wiser they would have gone farther to the Tree of Life in hopes to be made immortal too if God had not stopped them Gen. 3.21 saying Behold the Man is become like one of us knowing good and evil and now lest he put forth his hand and take also of the Tree of Life and live for ever Therefore God drave them out of the Garden and placed at the East of the Garden of Eden Cherubims and a flaming Sword which turned every way to keep the way of the Tree of Life Men would be Gods to themselves So Mankind would be Gods to themselves 1. Self-wise not to take wisdom from God but from their own Inventions 2. Self-rulers licentious and not subject to Laws 3. Self-livers to live of themselves if they could and as long as they please and be immortal Or at least would share with God and God should partly be their God and the World partly be their God and they partly be Gods to themselves But it must be otherwise For Men have not all wit in themselves some body must be wiser than they that is able to dictate unto them what they should understand and do And that which is wiser than we is a God to us and God is wiser than us all and is a God to us all Men have not all Power in themselves some body must be stronger than they that is able to rule them and that which is stronger than us all is a God to us all The Israelites lost Moses and could not see God and they lacked such gods as they could see saying Make us Gods to go before us And when they were made they rejoyced for those dumb and blind Leaders the Golden Calves saying These be thy Gods O Israel Gods they lacked mightily and these were the best they could choose such as they had seen in Egypt Natural to have a God It is natural to look out for Gods therefore all the World have desired Kings or others of different Titles who had the same power to counsel them and rule them and defend them And Kings and supream Powers look up to the King of Kings and Lord of Lords to rule and govern them and all that are committed to their charge The Athenians had a God they did not know for all their Learning and therefore they erected an Altar to that unknown God rather than to want a God The Heathens had their several Gods for Wisdom Valour Praises and Honour to direct their Princes to make Laws and to fight for them Lycurgus and Solon had their inspiring Numens Numa Pompilius had the Goddess Egeria Socrates his Daemon But all these Petty-gods had the great God Jupiter to over-rule all It cost Socrates his life for too plainly denying his Country Gods and confessing the True Romulus and Remus and Alexander and many Potentates were ambitious to derive their pedigrees from the Gods as 〈◊〉 good Omen to strengthen them in their Kingdoms The Greeks and Romans especially strove to monopolize all the Gods of strange Countries into their own custody counting it a mighty piece of Policy to strengthen their State thereby The Heathens in all their Ignorances and Dangers fled to their Gods and God-like men to instruct them and fight for them They had therefore Gods for all occasions Mars for War Ceres for Plenty Apollo and Aesculapius for Plagues and Sicknesses Minerva for Learning Mercury for Wit c. These were vain and false Gods that could not help themselves but it was the true God that succoured them in all their distresses whom they falsly worshipped There is nothing but looks out for a God in all their extremities but they are the worst of all others that trust to themselves and look out no farther The safest way is to hide our selves under Gods wing and shelter our selves under the shadow of the Almighty to be in Covenant with him To know good and evil is of God in vain therefore do foolish men undertake to be gods to themselves Why should man give Laws to himself do his own will in every thing 'T is evident that God only knows all things and can do all things and can secure all things O the pride of mans heart to forsake the true God! They that are neerest to God are Kings and all that have power Supream They have wisdom from above to make Laws they have Power and the Sword to command all things There is one God in Heaven there are many Gods on Earth We spurn at those Gods and would do so to the great God of Heaven and Earth if we could come at him Why should one man be thought to be sole god to another much less god to himself This is Self-will None should command from Heaven but God alone none should command upon Earth under God but Kings alone Stoop stoop therefore O ye Sons of Men ye must have a God and gods wiser and stronger than your selves when all is done ye must be taught ye must be ruled ye must not think to have your own wills it is not safe for you Who can resolve you in all your doubts or comfort you in all your sorrows or save you in all your distresses but God alone We are content to obey Gods Laws Obj. The Laws of Men impowred and enabled by God are to be taken for Gods Laws As the King commands by his Ministers Sol. so God commands by Kings which are his Vicegerents When will this one thing be understood Poor wretches that we are we cannot live without God we cannot live without Kings Without God no salvation hereafter without Kings no safety here Many Protectours above us but none to compare with God and the gods Why do Atheists eat and drink they are not worthy of a piece of Bread to strengthen them nor of a Rag to hide their nakedness Why do they die it is because they cannot help it and if there be a God they wish there were none There are gods many and lords many but none can do as the Most high God Look therefore to the hole of the Pit from whence ye are all dug if God be God serve him If I be a God where is my fear Is there any god besides me I know not any Unto which of the gods wilt they complain The Mariners in the storm cried every one to his God They have taken away my Gods and what have I more Thus any thing that I love fear adore admire praise and trust to most I make my god And shall I do all this to a Creature as I am That that does me most good I count my greatest God The Original of Idolatry and strange Gods was the good that men received from several Creatures as the Sun Moon and Stars Corn and Wine when they felt their rare Influences and refreshments O then said they are not these Gods When any famous Hero's fought for them and saved them or taught them the use of Corn and Wine and
was come to convince the World that this was the great meaning and intent of the Law Thus the Precepts of inward Obedience were translated out of Natures Law into that of Moses which the Prophets did often inculcate because the People were gross of Understanding readily supposing at first sight as all idle and carnal People are apt to do that an external Obedience would answer the Letter of the Law well enough teaching them to regulate the inward Obedience of the heart which even the Law it self did tacitely require and their Fathers expresly taught before the Law was given in Writing Outward Obedience It is plain then to considering men That they must not trust to the outward Observations of the bare negative Precepts of the Moral Law nor to the Ceremonials or Judicials that Moses had enjoyned so as from thence to promise to themselves the Favour of God and the Reward of the World to come as by not having any other Gods not worshipping Images not swearing falsly not doing Murther not committing Adultery c. or by paying of Tithes Sacrifices Washings Sabbaths c. For which conceipts Christ reproved the Jews as the Prophets had done before as if the offended Deity were to be bribed with Sacrifices Feasts or Fasts or any other Performances Wo unto you Scribes and Pharisees Hypocrites Matt. 23.23 c. for ye pay Tithes of Mint and Annise and Cummin and have omitted the weightier matters of the Law Judgment Mercy and Faith these ought ye to have done and not to leave the other undone c. Luk. 11.42 Mar. 7.48 Mat. 12.1.12 Psa 40.7.12 Ps 50.8.13 Ps 51.18 Isa 1.1.20 Isa 58.3.10 God requires no Sacrifices so much as Obedience Jer. 7.21 22 23. Patience and Hope in Afflictions Lam. 3.25.33 The Calves of the Lips Hos 14.2 Mich. 6.6 7 8. Zach. 8.16.19 In all which Instructions and Exhortations to the inward Obedience and Worship of God in Spirit and in Truth they have shewed themselves the true fore-runners of Christ and his Apostles Sufficient means under the Law So that still they had sufficient means before and under the Law unwritten and written considering whose Law it was and by the teaching of the Fathers and Prophets to make them understand the Spiritual Duties and Rewards that were so far hinted and to oblige them to expect the coming of the greatest Law-giver who should teach them all things more clearly Love of God The Sense therefore of that great Law Thou shalt love the Lord thy God with all thy Heart and with all thy Soul and with all thy strength though so far as it depends upon the bare Covenant of the Law it is limited to the Observation of those Precepts which God should confine their Civil life unto in the Service of him alone for a temporal Reward yet in the full latitude it may contain all that Christianity requireth Love of Neighbour And as for that Precept of loving their Neighbour as themselves it meant no more at first sight than of loving the Israelites their Brethren and friends but hating the Moabites c. which were Strangers and Enemies But really and truly according to the Law of Nature it meant all Mankind Matt. 5.43 be they never such Strangers or Enemies In like manner the Commandments Lev. 18.5 Ez. 20.11.21 Life which if a man keep he shall live in them they are first meant of this life but their last meaning extends to the life to come for they are large Commandments and fit to contain both internal and external obedience and large Subjects for the Prophets to preach upon as they did and for Christ to expound as he did in the highest sense they ought to bear Christ expounded the Law Lev. 18.18 according as it was foretold to Moses I will raise thee up a Prophet from among thy Brethren like unto thee and I will put my words in his mouth and he shall speak unto thee in all that I have commanded him Which was fulfilled answerably for God approved of him by a voice from heaven saying This is my well-beloved Son in whom I am well pleased hear ye him This is the secret and spirit of God's Law and Covenant which he sufficiently manifested to those that severely kept the outward and civil part according to the Letter v. Ps 25.13 15. and 19.9 10. and 119.18 The CONTENTS Eternal life Rites troublesome and chargeable Permission Things not originally good Sacrifices Sacrifices first from Men. Imperfection Rigour TITLE III. Of the weakness of the Law AS to the main Body of the Law Of the weakness of the Law it was weak and imperfect in the Letter thereof in many respects There was no Command in all the Law for spiritual Prayer Instance 1 i. e. for spiritual and eternal Blessings as for Remission of sins Sanctification of the Spirit Mortification a new Creature Resurrection and Life eternal We read of few that made publick Prayers but Kings or Priests or Prophets whereas the Spirit of Prayer and Supplication is poured upon all People in the Gospel The Sadducees denied the Resurrection Angels and Spirits yet were Instance 2 they learned in the Law Teachers and great for Rule and Power which argues that there was no clear demonstration of these things in the Law Some glimmering of these things they had in their Sufferings especially in and after the Captivity towards the dawning of the day of the Gospel when they had lost the glory of their Land and were subjected to forreign Powers to shew that these Temporal felicities were forfeited for their disobedience and that they must look for a higher Covenant and Felicities more durable by embracing a purer Worship and Conversation they having failed in the Law and Services first given them for which neglect they were all taken away and their Temple and Country afterward laid waste and became a Curse These Spiritual things they could not discern to be meant because not expressed in the Law but Christ proves the Resurrection by the Law saying Matth. 82.30 c. Ex. 3 6. Have you not heard that which was spoken unto you by God saying I am the God of Abraham Isaac and Jacob God is not the God of the dead but of the living V. Mar. 12.18 Luc. 20.27 But had it been plainly covenanted for in the Law none durst openly to have denied it yet he bids them search the Scriptures for it for in them ye think to have eternal life Joh. 5.39 and they are they which testifie of me And the word Think is a term of abatement Insinuations and Intimations they had but no plain Demonstrations thereof As Is 26.19 Ezek. 33. 1 Mac. 12.1 2. Job 19.25 Ps 73.2 20. Jer. 12.1 2. Mal. 3.13 18. Hab. 2.3 24. Ps 16.1 Is 37.10 21. Ps 17.15 and 126.5 6. Heb. 7.19 10.19 8.6 9.15 7.19 and 9.14 2 Tim 1.9 10. Aug. Ep. 122. St. Austin saith Mihi in
Son of a Priest or that no Son of a Priest should possess a Living from his Father or any other Basilius Macedo the Emperour when a Stag fastned his horn in his Belt was tossed about and in great danger one of his Guard not knowing how to save his Master any other way upon a sudden cut the Princes Girdle and so saved his life But the poor man was unjustly put to death because by the Law it was a capital Crime for any man to draw his Sword upon the Prince Because the Law intended not to make it death to save the Prince's life Necessity in this case might have been a sufficient excuse if it had been a fault as it was none Leo Isaurus promised to two Astrologers that if he was Emperour he would grant any desire of theirs He came to be Emperour and they asked of him leave to pull down all the Images in his Dominions he gave them leave but when he had done took them and slew them for asking leave to do such a thing as he had no mind should be done So he kept not his Promise for he intended not when he made it to reward them with a mischief but yet he kept his word because he granted them their Request F.T. de R.J. True therefore is the Rule in Law in all such cases Fraudem facit Legi qui verbis Legis inhaerens contrà Legis nititur voluntatem Sententia Legis aequè ac verba est Lex i. e. He deludes the Law who sticking to the bare Letter thereof doth quite forsake the true intent and meaning For the Sentence of the Law not the Words is a Law When God commands outward Service and Worship he meaneth that the inward and spiritual as the chiefest should be performed for that is more to God's glory and our comfort When God commands outward Sacrifices he means that we should kill our Lusts When God commands falling down in body his meaning is Reverence of Soul and Body In the Law of outward action I may be deceived in the Law of inward intention There is a sense beyond the Letter a Command without this the work of the Law is not done Letter and Spirit By the Letter I may be deceived in the Spirit and by the Spirit I may be deceived in the Letter of the Law By Rigour I am deceived in equity not è contra By Legal forfeitures I may take the Mortgage or Re-enter at the day when next day or shortly after I may be satisfied and so my Tenant is undone and so I am a dishonest man For Non omne quod licitum est honestum Summum jus est summa injuria Every thing that is lawful in Rigour is not honest in Equity Extreme Rigour is extreme Injury In the law of Forfeiture I am deceived in the law of Honesty In the law of Justice I may be deceived in the law of Mercy and in the law of Mercy in the law of Justice As in the law of Beggars I am deceived in the law of Charity and in the law of Charity in the law of Beggars By the letter of the Gospel I may deny the Spirit and by the Spirit I may deny the Letter I may be all Letter and no Spirit or all Spirit and no Letter I may be all Grammar and no Allegory or all Allegory and no Grammar Hoc est Corpus meum and Tu es Petrus for their senses have had fiery Trials SECTION IV. 4. By one Law in another 1. By the Law of God in the law of Man IV. By one Law in another Law As 1. By the Law of God I am deceived in the law of Man So the Jews would be governed by no Heathen or Uncircumcised person because God had promised while they were obedient none else should rule over them So Christians because they are bidden to stand fast in the Law of Liberty spurn at all humane lawful Authority do nothing but what is expresly set down in the Letter of God's Word 2. By the Law of Man I am deceived in the Law of God 2. By the Law of Man in the Law of God Because of the Canon Nos Sanctorum I renounce my Allegiance to my natural Prince or Parent by an Act of Parliament against Vagrants and sturdy Rogues I am deceived in the Law of Charity Instances by the Traditions of Men God's Law is made of none effect They teach for Doctrines of God the Commandments of Men Mat. 15.3 6 9. because of Corban or the publick Treasury I am taught to dishonour and rob my Parents 3. By one Moral Law I am deceived in another 3. By one Moral Law in another By the second Commandment Thou shalt not worship any graven Image I am deceived in the third and take the name of the Lord in vain Instances by this third Commandment I am deceived in the sixth Thou shalt do no Murder as because of my Oath I will spill the innocent Blood as Herod did because of the Covenant or Engagement I will rebel or kill the King as the Presbyterians and Independents did by the fourth Commandment I am deceived in all that follow as because I religiously keep the Sabbath as I ought to do therefore I will dishonour my Superiors kill commit Adultery steal lye or covet against all Charity to my Neighbour as I ought not to do This among other deceits seems to be derived from the Pharisees who said of our Saviour Christ this man is not of God Joh. 9.16 because he keepeth not the Sabbath-day that is he kept it not as they would have him to do no good to his Neighbour upon the Sabbath-day by an Act of Parliament I am deceived in an Act of Charity because there is a Statute for each Parish to maintain their own poor therefore I will not give a Penny more to a poor Soul Having a hard heart I will find Law enough to make a Brief a Nullity by a Law of an Indult or Priviledg I will plead Law for a general Prohibition because a Law of Pluralities of Benefices is in some Cases granted to some choice learned Persons every inferior Person aims at it as if it were universally lawful by the Law of Popular Policy I am deceived in the Law of Regal Soveraignty I will appoint the King what Servants he shall have what Bishops he shall make or what Wife he shall chuse for the Prince 4. By the Law of Nature I am deceived in a positive Law 4. By the Law of Nature in a positive Law Because Nature teacheth a Worm if trod upon to turn again therefore I will take up arms against my Soveraign My Sin plays the Tyrant over me and I say 't is the King by Eating and Drinking and Copulation Instances I am deceived in Gluttony and Drunkenness and all promiscuous Procreations of Fornication Adultery Incest by Courage and Self-defence I am deceived in Revenge Murder
