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high conceit of Episcopacy But study Smectymnuus thorowly Learn the method of Preaching from Doctor Goodwin Submit your selves to the Scrutiny and Tryal of Doctor Manton and Master Nye whether you be truly gracious Satisfie them of the time and manner of your conversion and upon these termes weél ascend our Pulpits again and condescend to assume you into our fellowship I wish this were but an Histrionical Harangue personating some Inhabitants in Vtopia or the new Atlantis and that there were no such innovators or strange Minotaurs to be found among the natives of old England But sure we find the print of their footsteps in former times We have been so torn with their sharp teeth which lay conceal'd like those of vipers in fine soft flesh that we are scarce well recover'd to this day We start in our sleep as if we were still haunted with their Ghosts The noise of their furious Chariots and the eccho's of their thundering lashes are still in our ears And though they are now charm'd and limited look downward and speak pitifully as if thorowly mortified yet we tremble at their very shadows lest their stark joynts should recover their former activity If this seems too severe and satyrical for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where mutual kindness and a peaceable accommodation is the white in the Butt even the main design of this attempt I will assure you so far as I am conscious of my own heart there 's no gaul within no bitterness to your persons The doors of my heart are wide open and my arms expanded to receive you Only I desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inflame and stir up those gifts and graces which are in you and also modifie and regulate them that you may lay them forth for the promoting not the retarding of our Masters service the warming and cherishing not burning and wasting such as you converse withall And if I touch upon any of your ulcers by the way it is not to reproach you but to heal them I would have these lines like precious balm not to break your heads but to revive and wake you out of a slumber What though the Chyrurgion be blamed at first for being cruel in searching to the bottom of a wound yet he aims at nothing but the healing and recovering his querulous patient The good Samaritan in the Gospel did not only pour in Oyl into the gashes of the wounded man to supple them but Wine too which is of a searching nature to make them smart And such dealing in the close I hope will rather merit your gratitude then your frowns He that rebuketh a man afterwards shall find more favour Prov. 8.23 then he that flatterereth with his tongue Could I but dis-intangle and expedite you out of those Meanders and Labyrinths wherein you have lost your selves Could I but satisfie your doubts or rather scruples wherewith you perplex your selves and the Church I should glory more in such an achievment then Caesar did in all his Trophies However though I fail Aliud officium aliud finis Aliud cure aliud uratio 't is something to enterprise such an Heroical act though his chair is in Heaven that can accomplish it Who knows but that little David may do more execution with his sling then better champious with their compleat Artillery Why may not a child lead those Leopards and Lyons which have escaped from the greatest Gyants having more confidence therefore in the propitious influence of Gods Spirit the goodness of the cause then in my own strength I shall endeavour to rebate the edge of those discouragements which you object to your self and lay those Goblins where with you are affrighted And then by an hearty Paraenesis accompanied with the best motives I can find interwoven throughout which is primum in intentione I shall excite you to gird on your Sword upon your thigh I mean that of the Spirit and to ride on prosperously in the peaceable works of the ministry If I meet with the fate of Reconcilers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are beaten on both sides I shall acquiesce in this that neither the Gale of preferment nor the desire of Ambition did ever◠carry on or leaven this undertaking Therefore only having on the breast-plate of righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laort in vita Antisthenes p. 367. and wing'd with the integrity of Conscience I shall venture through the throngs of calumnies and detractions which shall haunt me in my way and say with Antisthenes to railing Plato This is to resemble Kings to do well yet to suffer reproach for ones labour CHAP. II. The height of the Bishops no reason to keep you from Conformity YOu say the Bishops are lofty and enemies to godliness Rom. 3.8 Take heed Sirs least whilst ye speak against Swearing ye be guilty of Blasphemy And whilst ye abhor Idols Rom. 2.22 ye commit Sacriledge in speaking evil of dignities and plundering the Ark of its most precious Jewels by staining the Honor and sullying the names of those that support it Methinks you should tremble at that expostulation of the Lord with Aaron and Miriam Numb 12.8 were ye not afraid to speak against my Servant Moses Deut. 33.5 Now Moses was not only King in Jesurun Naz. orat 6. but a Priest too as well as Aaron Psal 95.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo Judaeus in the life of Moses calls him a King a Law-giver and an High-Priest I hope you will allow Fathers some preheminence above their Children Such as rule and are commissionated with Jurisdiction beyond those that must imperata capessere obey their just commands Ad Aphes p. 28. or as Ignatius expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conform themselves to the judgment and discretion of the Bishops Should these Fathers expose their Persons and Power unto contempt by rendering either of them by too much familiarity cheap and common this would rather betray and prostitute then grace and illustrate their calling this would also make us too pragmatical and saucy instead of paying that just tribute of duty and reverence which is their hereditary right and inseparable prerogative You will not call it pride but a necessary majestick-state in the Major and Aldermen of the City if they do not play at Foot-ball with the Apprentices in the streets Nor will you say a School-Master is ambitious but discreet if he keep a distance with his Scholars and forbear to play with their Cherry-stones And must those that are in the high places of the Church be branded with pride if they do not presently degrade themselves and abandon all badges of superiority wherwith they are invested by God and the King And distinguish'd from those that are minorum gentium or have their Province in the Valleys As a General on whose life the welfare of an Army depends must not be prodigal of his own safety In the life of
〈◊〉 〈◊〉 Philo Judae p. 6. Neither do the Bishops challenge any preheminence above you or us in Preaching ‑ the Gospel or administration of the Sacraments but only as to Acts of Jurisdiction and Ordination And what order would be in the Church without these As for the Hystory of the Church that there was such a distinction if my Books be Authentick even in the purest times I am abundantly confirm'd And it hath been the subject of my admiration that those amongst you who have more then ordinary familiarity with antiquity should yet boggle at this concession If you would permit me to be your remembrancer I would lay before you these few Testimonies Ignatius ad Magnes p. 55. Tertul. de Baptismo p. 280. Cle. Alexand. Stroma 6. p. 667. Cyrillus p. 209. Austin de Civit. dei lib. 22. cap. 8. Jerom ad Evagrium Heliodorum vindicated from the exceptions of Blondel and Salmasius by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr Hammond Calvin Beza with other modern writers of great credit who are commonly look'd upon as adversaries to Episcopacy yet speak most softly and favourably of the English Bishops But could you submit to the Bishops as your Superiours yet you will by no means admit of their Titles of Lords This is say some of you ' taking Gods name in vain in perverting the genuine sense of Scripture to Lord it over the Lords Heritage This is expresly contrary to Gods command telling his Apostles that it should not be so amongst them Yet methinks if we can agree in the main concerning a gradation sub supra in the Church we should not differ about a word Especially since the Authority and divine right of Scripture is not herein pretended but only the indulgence of Princes He that makes others Knights and Earls hath the same power sure to make these Lords But see your own unhappiness again whilst you fling at the Mitre you hit the Crown and pierce the purple Robe As much as in you lies you abridg the Kings prerogative in conferring Titles of Honour upon whom he pleases unless your suffrages be first procur'd The fountain of Honour must be dryed up rather then empty it self into any Rivulets but where you shall direct them How came that very same spirit of contradiction into you which was in those male-contents of Scotland If the King there either went an Hunting or kept a Feastival day without their approbation presently the Pulpits must ring with Anathema's against him If those that are eminent in the studies of the Laws or men of heroical and valiant atchievments in war be dignified with the chaplet of Honor they will permit them to wear those Crowns which they have purchased by their own merits But if those that excel in the study of divine learning by their Princes favour be accordingly advanc't what squint eyes are cast upon them then you grudg with Judas at this expence of princely bounty and are as far from congratulating