but his revengefull hand will finde them out that so maliâ—iously transgress 2. What we should do to honour the King Eccles 8. 2. 1. To observe the kings commands his precepts and think by their subtilty to escape his punishments 2. The Scriptures do positively and plainly command us to shew all honour unto our King â—or 1. Solomon saith I counsell thee to keep the Kings commandment or as the phrase imports to observe the mouth of the King that is not onely his written law but also his verball commands and that in regard of the oath of God that is in respect of thy Religion or the solemne vow which thou madest at thine initiation and incorporation into Gods Church to obey all the precepts of God whereof this is one to honour and obey the King or else that oath of â—â— si religio tollitur nulla no bis cum coelo ratio est Lactant Inst l. 3. c. 10. allegiance and fidelity which thou hast sworn unto thy King in the presence and with the approbation of thy God which certainly will plague all perjurers and take revenge on them that take his name in vain which is the infallible and therefore most miserable condition of all the perjured Rebels of this Kingdom For if moral honesty teacheth us to keep our promises yea though it were to our own hindrance then much more should Christianity teach us to observe our deliberate and solemn oathes whose violation can bear none other fruit then the heavy censure of God's fearful indignation But when the prevalent faction took a solemn Oath and Protestation to defend all the Privileges of Parliament and the Rights of the Subjects and then presently forgetting their oath and forsaking their saith by throwing the Bishops out of the House of Peers which all men knew to be a singular Priviledge How the prevalent Faction of the Parliament forâ—wore themselves 2. To obey the kings commandements Josh 1. 18. * Quia in talibus non obedientes mortaliter peccanâ— nisi foreâ— illud quod praecipitur contra praeceptum Dei vel in sa lutis dispendium Angel summa verb. obedientia 3 To give the king no just cause of anger Prov. 2. 2. The Rebels have given him cause enough to be provoked 4. To speak reverently to the king and of the king Eccles 8. 4. and the House of Lords acknowledged to be the indubitable right of the Bishops and their doctrine being to dispence with all oaths for the furtherance of the cause it is no wonder they falsifie all oaths that they have made unto the King 2. The people said unto Joshua Whosoever rebelleth against thy commandment
and will not hearken to the words of thy mouth in all that thou commandest he shall be put to death surely this was an absolute government and though martial yet most excellent to keep the people within the bounds of their obedience for they knew that where rebellion is permitted there can be no good performance of any duty and it may be a good lesson for all the higher powers not to be too clement which is the incouragement of Rebels to most obstinate trayterous and rebellious Subjects who daring not to stir under rigid Tyrants do kick with their heeles against the most pious Princes and therefore my soul wisheth not out of any desire of bloud but from my love to peace that this rule were well observed Whosoever rebelleth against thy commandment he shall be put to death * 3. The wisest of all Kings but the King of Kings saith The fear of a King is as the roaring of a Lion who so provoketh him to anger sinneth against his own soul And I believe that the taking up of Armes by the Subjects against their own King that never wronged them and the seeking to take away his life and the life of his most faithful servants is cause enough to provoke any King to anger if he be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too Stoically given to abandon all passions and that anger should be like the roaring of a Lion to them that would pull out the Lions eyes and take away the Lions life 4. The King of Heaven saith of these earthly Kings That where the word of a King is there is power and who may say unto him what dost thou And Elihu demands Is it fit to say to a King thou art wicked or to Princes you are ungodly Truely if Elihu were now here he might hear many unfitter things said to our King by his own people and which is more strange by some Preachers for some of them have said but most maliciously and moâ—e falsely that he is a Papist he is the Traytor unwoâ—thy to reign unfit to live good God! do these men think God saith truth Where the word of a King is there is power that is to blast the conspiracies and to confound the spirits of all Rebels who shall one day finde it because the wrath of God at last will be awaked against Jerem. 27. 8. their treachery and to revenge their perjury by inabling the King to accomplish the same upon all that resist him as he promised to doe in the like case 5. The Israelites being in captivity under the King of Babylon were commanded 5. To pray for the king Ezra 6. 