come to appear before me who hath required this at your hand to tread my Courts Bring no more vain oblations Incense is an abomination unto me the New Moons and Sabbaths the calling of Assemblies I cannot away with it is iniquity even the solemn Meetings your New Moons and your appointed Feasts my soul hateth they are a trouble unto me I am weary of them When you spread forth your hands I will hide mine eyes from you when ye make many prayers I will not hear your hands are full of blood Wash ye make ye clean c. For I spake not unto your Fathers nor commanded them in the day that I brought them out of the Land of Egypt concerning Burnt offerings or Sacrifices Jer. 7.22 but this thing I commanded them saying Obey my voice and I will be your God and ye shall be my People and walk ye in all the waies that I have commanded you that it may be well with you Wherewith shall I come before the Lord Mich. 6.6 c. and bow my self before the High God Shall I come before him with Burnt offerings with Calves of a year old Will the Lord be pleased with thousands of Rams with ten thousands of Rivers of Oyl shall I give the fruit of my Body for the sin of my Soul He hath shewed thee O Man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God And he shall confirm the Covenant with many for one week and in the midst of the week he shall cause the Sacrifice and the Oblation to cease Dan. 9.27 and for the overspreading abominations he shall make it desolate even until the consummation Christ saith the Law and the Prophets were till John and no longer and since that time the Kingdom of heaven suffers violence and every man rusheth into it and the violent take it by force We are not under the Law but under Grace Ro. 6.14 We are dead to the Law and the Law is dead unto us by the Body of Christ and free from the former Husband that we should be married to another Ro. 7.4 even unto him who is raised from the dead that we should bring forth fruit unto God Gal. 3.19 The Law was added because of Transgressions till the Seed should come to whom the Promise was made When we were Children we were under the Elements of the World Gal. 4.4 5. but when the fulness of time was come God sent his Son made of a Woman made under the Law to redeem them that were under the Law that we might receive the adoption of Sons Because the Gospel was a Covenant of Faith 2. Reas Gospel a Covenant of Faith quite contrary to the Covenant of Works as the Law was For the Law was given by Moses but Grace and Truth came by Jesus Christ Christ is now made our King and Lawgiver and we are his Subjects till the day of Judgment when he shall give up the Kingdom to God the Father No wonder if this change be made 3. Reas God may change the Law For God is the Supreme Law-giver and therefore hath power over his own Law as being Creatour he hath power over his own Creatures God is immutable in himself but his Works are changeable every day He that commanded not to kill might command Abraham to kill his Son And after he had to the Jews given a Law by Moses he gave another Law to the World by Christ For finding fault with the first he established the second Heb. 8. which was a better Covenant and established upon better Promises The former grew old and was ready to vanish away and gave place to the Law of Faith Jam. 2.8 12. Ro. 8.12 the Royal law of Liberty The law of the Spirit of life to make us free from the law of sin and death And as mens Wills are ambulatory till their last Will which is established by death so was God's Will till the Gospel was given as his last Will established by the death of Christ Because Christ advanced the Law and Worship of God from Carnal to Spiritual from childish and imperfect usages to such as were natural 4. Reas Law advanced to Spirit manly and perfective Christ also advanced the Rewards of God from Canaan to Heaven from life Temporal to life Eternal by bringing Life and Immortality to light through the Gospel A consideration of this Change and of Christ that made it 5. Reas Types was in respect of the Types and Figures of the Law and of the Transactions and Dispensations of affairs in the Commonwealth of the Jews under the Law Vide 1 Cor. 10.1 Heb. 11.26 and 13.8 1 Pet. 1.10 2 Cor. 1.20 1 Cor. 15.22 Ro. 5.12 to 19. Heb. 9.15 Act. 13.29 Rev. 13.8 1 Pet. 1.19 Heb. 9.25 28. SECTION I. All did not know then how Christ was their Saviour as we do Secret of Christ understood by degrees Heb. 11. but they understood it darkly and afar off and longed to see that day and waited for the Consolation of Israel This they learned as they were able of their Superiours the Prophets and Judges and Fathers of old who being acquainted with this Secret were to acquaint the People with it sparingly and by degrees as they themselves were but able to do for though great and knowing men in their several times yet the least in the Kingdom of heaven is greater and more knowing than they Of which Salvation the Prophets enquired and searched diligently 1 Pet. 1.10 who prophesied of the Grace that should come searching what and in what manner of time the Spirit of Christ which was in them did signifie when it testified before hand the Sufferings of Christ and the Glory that should follow unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the Holy Ghost sent down from Heaven which things the Angels desire to look into Divine Dispensations By all which passages it appears how admirable the divine Dispensations have been in all Ages Creation God made Man upright and made a Covenant with him of Obedience for Life Fall which he brake by Disobedience to the heavenly Command and had the wages of Death Promise Then God propounded and promised another Covenant to be confirmed by the promised Seed And man repenting of his Disobedience and believing was restored and saved thereby Faithful After that the Sons of God that were faithful and kept the worship of the true God taught their Children what was revealed unto them of God and delivered to them of their Fore-fathers Unfaithful The Sons of men that were unfaithful were so far from walking after what was taught them that they did not so much as follow the light of Nature
Usufruct and all the profit argues greatness sufficiency nobleness and liberality God hath enough he keeps the Title to himself and gives the benefit to his Clients Fee-farm Rents Canons for Emphyteusis Pensions Homages are noble Tenures from Lords and Princes Ecclesiastical and Civil 3. To give this upon condition of Service and Love not to gratifie and enrich Rebels nor meer slavish service but loving duty and true fidelity This Christ learned For though he were a Son yet learned he obedience by the things which he suffered Salvation is from God though we serve for it as it is fit we should do To give to lazy rebellious unthankful Servants is not Royal nor Prince-like 'T is a wise as well as gracious way of Donation 1. It keeps the Donors honour and grace 2. It keeps the Donors duty subjection and love The Honour is great in the Benefactor Nor is the service ignoble and base in the Client For a Prince to give is honourable For a Subject to serve a Prince is honourable and for all our Lands and Honours we hold of him much more honourable To serve the King of Kings is honourable and for our Inheritance and Honours we hold of him much more honourable That all should be the Kings is noble That the King should give all excepting his Royalty is noble That the benefit should be the Subjects is noble That they should have them by faith and hold them by love and service to their Benefactor is noble That the King should give them in Fee both lands and honours and let them enjoy them though they love and serve him not for his grace is dishonourable and no wise Donation That the King should force them to accept and hold them whether they will or no is dishonourable That the King should force them to be faithful loving and obedient whether they will or no that they might hold them whether they will or no it is not in his power it is dishonourable and unwise So that all should be God's is noble So that God should give all but his Royalty is noble That the benefit of all things should be to his Creatures and Subjects is noble That they should have this benefit by their Faith and Acceptance only and Covenanting with him and hold it by their love and service to him is noble and stately That God should give his People such profits and honours to let them enjoy them though they love him not nor use what is given them nor serve him at all for all his grace and mercy to them is dishonourable and base That the King should have all power in himself is noble That the King should maintain his kingdom i. e. his lands honours and Subjects is noble That the Subjects should fight for their King that so maintains them is noble Christ is this King and he hath all power He maintains his kingdom His Subjects fight for him and under him against Satan and his Subjects under him Christs kingdom is a Military kingdom Christs kingdom holds of God in Fee owes love and homage therefore Christ having administred his kingdom shall deliver it up and all its profits honours and Subjects to God the Father That God may be all in all So Christ as Mediator holds in Fee So Christians under him hold of him As Nobles and inferiour Lords hold all of the King Christ is faithful in his office They that are Christs are faithful in their offices God is the King and supream Lord. SECT XIV 1. Thus we see where Supremacy lodges 1. who hath the Supreme propriety as Lord and owner of all things 2. Who hath the Supreme honour and Legislative power and Jurisdiction to give Laws and Rules and Titles of Renown 2. Thus we see where Subjection lodges 1. Who have the Revenues as Tenants and Usufructuaries 2. Who have the derived Honours and Jurisdictions to receive Laws and give them to others with Titles of Dignity 3. Thus swearing Fidelity and making Faith to their Lords justifies the Vassals or gives them right to the Fee 4. Thus doing the will of their Lord sanctifies them or keeps their right unto them and holds them in the Fee 5. Thus the Souldiers of Christ have a Feudal Right of Usufruct depending upon Grace not an Allodium of Absolute Dominion which ows no thanks or service to any 6. Thus in Feudal Rule there is no Jus publicum by Policy to do wrong to private Men for the publick good but a Paternal Government the Publick Father using the persons and possessions of his Children which are all under his power doing wrong to none for the publick good 7. Thus every Child hath his portion more or less given him of his Father according to which talent he expecteth improvement for their own enrichment and the publick well-fare and flourishing of the Kingdom So that there can be no idle loyterers nor unprofitable Servants in this Vine-yard For if so they forfeit what they had by breaking their Faith All are Children and therefore free living under the Law of a Father which is Love whose will is Righteousness and their wills agreeable to his deeds and they that are Faithful in a little he will reward with much SECT XV. This is the Corporation and Kingdom of Saints God is styl'd the King of Saints and Christ the King under God of whose fulness we all receive and Grace for Grace Here is nothing but free Grace in God and free Love to one another Fidelity to God and honesty to one another A Spiritual warfare victory and triumph Satan's Kingdom destroy'd and he bruised under every one of our feet and we more than Conquerors Thus the Feudataries of Spiritual and Eternal Blessedness do partake of the Common Rights of Creation and Providence in Temporals with other Men that are not of God's Kingdom And they learn to use the World as though they used it not Minding their Spiritual war-fare and service for the Kingdom of Heaven to which they have a present right and in which they shall be installed and enthroned by Christ Thus they are not frighted and cast down with dangers nor transported and elevated with prosperities as the unrighteous are because they seek another Countrey which is above Thus the Flesh is as weak in them as in others and as prone naturally to excess in carnal things but by the warfare of the Spirit the Flesh is mortified and crucified and the World and the Devil are overcome through Christ that strengthens them It is a sign therefore of a worldly Souldier to fight for the things of this World and doubtless they have their reward But the Souldier of Christ is abstemious in all those things and aims at higher matters The World is for temporals the Church for Eternals The weapons of our warfare are not carnal but mighty for the beating down of the strong holds of Sin and Satan The worldling is wholly busie in the matters of this World and toils himself
unwritten unrevealed to private Souls The hearts of such great ones are in the hands of God and he teaches them Worldly Policy Self-pleasing Self-interest Pride Revenge c. must have no place here O that they that wear Crowns and Miters were wise that they would consider their vast Charge and remember their later end that they might not do amiss SECT XVI And what shall we poor Subjects do but stand aloof off and admire and obey Touch not mine anointed and do my Prophets no harm Violate not the Persons nor the Rights nor the Estates of Princes or Priests God is in them he feels the hurts and revenges them The Powers that be are ordained of God and they that resist shall receive to themselves damnation Procul ô procul ite prophani Swell not O Rulers for God in Sacred or Civil matters Illustrious is your calling Mutuato splendetis lumine but your Glory borrow'd Ye are gods but ye must die like Men. Use both Swords as equally as gently as 't is possible O! how blessed shall ye be of God and Men for Justice Equity Mercy Piety to the Souls Bodies and Estates of the Dear Saints and Subjects of the King of Heaven and Earth And as on Earth so in Heaven your glory shall outshine all others SECT XVII 1. Thus Christ only as Mediator King Priest and Prophet Corollaries hath and holds his Office and Power of God immediately 2. The Church is a Corporation and Kingdom that hath and holds only of Christ their only Head and King and Prophet and High-Priest in Fee 3. The Keyes and Supreme Powers of the World have and hold immediately under Christ in Fee 4. The Priests and Ministers of Christ have and hold immediately from Christ in Fee 5. The Clergy and Laity owe subjection immediately to Kings and Supreme Powers under Christ 5. Ergo Kings only are Christ's Vicegerents and Vicars upon Earth to whom all Clergy and Laity are bound to be subject for Christ's sake and for Conscience sake and for the peace and welfare both of Church and State That we may lead a quiet and peaceable life in all godliness and honesty My Kingdom saith Christ is not of this World And there was a strife among them which of them should be accounted the greatest Luc. 22.25 c. and he said unto them The Kings of the Gentiles Exercise Lordship over them and they that exercise Authority upon them are called Benefactors But ye shall not be so but he that is the greatest among you let him be as the younger and he that is Chief as he that doth serve Jesus called them unto him and said Ye know that the Princes of the Gentiles exercise dominion over them and they that are great exercise Authority upon them But it shall not be so among you Matth. 