their preferment as you are from equalling their endowments Rex Anius Rex idem hominum phabiq Sacerdos The very Heathens thought their Priests capable of being Kings so that both offices met in the same person And Solomon accounted it no disparagement that he was á½ Ecclesiastes The Preacher in Jerusalem How many great Princes are there in the World at this day who are Bishops by their callings Yet you are more violent against the innocent Rochets of reformed Bishops then at the Caps of Romish Cardinals though of a sanguine complexion Were they all Presâ—er-John's they would not be so much exposed to your anger French History in the life of Charlemaign When a Stracen King came to the Court of France wâ—â—n an intent to turn Christian he was so much scandaliz'd at the poor and ragged condition of the Kings Chaplains that he went away as very an Heathen as he came The best Christian Emperours thought it a most compendious way to make Religion to flourish by gracing and crediting Bishops Constantine set them at his own Table and wherever he went Euseb p. 127. they were his companions Theodosius and Valentinian shew'd the same respect to those that were most eminent in the Church Cracanthorp's defence of Constantine p. 44. c. No man more welcom to-them then the Bishop of Millane Nay to gain the more respect among the people many controversies 'twixt men and men were devolv'd to their decision Theodor l. 4. p. 5. And it was lawful even to appeal from the Emperour to the Bishop May not this be the reason Zâ—zam l. 1. c. 9. that the Scriptures adorn them with such transcendent Names Aust Epist 147. Embassadours of Christ Stewards of the mysteries of God Rulers of Gods Family Stars Angels Gods yet we are so infatuated with ignorance or distorted with malice that we can neither see the advantages which accrews to the Church by their advancement nor perceive how this tends to our own benefit and renown Is it not for our good that they sit in Parliament That they are vigilant and provident there as our Representatives both to prevent what may be prejudicial to us and also to interpose and move in our behalf Is it not for our honour that they are thus exalted who were taken out of our selves May not this shield off some of that contempt which the people are apt to cast upon us and if we be injur'd and oppress'd is it not for a consolation that we have such heads of our Tribes such Fathers of our Family into whose bosome we may empty our complaints who will be as ready to releive as to hear us And if our grievances are above the sphere of their own activity yet they can appeal to higher authorities when such little ones as we are can scarce be admitted For all this you cannot digest their Titles of Lords Mat. 20.25 26. This favours say you too much of a temporary Kingdom upon earth which our Saviour does upon all occasions renounce Luke 22.25 This is to bear rule like the Princes of the Gentiles Thus you run away with this Text like Lapwings with shells upon your heads as if 't were not possible to overtake you And you think your selves so deeply intrench't in the authority of this Scripture as if it were impossible to beat you out of this fortress yet le ts spend some second thoughts upon it and search it with a narrower eye 'T is true our Saviour prohibits all affectation of honour among his Apostles he would not have them strive after greatness but to be serviceable to the meanest that they may win all sorts of persons by their humility Dominatio interdicitur judicitur ministratio They must not hunt after dominion but like the Angels they must be ministring Spirits Yet that there should be no prerogative and preheminence one above another this is not forbidden at all in that place Indeed Christ would not have his Apostles to have
any violent or compulsive jurisdiction over their Brethren in exercising the power of the Sword He would have them to leave that to temporal Princes Therefore 't is said it shall not be so among you that is as it is with civil Magistrates Princes of the Gentiles punishing offenders with corporal stripes And accordingly our Bishops meddle not with criminal matters but as I am inform'd they go forth of the Parliament house when sentence of death is pronounced against Malefactours You might as well conclude that no men should be called Masters Fathers Lords because the Scripture sayes Be not called Masters Call no man Farher upon Earth There is but one Lord Jesus Christ But this word Lord is taken in a latitude of interpretation It carries with it respect and superiority Rebecca did so respect and reverence Abrahams servant that she sayes drink my Lord. Sarah called Abraham Lord. 1 King 18 Elias a Prophet is so called my Lord Elias so is Elizeus too 2 King 2. There is honour nay double honour due to those that wait at the Altar therefore methinks we may signifie that honour in our expressions Ambrosius de dig Sacer. c 3. If we must honour them with our hearts why not with our lips since Nihil sublimius Episcopis No calling is more sublime then that of the Bishops Bishop Bilson of the perpetual Government of the Church p. 63. I conclude this return with the very words of that excellent Bishop of Winchester God is my witness I smooth no mans pride I seek no mans favour I read as sincerely as my simple learning will suffer me I see no reason why it should trouble any godly mind to hear a Bishop called by that name with which Saint Peter willeth every woman to honour her Husband CHAP. V. An Answer to that popular clamour Godly meetings are disturb'd and Papists favour'd IT is no small rub in your way to hinder your advance towards us and does not a little open your mouthes against your Governours that you cannot be quiet in your private meetings but you are ferreted and disturb'd by the secular power so that Papists and drunkards are not so narrowly observed in their extravagancies as you are in the true worship of God Ad populum Phaleras This Topick does you much service whereby you perswade the credulous multitude that you suffer a great deal of wrong this is oppression and persecution in grain What must godly sober conscionable Ministers be more severely dealt withal then those that sing Dirges and say Mass Then those that flock to those seminaries of misdemeanours Alehouses and Taverns Far be it from me from being patron or advocate for either of these better my tongue should cleave to the roof of my mouth Yet comparatively and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compose your countenances untill I come to a full period I mean in point of obedience to Government and so in respect of publick peace and tranquility I wish it may not be truly said that these very persons against whom you so bitterly declaim and sharpen all your invectives overwhelming them with showrs of stones from your slings as if none were sinners but they were not less dangerous to the welfare of the Kingdom then those reputed Godly men who with a sullen kind of sobriety like him in the Hystorian go about to destroy the common wealth Sober men did I call them Then who are those pernicious drunkards of whom the Prophet speaks who are drunk but not with wine Drunk with malice and revenge and drench'd in such furious passions that like Etna they belch forth nothing but flames There are some unclean spirits that walk in dry places Matth. 12.43 Now if spiritual sins are worser then carnal as partaking more of the will and the whole soul certainly this drunkenness which throws fire-brands into the roof of Government and longs to wallow in the ashes of a Kingdom is worse then his that rowles in his own vomit This degrades us below bruit beasts and that equals us to the very devils This hath more scandal before men but that hath more guilt in the sight of God Such as these may in time be brought to repentance but those are commonly hardned in their impiety that as Christ told the Preists and Elders that Publicans and Harlots should go into the Kingdom of Heaven before them so 't is easier to teach these prophane wretches their duty to 〈◊〉 their Prince and convince them of their exorbitant carriage then it is to turn those about whose webs are finer spun and their fardels wrapt up in Eliah's Mantle I hope you will not call this pleading for Baal and arguing for debauchery no more then Saint James pleaded for Devils when he sayes they beleive and tremble or our Saviour for Heathenism when he prefers the condition of Tyre and Sâ—don before that of Chorazin and Bethsaida A Serpent is a Serpent still though in some respect that is in looking to his head he is the emblem of wisdom But as the Moralities of Pagans and honest dealings of Turks do but aggravate the vices and cheatings of Christians and will rise up in judgment against them So that loyalty which is in profane persons doth the more condemn that disobedience which is in men professing Religion Are not you ashamed to violate the commands of Authority when Swearers and Drunkards are zealous for them and herein it is to wit in what is good that they deserve both favour and incouragement I pray study Metaphysiks better and do not confound and jumble together the notions of those things which ought to be distinguished abstracted and sever'd one from another These men are câ—untenanc'd 't is true as obedient subjects but not as Drunkards For so the Laws of the Land are severe against them if they were well executed 'T is an arrand fallacy to conclude absolutely and comprehensively when the premises are only to be understood of things in some particular respects and considerations Although I wish from my heart there were no need of such logical acceptations but that such as were loyal heretofore and do still keep their integrity did not blast their own vertue and give their enemies occasion by the looseness of their lives to traduce the goodness of their cause Now as to your darling private meetings whereby you contront the publick establish'd worship of God and would make men believe that God is served only in your corners That as Eliah once spake unadvisedly and with too much ostentation you are left alone that you are as a garden of Cucumbers that our Temples are profan'd with superstition Sirs be not angry if the supream Magistrate have a jealous eye upon your Assemblies as having paid dear already for the like method and procecdings Is there no cause for him to fear lest you should hatch such Harpy's as may in time devour him And what necessity I pray of this schism I can call it no better if