10. 1 Tim. 2. 1 2. to pray for the life of that Heathen King and for the life of his sons And Saint Paul exhorteth Timothy to make supplications prayers intercessions and giving of thanks for Kings and for all that are in authority and how do our men pray for our King in many Pulpits not at all and in some places for his oveâ—throw for the shortning of his life and the finishing of his dayes nullum sit in omine pondus and they give thanks indeed not for his good but for their own supposed good success against him thus they praevaricate and pervert the words of the Apostle to their own destruction when as the Prophet Psal 109. 6. saith Their prayers shall be turned into sin 6. To render all his dues unto him 6. Christ commandeth us to render unto Caesar the things that are Caesars that is as I shall more fully shew hereafter your inward duties of honour love reverence and the like and your outward debts tolls tribute custome c. and the Rebels render none unto him but take all from him and return His Arms to his destruction I might produce many other places and precepts of Holy Scripture to inforce this duty to honour the king but what will suffice him cui Roma parùm est Luke 16. 31. if they beleive not Moses neither will they believe if one should arise from the dead and if these things cannot move them then certainly all the world cannot remove them from their Wickedness Yet 3. Quia exempla movent plus quà m praecepta docent you shall finde this 3. All kings should be honoured by the example of all Nations 1 The Israelites 1 In Egypt Exod. 12 37. Exod. 1. 9. doctrine practised by the perpetual demeanour of all Nations For 1. If you looke upon the Children of Israel in the Land of Egypt it cannot be denyed but Pharaoh was a wicked king and exercised great cruelty and exceeding tyranny against Gods people yet Moses did not excite the Israelites to take arms against him though they were more in number being six hundred thousand men and abler for strength to make their party good then Pharoah was as the king himself confesseth but they contained themselves within the bounds of their Obedience and waited Gods leisure for their deliverance because they knew their patient suffering would more manifest their own piety and aggravate king Pharoah's obstinacy and especially magnify Gods glory then their undutiful rebelling could any ways illustrate the least of these 2. Davids demeanour towards Saul is most memorable for though as one 2. Under Saul The loyal Subjects belief p. 55. faith king Saul discovered in part the described manner of such a king as Samuel had foreshewed yet David and all his followers performed and observed the prescribed conditions that are approved by God in true Subjects never resisting never rebelling against his king though his king most unjustly persecuted him Samuel also when he had pronounced Sauls rejection yet did he 1 Sam. 15. never incite the people to Rebellion but wept and prayed for him and discharged all other duties which formerly he had shewed to be due unto him and Elias that had as good repute with the people and could as easily have stirred 3. Under Ahab up sedition as any of the seditious Preachers of this time yet did he never perswade the Subjects to withstand the illegal commands of a most wicked king 1 Reg. 21. 25. that as the Scripture testifieth had sold himself to work wickedness and became the more exceedingly sinful by the provocation of Jâ—zabel his most wicked wife and harlot but he honoured his Soveraignty and feared his Majesty when he fled away from his cruelty And because these are but particular presidents I will name you two observeable Two examples of the whole Nation under Heathen kings 1 Under Artaxerxes Ezra 1. 1. examples of the whole Nation 1. When Cyrus made a Decree and his Decree according to the Laws of the Medes and Persians should be unalterable that the Temple of Jerusalem should be re-edified and the adversaries of the Jews obtained a letter from Artaxerxes to prohibit them the people of God submitting themselves to the personal command of the king contrary to that unalterable Law of Cyrus pleaded neither the