20.25 c. but whosoever will be great among you let him be your minister And whosoever will be the chief among you let him be your servant Even as the Son of Man came not to be ministred unto but to minister and to give his Life a Ransom for many Ergo The true right justifying to the Estate of Blessedness of God in Christ is Faith and the true Tenure to hold this Blessed Estate of God in Christ is Holiness Feudum is Grace Ergo Allodium is Glory Quod erat demonstrandum The CONTENTS Transition Catholick Church Scriptures Collections TITLE III. Of the Laws of Christ's Kingdom Transition CHRIST hath the sole power of Legislation and Jurisdiction in his Church and Kingdom the Ministers of Christ are Ambassadors under him to declare his will and pleasure not to exercise Lordship over God's Inheritance Est in universis servientibus non dominium sed ministerium He that is greatest amongst you sayes Christ let him be the least and servant unto all A Judicatory power is granted unto Regal Vassals as Lords in fee over their inferior Vassals to exercise not for themselves but for their Supreme Lords in peace or war For otherwise they are all Vassals and par in parem non habet imperium Still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Legislative power is reserved to Kings They may have a kind of delegated power to make by-By-Laws consonant to the High Law of Christ and some laudable Customs in the Church are Quasi-Laws or By-Laws as in other Societies but they must be significant charitable easie and few SECT I. Catholick Church The Catholick Church is a faithful witness of the Truth committed to her charge and a record of all those necessary Truths but properly makes no Laws that is a prerogative reserved to the King Besides the Spiritual Laws of Christ I know not what Laws of Faith can be added And besides the ordinances of Baptism and the Lord's Supper I know not what Rites can be added for Worship only for decency and order and those few ambulatory pro re nata tempore loco populo according to the occasion time place and People with great Wisedom Charity Moderation and Christian Liberty They talk highly of the Laws of the Church the Laws of Christ given to his Church I know other Laws I do not know properly so called Let me know what Church must be the Catholick and how can the Catholick Church meet and if they could what power to make Laws Hath not Christ made sufficient Laws already In a Feudal Kingdom there are Principum placita the Rescripts of Princes but not Senatusconsulta nor Plebiscita nor Responsa Prudentum All are Pragmatical Sanctions The Prince rules all neither hath Christ any Deputy or Vice-gerent Man or Men upon Earth to rule with him or for him in his Church whereof he is the only Head But Princes under him are bound to be nursing Fathers and nursing Mothers to his Church to defend the Faith they are to be wise and learn this knowledg to kiss the Son lest he be angry and so they perish if his wrath be kindled yea but a little And he hath sent his Ambassadors and Ministers under him to serve in his Gospel by the power of his own Spirit to be subject to Princes SECT II. The Scriptures only are God's Will and his Laws Scriptures in them are his Precepts and Promises and the rule of his Worship which are the true intrinsecal and acceptable Service of God If any thing else be commanded it is extrinsecal and only for decent order and so to be esteem'd and used cum favore The Laws of a Spiritual and Military Kingdom as Christs is are Spiritual The weapons of our warfare are not carnal but Spiritual and mighty for the casting down of the Spiritual and strong holds of Principalities and Powers and Spiritual wickedness in high places And all Christians or Souldiers take the Sacrament or Military Oath in Baptism to be true to their General to fight under the Banner of Christ against the World the Flesh and the Devil to their lives end This is the good
Rebellion by providing for my Family I am deceived in Covetousness Extortion because I am a Gentleman I must not starve therefore I will take a Purse upon the High-way because I have a Wife and many Children and poor Kinred to maintain therefore I will gripe and grind the faces of the Poor and take all the unjust courses I can by a Community I am deceived in levelling and denying all Propriety and Superiority 5. By a pretended Law of God in a certain Law of Man Instances 5. By a pretended Law of God I am deceived in a certain Law of Man As by the Jewish Ceremonial and Judicial Laws now abolished which were once established by God I would have Adultery to be death and Theft punished only by Restitution a Tooth for a Tooth c. By Dominion pretended to be founded upon Grace I would deny all legal Propriety and none but the Babes of Grace should have right to any of the Creatures By imagination of Christ's reigning a Thousand years upon Earth I would destroy all the wicked in the World by Community of all things I deny the Propriety in any thing by God's seeing no sin in his Children I affirm they sin not at all or most of all and yet shall never be punished by the work of Grace irresistibly and absolute Assurances of salvation I presume to run on in wickedness till God call me and to be free from all doubts and fears 6. By a private Law in a publick Law Instances 6. By a private Law I am deceived in a publick Law I will be true to my Neighbour but false to the State I will sell cheaper than others on purpose to engross all the trade to my self and cheat so much the more those that I employ to work under me I will tithe Mint and Cummin and devour Kings Priests Widows and Orphans houses I will be quiet at home and factious and tumultuous in the Church and State an Angel in the Church and a Devil in my House I will use private Prayers by the Spirit and Fast and Preach in close Conventicles and despise publick Set-forms of Prayer and Fastings and Sermons in the open Church 7. By the Moral Law in the Ceremonial Law Instance 7. By the Moral Law I am deceived in the Ceremonial Law Because of Spiritual worship I will endure no Bodily worship because I may worship God in every place I will not worship him in a Set-place commanded because I must serve God every day I will observe no Holydaies 8. By the Ceremonial Law in the Moral Law Instance 8. By the Ceremonial Law I am deceived in the Moral Law Because I worship God in External forms I will not be careful of the sincere worship of my heart If I am baptized and receive the Sacrament and pray and fast and give Alms I will trust to the opus operatum the work done I will draw near to God with my lips when my heart is after my Covetousness SECTION V. 5. By one Law in all other Laws Instances V. By one Law in all other Laws By the Law of Zeal I would be quite lawless I would be as Elias Phinehas the Maccabees the Jewish Zealots the Stoicks the Roman Tribunes the Lacedemonian Ephori like Tully Demosthenes the factious Oratours and Poets the Oracles and Soothsayers kill steal lie flatter or do any thing as if by divine impulse break through all Laws for the glory of God and the good of the Commonwealth I would as Jehu drive furiously kill and slay and rob a Kingdom and say Come see my zeal for the Lord. I would like Brutus Cassius Cateline Sylla Marius Mauritius Phocas Ravilliac Massenello Cromwell Bradshaw c. banish proscribe murder massacre assassinate Kings Nobles Priests or People for God's Cause or my Countrie 's good I would preach Christ and persecute his Members I would propagate Religion by the Sword as the Turks do and say the Sword of the Lord and of Gideon and write upon my Sword Holiness to the Lord and cry cursed is he that witholdeth his hand from blood and doth the Work of the Lord negligently And curse ye Meroz curse ye bitterly those that come not to the help of the Lord against the Mighty This is the Zeal that sets the World on fire these are the daring men that have their Fates written in their Foreheads that are canonized for Saints and dye the Martyrs of Jesus or Mahomet and are called of God to be his Executioners to destroy all the wicked of the World to ride up to the Horse bridles in blood to carry all clear before them possess and rule all the Earth and after all mount up to rights into Celestial Mansions Cavete Principes Sacerdotes Nobiles c. My Zeal to Rome makes me cross the Law Temporal my Zeal to Geneva the Law Ecclesiastical and make them Ropes of Sand. This is the Hercules that clears the Augaean stable the St. George and Amadis de Gall that rids the World of Monsters and relieves all distressed Souls These sight the Lords Battels these are the Favourites and Darlings of Heaven and the Jewels of the Earth these are taught of God by the Impulse of the Spirit seeking God and finding Kingdoms these have signal Victoies and are as signally destroyed as ever that Egyptian Theudos the Gaulonite Moses Barchochebas David George John of Leyden Knipperdolling and Cromwell were By this Law I will outlaw the Law maintain and make the King a Subject My care of the Clergy and consistory would subordinate the Prince to the Priest and my love to the Lay-Presbytery would make Princes truckle under the People Iterum atque iterum cavetè Principes By this Law I walk alone in the pride and loftiness of my spirit By virtue of my zeal for the Lord of Hosts I am above all Laws I tread upon the necks of Kings and trample Lions under my feet Nay I sore aloft in the Clouds and disdain the poor Ants crawling upon this Mole-hill and fly swifter than the Wind upon the wings of the Spirit Alas poor vile Souls I have some pity in my holy anger I could tell them of higher and statelier conducts but they are not able to bear the ravishments and raptures of the Spirit Thus much inspired Learning makes me mad and Madmen will be subject to no Laws So with and without a Law I am deceived and will be deceived any way I care not God help me The CONTENTS Deliberation by halves Judgment by likelyhood Ampliations and limitations of Law Weighing my action by one Law Suspense between two Laws Sin hath the casting voice Reason of Law TITLE VII Of the Reasons of Deceit THE Reasons in general why one Law deceives me in another may be these Deliberation by halves I. To resolve upon my Action I deliberate to halves I grant the conclusion upon demi-Principles I lay an Action in the balance stript from those
infinitely unlike him and disagreeable to his Spirit And only the pure Spiritual offices do remain which are in their own nature acceptable unto God very like him and agreeable to his Spirit This is the dispensation of the Grace of God Eph. 3.2 5. The Mystery which in other Ages was not made known to the Sons of men as it is now revealed unto the holy Apostles and Prophets by the Spirit The CONTENTS Writing in Tables Law lost Law found Law lost again Law restored Septuagints Translation Law burnt Maccabes Sects of Jews Christ's coming Law on Mount Sinai the same with that of Adam in Paradise The Renewal of the Covenant of Works The equivocal word Law TITLE XVI Of the History of the Law THE History of the Law is this 1. Besides the universal Writing in the hearts of all men much obscured by evil Practice and Examples 2. It was written by God briefly in two Tables Moral Writing in Tables It was farther written by Moses in a Book Ceremonial that it might be read by the King and published by the Priest to all the People in the solemnity of the Feast of Tabernacles Deut. 17.9 3. After that by Malice or Negligence this Book was lost Law lost Then by chance found by Hilkiah the Priest Law found 2 Chr. 34.12 2 Kings 22.8 and brought to Josiah the King and by him published 4. Few years after at the Captivity of Babylon it was lost Law lost again Neh 8.1 Dan. 9.13 or at least corrupted At the Return from seventy years Captivity Esdras Law restored the Scribe and Priest either restored it or amended it as it is now who also expounded it And hence came the Scribes and Doctours of the Law 5. Septuagints Translation This Book by Ptolomeus Philadelphus was translated by the Septuagint into Greek which Original was burnt in the Temple of Serapis by the Souldiers of Julius Caesar while he was dallying with Cleopatra the Egyptian Queen brought to him in Culcitro but by the Providence of God there had been Copies thereof in several places whereby it is preserved to this day Law burnt 1 Mac. 1.42 6. Some years after Antiochus Epiphanes King of Syria compelled the Jews to forsake and burn their Law Maccabes 7. Little more than five years this mischief continued then came Judas Maccabaeus and relieved the Jews Sects of Jews 8. The Assanonaei his Race coming to reign the Law was retrieved but many Heresies and Sects arose as Scribes Pharises Sadduces Essens the Schools of Shanai and Hillel c. who falsly interpreting the Law led the People into Errours by vain Traditions Teaching for Doctrines of God the Commandments of Men. Christ's coming 9. Then came Christ in a corrupt Age and restored the Truth and confuted their vain Doctrines and Manners And abolished the Ceremonial or Ecclesiastical Law of the Priesthood and brought in a New Law and a New Priesthood of his own after the order of Melchisedeck And by this his New Law Gospel Covenant and Testament he fulfilled the Old of Types and perfected the Moral Law of Nature The Law on Mount Sinai the same with that of Adam in Paradise The Law delivered by God to Moses on Mount Sinai and written by him in two Tables of Stone was the same Covenant of works with the Children of Israel which he had made before with Adam in Paradise before his Fall writing it in his heart Do this and live and renewed to Noah Gen. 8.21 Heb. 9.9 to Melchisedeck Gen. 14.18 To Abraham David and all the Prophets And that this was the Covenant of Works appears by that of Moses The Lord made not this Covenant with our Fathers Deut. 5.3 but with us These Fathers were the Patriarchs unto Adam with whom he made the Covenant of Grace after his Fall The Renewal of the Covenant of Works The reason of the Repetition and renewal of this Covenant of Works by writing it upon Tables of Stone was because that Law which was written by God in Adams heart was obliterated and defaced by customes of Idolatry and all sorts of wickedness which the Sons of men gave themselves unto while the Sons of God by keeping the Old Traditions and the help of divine Revelations retrieved the Impressions of God's Law And yet the Posterity of Abraham Isaac and Jacob by conversation and example in Egypt had much forgotten the Old Rules of Nature's Law and the Instructions and Examples of their godly Parents and imputed not their own sin unto themselves because they saw no Law written against their Actions and could not see the Law in their own hearts Ro. 5.13 20. neither heard of any punishment denounced against them for their wickedness and would not hear the checks of their own Consciences And therefore because Sin was in them and increased and death reigned over them for their sin yet they being without a written Law to evidence this sin and death unto their Consciences God saw it necessary that there should be a New Edition and publication of the Law or Covenant of Works to bring them to the knowledge of Sin and Punishment and thereby to stop them in their career of Wickedness by the fear of a Curse and a Fleshly hope of a fruitful Land to dwell in if they would observe his Laws Reserving a greater Blessing if they would trust in his Promises which was the Covenant of Grace by which they were to be justified upon their Faith in those Promises and not by the Works of the Law So the Law was added because of Transgressions till Justification should ome by the Promise of Grace For the Law was weak and unprofitable to the purpose of Salvation but helpful to the discovery and stopping of Sin and the Curse that they might see the need they had of the Grace of God by which they might be saved and not by Works For as the Covenant of Grace made with Adam and renewed to Abraham had been needless if the Covenant of Works could have given Life So after the Promise or Covenant of Grace was once made it had been needless to renew the Covenant of Works to the end that Righteousness and Life should be had thereby Gal. 3.19 It was meerly added because of Transgressions that is not set up as a solid thing in gross sufficient of it self but added or put to the former Law given to Adam which was most forgotten Furthermore this Law given on Mount Sinai was added by way of subserviency and attendance the better to advance and make effectual the Covenant of Grace so that although the same Covenant which was made with Adam was renewed on Mount Sinai yet I say still it was not for the same purpose but it was given to Adam as a Rule of Salvation by it self if he had kept it but it was renewed only to help forward and to introduce another and better Covenant and so to be