he defin'd it a right that said it was a causeless and culpable separation Are not the gates of Jerusalem open Why do you flock then like the Disciples of Jeroboam to Dan and Bethel Hos 5.1 Are there any snares upon Mizpheth or Nets spread upon Tabor Are the wayes of Zion unoccupied Are there any Lyons in the way to cause you to go thorow by-wayes Are there any Cerinthus's or Marrions that you run out of our Assemblies as Saint John did out of the Bath Is this to follow the direction of Christ to preach from the house top or is this to imitate his example who spake openly to the World and taught in the Synagogue and in the Temple whither the Jews resorted Joh. 18.20 and in secret he said nothing Were there a Nero or Dioclesian at the helm who should threaten to mingle our blood with our Sacrifices if you had your Antelucana and should flock into canes of the earth to worship God in Christ I would commend your zeal and run along with you But now the blessed dayes of Queen Elizabeth as you were wont to call them heretofore are revolv'd and come back again we have liberty and encouragement under our Josiah to be as religious as we will or can what ingratitude is it to complain of such halcian dayes See Dr. Minton on Jude and Calvin was of the same judgmen I here ought to be no separation from those Ghurehes wherein are taught all things neceâ—â—ary for Salvation to run like Foxes into holes when we should like Doves flock to the windows of the Tabernacle You confess we keep to the same Foundation why should we not then meet under the same roof The first Christians met together with one consent in one place whether it was to pray hear or break bread Division of places will not long be without division of minds And where can we upon better grounds expect the presence of God then in places dedicated and consecrated to his name There he hath promised that he will dwell in the midst of the Children of Israel for ever Saint Basil upon those words I will pay my vows in the midst of Jerusalem breaks out into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is observe this ye that leave the Church Acts 4.24.86.46 and turn aside to common houses Bishop Androws Ser p 599 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 43.7 As if they had been guilty of a great crime in setting up Altars in any other place save at Jerusalem where men ought to worship This proved from the Devils Apishness For if the Lord have his Table the Table of Lord we shall read also of the Table of Devils If Bees have their Hives habent it vespae sayes Tertullian wasps and Hornets will have their holes too I know you will say p. â—2â— we do but pray to our God and discourse of his Word Well! you know who was poyson'd with Wine in the Sacrament And I wish there were no venom distil'd in private prayers and dilating upon Scriptures by uncouth reflexions upon legal establishments Tell us of obeying the commandements of God as long as you please yet I dare not beleive you so long as you break the Laws of the Church for unless we observe both we obey neither Lib. 3. p. 107. sayes unparallel'd Hooker It is to me a distinction without a difference to separate and divide the laws of men from the laws of God if such laws of men are not Repugnant to the laws of God In the next place you are much troubled that Papists are not so much troubled as your selves and indeed I am much troubled that you give more occasion 'T is true they refuse to take the oaths of Allegiance I speak of some of them and Supremacy and you refuse to keep them Some of their principles are pernicious to our Government and you know whose practises have been so Though you look several wayes yet we find our fields wasted and can scarcely tell who are the greatest trespassers They would have blown up the Parliament-House And I am loth to say who were the occasion of doing worse See Mrâ— Prins parrallel 'twixt these two because what they did was in the dark but this before the face of the Sun I know with Pilate you will wash your own hands Well tell me what you think of this narrative A kennel of Hounds hunted an Hare all the former part of the day and towards night a Shepheards curr steps in and murders the Hare who were accessary to the poor Hares death If you abhor the fact do not build the Tombes or keep the garments of them that did it Take heed of nibling and knawing at the root of anothers gourd and undermining anothers Cedar Murmuring will lay the Axe to the root of this Tree In so doing you shall justifie Sodom I mean Rome it self I acknowledge with my betters that Jesuited Papists standing to their own principles cannot be good Subjects to reformed Princes yet we know that the secular Priests renounce their Doctrine herein as most destructive The Popes themselves have also contradicted each other in this point where is then their infallibility Boniface the eight ordain'd that all men should acknowledg the supremacy of the Pope upon pain of damnation Stilling fl p. 448. yet Innocent the third affirm'd that the King of France hath no Superiour upon earth It was a reproach cast upon the late Royal Army that it was Popish I call it a reproach because the denomination was taken from the lesser part and from a very small inconsiderable number of that body Yet suppose it had consisted most of them upon mature deliberation this will redonnd to their honour and our shame were there Doctrines as ancient Catholick and Orthodox as many of their personal actings in that War were couragious and loyal I think there would be no need of keeping such a vast distance from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 15. 〈◊〉 I am sorry said that blessed Martyr that Papists should have a greater sense of their Allegiance than many Protestant Professors who seem to have learn'd and practised the worst principles of the worst Papists or as that Oracle of Reason and standard of Religion goes on saying It was indeed a foul and indelable shame for such as would be accounted Protestants to enforce me a declared Protestant their Lord and King to a necessary use of Papists or any others who did but their duty to help me to defend my self But perhaps I may so long endeavour to deliver you from this scruple that I may contract to my self the imputation of Popery And whilst I am so charitable as to prevent the dust from falling into your eyes I may stand on the windy side on you untill I hazzard the putting our my own for you are too free of that livery to every one that stands in your way Though you may as truly say we worship
an Asses head as that we espouse any Popish Tenents my Answer to those that examine me in this point is this Am I not a Minister of the Church of England And is not this enough to evade or blow away such a calumny Is it less than a contradiction to call those Bishops and Ministers of the Church Popish who have subscribed unto and do allow of the Articles Liturgy and Canons of this Church Wise men will as soon believe you if you should affirm that those who approve all things in the Alcoran are Christians or that England reaches as far as Italy What considerable point almost betwixt them and us is not in some of these declar'd against So that this web which you weave with so much earnestness will only catch dotterels and fools such as have either shak'd hands with their reason or else are enthrall'd and captivated under the tyranny of their partiality and lock'd down to the Gallies of their own passions If this be not enough to disabuse your credulity and to vindicate my self from any compliance with the Court of Rome I profess moreover that with the Beraeans I have search'd the Scriptures Neither am I an utter stranger to the Fathers and Historians of the primitive times yet I can neither find either their opinions or your singularities wherein they or you differ from the Church of England in any of those Canonical and Authentick Records Why should you grudge at the Papists peace protection so long as they are peaceable and either actively obey the Laws of the Land or else are ready passively to submit to the penalties charged upon them for their neglect if you find them thus dispos'd As great an aversion and antipathy as ye have against them 't is worth your labour herein to make them your own exemplars Sure you are not so bloody in your Tenents as to maintain that all who differ from us in Religion meerly upon the account of Religion must presently incur capital punishments Saint Bernard upon those words of Solomon Take the Foxes observes Ser. inf 〈◊〉 Gant 2 1◠that he commands them not to be rooted up and killed but only to be taken that is by convicing them of their errours Cu◠convincitur falsitas capta est vulpes quae demolitur vineam You cannot be so ignorant of the usages in other States and Kingdoms except where the inquisition prevailes how