judgment that the Laity may do injustice without controul or perhaps revenge themselves upon their Ministers on the Bench for reproving their vices in the Church so the Devil gaineth whatsoever piety loseth by their depression 2. As the Clergy-men are as able so they are as willing and as careful to 2. The desire of the Clergy to do good to the State provide for the good of the State as any other for themselves are members of the Common-wealth and they are appointed by God to be watchmen and overseers to foretel what mischiefes or felicities are like to ensue and to admonish as well the Prince as the people of such things as are to be avoided and to be performed which they cannot do if they be strangers from the conscience and excluded from the conference of such things that are to be done in the Common-wealth Therefore seeing the good of the Common-wealth is their own good The Church of Christ and a Christian common-wealth fail together and the good of the Church is the good of the Common-wealth when a Christian Common-wealth and the Church of Christ are imbarked in the same Vessel and do sayle together with the same successe aiming both at the same Port and God hath commanded his Ministers to be no lesse solicitous for the one then the other it is incredible to think that a godly Minister should have lesse care of the Common-wealth then the best of our common Burgo-Masters and it is impossible to conceive any true reason why the Bishops and Pastours above all others should be excommunicated out of their assemblies and excluded from their Parliaments and other civil Courts when it doth most chiefly concern them to see unto the wellfare of their flock not onely in such things as concern the safety of their souls but also in all other things that may pertain A miserable thing that the Ministers of the Gospel should be made more slaves then the basest calling in the World either to the security of their bodies or the quietness of their estates because this is a thing utterly against the equal right of all Subjects that the Ministers of the Gospel being Subjects unto the king and Citizens of the Commonwealth should have nothing to do iâ— the Government thereof but must be governed not as strangers that may have admistion but as slaves with an impossibility to be received into the civil administration as any matter and their exclusion is as prejudicial to the king and kingdome as it is injurious unto the Clergy when they must be deprived of the grave advice and faithful service of so learned and religious assistants for the government of the people as the reverend Bishops and devout Doctors have ever been 3. If you say the sixth Canon of the Apostles the seventh Canon of the Council Ob. 3. Act. 15. S. Cyprian punished Geminius Faustinus for undertaking the Executor ship of Geminius Victor ep 66. Sol. of Calcedon and Saint Cyprian in his â—pistle to the Priests of Furnam do forbid these things in Ecclesiastical persons and so many Fathers have accordingly refused these civil imployments and jurisdictions I answer briefly that while the Emperours were Heathens and neither the Kings nor their Kingdoms Christian but their counsels were often held for wicked ends private gain or privy deceit for bloudy murthers or horrid treasons the Clergy were inhibited and the godly Bishops were ashamed to sit in such ungodly assemblies that would neither be converted to Christ nor reformed from their sins and so now when the Puritan faction prevailed in our Parliament and our Sectaries disdained in their counsels to take the counsel of Religion Good to be excluded from the counsel of the wicked and resolved to banish GOD from their assemblies to make the Church and Church-men a publick scorn unto the wicked and the Common-wealth a private gain to every broken Citizen and every needy Varlet I say happy are those Bishops that are excluded and well it is for those Ministers that are furthest off from such godless and irreligious not Parliament but Parricides even as the Psalmist testifieth Blessed is the man that hath not sâ—te in the seat of the scornful and therefore if they had not been excluded I am sure that as the Psal 1. 1. case now standeth they would have seceded themselves But when the civil Magistrates became Christians and the Christians consulted with God in all their actions then it was no indecorum for the servants of Christ to be seen in the Congregation of Saints and to sit as Judges among gods where the judgement shall pass for the glory of God neither is it any prejudice to our holy calling to give unto Caesar those things that are Caesar's and that The giving of Caesar's due doth not hinder us to give to god his due we owe unto him as our service and our counsel and whatsoever else lyeth in us to do for the good of the Common-wealth as we are his Subjects and the Tenants of the Common-wealth nor do the rendering of these things to Caesar any wayes hinder us to give unto God the things that are God's and that we owe to God as our prayers and our care over God's flock as we are Christians and Bishops over the Church of Christ but the same man if he will be faithful may justly persoâ—m both duties without giving over or neglecting either And when our men shall return to God and take him along with them into their counsels and desire the assistance of his servants as I hope they will have grace to do I assure my