due yea Grace gives much good when much evil is due The Law is inexorable and spares none but Grace is easie to be entreated and spares all For Grace is a priviledge above Law rather than extremely contrary to Law An act of Super-justice rather than contrary to Justice For Mercy rejoyceth and triumpheth over Justice as being the special and highest work of God in which he most delighteh This is the Trone of Grace this is the Mercy-Seat Throne of Grace the great Court of Requests and of Chancery Ubi Jus fit Jus datur where Rights are made and where Rights are bestowed whereas in other Courts of Law Rights are only declared Such Courts are much inferior Ubi Jus dicitur where Rights are declared upon Justice to those higher ones where they are created and granted upon Mercy and Bounty and God's Mercies are above all his Works 3. So God's Grace is opposed to Wrath in extremes Wrath. As Grace gives more good than is due by Law so Wrath gives more evil than is due by Law And this Wrath God executes by taking the Sword into his own hands and punishing our sins himself beyond the ordinary way of the Law as Kings by their Prerogatives may do by Wrath to execute Vengeance more than the bare Law calls for upon some extraordinary offences on some extraordinary occasions which they themselves can best judge of especially when the Inferior Judge is negligent of his duty in not inflicting the Punishment which the Law required and when sins have been done with a high hand in open defiance of Rule and Law to the endamagement of the Commonwealth Unto this Wrath God's Grace is extremely opposed For when Law and Anger were heavily against an obstinate Sinner and the Sword of both threatens to devour in an extraordinary way then steps in Mercy and stops the Flood-gate of Anger and saves the dying Soul from the Pit of Ruine which was ready to swallow him up because God sees remorse in him though he have been notoriously wicked yet it is the good will and pleasure of God for the Glory of his Grace to spare as a Father spareth his Son that serveth him to blot out iniquities transgressions and sins and to remember them no more but that they shall be as though they had never been and now that Soul shall live he shall not die SECTION I. Works 4. So God's Grace is opposed to Works which are the Merit of the Creature but this is the Grace of the Creatour Works deserve wages but Eternal life is the gift of God Grace dignifies a Person that deserves it not No man can deserve to be born of his Father or after he is born he cannot deserve to be made the Son and Heir of another man But the only cause of a Son is Love either by Nature or by Adoption and therefore the only cause to be made the Son of God is the Grace of God not the Works of Man Free Grace Such love of God is the Grace of God whereby the Receiver is honoured and profited and yet he never deserved it This is free Justification by Grace Ro. 3.24 of Faith and therefore not of Works that it might be by Grace only otherwise Grace were no more Grace and Works were no more Works This is the Riches of God's Grace whereby we are accepted in the Beloved The gift by Grace the kindness and good will of God This Grace of God is without Cause it is it self the supreme and high cause having no other Cause above or beyond it to actuate and move it Nor can any Works so much as concur with Grace because Grace is the sole Cause For if Salvation were of Works it should be of Debt and then it could not be of Grace They are inconsistent and contrary the one to the other Ro. 4.4 Now to him that worketh is the Reward reckoned not of Grace but of Debt But if it be of Grace it is of Gift and then it cannot be of Works Ro. 11.6 And if of Grace then it is no more of Works otherwise Grace is no more Grace Not by Works of Righteousness which we have done Tit. 35. but according to his mercy he saved us by the washing of Regeneration and the renewing of the Holy Ghost By this Grace I a poor miserable Sinner attainted in the attainder of Adam's sin and born to temporal and eternal Miseries am looked upon with the eye of Mercy to be justified from all my Sin and Misery and to be invested with Holiness and Happiness And the farther Love and Grace of God to me is that all this should be done in a Testamentary way whereby I should be the more sure of it For such an Instrument as a Testament is requires all the favourable construction that can be imagined that it may take effect according to the best meaning of the Testator Rich Grace And still the Exceeding riches of his Grace appears that he did settle this his Testament by the Death of Christ who was his own and only Son whom he substituted to die in his stead For God could have setled his Testament by means less chargeable than was the precious Blood of his own Son but he could not to shew the abundance of his Love who so loved the World as that he sent his only begotten Son into the same and gave him over unto death that whosoever believeth in him should not perish but have everlasting life And lastly all this is Grace for Grace that is freely and out of mere Grace and only for the Thanks of the Receiver SECTION II. I have enough then to uphold my Soul withal till I die Assurance and when I die to lie down with my Body in hope of a glorious Resurrection And after my death my Soul shall wait for it and at last it will come at which time my Saviour will come again and call me from the Regions and Receptacles of Rest to put my Soul and Body both into the full possession of the Inheritance to which I have a present Right by Faith in the New Testament of my Lord and Saviour Jesus Christ Against this New Testament established by Jesus Christ the Jews did mightily stickle Jews loth to leave the Law Because the Old Testament was God's Testament written and God had made a solemn Testimony thereof on Mount Sinai where with terrible Lightning and Thunder and the shrill sound of the Trumpet and by the Fire and Smoak and the quaking of the Mountain and the voice of the Angel who represented God it was testified in the sight and hearing of all the People And also because this Law and Testament had a long prescription of fifteen hundred years together and in such cases men do use to struggle very hard and are loth to part with their so ancient Laws Customes and Priviledges especially concerning their Religion and Worship and a Change is commonly very
Gospel are chiefly for Eternals The Children of the Law know darkly and understand Spiritual and Eternal things afar off The Children of the Gospel know clearly and understand Spiritual and Eternal things as near at hand Faith being the substance of things hoped for and the evidence of things not seen The Children of the Law are in their Minority not only in their Father's Gal. 4.1 c. but in their Servants power under Tutors and Governours as Servants though they be Lords of all But the Children of the Gospel are in their Majority Adult and Manumitted They that are under the Law are as a Wife under the Dominion and Power of her Husband But they that are under the Gospel are as a Wife whose Husband is dead Ro. 7.1 c. and therefore loose from the hard Law of a severe Husband and is now married to another more gentle and generous Husband under whom she enjoys a noble Freedom The Law is the Mother of the Jewish Nation and all that observe that Rule but the Gospel is the Mother of all Nations for Grace Mercy and Peace to them and to the Israel of God Isaac's Posterity was double to Ismael's The first Covenant of the Law lasted but for a time but the second Covenant of the Gospel endures for ever Ismael Persecuted Isaac He that was born after the Flesh persecuted him that was born after the Spirit The Jew Persecuted and still the Carnal Jewish Christian persecutes the Spiritual Christian indeed But as the Son of the Bond-woman was cast out with his Mother because he should not inherit with the Son of the Free-woman so the Son of the freedom is kept in and abides in the house of God for ever with his Mother to inherit the Kingdom of the Father unto which they of the Law cannot be justified by their works but they of the Law by Faith only So then we that are of Faith are not the Children of the Bond-woman but of the Free and consequently are not under the Law but under Grace SECTION IV. By all this we are taught the Excellent state of Christian Liberty State of Christian Liberty by which 1. The Jews are redeemed from the Ordinances of Policy and Ceremony which was a bondage such as neither they nor their Fore-fathers were able to bear 2. The Gentiles are redeemed from Idolatry under the kingdom of Satan to Christ's Kingdom The Jews were Children and Servants in their Minority The Gentiles were Aliens and Strangers from God Both are made the Sons of God adoptive by Grace Great Mistakes there are in the World about this Liberty 1. Papists have quite lost it They have no liberty to use their own Judgments but are captivated in all things By the Infallibility and Supremacy of the Pope By an absolute Dictatorship of every Casuist or Confessor though never so ignorant to impose upon them that have more Learning and Judgment than themselves if they would dare to use it The slavery of the Soul is the greatest of all others I do not wonder at the Ignorant People because they never knew better things but I wonder at wise men that might know better and doubtless do 2. Papists have no Liberty of Practice No Liberty to read the Scriptures No Liberty to understand their own Prayers No Liberty to eat or drink Clergy Monks and Nuns no Liberty to marry Laity no Liberty to the Cup. No Liberty to go to God directly but must go first to Saints and Angels No Liberty for Time of Feasts and Fasts No Liberty of Estates Church must have all No Liberty of Speaking scarce of Thinking I had rather be chained at an Oar and tug in a Gally or dig in a Mine or draw in a Wagon like a Horse and be free in my Soul than to be a Lord and a slave in my Will to the wills of others more ignorant and wicked than my self A Pope or Councel or perhaps an Ignorant Frier shall domineer over my Conscience and impose upon my Faith or make me go bare-foot or bare-leg or Whip my self or kiss a rotten Relique of a dead man's Bone or an Old-shoe Kings have been trod upon or made to hold Stirrups or kiss the feet of Popes 2. Fanaticks have quite lost it and turn Licentious Are allowed all due Christian Liberty but abuse it to Licentiousness Are allowed Liberty of Judgments and Liberty of Practice in safe things They have the Scriptures to use They have Prayers in a known Tongue They have Liberty to eat and drink The Clergy may marry All have Liberty to go to God directly not to Saints or Angels at all They have Liberty of the Sacrament They have Liberty for Time They have Liberty of Estate They have Liberty to speak and confer and ask counsel O happy we of the Reformation if we did but know our happiness and make good use of it 1. We are therefore justly to be rebuked for the Ignorance of our condition under the Gospel 1. For the Purity of Doctrine teaching to be pure in heart poor in spirit to hunger and thirst after Righteousness to mourn to be peace-makers to suffer for Righteousness sake to love our Enemies c. 2. For the Purity of Discipline and Spiritual worship in decency and order 3. For the Pretious Promises of Grace and of the Spirit of Resurrection and Eternal Life 4. For the greatest assistances and Assurances 5. For Christian Liberty 2. We deserve rebuke for our Ignorance of the Dignity of Christian Churches and Gospel Dispensations therein A Purer Priesthood than Aaron's was A Purer Altar A Purer Sacrifice A more honourable Maintenance A Purer Law O that we were wise that we would consider these things and remember our Latter end that we might not do amiss The CONTENTS Fulness of Time Jews a childish People Time of Minority Redemption Adoption Plenage Gentiles exempted from Minority Popery Administration of both Testaments Idolatry Remedy against Idolatry TITLE XIV Of the Minority and Majority of the Church BY the Bondage and Slavery under the Law and the Liberty and Freedom under the Gospel is understood the Minority of the Church under the same Law and the Majority thereof under the Gospel SECTION I. This is called the Fulness of time Fulness of Time But when the Fulness of Time was come God sent forth his Son made of a Woman made under the Law to redeem them that were under the Law that we might receive the Adoption of Sons 1. There is a Time of Pupillage in Persons till twelve and fourteen and of Tutorage till twenty one and twenty five Princes are priviledged sooner as Josiah 2 Chr. 34.3 who in the twelfth year of his Age began to act as King And others for the pregnancy of their Wit have the pardon of their years by favour allowed them 2. There is a Time of Minority in States Kingdoms and Common-wealths for Wealth Arms and Laws And also a Time of Majority for
Children that descend from him and what he then ordereth or doth as concerning his Goods the same in a manner his Heirs are accounted to do and may be bound to do as his Heirs Executors Administrators or Assigns Hence may easily be understood that which together with the Author of the Hebrews we affirm That such external Acts of the Parents concerning their Honours or Estates not their Manners or Conversation good or evil must be extended or imputed to their Children whether by Nature Law or Adoption it is all one or Posterity that succeed in their Estates or Honours otherwise if the Estate or Honour be spent or forfeited or the Children disinherited or otherwise that the Inheritance fall and is not conveyed as in a stream or line of Succession Then whatsoever any man orders or disposes as to his Estate and all that belongs thereunto cannot be attributed or imputed at all to his Posterity SECTION VII Levi Blessed of Melchisedec Because Levi received a Blessing from Melchisedec Levi was a Blesser of others but here Levi himself is Blessed by another Levi did not Bless others in his own Person because he was not then in being but in his Posterity neither did he receive a Blessing properly in his own Person because he was not subsisting but in his Father's Person If at that time Levi had been a Person separated from Abraham his Father then he had been capable by the consent of his own Will to have received the Blessings from another's Will and so this Act of Abraham's Reception of the Blessing from Melchisedec had been nothing to him But because Levi was so united and joyned to Abraham as that he was part of him and one Person with him as fast asleep in his Causes and close locked up in his Loyns therefore also he is justly reckoned or imputed to have received a Blessing from Melchisedec in or from or through Abraham his Father Melchisedec Immortal 3. Because Levi was Mortal but Melchisedec Immortal He that blesseth and receiveth Tithes dieth and another comes in his place and dies also and so the Priests still die one after another But Melchisedec both Blesseth and receiveth Tithes and never dies having no Successor Heb. 7.8 but abideth for ever Thou art a Priest for ever after the order of Melchisedec Psal 110.4 The CONTENTS Christ of that Order Christ's Pedigree Joseph's Pedigree Maries Pedigree Christ no Priest by Birth Christ made a Priest by Oath Christ a Royal Priest Christ Priest and Sacrifice Christ Ministers in Heaven Tabernacle Imperfect Sanctuary a Worldly Manufacture Ordinances Arbitrary Way to Holiest not made Christ first enters the Holy place Faithful enter at the Last day Services Imperfect Christ's Blood dedicates the Holy of Holies One Offering Christ offers Self in Heaven Christ reigns in Heaven Melchisedec a Type of Christ Of the offering of Christ Through the Spirit Without Spot Once In Heaven TITLE VI. Of the Order of Melchisedec CHRIST a Priest of the Order of Melchisedec Christ of that Order Christ was not a Priest after the Order of Aaron Because Christ came of the Princely Tribe of Judah Christ's Pedigree which by Law had no right to the Priesthood nor never gave any attendance on the Altar as Priests For it is evident that our Lord sprang out of Judah Heb. 7.14 of which Moses spake nothing concerning Priesthood Judah was the Tribe Royal the Kings of that Tribe were called the Kings of Judah of this Tribe was the Virgin Mother of Christ and by Family of the House of David the Family Royal Luk. 1.24 c. for the Kings of Judah were all of that Family Joseph also was of the same Tribe and Family but in Line different from Maries Joseph's Pedigree Luk. 3. For Joseph descended from David by his Son Solomon in whom ran the Line of the Kings who ruled before the Captivity Maries Pedigree But the Virgin descended from David by his Son Nathan from whom ran the Line of the Dukes who ruled after the Captivity So Joseph came from the Line of the Kings and Mary from the Line of the Dukes 1 Chr 3.16 Jer. 22.30 who were the Princes of the Blood and possessed the Government when the Line of the Kings failed in the Issue of Jeconiah Math. 1.11 Luk. 3.31 St. Luke describes this Pedigree of Mary from the Tribe of Judah and Family of David Luk. 3.23 descending by his Son Nathan to her natural Father Eli or Eliakim the father-in-Father-in-law of Joseph Heb. 7.14 The Author of the Epistle to the Hebrews supposes this for granted because he wrote to the Jews that believed that Jesus was the Christ who by the Scriptures was to come from David Judah and Abraham and did come accordingly by being born of the Virgin Mary the Wife of Joseph who was of the Seed of David Judah and Abraham For any Son that is born of the Body of a Man's Wife whose Body is accounted the Husband's Body though he be not begotten by the Husband so it be not begotten by another Man that is not her Husband is and must be his Son who is the true Husband to the Woman Because God hath free Power to give a man a Son which way he pleaseth that is either naturally by generation of the Husband or supernaturally without the generation of the Husband or Wife either as in the case of Isaac by Abraham and Sarah both dead as to Generation So by the Law of God it was ordained that when the Husband died without Issue his Brother should marry the Widow and if he had any Child by her it should be called the Seed of the Husband that was deceased to whom his Brother was to raise up Seed by his Widow With how much more reason may Christ be called the Son of Joseph and therefore of David Judah or Abraham though conceived and begotten of the Holy Ghost upon Mary the espoused Wife of Joseph after a supernatural manner SECTION I. Christ no Priest by Birth 2. Because not a Priest by Carnal Law or Birth as Aaron and his Sons were For The Priesthood was bound to the Tribe of Levi and to the Family of Aaron in that Tribe but Christ's Priesthood was clear another thing not after a Carnal Commandment but after the Power of an endless Life Christ made a Priest by Oath Heb. 7.10 3. Because Christ was made with an Oath to make his Priesthood immutable but Aaron without an Oath An Oath declares the truth and strength of a thing Now the things which God will have to be firm strong and unchangeable must needs be better than those that are weak and mutable such as the things are to which no Oath is added but God will have them to depend only upon his will and pleasure to retain or remove as it shall seem good unto him For those Priests were made without an Oath but this with an Oath Heb.