those that dissent from the Religion which is publickly authoris'd are not only permitted but secur'd so long as they do not affront the Civil or Ecclesiastical Laws of those dominions And it would be but an unseasonable president and excitement of cruelty towards our Brethren abroad if we should begin in the same cup at home I wish with Saint Paul that all men were as my self yet since there must be Heresies and our judgments are as different as our faces since breeding and education do so much sway and influence mens Religion I have a latitude of charity for those that dissent from me if they be not seducing impostors or turbulent incendiaries CHAP. VI. Reordination is no sufficient ground for Non conformity ANother Sconce or Bulwark of yours wherein ye have intrench't your selves and stand out against us inviting you out of the sence of the greatness of the Harvest to bear a part with us in the heat and burthen of the day in the work of the Ministry saying unto you as the men of Gibeon said to Joshua slack not your hands Josh 10.6 but come up to us quickly and help us Some of you have answered no for we must be ordained by Bishops otherwise by the Law we have no commission and as for our parts we are resolved not to undervalue that ordination which we have receiv'd already from our Brother Presbyters The Bishops hands are not more Authentick than theirs Besides should we admit of another ordination what is this but to confess our former void and then what shall become of those children which we have Baptised and other minsterial acts which we have performed by vertue of that ordination this is objected but by some of you and those juniors who came up in the time of the second Temple and did not behold the glory of the first And herein your condition is the more to be pittied as being deceived and betrayed into such a labyrinth as this by those that had seen more years and so should have been more fatherly I wish the complaint of Cyprian may not hold in this case Parentes Parricidae Fathers are murderers poyson their children and give them sour Grapes to set their teeth on edge I cannot but apply to them the case of the young Prophet that man of God who was led out of his way by an old Prophet so that he brake the commandement of the Lord and at last was slain by a Lyon 1 King 13.24 Sirs look about you Will you stand in the Market place all the day idle out of a complement to some ring leaders of a party who thought to have retrench'd the footsteps of ancient discipline and pull'd up the Land-marks of Catholick order in the Church that all persons acting in the ministry might derive from them and commence from the Epoche of their jurisdiction Just as Jeroboam made new Priests after he had made an innovation in the political Government The old Wells must be stopt up and new found Cisterns must be set abroach If one should ask these recusants whether they had not at first an inward call from God I 'le warrant you they would make it as evident to Master Nye if he were again in his chair both as to the time and manner of such a call as ever it is apparent that young Samuel the Prophets and Apostles were called by a signal voice from Heaven Yet this call from God must be suspended or utterly neglected if it be not warranted and confirm'd by such men as they phansie and approve as if they were the servants of men and came on their errand rather than the Embassidours of Christ and Nuncio'◠of Heaven What is Ordination but an impouring such men to the work of the Ministry as by their quallifications make it appear they are set apart and appointed by God to the same office As Kings when Inaugurated and persons when Married are declar'd unto the World that they are to be looked upon in such a royal capacity and Matrimonial relation Therefore 't is no contradiction in Saint Paul that he was not an Apostle of men nor by men Gal. 1.1 but by Jesus Christ Acts. 13. Yet we read that he was ordered instituted and set apart by men to the work of the ministry because his inward call was derived immediately from God but the manifestation and declaration of this was from men Now since the loosing the golden reins of Government in head strong times some that were but meer Presbyters themselves by a too precipitate boldness took
upon themselves a power of making and propagating others like themselves where they meet with officious Clients such as were willing to be made currant by their stamp it hath pleased our Legitimate Governours after a Jubilee of an happy restauration to prevent schism and confusion among Ministers that they may not claim from several Originals and so maintain divers interests and like Jacob and Esau struggle in the womb of the Church and endanger the rending of her bowels as those lay-Corinthians did whereas some cry'd up Paul some Apollos It hath pleased the wisdom of the foresaid Authority to command that all professing to take upon them the work of the ministry should pass under the hands of the Reverend Bishops according to the custom of this and the primitive Catholick Church that all might pronounce the same Shibboleth Who would think that any should be so refractory as to not comply with this peaceable and laudable design Epist ad Evagrium Saint Jerom did much advance the office of Presbyters yet when he comes to the business of Ordination he leaves that solely to the Bishop 1 Tim. 4.14 And so I understand Saint Paul though he mentions the laying on of the hands of the Presbyters as concurring with him in that work yet to shew that he was the principal and they but assitants he expounds his meaning afterwards 2 Tim. 1.8 by the laying on of his own hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place noting the chief causation as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other signifies only a concurranceâ— Thus he appropriates this work also to Titus Bishop of Crete to Ordain Elders in every City Titus 1.5 I will not dispute what may be done in case of necessity when Bishops cannot be had I am not an absolute stranger to the judgment of Learned men when things are brought to this exigent nor am I ignorant that Edesius and Frumentius Preaching to the Indians are commended though they had no Ordination at all But I adore the goodness of God that did not suffer us to be plunged into that gulf in the worst of times he left us a seed of that apostolical Race some whereof Ordained many hundreds maugre all the thunderbolts of their malicious adversaries And I look upon them as shielded by a supernatural power in doing of this their duty when men wereso wrathfully displeased at them Therefore to such as say they could be ordained by none but Presbiters in those times and so plead necessity I must answer it was not absolute but contracted And whether such voluntary and forward revolting from the establish'd rule and method of Ordination climing up into the Lords sheep-fold some other way I say whether this irregular sending forth of Ministers hath not been a great occasion that so many sheep have been peel'd and scratch'd with the briars and brambles of wasting erros I leave to the sad thoughts of others Sure I am this hath been the subject of my pensive meditations when I saw so much hemlock and such daring luxuriant tares growing in the furrows of the Church God usually leaves those men to themselves blasts their enterprises and lets Satan loose upon them that leaves his good old paths to walk in wayes of their own invention Cheminitius judged Origen to have fallen into so many errors because he Preach't without ordination Cyprian notes the same of Donatus qui à seipso ordinatus Uport Gol. 23. And Bishop Durant sayes 'T is no wonder that those men preach what is false who never had any legitimate power at all Jer. 23.32 But I am most confirm'd by that of the Prophet Behold I am against them that Prophesie false dreams and cause my people to erre by their lies yet I sent them not nor commanded them therefore they shall not profit this people at all saith the Lord. It troubled Bilueh to the day of his death that he madea Collation in a place where there was no Minister before he himself was in Orders So tender was that good man of violating that Order which was in the Church Now whâ—â—â—â—â— you put on yâ—â—r Trâ—â—â—â—al Buskins and cry out if you should be reordain'd this were all one with renouncing your former ordination and proclaiming all your ministerial Acts perform'd by vertue thereof void I profess I neither see any coherence nor any sound inference at all in this logick neither is there any such declaration in the Act of Parliament but rather a great deal of tenderness and compassion for men in your condition a meeting only to set us all in a right posture that we might all be as an Army with Banners marching all one way that is with our faces towards Zinn under the conduct of the same Commanders Had those in Authority reduc't you into the state of lay-men concluded your ordination void and then applied this salvo to what you acted heretofore Fieri non debuit factum valet you might perhaps have complained the more yet they would not have wanted presidents and examples of councels to that purpose But they touch you with a soft hand only injoyning you to take Episcopal ordination as it were ad corroberandum titulum to make your former ordination Canonical Legal and Authentick This is evident from that proviso in the act it self That it shall not extend to those Ministers of the forraign reformed Churches allowed or to be allowed by the Kings Majesty his Heirs and Successors Therefore it follows in my logick that the compilers of this act did not account ordination by Presbyters to be absolutely void In his unBishoping Tâ—nothâ— and Titus However Master Prin is pleased to condemn Bishop Hall for reordaining Master Bury ordain'd before beyond the Seas which is matter of fact either without the compass of my remembrance or short of my observation Yet to shew our charity to the reformed Churches the letter of the Law is now express to the contrary Doth not this proceed from a spirit of condescention and moderation Yet in your anger you will say-all things are screw'd up to the utmost extremity without the least abatements whatever But though the Law thus bares with forreigners and is civil to strangers must you that are of the same Family claim the same priviledge and plead exemption from the discipline of your Mother For shame unlace your selves come in and renew your commission Those Officers that fought under the Earl of Essex received a new commission under the Lord Fairfax Were not many Kings in the old Testament anointed I Chron. 29.22 and inaugurated again and again As Solomon and David 1 Sam. 16.2 Were not the Apostles sent forth by Christ Yet they were separated and had hands imposed on them 2 Sam 2.4 by men and that not only once but Paul had hands laid on him first by Ananias Act. 9. and then by the Prophets Bishop Bilson P. 93. Acts 13. and Barhabas had hands imposed on him