self the Reverâ—nd Bishops will not refuse to do them service But you will say the Emperours were good Christians when the Council of Ob 4 Calcedon put out their Canons I answer the Emperours were but all Kings were not besides that Canon Sol. cleares it self for it sheweth that Clergymen did at that time undertake secular imployments Propter lucra turpia ministerium Dei parvi pendentes for gaine neglecting their duty and therefore the Council forbade all Clergy-men negotiis secularibus se immiscere because the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man that warreth intangleth or insnâ—reth himself with 2 Tim. 2 4. the affairs of this life and so neither the Apostle nor the Council doth absolutely forbid all secular affairs as inconsistent with this function but as the Council of Arles saith Clericus turpis lucri gratiâ— aliquod genâ—s negotiationis non Concil Arelat Caâ— 14. The words of the Canon explained exâ—râ—â—at so they forbid all Clerks to meddle with any business for the love of gain and filthy lucre that might in snare him to neglect his duty or as the Canon of the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishop should not assume unto himself or seeke after worldly cares but if either necessity or authority impose them on him I see not how he can refuse them because there is
them to obey and though it should not excuse the king from sin yet it wholly disables and disavowes the peoples resisting their king because in all this the Prophet allowes them none other remedy but to cry unto the Lord for seeing The kings absolute power not given him to inable him for oppression but to retaine his Subjects from rebellion God hath given him directum dominium absolutum imperium though he should fail of his duty which God requireth and do that wrong unto the people which God forbiddeth yet he is solutus legibus free from all Laws quoad coactionem in respect of any coaction from the people but not quoad obligationem in respect of obedience to God by his obligation for though Kings had this plenitudinem petestatis to rule and govern their people as the father of the family rules his houshold or the Pilot directs his Ship secundum liberum arbitrium according to his own arbitrary will yet that will was to rule and to guide all his actions according to the strict Law of common equity and justice as I have often shewed unto you But though this arbitrary rule continued long and very general for Diodorus Diodor. Siculus l. 2. c. 3. Boemus Aubanus tamen asserit voluntatem regum Aegypti pro lege esse Siculus saith that excepting the Kings of Egypt that were indeed very strictly tied to live according to Law all other Kings infinitâ licentiâ ac voluntate suâ pro lege regnabant ruled as they listed themselves Yet at last corruption so prevailed that either the Kings abusing their power or the people refusing to yeild their obedience caused this arbitrary rule to be abridged and limited within the bounds of lawes whereby the Kings promised and obliged themselves to govern their people according to the rules of those established lawes for though the supreme Majesty be free from all Lawes spontè tamen iis accomodare potest the king may of his own accord yeild to observe the same and as the German Poet saith German vates de rebus Frid. l. 8. Nihil ut verum fatâ—ar magis esse decorum Aut regale puto quà m legis jure solutum Sponte tamen legi sese supponere regem and according to the diversities of those Laws so are the diversities of government How diversities of government came up among the several kingdoms of the earth for I speake not of any Popular or Aristocratical state therefore as some kings are more restrained by their Lawes then some others so are their powers the lesse absolute and yet all of them being absolute Kings and free Monarchs are excepted from any account of their actions to any inferiour jurisdiction because then they had not been Monarchs but of Kings had made themselves Subjects Thus you see that rule which formerly was arbitrary is now become limited but limited by their own lawes and with their own wills and none otherwise for I shewed you else-where that the Legislative power resided alwayes in the King even as Virgil saith Virgil Aeneid I. Gaudet regno Trojanus Acestes Indicitque forum patribus dare jura vocatis And as that mirror of all learned Kings saith King Fergus came to Scotland before Rex Jacobus in the true Law of free Monarchs p. 201. any Statutes or Parliament or Lawes were made and you may easily finde it that Kings were the makers of the Laws and not the Lawes the makers of Kings for the Lawes are but craved by the Subjects and made onely by him at their rogation and with their advice so he gives the Law to them but takes none from them and by their own Lawes Kings have limited and abridged their own Right and Power which God and nature have conferred upon them some more some less according as their grants were unto their people §. The extent of the grants of Kings what they may and what they may not grant what our Kings have not granted in seven speciall prerogatives and what they have granted unto their people ANd here I would have you to consider these two points concerning these Two things considerable about the priviledged grants of Kings 1. The extent of the grants of kings Prov. 30. 