frightful nor of Catonian or Cynical Spirits But rather as becometh you gentle and merciful as your Heavenly Fais merciful who is free to all and rejects none that come unto him Observe your Saviour's temper upon earth fair free easie of access compassionate and liberal to all TITLE III. Of the Clergie's Persons II. IN your Persons Look to your selves as well as to your Doctrines be ye no Market or Fair-Divines nor Haunters of Plays Taverns Ale-houses or Schools of Debauchery In your conversation shew the spirit of men of Scholars and Gentlemen of Divines of Christians sober studious grave and regular 'T is a great while before a Divine can throughly understand himself and his profession if he studies never so hard and live never so warily But if he do neither of these or both but slightly he shall never throughly understand himself or his profession To be a Scribe throughly furnished for the kingdom of Heaven a good housholder producing out of his Treasury things new and old A Skilful workman that needs not to be ashamed rightly dividing the word of Truth shewing both in his life and in his doctrine uncorruptness gravity and sincerity The CONTENTS Laws Law-Terms TITLE IV. Of the Clergie's Study AS a means therefore to make you every way compleat study Logick Philosophy History and all the Liberal Sciences but above all these study Law which is the most noble Faculty next to Theology and most Homogeneal to God's Law Remember the famous and illustrious testimony of Cicero Cic. lib. de Orat. speaking in the person of Crassus concerning the Laws of the twelve Tables Fremant omnes licet dicam quod sentio Bibliothecas meherculè omnium Philosophorum unus mihi videtur duodecem Tabularum Libellus si quis Legum fontes capita viderit Authoritatis pondere utilitatis ubertate superare i. e. Let all that hear me be never so much offended I will speak boldly what I think That this one little Book of the laws of the twelve Tables if it be rightly considered as containing the fountains and heads of all Laws doth excel the Libraries of all the Philosophers both for the weight of Authority that it carrieth along with it and the plentiful profit that is contained therein The same Author also affirms Cic. lib. 2. de Leg. That Children were wont to learn the Laws of the twelve Tables as their Primar the better to lay a foundation for knowledg and practice all their life after The Science of the Civil Lawes that flowed from this fountain of the twelve Tables the most and best of learned men have ever professed Quintus Mutius Servio Sulpitio cum de jure respondentem parum intellexisset turpe est inquit Patritio Nobili causas oranti jus in quo versatur ignorare i. e. Quintus Mutius replyed to Servius Sulpitius when he perceived that he answered not as if he understood Law saying It is a shame for a Senator a Noble Man and an Advocate to be ignorant in the Law which he professeth I always looked upon true Church men as to be the greatest Lawyers and such as therefore beside being versed in the holy Scriptures which are the Laws of God ought also to be skilful in the Ecclesiastical and Civil Laws of Men as being the most connate and genuine helps for Divinity creating better Notions by far as is found by experience than can be raised from inferior Arts which are all subservient in several ways but much less as being more heterogeneal and remote from Divinity than Laws are And this you will find to be true to your comfort and satisfaction if you will but give your minds to understand the method rules cases and terms of the Laws which next to the Scriptures do comprehend in them purest Wisdom Justice and Equity that is any where else to be found Take therefore by the way a short view of the most principal and useful Terms of Law which I have promiscuously set down for an Essay Viz. Law-terms Testator Testament Will. Codicil Heir Co-heir Inheritance Executor Administrator Dis-inheridation Preterition Institution Substitution Fidei Commissum Adoption Possession Right Title Claim Interest Propriety Usufruct Use Emphytensis Tenure Fee Allodium Allegiance Vassalage Homage Investiture Infeudation Fidelity Refutatio feudi Apertura feudi Rebellio Vacancy Administration Accompt Justice Mercy Sin Grace Virtue Vice Faith Repentance Recidivation Relapse Apostasy Predestination Election Justification Sanctification Reprobation Redemption Emancipation Exemption Jus Postliminii Curse Blessing Majesty Supremacy Emperour King Prince Duke Lord. Magistrate Judge Jurisdiction Legislator Arbitrator Policy Law Dispensation Ordinance Statute Custome Sentence Inhibition Decree Act. Interdict Appeal Priviledg Barr. Tribunal Trial. Court Advocate Witness Adversary Register Scribe Record Testimony Proclamation Petition Summons Accuser Appearance Accusation Arrest Publication Answer Defence Exception Replication Confirmation Convention Intervention Dilation Litis Contestatio Articles Probation Presumption Conclusion Absolution Condemnation Imputation Pardon Grace Glory Triumph Victory Confession Procurator Tables Action Complaint Suspension Equity Rigor Dammage Charges Recovery Restitution in integrum Jaylor Jaol Tormentor Executioner Reprieve Sergeant Sanctuary Refuge Protection Usury Wages Extortion False Weights and Measures Bribery Stellionates Sacriledg Tribute Tax Toll Custome Sedition Rebellion Poysoning Treason Crimen laesae Majestatis Parricide Murder Man-slaughter Ambitus Repetundae Annona Residuum Fiscus Falsifying Witchcraft Plagiary Sorcery Witches Curious Arts. Conniving Subornation Conjuring Conjurer Familiar Spirits Wisards Exorcists Demoniacks Lunaticks Southsayers Astrologers Pythonists Wise men City Common wealth Kingdom Citizens Free-men Exchequer Communion Sacrament Division Senate School Church Hospital Colledg Physician Chirurgeon Medicine Tumult People Poor Banishment Honour Degrading Diminutio Capitis Augmentatio Capitis Tuition Pupil Guardian Curator Orphan Minor Major Adult Minority Majority Puberty Master Servant Lord. Slave Patron Liberty Bondage Captivity Ingenuous Libertine Manumission Imprisonment Redemption Redeemer Ransome Saviour Exchange Satisfaction Satisdation Fiduciary General Captain Souldier Siege Army Camp Arms. Provision Bulwark Castle Strong hold Magazine Arsenal Ships War Peace League Truce Battel Victory Triumph Allies Confederates Conditions Heraulds Messenger Spoils Hostage Lot Chance Buying Selling. Letting Hiring Redhibition Lending Borrowing Paying Pawn Pledg Interest Recompense Restoring Surety Suretyship Security Earnest Debt Wages Debitor Creditor Market Fair. Merchandise Partnership Trade Manufacture Division Fraud Negotiation Acceptilation Theft Infamy Gift Loan Alms. Gain Loss Melioration Deterioration Use Depositing Usucapio Prescription Donation Alienation Acquisition Sequestration Fidejussor Transaction Compromise Compensation Society Mandate Familiae erciscendae Indebiti solutio Delegation Injury Violence Vindication Rescinding Peculiar Communi dividendo Finium regendorum Bona Fides Justus Metus Cession Espousals Marriage Matrimony Patrimony Divorce Saparation Nullity Fornication Adultery Rape Ravishing Incest Concubine Connubium Harlot Virgin Spouse Husband Wife Dowry Joincture Paraphernalia Parents Children Bastards Legitimate Portion Gift Promise Houshold Family Housholder Treasury Steward Widow Talent Fame Overseer
Equity and Charity obligeth him but is churlish uncharitable unmerciful and unkind And he that doth not right according to the rules of Equity and Good manners he is unrighteous and a person unrighteous is a sinner Gen. 9.22 Such a sinner was Cham who seeing his Father's nakedness told his two Brethren without This fact was a sin for it was punished with a heavy curse of perpetual slavery to him and his heirs yet this was no legal sin for there was no Statute Law in being which forbad that fact but it was a moral sin against the rule of Good manners for the Son to tell of his Father's infirmity 1 Sam. 10.27 Such sinners were they who despised Saul and brought him no presents This fact was a sin for the Trespassers are thereupon called the Children of Belial yet this was no Legal sin against any Law of Moses but a Moral sin against Equity and Good manners and Common custom for Subjects to despise their King and bring him no presents 1 Sam. 25.10 Such a sinner was Nabal who churlishly answer'd David and deny'd him relief and his Servants for which he is censured such a Son of Belial that a Man cannot speak to him yet this was no Legal sin against any Law but a Moral sin against Equity and Good manners that a Man of a great Estate should be so unthankful as to deny a little provision to such persons as had not only done him no hurt but much good in securing him and all that he had Such a sinner was the wicked Servant who when his Lord had forgiven him ten thousand Talents Math. 18.28 would neither forgive nor forbear his fellow-servant who owed him but an hundred pence but arrested him and imprisoned him for it This fact was a sin for the Lord was wroth and revoking his former pardon delivered him to the Tormenters till he should pay all that was due unto him yet this was no Legal sin against any Law for the Law allows every Creditor to sue for his debt but was a Moral sin against Equity and Good manners for him to whom his Master had forgiven a debt of a thousand Talents to exact from his fellow-servant a debt of an hundred pence And such sinners were the Priest and the Levite who seeing a Man lye in the way stripped wounded and half dead passed by on the other side This fact of theirs was no Legal sin against any Law but a Moral sin against the rules of Equity Humanity Mercy and Courtesie And this Moral sinner who is a trespasser against the rules of Equity and Good manners is opposed to the person who is Morally righteous by doing that right which Equity Humanity and Charity require Such sinners will the Damned be found at the day of Judgment when they shall be convicted and sentenced for not giving food to the hungry nor drink to the thirsty nor clothes to the naked c. which are not Legal sins but Moral against Equity Charity and Mercy SECT VIII 3. A Sinner Jurally quoad Jura is one who is a Quasi-Trespasser i. e. a miserable or piteous person who hath no right or not that right which he had or might or should have had but is debarred or deprived of that right which by Law Equity or favour is commonly allow'd to others and is doom'd or condemned to suffer those pains and losses which are commonly inflicted upon transgressors commonly used in like cases He that hath no right may be called unrighteous and he that is unrighteous is a sinner Yet a Quasi sinner is not a sinner actually as the two former were as if he had done any act of a sinner or had sin inherent in him but he is a sinner passively being put into the state of a sinner to whom sin is imputed and being made obnoxious to be offended and afflicted as if he were really an offender and a sinner For it is not any act of his own that makes him a transgressor or puts him into the state of a sinner but either the act of the Law which justly imputes unto him the sin whereof some other is guilty or the act of some adversary who unjustly imputes unto him that sin whereof neither he nor any other is guilty but calumniates and criminates him falsly vide Gen. 4 11. Gen. 19.15 Exod. 34.7 Num. 14.18 Such a sinner is a Bastard who being no transgressor against the Law is by the Law made a Quasi-Trespasser and deprived of his Birth-right and debarred from that inheritance which by the common course of custom belongs unto him For the poor Bastard is condemned for a sinner before he is born before he hath done any good or evil before he hath stirr'd in his Mother's womb because his conception being unlawful and sinful doth by an act of the Law render his Parents sinners Legally and himself a Quasi-transgressor or a sinner Jurally And by the Law of God the Bastard lost not only his Birth-right but also his right of Assembly to him and his heirs for ten Generations during which time they stood as persons excommunicate Deut. 23.2 debarred from entrance into the Congregation of the Lord. Such a sinner is an Alien Forreigner or Stranger inhabiting a Countrey where he is disabled and debarred from the priviledges of inheritances Assemblies and Societies and other common Benefits of the Law which the People of the Land enjoy and consequently he lives in a state or condition which is usually inflicted on sinners for some sin So the Romans Greeks and other Nations living in Judaea the Jews accounted and called sinners because they were Aliens and Strangers who had no right to the Lands and inheritances in the Kingdom of Israel nor to the Assemblies Congregations and Ceremonies of Moses which were by the Law appropriated and entailed to the Nation of the Jews for in this Jural sense the word Sinner is taken frequently in the Gospel especially where it stands adjoined with Publicans See Math. 9 10. Math. 11.19 Mar. 2.15 16. Luc. 5.30 Luc. 15.1 And by the Law of God the Ammonites and Moabites were cast into the condition and state of sinners for ever Deut. 23.6 Thou shalt not seek their peace nor their prosperity all thy daies for ever i. e. They shall be for ever unto thee Quasi-trespassers Such a sinner is a Bond-Man a Slave though he be a villain or slave born who is no actual transgressor against any Law yet by the Law of Nations is made a Quasi-trespasser being wholly decapitated and depersonated from the common condition of a humane person to be an odious cursed and detestable Creature living as it were in the state of a Beast wholly disabled from having any right at all no right of Assembly to consult no right of Testimony to bear witness no right of a Testament to make a Will no right of inheritance to enjoy any Estate And by the Law of God the Gibeonites were cursed into
Election Grace Gift Good-will Will Testament Covenant and Promise all which are Jural Words signifying the causes of our Justification 2. As by such words which do confirm or assure a Right as Seal Earnest for the holy Spirit is the Seal and Earnest of that inheritance whereto we are Justified as Liberty Freedom Communion Fellowship Propriety Gift Grace Inheritance Possession Glory all which and many more are the results and effects of our Justification 3. As by such words as are opposite to Justifying as injuring condemning outlawing reprobating As to be injured is against law to lose some right which by law was due and to be condemned is according to law to lose some right which by law was to be lost and to be outlawed is to lose all benefit of Law which the person in-lawed had so a Person justified is one who beyond and above all Law is made to have some right which before he had not or which by Law he could never have or one who by or according to Law is made to have and hold some right which by Law was due to him being inlawed And as condemnation and outlawing is the imputation of a present Sin to a future punishment So justification and inlawing is the imputation of a present right to a future blessing and imputation is a Genus to them both Seeing then injuring and condemning and outlawing are jural words therefore justifying acquitting and inlawing are jural words also 4. As by such words which are of affinity and nearness and subordinate to justifying and comprehended under it As Naturalizing Legitimating Manumizing Redeeming Pardoning Adopting and such like which are the several kinds of justifying which is the Genus to them all For Naturalizing is a justifying of an Alien born in a far Country by imputing to him the right of a Native or home-born As Legitimating is the Justifying of a Bastard by imputing the right of a lawful birth to him that was unlawfully born As Manumizing or Enfranchizing is the Justifying of a Villain or Bondman by imputing the right of freedom to him that was born a Slave As Emancipating is the Justifying of a Minor by giving right of Livery to him that was under Guardians As Ransoming or Redeeming is the Justifying of a Captive by imputing the right of Enlargement to him who before was a Prisoner As Pardoning is the Justifying of a Malefactor by imputing the right of indempnity to him who before was condemned As Adopting is the Justifying of a Son and Heir of another Family by imputing the right of a Son and Heir to him that hath no Son nor Heir of his own Family All these are justifying especially when an Alien a Bastard a Bondslave a Captive and more especially when a Rebel or Malefactor is made the Son and Heir of a Kingdom without any suit mediation or motive this is exceeding gracious because it passeth from one extream to another meerly upon the Donors kindness and pure love And such is our Justification as by this Treatise hath and will hereafter be demonstrated 5. As by words of Attribute whereby the justified ones are called in Scripture as Sons and Heirs of God and Co-heirs with Christ Thou art no more a Servant but a Son and an Heir of God through Christ Gal. 4.7 The Spirit it self beareth witness with our Spirits that we are the Children of God and if Children then Heirs Heirs of God and Joynt-heirs with Christ As Fellow-Citizens and Domesticks of God Ro. 8.16 17. Now therefore ye are no more strangers and forreigners but Fellow-Citizens with the Saints Eph. 2.19 and of the houshold of God as the Lords Free-men For he that is called in the Lord being a Servant is the Lords Free-man This last word Free-man comprehends under it all the former For Freedom is the original and fundamental Right without which a Man is dead in Law and hath no Will nor capacity to sue for or possess any Right And these two words Free-man and Justified are adequate and reciprocal to denote the same Person A Free-man is a Person justified to have some right being absolutely opposed to a Bond-man who is a Person condemned to have no right at all and so to an Alien or Stranger and to a Bastard or Prisoner c. Hence the word Justified is put for Freed By Christ all that believe are justified i. e. freed from all those things Acts 13.39 from which we could not be justified or freed by the Law of Moses And sometimes is translated by the word Freed He that is dead is freed i. e. justified from sin Rom. 6.7 Justifying is not only a Jural word but a Curial word or Court word not of a Court contentious in which Jus dicitur in Suits by declaring the Law and pronouncing the Sentence according to Law as in England is done in the Courts of the Kings Bench and Common Pleas where the Judges represent the King for his Justice But rather of a Court of Grace and Favour ubi jus fit datur in Suits voluntary and where the Sentence is the Decree of the Supreme Judge in equity and love in which that right which was not in Being before is made to be according to the kindness and good will of the Prince wherein the iniquities and rigours of the Law are rectified according to conscience by the Praetor or Chancellor to the King and Pardons for offences are granted by the King and Patents for Honours Profits and Priviledges are bestow'd above and contrary to the Letter of the Law As in England in the Courts of Request and Chancery where the Persons president are not called Judges but by other Names as Masters of Requests and Chancellor and do represent the King for his Mercy and Grace Lastly Justifying is a Testamentary word of the same nature with Institution or ordaining of an Heir or the devising of a Legacy For whosoever in a Testament is instituted as an Heir or ordained a Legatary that Person is justified or made to have a right to that inheritance or Legacy The co-incidence of these two words is the more proper partly because Justification is a most gracious act proceeding from the free Grace of God spontaneously granted to those that never sought it nor none for them As commonly Institutions and Devices are made in Wills and Testaments especially ad pias causas which are and others should be acts of Mercy and meer Grace but chiefly because Justification is a Testamentary act of God arising from his last Will and Testament wherein all Believers are instituted and ordained his Heirs to the Inheritance of Eternal Blessedness By this Testamentary act of God in justifying Sinners it appears that as a Man is legally Righteous according to Law and morally Righteous above the Law and jurally Righteous as a proprietary and owner So God is much more eminently and transcendently righteous all these waies but not so properly legally because he is the maker of