exundans flamma deficientibus nutrimentis emoritur Though the affections may be more inlarged Jerom acâ— suriam p. 83. and dilated in sudden ebullitions raptures and passions as some women swell to an unusual bigness because they keep not themselves under the restraint of laceing and the waters that covered the earth at the first creation were shallower than when they were reduced into the bounded channels of the Seas The blood and spirits called forth into the outward parts of the body leave a lesser proportion about the heart to guard it from a delinquium and such feavorish distempers often prove mortal Yet may not those devotions which are performed by the standard of prescribed forms though they make not such a blaze like coals of Juniper preserve that heâ—â—â— longer which they have conceived May not these deliberate and rational services be more deep though they make not so much noise May not I pray with judgment understanding and intenseness of soul when I read as well as when I say a prayer without book when I open my eyes as well as when I shut them I pray read the true meaning of those words The true worshippers shall worship the Father in spirit and truth as expounded by that good man Mr. Hildersham On John 4. Let 's not dispute so long about the mode of prayer untill we forget either what it is or that we owe any such tribute unto God As I have heard a wrangling Sophister so earnest in snatching at collateral and incident disputes untill he hath forgot the question in debate And I have seen some ill nurtur'd doggs so violent in questing after every little Bird that they have left the game behind them Let us offer up to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clo. Alew p. 717. the incense of a righteous soul let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 converse with God and keep close unto him in the pantings and motions of our souls Basil p. 772 and then if this may be done by a form le ts be wise unto sobriety in hushing of unchristian quarrels and by joyning together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one consent in the same work of such regular prayers Now because some of you will condescend to a form as lawful and expedient yet you have no kindness for ours Just as I knew a Gentleman who had variety of drinks and those the best in their kind approved off by his neighbours round about yet he was alwayes out of conceit with his own liquors and sent his man far and near even to obscure places to buy or borrow what might better please his own palate The application is as easie as the story is realibut were it fabulous the moral would prove very pertinent We admire things at a distance and those that are far fetcht do best please such persons whose imaginations are stronger than their reason Were the Officers of Geneva or Amsterdam translated into England I 'le warrant you many nice stomacks for a time would make no bones of them nay how would they be imbrac'd and cry'd up not because they are better than ours but in that they would be novelties amongst us Although our usages and methods in Gods service have been commended and the harshest particulars practis'd by the most eminent reformers in the world ours have stood without any contradiction that I have met withal except it be such as the Moon meets with whose lustre may be bark'd at by whiffling currs but 't is farre enough elevated above the reach of their teeth That stratagem-that our Liturgy was taken out of the Mass-Book did execution in its season whilst it wâ—s managed by the brawny Arms of those enâ—ssaâ—es of Apolyon who were resolved to be strenuous in their calumniâ—s 't is yet uncertain whether â—â—s charge did proceed most from impotent â—â—â—lice of despâ—rate impudence This imposture is now so â—â—â—parent that the mearâ—â—t capacities begin to â—â—e thorrow it and discover the legerdemâ—â— thereof If to pray to God in our Mother â—â—ngue ☜ and not in latin 〈◊〉 to pray to him only in the name of Jesus Christ without any addresses to the Virgin Mary or any other Saint or Angel If to acknowledge but two Sacraments if to receive the Lords Supper in both kinds with a declaration against transubstantiation elevation and adoration If neither to respect the Popes Supremacy purgatory justification by works or prayers for the dead If those prayers which were compos'd by martyr'd Protestants against which the Pope sends forth his roaring Bull as if they were level'd directly against his Throne and will sooner dispense with his followers for hearing our Sermons than joyning with our prayers I say that I may put a period to this sentence which might easily be drawn forth into a whole paragraph if these things savour of the Mass-Book Praeflat culpam agnoscere guam deprecari I must confess before the Sun that I am a Papist that our Liturgy and Articles were fram'd out of the Romish mint But since there is nothing of this denomination once insinuated in our prayers Since the whole compages of our service is purg'd and fan'nd from all the rubbish and chaffs of Popish trash since we have recover'd those vessels which Nehuchadnezzar had carried out of Jerusalem Ezra 7.8 may not we bring them again into the house of the Lord May not we fetch the Ark out of the territories of the Philistines and carry it unto Shilo may not Lot be redeemed from the Kings of the Nations after he had been taken prisoner And may not the Creed Lords prayer ten commandments some excellent prayers and laudable usages which were usurp'd upon by the tripple Crown be restor'd to the service of the Church as a captiye Woman might be married to an Israelite after her head had been shaven her nails pair'd Deut 21.12 13. and the raiment of her captivity taken from her Especially seeing the beams and rafters of our Liturgy were in the Church long before there was any such thing as Popery in the World This Lyon being hunted out of your way this bug-Bear being devested of all its terrible vizzards Bishop Taylar Le ts see what in the next place affrights you And herein I could have said more to the purpose if I could have prevailed with any of you to have given me your particular exceptions to which you would have stood For I perceive there is almost as much variety in your exceptions as there is in your faces One pishes at and slites what another cries out against with a stentorian voice as an intollerable abomination But this I could never obtain either by my self or by the mediation of proxies whom I employ'd to the same purpose As if it were as difficult a matter to procure a catalogue of your objections against the Liturgy as 't is to get a list of the Churches traditions I cannot suppose that men of your pitch can be offended with those
have Titus circumcised He well knew that the confronting of establishments is not only to throw down the battlements but even to undermine the very foundations of the Church Et utinam probè expenderent sayes Calvin I wish that such persons as stand for an unlimited liberty and cast off the yoke of subjection would seriously lay to heart Epist ad Questiones circa disciplinam Ecclesiae p. 461. how by his meanes they contrive the ruine and desolation of the Church 30. You say 't was otherwise in the Law there every pin every circumstance in Gods worship was prescribed but there is this difference in the Law we were little children under the pedagogy of it now we are adulti A Camer p. 369. and injoy the liberty wherewith Christ hath made us free CHAP. XIV Good Subjects may lawfully declare or swear that 't is not lawful to take up Arms against the King THE next Mountain in your way which you have not faith enough to remove is that you cannot declare it to be unlawful upon any pretence to take up Arms against the King And this suggests one true reason why some of you are so inveterately bent against the Lyturgy Take it in the words of our Martyr'd Soveraign One of the greatest faults some men found with the Common-Prayer-Book I beleive was this p. 285. that it taught them to pray so oft for me to which petitions they had not loyalty enough to say Amen This is such a Shibboleth that some of your lisping tongues are not able to pronounce And this discovers that the main spring or primum mobile of your hearts hurries you another way And herein we are the more confirm'd since many of you have chosen to flitt your