15. grants of Kings unto their Subjects for 1. Of the extents of these grants 2. Of the Kings obligation to observe them 1. It is certain that the people alwayes desirous of liberty though that liberty should produce their ruine are notwithstanding like the daughters of the Horse-leech still crying unto their Kings give give give us liberties and priviledges more and more and if they may have their wills they are never satisfied Till Kings by giving give themselves away And even that power which should deny betray For the concessions and giving away of their right to govern is the weakning That it is to the prejudice of government to grant too many priviledges to the people of their government and the more priviledges they give the less power they have to rule and then the more unruly will their Subjects be and therefore the people being herein like the horses the Poets faigne to be in Phaebus chariot proud and stomackfull Kings should remember the grave adâ—ice the Father gave unto Phaâ—ton Parce puer stimulis sed fortiùs utere loris Ovid. Met. l. 1 Sponte sua properant labor est inhibere volantes They must be strongly bribled and restrained or they will soone destroy both horse and rider both themselves and their Governours Yet many Kings Constrained gifts not worthy of thanks either foâ—cibly compelled by their unruly Subjects when they might think and therefore not yield that Who gives constrain'd but his own feare reviles Not thank't but scorn'd nor are they gifts but spoiles Or else as some intruding usurping Kings have done to retaine their unjustly gained crownes without opposition or as others out of their Princely clemency and facility to gain the more love and affection and as they conceived What moved Kings to grant so many priviledges to their Subjects the greater obligation from their Subjects have many times to the prejudice of themselves and their posterity to the diminution of the rights of government and often to the great damage of the Common-wealth given away and released the execution of many parts of that right which originally most justly belonged unto them and tyed themselves by promises and oaths to observe those Laws which they made for the exemption of their Subjects But there be some things which the King cannot grant as to transfer the Majora jura inseperabilia à Majestate ne queunt indulgeri subditis ita cohaerent ossibus ab illo separari si ne illius destructione non possunt Paris de put eo Arnisaeus l. 2. c. 2. de jure ma. Blacvod c. 7. pag. 75. things that the King cannot grant right of succession to any other then the right heir to whom it doth
of our Soveraign Magistrate all actions of three kinds how our Consciences may be reformed of our passive obedience to the Magistrates and of the Kings concessions how to be taken BUt against this our Sectaries and Rebels will object that their conscience Ob. which is vinculum accusator testis judex their bond their accuser their witnesse and their judge against whom they can say nothing and from whom they cannot appeale unlesse it be to a severer Judge will not give them leave to obey to do many things that the King requireth to be done and who can blame them for obeying their conscience rather then any King Sol. I confesse that it is naturally ingraffed in the hearts of all men that no evil is to be done and reason according to that measure of knowledge which every man hath tells us what is good and what is evil then conscience concludeth what is to be done and what not to be done quia conscientia est applicatio notitiae nostrae ad actum particularem because our conscience is the application of our knowledge to some particular act saith Aquinas And this application of Thom. 2. Sent. dist 14. part 4. our knowledge to that act considereth 1. De praeteritis of things past whether such a thing be done or not done Conscience a witness Conscience a Judge and so our conscience is a witnesse that cannot erre 2. De praesentibus factis of our present actions whether the fact done be good or evill just or unjust so our conscience is a judge according to the measure of our knowledge 3. De futuris faciendis of future acts that are to be done whether they Conscience a follower of reason Reason obscured two wayes 1. Way Iohn 16. 