are in the Corporation but not of it As the Bastard is in the Family not of it he is disabled from inheriting because he is a Person unlawful and unright He is not right himself and therefore he can have no right he is not born as he should be therefore not born to what he should be As the Slave is in the Family but not of the Family he is uncapable of possessing any thing because he himself is possessed he can be no Master of any goods because he is his Master's goods All his acts are nothing because he is dead in Law As the Alien is in the City but not of the City he hath no right there he is not Homo legalis because he is not born there as he should be As an unbeliever is in the Church but not of the Church he hath no right he is not Homo fidelis because he is not born again as he should be Contrarily some Persons have right they are in the Corporation and of it they have title to claim the benefit and power to sue for it As a Son hath right in the Family to succeed his Father if he dies intestate As a Wife hath right of Dower for her joynture or her Thirds As a native Subject in a Kingdom is free to enjoy and dispose and hath a suffrage in Elections and other Priviledges to which he is born As a Believer is in the Church and of the Church he hath right to Christ and to the ordinances of Christ the Word and Sacraments because he is Homo fidelis and born again as he should be Now when he that had no right is made to have a right he is said to be justified to it or he that is absolved and released from some burden is justified from it All Legitimation is a justifying for therein a Child is released from the burden of Bastardy All Absolution is justifying for the party is released from the burden of some Bond. All Purifying and cleansing under the Law was justifying for therein the party was released from the burden of uncleanness And so Men were justified in the Law of Moses in some things but not in all Acts 13.39 But Faith justifies from all things from which the Law of Moses could not justifie All Pardoning is justifying for therein a Sinner is released from the burden of punishment The Romish Writers quarrel with our Divines when they place Justification partly in the Remission of sins for indeed that is a part or branch of it for all pardoning or remitting of sin is justifying but all justifying is not pardoning He whose right is declared is justified the Judg justifies the party whose right was controverted and doubtful The Matter of right the Judg creates not but only declares what was concealed He whose right is restored is justified All restitution is justifying for thereby the party hath his right again and repossesseth that which was his own before All In-lawing is justifying for thereby the party out-lawed is restored to his former right So as Legitimation is to a Bastard as Manumission is to a Slave as Naturalization and Enfranchisement is to an Alien so is Justification to a Sinner The Reasons are these 1. From the Names that are given to Persons justified before justification We are Bastards not born right but born in sin And God was our Natural Father not our Legitimate not our Spiritual Father For except a Man be born again he can never enter into the Kingdom of Heaven Joh. 3.3 Bastards are not born as they should be We are Aliens and Forreigners we should be born in Paradise where our first Parents dwelt in Innocency and Immortality but we are born in the World a place of banishment to them and us where God is our Ruler only Eph. 2.12 not our King Without Christ we are Aliens from the Common-wealth of Israel strangers to the Covenants of promise having no hope and without God in the World That is having no right in Christ nor hope of Inheritance in Glory but dead Men as Slaves are in Law i. e. morally dead in trespasses and sins and therefore jurally dead as to the capacity to any right For the dead loose all other rights save only that of Burial we are not born where we should be 2. From the Names that are given to the acts of justification As Joh. 17.20 1. Uniting or making us one with God and Christ That they all may be one as thou Father art in me and I in thee that they also may be one in us Ro. 12.17 2. Grafting Christ is the true Olive stock the Jews the natural branches the Gentiles wild branches till ingrafted into Christ 3. Marrying while we were in the Flesh we were married to the Law but when justified by the Spirit we are dead unto the Law and married unto Christ Ro. 7.4 4. Adopting Redeemed from being under the Law that we might receive the adoption of Sons Gal. 4.4 5. The Spirit of the Son sent forth into our hearts crying Rom. 8. Abba Father We have not received the Spirit of bondage again to fear but the Spirit of adoption whereby we cry Abba Father As many as have received him i. e. have believed on him to them gave he power i. e. a right Joh. 1.12 as in the Margin to be called the Sons of God which is their justification by Faith For we are all the Sons of God by Faith in Christ Jesus 5. From the Names given to our state in Christ after justification as 1. Our being in Christ As the Wife is in the Husband the Child in the Parents Rom. 8.1 There is no condemnation to those that are in Christ Jesus Our Fellowship with Christ the first born and heir So we are born again die with him rise with him Co-heirs with him shall co-rule with him Reign together with him in Heavenly places God hath called us to the Fellowship of his Son 1 Cor. 1.9 And we have fellowship with the Father and the Son 3. Our Corporation with Christ Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Heaven Our Bodies are the Members of Christ Phil. 3.10 1 Cor. 6.15 Eph. 5.3 we are Members of his Body of his Flesh and of his Bones not naturally but jurally The matter of our Justification being our right of Incorporation into God and Christ in general from thence may follow these three principal rights in particular 1. A right to things present 2. A right to things in future 3. The degrees of our Right to both these things in present and in future SECT II. 1. A right to things in present As 1. A right of Impunity or Pardon of sins Impunity That all his sins whatsoever he hath committed or shall commit hereafter are forgiven God may correct his Children in this Life otherwise they should not be his true Children but Bastards but he will not punish them in the Life to
but would do even what they list Many Controversies trouble many as of Original Sin Free-Will Justification Real presence Merits Predestination Infallibility Supremacy Discipline c. But Faith Repentance Love Honesty Peace c. are easie practical things and perplex no body for who can except against a Holy Life None but profane Libertines and Atheists whom all abhorre will find fault with Godliness and Honesty It were good if Learned Men would leave their idle and curious Speculations and busie themselves in practical Sciences which make for the Glory of God and benefit of Mankind Magna est dementia in tantâ temporis brevitate supervacanea discere It is madness to spend a short life in learning unnecessary things Discito eam Scientiam cujus cognitio perseverabit in Coelis Learn that Knowledg which in Heaven we shall perfectly understand Socrates was famous above all the Philosophers of the World for reforming Philosophy from Speculation to practise There are but two things which are necessary in respect of God our selves and the World a good Conscience and a good Name Qu. What shall we do when we are not satisfied Answ I answer For practise conform to the Supreme Authority which determine as well as they can for the settlement of peace As for Judgment we are free and if we doubt we must be content to doubt and be quiet till we can be better resolved but to be fully resolved in all things cannot reasonably be expected A wise Man is of an universal Spirit and tries all things but is slavishly tied to no blind obedience The prime essential Reason of the Indisposition of the Conscience in Bad men is the sensual lust or carnal will whereby the Mind and Conscience is defiled Tit. 1.15 The secondary subordinate or popular courses consequential from and included in the Grand universal cause are these Ignorance 1. Ignorance not pure and invincible because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be known of God is manifest in all Men For God hath shew'd it unto them but wilful and vincible so that they are left without excuse because they did know enough to convince them and might have known more from thence Ro. 1.19 but would not search nor gather consequences from the Principles that were in them Learning 2. Learning Invention of nice distinctions to call evil good and good evil Is 5.20 21. Wise in their own conceits setting up the Idol of abominations in their own hearts and the stumbling block of their wickedness before their own faces hiding iniquity under their tongues scorning to be taught and hating to be reformed Riches c. 3. Riches Honour Power willing to be flattered none daring to reprove them and they will not reprove themselves A Principle of pleasure Ede bibe lude Eat drink and be merry swimming in delights and forgetting all goodness Poverty 4. Poverty shame misery makes careless of the Laws of God or Men fancying themselves to be wronged because not forward as others and therefore refusing to serve such a Master as rewards them no better not considering that Poverty is no vice and that if they would look up to God they might be rich in Grace and highly recompenced for their patience under so great afflictions 5. Self-love We are too partial judges of our selves Self-love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 29.19 When he heareth the word of the curse he blesses himself in his heart saying I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst Is 28.15 18. We have made a Covenant with Death and with Hell are we at agreement when the overflowing scourge shall pass through it shall not come to us for we have made lyes our refuge and under falshood have we hid our selves but your Covenant with death shall be disannulled and your agreement with Hell shall not stand when the overflowing scourge shall pass through then ye shall be troden down by it These things hast thou done and I kept silence Ps 50.21 thou thoughtest that I was altogether such a one as thy self but I will reprove thee and set them in order before thine eyes Prov. 30.20 Such is the way of an adulterous woman she eateth and wipeth her mouth and saith I have done no wickedness Is there not a lye in my right hand 6. Idleness Reflectio aegrè fit hinc oblivio peccatorum Idleness Hardly do Men reflect upon their actions past by thinking over their old thoughts and recollecting their former desires words and actions hence in time comes a forgetfulness of sins excepting such as are extraordinary loading us griping us and staring in our faces and cannot be put off by any diversions or avocations of business or pleasure in this World 7. Prejudice and want of Love to a Soul-searching ministery Prejudice as Ahab said to Elijah Art thou he that troubleth Israel And he answered 1 R. 18.17 I have not troubled Israel but thou and thy Father's House And as Ahab said to Jehoshaphat concerning Micaiah He is a Prophet of the Lord 2 Chr. 18.7 but I hate him because he prophecieth not good unto me but evil As Amaziah said of Amos The Land is not able to bear all his words And again Amos 7.10 O thou Seer flee away into the Land of Judah and there eat bread and prophecy there but prophecy not again any more at Bethel for it is the King's Chappel and it is the King's Court. So Isaiah speaks of a rebellious People lying Children Children that will not hear the Law of the Lord Is 30.10 Which say to the Seers see not and to the Prophets Prophecy not unto us right things speak unto us smooth things prophecy deceits A wonderful and horrible thing is committed in the Land The Prophets prophecy falsly and the Priests bear rule by their means and my People love to have it so Jer. 5.31 and what will ye do in the end thereof Ezechiel sets them forth thus They come unto thee as the People cometh and they sit before thee as my People and they hear thy words Ez. 33.31 32. but they will not do them For with their mouth they shew much love but their heart goeth after their covetousness And loe thou art unto them as a very lovely Song of one that hath a pleasant voice and can play well on an Instrument for they hear thy words but they do them not Because they have seduced my People saying Peace Ez. 13.10 and there was no peace and one built up a wall and loe others dawbed it with untempered mortar And it shall be as with the People so with the Priest Is 24.2 Hos 4.9 Je. 6.13 14. Like People like Priest From the Prophet unto the Priest every one dealeth falsly they have healed also the hurt of the Daughter of my People slightly saying Peace Peace when there
signifies Fraud Deceit or Imposture When the Servant deceives his Lord and breaks his Oath by doing those things which he ought not to do and leaving undone those things which he ought to have done Unless a just fear shall intervene and then he is to be excused This causes a Forfeiture and is called Refutatio Feudi Many sorts of Felonies may be committed 1. Against the Life of his Lord. 2. Against his Fame and Honour 3. Against his Wife or Children or Kindred 4. By denying Service 5. By deteriorating his Fee c. 2. Apertura Feudi i. e. by default of Issue of him to whom the first Fee was given escheating to the Lord. Customs prevail in Fees Maximè dominatur in Feudalibus consuetudo Customs introduced by long continued use among men may be taken away by long continued desuetude or disuse or contrary use The Feudal Customs sprang from the Northern Goths and Vandals into the Southern Kingdoms invaded by them who settled most in Lombardy where now for want of a King the Law labours hard for execution more than in France or England c. where it is very copious ingenious and profitable The Seventh BOOK OF CHRIST'S Church and Kingdom The CONTENTS Transition Feudal Customes Feudal Kingdoms best Goths and Vandals Goths honest Goths endowed the Church first with Lands and Lordships Jus Feudale Manners of Goths Resemblances of a Feudal Kingdom Blessedness Cursedness Church Militant Church Triumphant Tenure of Heaven conditional Holding of God Absolute Dominion Feuds a middle Government Christ sole Judge Customes in a Feudal Kingdom Excellency of a Feudal Government Collections Parables run not on all four Tenure of Fealty the best Absolute Election and Reprobation TITLE I. Of a Feudal Kingdom AND now I would learn of any man that is wise and free to judge Transition if any Government under heaven did ever more resemble the Government of God and of Christ and his Church and Kingdom than this Feudal Government does In which SECT I. 1. The King hath all the Lands in his own dominion Feudal Customes 2. Some he keeps in his proper Demain as his Crown-Lands to maintain his state and greatness and the charge of his rule and governance and all other Lands hold of him and his Crown 3. Some he gives to the Church as the Lombards first did when they became Christians and so the Clergy first became Lords and by them were constituted one of the three Estates which was more than ever Constantine did or any other Christians 4. Some he gives to his Marquesses Dukes Earls Barons c. 5. The King hath all the Legislative Power in himself incommunicable 6. The King hath all the Jurisdiction which he communicates to his Magistrates Lords and Judges Valvasones Valvasini of several degrees All these are Feudataries 7. Those that had no Fees called Censiti were the old Natives living in Villages