habitations and expose your wives and children to the mercy of the Parishes wherein they dwell rather than take that oath of fidelity which in effect is no more than the oath of Allegiance in other termes which the wisdom of the Parliament thought fit in these times of danger to impose upon you that they might make a tryal how your pulse beates or how you stand affected to the Kings welfare and the Kingdoms peace Whether you are likely to follow the right line of David or revolt into the tents of Jereboam And I wish that former manners had not occasioned this Law Who is ignorant that one Sinon within the walls is more dangerous than a whole Armado without one Doeg or Achitophel at home than Armies of professed enemies abroad therefore 't is a Proverb in some Countryes God deliver us from our friends that is such as do salute and stab us under the fifth rib at the same time And may not Kings in such a case use lawful means and take security even by the Ordale of an oath to distinguish chaff from wheat bran from flower who are Israelites indeed such as will obey Gods Vicegerent for Consciscience sake and such as are Subjects in an abusive signification per Antiphrasin because they will be no longer subject than his command doth comply with their own wills If he cross them let him look to himself To your Tents O Israel we have no part in David Now although such persons as these are who can never be good Christians because ill Subjects will make as little Conscience of oaths as they do of their allegiance yet the best of Kings have bound their Subjects unto them by this kind of ligature 1 Chron. 11.3 When David came to the Crown the Elders of Israel came to him to Haebron and made a Covenant with him there And when Solomon succeeded his Father 1 Chron. 29.24 all the Princes and mighty men submitted themselves unto Solomon the King or as it is in the Hebrew they gave their hand under Solomon which was the custome Gen. 24.9 or manner of swearing among the Hebrews Ephes 8.2 as is apparent by Eliazar putting his hand under Abrahams thigh and swearing to him The Annotators therefore do with good reason understand Solomon speaking of this oath of fidelity Icounsel thee to keep the Kings commandment that in regard of the oath of God Hence it is that some of the more sober dissenters amongst you being convinced of this truth and foreseeing the scandal they should gain had they refused have submitted to the present oath unto whom I could make this address Go on my brethren mastering and subduing all the remaining difficulties until ye arrive both at the Penand the Pulpit I hope that you having pass'd this Iron-gate you 'l make no stop until we all meet in Navi Ecclesiae in the body of the Temple that we may not be Almost but Altogether such Subjects Christians Ministers as may most advance our Masters service Rumpantur ilia let their bowels like Judas's gush forth who rather like Devils gnash with their teeth than with Angels rejoyce at the return and reception of such brotherly coadjutors That 's a poor surmise that we are afraid lest your glory should eclipse our names No your glory shall be ours As Saint Paul rejoyced at the flourishing of the Romans Rom. 1.8 that it was spoken of through the world so the lustre of your parts industry piety and integrity shall be so farre from offending my weak eyes that I shall exult with joy that my Master is so well provided with servants that I am the meanest of those that wait at his Altar and of the lowest form in the school of the Prophets But I must break off this delightsome theme and come to that more unpleasing task of reasoning with those who refuse to give this assurance of their loyalty to their Prince Sirs where 's the Thorne that pricks you Are you troubled that your distinctions are cut off that your old Avenews and Postern-Gates are in this Declaration and oath now shut up Are there not Evasions or starting-holes left open Are you to be so cloister'd up that you can make no excursions 'T is no wonder if men sweat that are so strait lac'd if the waters roar that are penn'd up with such dams Le ts look back and see what pretences there were for an unnatural warre p. 141. I may usher in this discourse as Jerom did his concerning the Arrians Claudite aures qui audituri estis ne tantae impietatis vocibus polluamini 10. Some thought it a sufficient ground of warre to remove evil Counsellors that is all faithful Hushai's from the King All loyal souls that trembled at listing up their hands against the Lords anointed were cursed with bell book and candle Curse ye Meroz c. 20. Others told us they might fight against the King if it were for the cause of Religion to purge the Church from idolatry and superstition Master Baxter seemes to go this way in his Book of rest as if Nero and Claudius had been Saints and there had been no idolatry or superstition in theird ayes when Saint Paul and Sain
Dathan and Abiram If the King went an hunting or kept a feast when they thought it fitting to fast the Pulpit must convey their ill resentment to the people and when some advised the King to let them alone for so they would soon render themselves odious True said he so I would had I a mind to ruine the Church Thus that most reverend and impartial Spotswood But from the beginning it was not so Tertul. p. 43. The primitive Christians look'd upon their Emperours as subject only to the power of God a quo sunt secundi p. 91. Ibid. post quem primi ante omnes super omnes deus And again Christianus nullius est Hostis nedum imperatoris Go and search the prisons sayes the same Author whet her any traiterous Chistians are there and this I take to be the main reason why Cristianity did increase so fast in those dayes because Christians were so obedient and peaceable that they were permitted to reside in any Kingdom Valentinian told his Army penes vos fuit miliâ—es committere mihi habenas imperij Theodit Hâ—st Ecâ—l l. 4. cum nondum essem imperator sed in possessione imperij cum sim non vestrum sed meum fuerit gerere reipcuram And Grotius tells us De Jure Belli p. 57. That the Kings of Egypt though they violated their promises to their Subjects yet Accusari vivi non poterant sed mortuis abjudicabatur solemnis sepultura Saint Austin gives the reason Qui regnum Auguste ipsi Neroni commissit De Civit. dei lib. 5. Qui Constantino Christiano Juliano Apostatae Regnandi dedit potestatem Optatus observes p. 63. that 't is said The Lord repented him that he had annointed Saul to be King God sayes he could have taken from him that Oylwhich he had bestowed upon him sed cum voluit docere non debere contingi oleum etiam in peccatore ipse qui dederat poenitentiam egit I know no sin against the second Table set forth in more bloody colours than this of disobedience 't is compounded of Homicide Parricide Christicide and Deicide And 't is compared to the sin of witchcraft where the party indents and covenants with the deyil himself Who more fit to teach men the black Art of this sin than he that practis'd it himself in aspiring to be as God as if he would have dethron'd the Almighty We may see something of his practising upon Adam how he tempted him to take the same course he had done before him And indeed every sin he sollicites men unto hath a vein of rebellion running in it David well knew that there was much of guilt in this sin when he said How can I lift up my hands against the Lords anointed and be guiltless Therefore he commanded the Amalekite who had an hand in Sauls death to be slain before his eyes Sheba blowing a Trumpet against David is stiled the son of Belial Jerom gives the reason Speed p. 630. because he was sine jugo without any yoke of obedience Those Assasini which were sent against Princes at the command of their superiours were an odious sect among the Sarazens What made Jeroboam so infamous in Scripture so that he is said so often to have made Israel to sin 1 Kings 11. 26. But because he lift up his hands against the Kings as well asset up Calves at Dan and Bethel What more hateful or hurtful creature than the Locust yet they only are observed to have no King An irreverend or wry word against the King is in Scripture called blasphemy Thoushalt not blaspheme the Gods Prov. 30 27. And Naboth was accus'd in that he did blaspheme God and the King God will not suffer such words to go undiscovered Curse not the King no not in thy thoughts for a bird of the Air shall carry the voice Therefore God himself expostulates so sharply Numb 12. S. with Aaron and Miriam even for whispering against Moses Were ye not afraid to speak against my servant Moses Nay they must not be told of their faults like other men lest their Authority should be weakned and their Majesty sullied Is it fit to say to a King thou art wicked Job 34.18 and to Princes ye are ungodly It may be good advise and better prudence sometimes not to Prophesie at Bethel where it is the Kings Chappel and the Kings Court. In the New Testament that theif who was crucifi'd with Christ Votum pro pace p. 124. is thought by Grotius to be such an one as had taken up arms against the King and therefore he was condemned to that shamful and painful death however this be disputable 2 Tim. 3.4 yet sure I am that such as are Traitours Heady c are left for the last and worst of times That plain text Rom. 13. Those that resist shall receive damnation hath been so tortur'd and dislocated in the late times by some patrons of disobedience that I have wondered and wonder I shall until 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall go down into the slimy vally where all things are forgotten Job 38.2 how it was possible to darken such clear counsel by words without