2. ought to be done or left undone But because our conscience springeth from our reason and our reason may be clouded and obscured by a double error 1. A false assumption when we take those things to be good or true which are indeed evill or false as they that think they do God good service when they kill his servants even as the Rebells do at this very day and that they please God when they disobey their King 2. A false application or a false conclusion from a true assumption as because 2. Way The Rebells offend both wayes I am commanded to love God above all things therefore I am to hate all things but God or because it is better to obey God then man therefore I must not obey the commands of any man So our conscience may be poysoned in like manner with the same errors and being so misguided they ought not to binde us but we ought rather to reforme them for that which truely should binde the conscience is not our judgment What should binde our conscience but Gods precept that either commandeth or forbiddeth such and such actions to be done or not done And you know that all actions are either 1 good 2. evill 3. indifferent All actions of three sorts 1. The good God commandeth us to do them 2. The evill he flatly forbiddeth them to be done and 3. The indifferent he wholly leaveth to the power of the Magistrate to make them either lawfull or unlawfull good or bad as he pleaseth And therefore for the first two sorts of actions because thy conscience hath Pride blindeth many men Gods precept to direct thee if thy reason either through ignorance or the strength of thine own fancy which often happeneth to proud Spirits doth not mislead thee to call good evill and evill good it is safer for thee to follow the dictamen of thine own conscience then the command of the greatest potentate Act. 5. 29. for in all such cases it is better to obey God then man But in all the other things that are indifferent of themselves the precept of We are too inquisitive of many things the King or any other our lawfull superiour maketh them to become necessary unto the Subject because the command of the superiour Magistrate doth binde more then the conscience of the inferiour Subject can do for though the conscience rightly guided by reason is the Judge of those things which are either directly forbidden or commanded yet in the other things that are indifferent the Magistrate is the more immediate Judge under God which hath The Magistrate the immediate judge of indifferent given him power either to command them to be done or to forbid them and therefore the Subject having the command of his King whom God commandeth us to obey for his warrant in things of this nature either to do such things or to leave such things undone his duty is not to examine the reason of the command but to performe what he seeth commanded for so S. Augustine saith that although Julian was an Idolater an Apostata an Infidell yet milites fideles servierunt imperatori infideli but when it came to the cause of Christ they acknowledged none but him that was in Heaven when he would have them to worship Idolls they preferred God before him when he said lead forth August in Psal 124. c. imperator 11. q. 1. your Armies and go against such a Nation they presently obeyed him they distinguished betwixt their eternall and their temporall Lord tamen subditi erant propter aeternum etiam domino temporali and they never examined the Justnesse of the war because in all such cases mandatum imperantis tollit culpam servientis the fault must onely rest upon the commander And therefore Our reason judgement misguided seven wayes How our conscience may be reformed as our reason and Judgement may be blinded in all actions either with ignorance negligence pride inordinate affection faintness perplexity or self-love so may our conscience too when it erroniously concludeth upon what our reason falsly assumeth and then as I said before our conscience is rather to be reformed then obeyed and if we be desirous we may thus redress it 1. If it be of ignorance let us say with Jehosophat we know not what to do but 1. From ignorance 2 Chron 20. 12 our eyes are towards thee and let us seek to them that can inform us the Orthodox not the Sectaries which will rather corrupt us then directâ—us 2. If it be of negligence let us come without partiality or prejudice as Nicodemus 2. From negligence John 3. 1. did to Christ to those that for knowledge are well able and for honesty are most willing to instruct us 3. If it be of pride let us pray to God for humility and submit our selves one 3. From pride 2 Cor. 10. 18. to another especially to them that have more learning then our selves and have that charge over us for he that praiseth himself is not allowed but he whom the Lord praiseth and singularity hath been the original of all heresies and not the least occasion of the troubles of these times and the rebellion