confined to till the ground The Feudataries were called Tenants the rest Residents or Resients as our Law calls them No Tenure makes more for the honour and safety of the Prince or for the liberty and security of the Subject than this does No Subject can say I am of my self I thank no man for my Lands I am beholding to no man for all must thank the King The Subject holds by the grace of the King and the King only by the grace of God Princes and Subjects of old Jure Romano were obliged to each other for the Common good but not in so strict a tye as this is which they learned by the Examples of the Longobardian Kings the first creatours of Dependance by Law in granting out their Lands to their Subjects in Fee The old Romans and Greeks had something like unto this way but not the same as Alexander and Caesar who let the marches of their conquered Kingdoms Capitaneis Ducibus calling those Lands Limotrophi given to them only at first afterward to them and their heirs upon this account of policy Dicentes illos attentiùs militaturos si etiam sua jura defenderent Souldiers would fight with more courage in the defence of their own Rights I know not by what instinct for I cannot tell how the Lombards in the latter times of the World should meerly stumble upon it this Tenure came into the World but I am sure when it did come it did much good therein and was entertained by those Nations that counted themselves far more wise and learned and pious than they SECT II. Feudal Kingdom the best It may be without wrong to any other Institution the Longobardick Rule was the best that ever was or will be in the World 1. One King and Lord of all 2. One Faith and Obedience in all 3. The King the Common Father 4. The Subjects all his adopted Children 5. The Estate all the Fathers for propriety all the Childrens for profit 6. For Order very comely all the Members depending all alike upon the same Head 7. For Strength they fortifie one another and all are strengthned by their Head and their Head by them 8. For Peace they cannot fight one against another nor all of them against their King nor their King against them The Subjects lose all if they stir in the least to make any disturbance They cannot invade each other for each hath his lot 9. For Love they must love their Lord and their Lord them and they one another or they are all nothing 10. For Plenty they all labour to enrich themselves and so the whole No Taxes or odious burthens they enrich not their Lord at all for all is his already yet they have their benefits to themselves but the honour only and dominion is his 11. For Dependence they cannot be without their Lord nor their Lord without them They subsist by him he by them 12. For Obedience they come and go at the Princes beck they do all he commands them 13. For Covenant the King is in Covenant with his Subjects and his Subjects with him 14. For Honour the King honours the Subjects and the Subjects him 15. For Justice no robbery or oppression of the King or Subject in all this Kingdom Every one enjoys his own Fee the same things to be had of the King the same duties to be done by the Subjects 16. For War Omnia Feuda ad Militiae subventionem expeditionem inventa sunt All Fees are invented for help and expedition of Warfare SECT II. This rare Invention and form of Government deserves thanks and praise and hath it from understanding men Goths and Vandals Witness the reception of their Customes and adding others in imitation of them by the wisest Nations of the World and amongst them our own is not a little beholding to them whose fundamental frame of Monarchy was contrived from those that had it derived unto them from the Goths and Vandals for such were the Normans and Saxons from whom we and our Feudal Laws do spring though the fountain
the King doth what pleaseth him both in heaven and earth 30. To this King his Feudal Subjects may truly say so as no other can All that is ours is thine and all that is thine is ours and we our selves are thine and thou thy self art ours yet thou art all things and hast all things without us but we are nothing and have nothing without thee Thy riches are ours thy wisdom is ours thy beauty honour and glory is ours but thine by property but ours by grace and favour All things are ours and we are Christs and Christ is Gods And if God hath given us Christ how shall he not with him freely give us all things By Faith and Love we are in God and God in us one with Christ and Christ one with us For God is love and he that loveth dwelleth in God and God in him 31. In other kingdoms Kings swear to be faithful to their Subjects but in a Feudal kingdom Subjects only swear fidelity to their Kings Yet God himself vouchsafes to swear By my self have I sworn that I will never fail David And it is no waies improper for a Prince or Lord to swear to be faithful to his Subjects as well as for Subjects to be faithful to their Lords For Relatives are mutual 32. In other kingdoms Kings tax their Subjects to bear the charge of their Government but in this the King bears all the burthen and the Subjects are at no charges at all of his fullness we all receive grace for grace 33. In other kingdoms Tributes and taxes are oftentimes oppressions and stir up Rebellion or bring in Poverty but in this kingdom all peace and plenty 34. In a Feudal kingdom there is but one supream Lord so in Gods kingdom 35. There are many Intermedial Lords but all Vassals to the supream Lord so in Gods kingdom there are Gods many and Lords many as Kings and Rulers but all Vassals to the same supream Lord. Yet they may not Lord it over Gods Inheritance no more than Feudal Lords may Lord it over the Kings inheritance 36. The Inheritance of the Fee is equal to all in Gods kingdom yet not so in mans for some have more in Fee and some less 37. The Inheritance of the Fee is conditional to all in Man's kingdom so also in God's kingdom 38. Some have gifts more than others in Gods kingdom extrinsecal to their Inheritance of Fee for the benefit of the Subjects The Spirit of God divideth to every one his portion some more some less to all some as he pleases 39. The way of Investiture is alike to all by Sacrament or Oath of Fidelity and Homage All holding in one and the same Faith and Love to one Lord. 40. No faith and love to any by Imputation but inherent in every Subject for his Justification 41. No faith and love descendeth to any by Inheritance but is personal and individual in all Every man being faithful and loving for himself and God faithful and loving to all and for all 42. All Fees alike in Nature though of different degrees 43. One Assurance for all alike 44. One Judge of all men alike Jesus Christ 45. One Covenant for all obligation equal to all To be no Owners or Proprietaries is a low estate Obj. Christians are Quasi Owners in Feudo not in Allodio To be Tenants to a supream Owner is an honourable estate Answ which advances them to an indefeisable Tenure and a quasi Propriety in heaven 'T is slavish to hold in Fee Obj. They are all Sons in this Tenure therefore no slaves Answ They have Right to the Inheritance therefore no slaves who have right in nothing To hold of Kings is honourable to hold of the King of Kings much more honourable Princes hold in quasi Allodium but properly in Fee from God SECT XII The nature and excellency of a Feudal Government Excellency of a Feudal Government may plainly be discerned by what hath been observed thereof and more by comparing it with the old Roman way of Rule For whereas by the Roman Law all obligation between Prince and Subjects was upon the consideration of the Common good only after that the Roman Emperours had by the example of the Longobardian Kings granted their Lands in Fee then a more strong tye was twisted between the Lords and their Vassals for the Benefices granted to those Vassals and their Families and instead of bare obedience generally due from Subjects to their Superiors love and fidelity was introduced by solemn Oath and Covenant for the Vassals to perform all things which concerned the dignity safety and profit of their Lords and to keep the Peace amongst themselves and to help one another and altogether to serve their King Many other things different from the Civil Law were found out as the Customes of Millain the most ancient then the Laws made by the Emperours Lotharius Frederick and others by the advice of Bishops Dukes and Marquesses Earls Palatine Judges and other Nobles in which if any thing was wanting they had recourse to the Civil Law for a supply as is usual at this day because though the Civil Law is not of force to overcome Customes yet the learned in those Laws if a Case occur which is not contained in the custome of the Fee may safely give counsel by the written Law After the expulsion of the Longobardian Kings the Emperour was the supream Lord with supream Legislation and Jurisdiction in all Causes And to him Allegiance was due from all his Liege People by which they were obliged for their Goods Persons and Protection to their supream Lord. Than which a better constitution never was nor peradventure never will be made for the resemblance and nearness which it hath to the government of God and of Christ SECT XIII Collections Observe kind Reader how the Tenure of Fees in a Feudal kingdom is agreeable to the Tenure of Faith in the kingdom of Christ 1. Because given by meer grace of the Donor The Receiver is a meer Beneficiary and hath nothing to boast of 2. Because the Donor hath the absolute propriety in himself 1. The thing is his Allodium he depends upon none 2. The Rights Jurisdictions and Priviledges are all his 3. Because the Usufruct only is the Receivers 4. Because he ows service fidelity and love 1. For the use of the things so given 2. For the use of the Rights belonging to them Now where is glory but in the Donor whose Grace it is Where is Merit the Lord doth not thank the Vassal that serves him he is rewarded for it it is his duty he holds his Fee upon it Note that the Lord hath given the Fee therefore he will not take it away without the fault of the Receiver Note that this is a noble way of giving 1. To give the Use only not the Dominion For this keeps up Soveraignty and maintains obedience and acknowledgment fear and love duty and distance 2. To give the
shall have their Tenants to hold under them in like manner So all are knit together in the bands of Love and Peace And it is not so in the Church of God One Lord one Faith Eph. 4.5 6. one Baptism one God and Father of all who is above all and through all and in all One Body one Spirit one hope of our Calling keeping the unity of the Spirit in the bond of peace SECT XVII But I suppose much fault is found with those old Lombards Object for introducing this barbarous Constitution in making Kings the Absolute Lords of all Lands and Persons in their Kingdoms and call this Tyranny in the Prince and slavery in the Subject and so disliked by Christians as an unfitting Tenure for them who are the free People of God and therefore not to be slaves and Vassals to the will of any Besides they will say It is more honourable and agreeable to the Law of God Nature and Nations that every one should have an absolute propriety in his own Estate and be able to dispose of it at his own free will and pleasure I answer This kind of subjection in fee to earthly Kings Answ is no impeachment of true Liberty which is consistent with good Laws and very agreeable with the Laws of God which enjoin obedience for conscience sake Nor are the free People of God infringed of their Spiritual liberty though they were brought into thraldom amongst Men as the Israelites were Let every Man abide in the same calling wherein he was called 1 Cor. 7.10 c. Art thou called being a Servant care not for it but if thou mayest be made free use it rather for he that is called in the Lord being a Servant is the Lord's free-man likewise also he that is called being free is Christ's Servant Ye are bought with a price be not ye the Servants of Men Brethren let every Man wherein he is called therein abide with God 1 Cor. 9.29 Though I be free from all Men yet have I made my self Servant unto all that I might gain the more And for the honourable Tenure of Absolute propriety to be in every one it is so indeed as they say honourable But if so what then more honour could the King himself have but only that he hath or should have a greater Estate than the rest And if so many of his Subjects would come up very near him and all others care little for him being for what they enjoy as good every whit as himself and would not this puff up But as to this the Subjects of the World have brought it to that pass that they have in a manner their desires and will be as much Kings of their own Estates as the King himself is God bless him by the Grace of God For however it was from the Custom of the Lombards which was the Custom of the Goths and Vandals and however it ought to be where those Customs were made fundamental Laws yet it is manifest that the great Contesters for liberty have shaken off that yoke of Norman as we or Northern bondage as they call it and yet made themselves never the freer nor happier by it but rather more slavish and miserable which now they patiently and deservedly endure and are silent upon it because they have their wills and brought it upon themselves And much good may do them with it they knew not when they were well and God knows when they will be better It is rather feared that by farther departure from this antient Tenure they will make themselves worse and worse for thereby they are more and more rebellious and thereby make themselves and their Posterity more and more miserable running so long from seeming bondage till they unavoidably plunge themselves really into it The Name only of Fee is retained but the Nature of the thing is quite and clean lost And a Fee-simple as they call it though that be a contradiction in adjecto is an Allodium with them Yet for all this though the People had gotten Liberty to themselves indeed by shaking off the yoke of their Fore-Fathers yet still the constitution of the Lombards was good And supposing their Lords as they then prov'd and might have been so still to be no Tyrants and their Tenants no Rebels as they were not and had no cause to be The Lords had love from their Tenants and their Tenants love to them and they enjoy'd their Liberty and their Lands were sure to them and to their heirs if no Rebellion made a forfeit But now the World is grown prouder it should seem since they have grown more learned and those plain Rules of Honesty Love and Obedience are despised But even in this their wisedoms are befooled and they forsake their own mercy and lose the benefit of that peace and quietness they might enjoy for a humour of self-will and a shadow of that darling Liberty infinitely mistaken in the World and will not have it be otherwise grutching Kings their power to their own woe and the People delight to have it so For all this specious pretence of Liberty it will not out of my Mind but that as there is no less Freedom so there is much more love and safety in this Constitution and more obligation to unity than in any other Where the Common Lord is a common Father to his Tenants who are all fed and taught by him and brought up together to love and honour him Whereas other models he that is an Absolute Proprietary is not a Child at all to his Prince nor so much a Subject as he that is a Feudatary nor is the Prince so much Supreme as others are nor likely to have so much love and duty as others have whose Subjects have their whole dependency and wel-being from them SECT XVIII It is apparent that by this change of Fees into Absolute Estates though it be very good in it self and agreeable with the Natural Liberty and old Roman Laws yet it is not so safe for general preservation according to the Covenant for mutual peace And thereby the Prince hath not the power he had or should have nor the Subjects that love and duty they had or should have but daily encroachments rush one upon another and cut in sunder the antient Bands of Faith and True Allegiance make the Prince a Tyrant and the Subject a Rebel or at least the Prince though just must be forc'd to rule by the Sword because the Subjects by being wanton with peace plenty and priviledges do spurn against his power and rebel against his Person Surely if right Judgment would be taken a Liege Lord of a Fee is no Tyrant and a Vassal in Fee is no slave For a Slave is no person in Law and hath nothing nor can he do any thing in Law so is not a Feudatary or Liege Man Well however Supreme Lords fail of their Lordships and Vassals of their duty in Temporal Kingdoms in this Spiritual