knowlegde how men should raise such a mist at noon-day making darkness their Pavilion round about them with dark waters and thick clouds of the Skies As if with the fish Sepia ready to be taken they could at their pleasure vomit forth such an inky humour that they may escape thorow their own shades and glide away thorough that water which they themselves have mudded As the Valentinians of old wrapt up the poyson of their heresie in their Aeones and other intricate and obscure terms that they might first amuse and then captivate their followers How was the name of God taken in vain in our remembrance by the abusing of Scripture to prove the lawfulness of Arms Because Jonathan was rescued from the hands of Saul and Elisha shut the doors against the Kings Messengers 1 Sam. 14. thence it was inferr'd that Kings might be resisted 2 Chr. 6.33 and Armies raised against them Whereas the rescuing of Jonathan was nothing else but by a loving violence and importunity whereby the execution of a passionate and unlawful command was prevented as if a servant should snatch away a child from an inraged father when he is about to whip him upon a false suggestion And Elisha did but ward off the blow of a sudden and rash assault Now to argue from hence a lawfulness of fighting against Kings or disobeying their deliberate and just commands would be but harsh logick especially if reduc'd into practise in their own families If servants shrinking from their masters blows might also draw their swords or maintain bellum servile against them Other inconveniences of like nature have been too rife Some Sacrilegious persons in some cases have de facto affronted Princes therefore it hath been concluded de jure that 't is
lawful And some usurpers have been brought to condign punishment therefore the same course is to be taken with lawful and legitimate Kings because Lybnah is said to have revolted frm the King of Judah because he had forsaken the Lord therefore if Kings fall off from God 2 Chron. â—1 20 their Subjects may fall off from them Although the genuine sense is this God punish'd the King of Judah with the revolt of his people yet that revolt in the people was a sin Whether the Prince be good or bad it matters not as to our duty of obedience 'T is true when Kings are good our obedience is the more cheerful and willing Eccles 10.17 Blessed art thou O Land when thy King is the son of Nobles and thy Princes eat in due season for strength and not for drunkenness Yet where Princes are oppressors and ungodly our obedience may be the more heavy and clogg'd with discouragements but such obedience in things lawful is the more acceptable to God As the subjection of servants even to froward Masters commends them more than though they were good and gentle Pet. 2.18 Many of the first Emperours were Heathens and after they were converted to Christianity they were Arrian Hereticks yet they were faithfully obey'd by Orthodox Christians Had God set no better guard about Kings than to have lest them to the censures and judgment of the people whether they ought to be obey'd or not who would not rather spurn than court a Crown well might the Vine and Figtree in Jothams parable refuse that office They would be but ridiculous Gods who are at the mercy of their votaries God never put the Image of his own power upon them to be raz'd out at the pleasure of the people Therefore 't is observed that God hath signally plagued those wrongs which have been done to his vicegerents Funestus fuit ille Armus that was an unlucky time accompanied with a deluge of miseries when the power of Kings was taken away in Rome and Consuls set up And in our own Annals we read that after R. 2. Austin do Civit. dei l. 3. c. 16. was depos'd their followed a War wherein an hundred thousand English Men were slain Such progedies portend black and cloudy events Certe violata potestas Invenit ista does numerous sacrifices must fall to expiate the blood of one King who being alive was worth ten thousand of us We must pray for Kings that we may lead quiet and peaceable lives Our happiness is wrapt up in theirs A King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very foundation of the people carrying all his Subjects upon his back The Persians after the death of their Prince forbare some few dayes to enthrone another that the confusion and anarchy which was too evident in that interval might make them love their King the better all his reign We have no cause to disquiet Kings by envying their Grandure especially if we consider their great care and sleepless nights for our good Cyrus thought the life of an Herdsman better than of a King and that it was easier to govern brute-Beasts than men And Tiberius in Sueton told his friends they little knew Quanta bellua esset imperium what a terrible Behemoth an Empire was Aeneae fidus Achates Achates â—â—om 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grief let 's not requite our King who was a King of as many joys as he was of prayers and sorrows with such unkindness as not to renounce the lawfulness of taking up Arms against him and altering the Government of Church and State establish'd by and under him So we shall but renew his former labours and rub upon that wound which was so lately healed Lib. 10. Pâ— 16. This is to turn our Hosanna's into Crucifiges For my part what Lactantius said of Constantine the same shall I say of our Soveraigns restauration Ille dies felicissimus or bi illuxit quo illum Deus summus ad beati imperij culmen evexit That was the happiest day which ever shone upon our Olbion Salva Roma Salva patrio Sal vus est Germanicus when this Sun brake forth out of those Clouds wherein it was mantled I pray my Brethren beare a part with me in this following Author Salva Anglia salva patria Salvus est Carolus I cannot chuse but recount with sadness of of heart the subjects of some conferences I have had with persons of no ordinary quality who were engaged in the late War When I told them I have no other Divinity warranted from Scripture but prayers and tears And that Whatever the King commands me which is not contrary to the great Charter of the Word of God I am bound in Conscience to obey If be command any thing repugnant to Gods revealed will I must obey him still though not actively in doing what he commands yet passively in submitting to those penalties which he shall inflict upon me they told me they had been acquainted with other doctrine And who were the preachers you may easily guess I do even tremble to consider that any should profane the pulpit poyson the air or which is worse the hearts of men with such seditious and devilish doctrine Such Sermons go down smoothly This is to swim with the tide of mens corrupted hearts 't is no wonder that Watt Tylar and Jack Straw gathered together such an incredible rout against R. 2. since they had John Ball an excommunicate Priest to be their Chaplain who threw the fiâ—â—rands of rebellion amongst the people who are prepared like tinder or Gunpowder to catch at such wild-fire Just so those two Doctors Sha and Pincher quickly rais'd and excited R. 3. against H. 5. Mens ears are too open to receive any Tragical complaints concerning their Governours Sheba's Trumpet is pleasant musick to that great beast the common people They hearken with both ears to detractions and calumnies against their Governours That they are tyrannical Bishops are Antichristian Popery is comming on apace The Gospel is adulterated Justice is obstructed Profaneness is countenane'd What Hurricanes will these beasts raise men are sick of things present and long for change there fore they have a forward saith and affection 〈◊〉 what conduces unto variety It is easter to 〈◊〉 turn and destroy more in a day than can be built in an age Such tares are so connatural to the ordinary soyle that they will start up in a moment therefore upon this account Mahumetanism and Popery grew so fast because they were commensurate to mens carnal hearts 't is grace alone which must check and choke these luxuriant weeds and season men with better principles For as natural men are prone to approve of Plato's Common-Wealth or the doctrine of the Nicolaitans which God hates in suffering their lusts to run riot in a promiscuous and exorbitant manner without any inclosure or distinction of persons So such as are sensual who never had the wind of Gods spirit winnowing them