fight of Faith the whole Armor of God the Tenure and Service of a Vassal to his Lord and King according to the Feudal Laws of Faith and Homage in peace or war The Laws are Fundamental to which all must trust to be known and understood by all SECT III. COLLECTIONS Thus the Kingdom is God's Thus God hath given the Kingdom to Christ to fight for it Thus God hath given the Kingdom to Christians to fight for it Collections Thus Christ shall deliver up the Kingdom to God the Father when he hath put all his enemies under his feet that God may be all in all because it is the nature of an Estate in trust to be delivered up Thus Christ is Lord over our Souls and Bodies over the World and the Devil Thus kingly power is given to Christ to rule over the Church and the World Thus Priestly power is given to Christ to Sacrifice and propitiate for the Church and the World Thus Prophetical power is given to Christ to teach and instruct the Church and the World Thus Christ fights in his Person by sufferings by preaching and Miracles Thus Christians fight in their Persons by sufferings Faith and obedience Thus Kings hold under Christ by waiting at the Altar of Justice under the Throne of his Power Thus Priests hold under Christ by waiting at the Altar of Mercy under the Throne of his Grace Thus Service and Tribute is due to Kings for their waiting and they must live by the Crown Thus Honour and Offerings are due to Priests for their waiting and they must live by the Altar Thus Christs kingdom is a kingdom of Grace and his Ambassadors invite all to accept and hold of his Grace Thus Christ intercedes in his own person and by his Ambassadors for Sinners that have broken their faith and forfeited their Fee that they may be restored again Thus earthly Vassals to Satan savour of Earthly things worship and serve the god of this World Thus heavenly Vassals to Christ savour of Heavenly things worship and serve the God of Heaven Thus the wicked are in Fee to the Devil faithful in wickedness inherit shame and destruction Thus the Righteous are in Fee to Christ faithful in Religion inherit glory and salvation Thus a man may forfeit his Fee to Satan and lose his Tenure to darkness and enter into Fee to God and become the child of Light And so è contra A man may forfeit his Fee to God and lose his Tenure to Light and enter into Fee to Satan and become the child of Darkness Thus he that is fighting against God may be overcome i. e. willingly not against his will as in other battels The good Spirit may perswade his Spirit and bring him back or translate him from the power of Darkness into the kingdom of the dear Son of God Thus he that is fighting for God may be overcome i. e. willingly not against his will as in other battels The evil Spirit may perswade his Spirit and bring him back Heb. 6. or translate him from the power of Light into the kingdom of the Devil Thus a Vassal that breaks his Faith may return to his Liege lord and submit and be restored for any man may lose his right or he may give it away or leave it to the wide World The Natural branches may be cut off and others engrafted and they may be grafted in their own stock again The Wheat may be chaff and the Chaff wheat The Devil may be cast out and enter in again The good Spirit may depart and return A Citizen may be disfranchised a free Head lessened an Heir disinherited And after all to all these there may be restitution in Integrum Thus Portae dignitatum non patent infamibus personis The gates of Honour are shut against Infamous persons Feuda non capiunt Infideles False men Felons and Rebels cannot hold a Fee There is no blemish in Christs kingdom every one that maketh and loveth a Lie must be gone from thence Christ knows not Hypocrites that have broken their faith and forsaken their first Love Without are Dogs and Murtherers and no unclean thing shall ever enter into the kingdom of Heaven Thus all Liege Lords are Patrons and Benefactors and all Liege Subjects are Clients and Beneficiaries The Devil rewards his Servants and God rewards his Servants No Schism or Heresie in Satans kingdom no Schism or Heresie in Christs kingdom because it is a breach of Fee Thus the Covenant of Works is not a Fee or Grace but a Debt but the Covenant of Grace is a Fee or of grace and a gift Adam was in Covenant of Works in his Innocency but after his Fall he was in the Covenant of Grace and entred into a Fee Moses was not a Liege Lord nor his Subjects in Fee with him but Christ is a Liege Lord and his Subjects in Fee with him All Feudataries are fellow-Souldiers and fellow-Subjects Though some are called Lords yet all are Servants to one Lord. The genius of a Feudist is Love and Obedience because he is a Beneficiary and hath nothing but what he hath received and can call nothing his own but is in continual dependency upon his Lords free Grace and bounty and cannot but serve him by all the tyes of Love and Honour as Children are tyed by the bonds of Nature to love and honour their Parents The CONTENTS Transition Foundation of Merit Supererogation Demerit Rewards and Punishments TITLE IV. Of Merit IN a Feudal kingdom there can be no place for Merit Transition because Beneficiaries and Usufructuaries receive all upon grace from their Lord and Benefactor and hold what they have from him for love honour and service which they owe him for all that they have neither can they recompense the Donor by all that they do or can do for him but must account themselves unprofitable Servants when all is done The foundation and source of Merit is Foundation of Merit the performance of a work which is not due to another or which no Right on our part could compel us nor the party for whose sake it is done had any right to enforce the doing of the same from us Therefore no mortal man can merit any thing at Gods hands though it were possible for him to fulfil the Law of God exactly and therefore God can be a Debtor to no man but as he is pleased to make himself so by his free and gracious Promise which gives him to whom the Promise was made a right by Grace which by works he could not have And if by Grace then it is no more of Works otherwise Grace is no more Grace Ro. 11.6 7. But if it be of Works then it is no more Grace otherwise Work is no more Work Therefore it is of Faith or Covenant that it might be by Grace to the end the Promise might be sure Ro. 4.16 Therefore no mortal man can merit any thing at the hands of his
out the pure Channels that refresh the World into divers muddy streams that sterilize as well as bastardize the race of Mankind Virginity Not disparaging Virginity that sister of Angels and resemblance of the glorified Spirits who neither marry nor are given in marriage nor those that are innocently blemished by unlawful conceptions and births because they could not help it Why Marriage was ordained But still Marriage is what it ever was and ever will be a most honourable estate instituted of God in Paradise in the time of Man's innocency signifying the Mystical union that is betwixt Christ and his Church Which holy estate Christ adorned and beautified with his presence and first Miracle that he wrought in Cana of Galile and is commended of St. Paul to be honourable among all men and therefore is not to be enterprized or taken in hand unadvisedly lightly or wantonly to satisfie mens carnal lusts and appetites like brute beasts which have no understanding but reverently discreetly advisedly soberly and in the fear of God duly considering the causes for which Matrimony was ordained First it was ordained for the procreation of Children to be brought up in the fear and nurture of the Lord. Secondly it was ordained a Remedy against sin and to avoid fornication that such persons as have not the gift of Continency might marry and keep themselves undefiled Members of Christ's Body Thirdly for the mutual Society help and comfort that the one ought to have of the other both in prosperity and adversity This so honourable Estate makes not only Flesh of our Flesh and bone of our bone but Spirit of our Spirit and that two are one Flesh and one Spirit So God and Man Christ and his Church Man and Wife Fathers and Children Fathers and Mothers Sons and Daughters Brothers and Sisters Husbands and Wives and all Relations are mutually each others Christ the King is the Betrothed and Husband as well as Father of his Church and Kingdom And Christ's Church is the Subje ct the Spouse and Wife of Christ her Husband Therefore SECT V. Were it but for a bare civil respect it stands the Kingdom of the World in very great stead carefully to look after the right ordering of Marriages And surely there are weighty reasons for it It keepeth the purity of the Bloud from commixtion of base Seed Benefits of Marriage It gives a right to the true Sons and Daughters to take comfort in them and receive help from them to honour and enrich our own and not anothers Issue It preserves from the greatest usurpation of Natural rights to each Man's Body to each Man's Wife to eat the Fruit of my own Tree and drink the Waters of mine own Cistern not to own and feed anothers Cattel in my proper Ground It prevents the greatest cheat in the World Abuses of Marriage to be cosened in my own Progeny and not be able to distinguish it from anothers What is more entirely mine own than the off-spring of my own loyns and she that is next to me and one Flesh with me It is the greatest dishonour imaginable to be thus chouced it is a wonder it is no more regarded nor stood upon I would gladly eat my own Bread and till my own Land I am nearest and dearest to my self and all the Love Honour and Estate I have I would willingly reserve to me and mine and my virtue wisdom and wit too if it were in my power Bastardy But contrary to Nature all that I have must flow from my genuine Breed to a spurious generation This misconveyes all Inheritances and breaks the bonds of Nature love and descent The Brood may be fair hopeful and wise for their parts of Body and Mind but they are none of mine and yet all that is mine must be theirs This distroies all the great Priviledges of Wills and Testaments so direct a part of the Law and so much useful to Mankind it jumbles together the Bloud of Mankind it befools the Labourers of Mankind Nobility is dasht and quite destroy'd by it Virtue and Honesty Religion and Laws are quite destroy'd by it It infatuates all the labours and studies of Mankind which should do good first to their own private Families and then to the publick state In a word it confounds all rihgts of Persons things and actions It lays all in common and wastes all and no body can express the mischief that redounds to the World by it To engraft wild plants into a natural stock To puddle pure Fountains to poyson wholsom waters to defile every nest and throw dung upon every clean place SECT VI. Rights by Marriage My chiefest right of Soul and Body and all that I have is to my God whose they are the next is to my self the next is to my second self or my Wife the next is to my Children and their Children Friends and Allies and mine for all these God hath given me Now all these are lost by my giving my right to the Devil and to harlots this is my own act and deed But some of these are lost by being torn from me by Extortioners and Adulterers this is their act and deed I must have a Father or else I could not be but he may be such a one as I never knew or never shall and this is not only a loss but a shame and misery to me but no sin because I could not help it I am in the condition of a Slave to possess nothing at all and Slaves usurp possession of all that is mine In Christ's Church and Kingdom there must be Chastity In Christ's Church and Kingdom there must be Fidelity in Families and Kingdoms Christ's Church consists of Families Therefore the solemn Covenant of Marriage must be kept inviolable in all Families because they are altogether married unto Christ their Husband Lord and King and not go a whoring from under their God Laws about Marriage For this purpose the good Laws of Men especially of the Romans are carefully to be observed who have taken a very strict course in every particular for the pure undertaking and performing of this great Business of Life that so much concernes the happy condition of Men in this World and in the World to come It is profitable therefore for Christians to take a survey of all those wholsom Constitutions set down in the Body of the Civil Law concerning Marriage Age of Persons 1. As first for the age of the Persons that are to marry The Law allowes of twelve in Females and fourteen in Males to be ripeness of years to contract for themselves Quality of Persons 2. The Persons condition that are to marry is considered that they be Liberi Cives Romani as hath been spoken of before Infamous 3. The Roman Law greatly abhorred Scenicos Lenones c. i. e. all ludicrous histrionical and mimical Persons that came upon the Stage as commonly most unchast and all pimps
natural Son of Jacob. Luk. 3. â—3 Matth. 1. Now Heli and Jacob were Brethren the Sons of Matthan who was Grandfather to Joseph and Mary 2. The Christian Law or the Gospel no where forbids these Marriages Christian Law Christ saith A man shall leave his Father and his Mother and cleave to his wife and they two shall be one flesh By Father and Mother are forbidden the marriage of Parents and Children By cleaving to his wife are forbidden adultery with another mans wife and Extra-nuptial pollutions and Concubitus Masculorum By they two shall be one flesh is forbidden Polygamy and the mixture of several species of flesh as bestiality c. 3. As for Publick Honesty and good Report Publick Honesty and good Report which is required in all things especially in Marriages there is nothing contrary to those in the marriage of Cousins german I do not mean false Love or weak fancies and estimations of Vulgar People concerning publick fame or honesty But I hold that the Laws of God and of Men and the universal judgments of the best part of Mankind are the measures of publick honesty Sp. Ligustinus in Livy saith Pater mihi uxorem dedit fratris sui filiam Instances Cicero pro Cluent saies that his Sister married Melinus her Cousin German Augustus Caesar gave his daughter Julia to Marcellus the Son of his Sister Octavia The brave Brutus was married to Portia the daughter of his wise Uncle Cato Marcus Antoninus the Philosopher was married to his Cousin german Annia Faustina Constantius the Emperour gave his Sister to her Cousin Julianus L. 1. § duorum Inst de Nuptiis L. 3. L. non solum § 1. ff de Ritu Nuptiarum L. si Nepot 3. de Ritu Nupt. L. Conditioni 2. C. de Inst Theodosius Obj. being perswaded by St. Ambrose was the first that forbad these Marriages Tantum pudori tribuens continentiae ut consobrinarum nuptias vetuerit tanquam Sororum This Law was abrogated by Arcadius and Honorius his Sons Sol. v. Justin L. Celebrandis C. de Nuptiis Revocatâ prisci Juris Authoritate restinctisque calumniarum fomentis Matrimonium inter Consobrinos habeatur In the Theodosian Code the Law seems to say otherwise in the Titles Obj. Si Nuptiae ex Rescripto petantur T. de Incestis Nuptiis Alarick King of the Goths Sol. commanded Arrianus to make a Breviary of the Code and he corrupted this Law fitting it to the custome of his own Country So did he in the Epitome of Caius his Institutions So did Theophilus till Curtius his Latin Interpreter mended him And Trebonian the great compiler of the Pandects and Code made as bold with Justinian as Arrianus did with Theodosius and sometimes great Lawyers and Statesmen will do what they list for all Princes The Canon Law 4. As for the Canon Law that doth now forbid it of old it was not so In the Canons of the Apostles there are these Instances He that marries two Sisters or his Brothers widow or daughter may not be received into holy Orders and no more But about St. Augustines time it is said concerning the marriages of Cousin germans Nondum prohibuerat Lex humana Divina nunquam In the Synod of Paris almost six hundred years after Christ these are called unlawful Marriages Quae contrà praeceptum Domini contrahuntur none else In the old Canons all the prohibited Instances are in this Table C. Extr. de Rest Spons Nata Soror Neptis Matertera Fratris Uxor Et Patris Conjux Mater Privigna Novercae Uxorisque Soror Privigni Nata Nurusque Atque soror Patris conjungi lege vetantur But about this time were sad Assemblies of Bishops because the Nations were corrupted with the Goths and Vandals that subdued them And the Clergy especially were willing to comply with the Conquerors whose Laws did not allow this practice And at such a troublesom time as that was they judged it expedient to prevent incestuous Marriages of brothers and sister to make this Bar or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of forbidding Cousins german to marry though it were never forbidden before These Prohibitions of Popes began at first with the first degree of Cousins called German then they crept farther to the second degree then to the third and fourth degrees of Cousins so often removed then they came to seven degrees at last and then back to six and four again as in the Caballian Synod Sometimes they went out of sight Usque dum generatio agnoscitur aut memoria retinetur Their Reasons are like their Laws bald enough For four degrees the reasons are because there are but four Humors in the body but four Elements in the World and but four fingers and a thumb upon a mans hand So the Thumb is the Stirps or Common parent And the life of Man is but a span long and there are but four Quarters of the World Ergo c. Quod erat demonstrandum For seven degrees their Reasons are because there are but three Faculties of the Soul which being joyned to the four Humors of the body make seven and therefore we must abstain to the seventh Generation that is to Cousins seven times removed Oh rare Also because by the Civil Law Inheritances descended but to the seventh degree therefore marriages of Cousins must be forbid to the seventh degree A false ground this is if good that they go upon because Inheritances descend unto the tenth degree But if not they reckon their degrees otherwise than the Civil Law doth and consequently forbid marriages of Cousins to the fifth degree exclusively because by them those Cousins are reckoned but in the second degree which by the Civil Law are in the fourth degree For by that Law there are so many degrees as there are persons one excepted which is the Common stock But by the Canon Law so far as either of the persons is distant from the common Parent so far he is distant from the other in the Equal line Besides it is evident That sometimes that which is lawful hath been prohibited lest men should run into that which is unlawful Not to come too near the hedge least they should get over the hedge And this is matter of prudence and caution only not of what is lawful or unlawful And farther yet It is apparent that such laws as these are Draines and Decoys to get mony for Gold will purchase Leaden dispensations at any time And just so it was in this change of the Law concerning Cousins german That the Civil Law was tuned to the Key of the Canon Law and both to the Air of the Goths and Vandals Second Cousins are forbid to marry Ergo First Cousins much more Obj. though they be not expresly named None ever forbad second Cousins to marry Sol. but they that forbad first Cousins to marry Besides it is a groundless fancy and a vulgar errour and I could never find any reasons for it Isaack