from their chaff in unsettling them from their Lees and securing them from the common Mass These discern not the Image of God upon the King They smell none of Gods Oyl upon him but look upon him as an ordinary person and so they conceive not themselves under an obligation of Conscience to pay that reverence and obedience which is due unto him These are apt to mistake Manassey for Ephraim Eli for the Lord Eliab for David What is this but to open a flood gate to let in all manner of confusion I am not afraid to say that those that are good men will have War with this Amalek from generation to generation But that which yet increases the earthquake in my Bowels and makes my knees justle one against another is that men pretending to be refin'd and more than ordinary spiritual and religious should break their allegiance and teach men so That after such a shipwrack as we have seen they should still refuse the plank of repentance whereby they might sail safe to shore and are so far from retracting this pernicious errour by declaring and swearing that 't is not lawful to take up Arms against the King that so they might make some satisfaction for their former misâ—â—riaâ—e Stop the sluces of future rebellions 〈…〉 deluded followers who are 〈◊〉 even sworn to follow the dictates of 〈◊〉 Masters and count it part of their service to God to do what disservice they can to the King Methinks such incendiaries when they see any of their followers going to execution for their traiterous exploits they should see themselves executed in them and say to the executioners in nos convertite ferrum Methinks they should also fear lest this guilt should follow them after this life into another World For 't is no new opinion that punishment will increase as men grow worse and worse thorow our examples and doctrines which we have left behind I say the paroxism of my sorrow is the more heightned when I see men even justifying their former actings as Jonah did his anger Challenging all men to charge them with doing the least personal injury to any Vâ—ndâ—â—â—â—â— on of Fâ—at Luâ—â— pâ—â—â— and professing to give satisfaction to any that can justly claim it they are the words of Doctor Owen As if it were possible to carry on a War to act under our revolutions with the greatest zeal and vigour and to keep many many persons from the injoyment of their rights were not to be guilty of personal injuries And if he should give satisfaction to all that might justly claim it let his estate be what it will I dare with a better grounded confidence averre Non est solvendo But if this be no answer to the Doctors challenge I could whisper in his ear some notes of a thansgiving Sermon preach'd in Christ-Church in London upon the overthrow of the Leyellers at Burford which must needs abate his confidence The circumstance of time and place may probably quicken and refresh his memory Nos utinam vani I have no ill will to the person of the man but rather have cause to own some civilities from him much less have I a purpose to insult over Bajazet in his cage or any others that are descended to the bottom of the wheel I well remember what Lewis King of France is reported to have said when he was counselled to demolish the Duke of Bedfords Tomb What Honour will it be to spoyl his Monument who being alive would have disquieted the proudest of us all Speed in H. 6. My scope is according to the purport and tenour of this discourse to invite my Brethren and O that I could thorowly perswade them not only to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confession of their errors in general but to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A confession of this particular in taking up Arms that they have been out of the way themselves and have also misled others Such a Palinodia would be more acceptable to God and good men than all evasions wiping of mouthes or writing Tostatus his Volumes in a way of justification of their actings Though by this course Sirs you may seem to consult your own shame yet it would preserve your names better than Brass and Marble This would be a means to attone God to make the King sleep securely in the lap of his people to prevent jealousies to take off the former scandal from our Church and to ease your own souls if you are sensible of that crude matter which lies upon the stomacks of your Consciences For Torah which signifies confession comes from a root which signifies to cast forth because it eases an aking heart as vomit doth an oppressed stomack Quid hoc mali est this is a strange kind of sin quod naturalia mali non habet timorem pudorem Tertuâ— Apologeâ— p. 18. tergiver sationem poenitentiam deplorationem Quid hoe mali est cujus Reus gaudet Cujus Accusatio votum est paena felicitas If you slight mine take the Prophets counsel Take unto you words and turn unto the Lord Say unto him take away all our iniquity and receive us graciously-Ashur shall not save us Hof 13.2.3 we will not ride upon Horses neither will we say any more to the work of our hands ye are our Gods What the Lord himself spake to Job's friends give me leave to speak unto you Job 42 8â— Take unto you now seven Bullocks and seven Rams and go to my servant Job the King and offer up for your selves a burnt offering and my servant Job the King shall pray for you for him will I accept least I deal with you after your folly in that ye have not spoken the thing that is right If you shall return me the same answer as Rich Chremylus did when he heard the commendations of poverty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arislâ—◠〈…〉 say what you will wee 'l none of your advise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antoninus in vita sua 1.6 I am resolved to be avenged of you For I will never be like you If I do amiss I will acknowledge it and though I may erre yet I will not be an Heretick though could I prevail with you in this suit the comfort would be the Churches and therein mine the glory Gods but the greatest advantage would be your own for repentance as well as love will cover a multitude of sins I have read of an African Theif condemned to dye by Mauritius Eutichiuâ—â— Tomo socundo p. 199. before he was executed he prayed that God would pardon his sins as he did Peters Hezekiahs the Thief on the Cross his eyes ran down with tears and his handkercheif was thorowly drench'd with the same When he was dead the fiends came to challenge him for their own they weighed down the scale with a black catalogue of his sins which they had ready prepar'd At last there appeared two Angels in white and they put the
legerdemain is so gross and palpable that 't is discernable by clouted shooes The other is of a person as highly elevated for parts and piety as any that hath moved in the sphere of the Church these many ages The most reverend Bishop Vsher Who in a Sermon at Saint Mary Oxon before those loyal and faithful Parliament men that left Westminster and came thither in the late war in obedience to the Kings commands speaking of the Covenant whether it had any binding power he used these words My soul upon it that Covenant binds no more such as have taken it than Sampsons withes which he brake asunder and cast from him at his pleasure If the deliberate judgment of any man will weigh any thing in the scale of Conscience I should think the resolution of this Apostolical casuist should statuminate and settle any soul that fluctuates about the Covenant Had either a superstitious ignorance or a cowardly compliance ever betray'd me into this snare upon the hearing of this Angel I would have gone forth and wept bitterly that ever I had adulterated my soul by swallowing such a poysoned gobbet It would have been gravel in my belly untill I had vomited it up by repentance I should have accounted my self free from any obligation from thence for the time to come When I consider how this unshapen Monster was usher'd into the World by the Mid-wifery of an unnatural war what a strages or desolation hath been wrought by this flying Role How it hath devoured Royal Noble Common flesh and laid the Lords Vineyard waste I cannot chuse but say A bloudy Covenant hast thou been unto us Therefore such as wish well to the King Church Nation others and themselves will never go about to unty those grave-clothes wherewith Authority hath bound up this Malefactor or open a door to let out this Minotaure to sport himself again in our gore For although it is prefac'd with these plausible inchanting words After the commendable practises of these Kingdoms and the example of Gods people in other Nations Yet upon diligent search by the best Historians there 's none can be found to run paralel with it but only that Catholick cursed league contriv'd by the Guises in the kingdome of France It differs from all other Covenants and hath a special signature of its own They began but this ended in blood Heb. 9.18 The first Covenant was not dedicated without blood and the second was laid in the blood of the Paschal Lamb. In the Jewish Covenants there was a Beast slain and divided then the Covenanteers pass'd between those parts to shew that they deserved to be slain and cut into pieces if they violated their Covenant When Catalin conspir'd the ruine of Cicero together with the Roman Common-wealth and now I think I have found another paralel he first kill'd a little boy and then his confederates mutually bound themselves together by an oath taken over the bowels of that child But this Covenant was wrapt up in fair professions at first but afterwards it floated in blood and ended in bitterness Nabis an arrand tyrant of Lacedaemon had a wife called Apega Dion Cassius l. 37. who fleec'd the women as he did the men he loved her so dearly that he made her picture with costly garments and when he could not get mony by fair means Sr Walter Rawley p. 618. he told them he would bring them to his wife perhaps she might perswade them So the Image opened its Arms as to imbrace but the arms and bosome of it was so full of Iron nails that they tormented those poor men to death who refused to lay down their monies Just such an Idol was this Covenant It was habited in the dress of a religious Matron Mulier formosa superne doted upon as the great Diana of the Ephesians I mean such as plotted the overthrow of Church and State and when other engines could not draw on that design fast enough this Amazonian Virago expands her arms and courts us with her killing rhetorick But those arms were so full of nails that had not the providence of God rescued us out of her imbraces she would have exhausted our very heart blood and killed us with a seeming kindness This was like that sagacious Hyaena which was to hunt out a prey for the hungry Lyons But perhaps this discourse is too general to alienate and divorce your arnorous thoughts from this painted Helena Many of you have so espoused her to your selves that you count it all one to forsake the Covenant as to break wedlock Therefore I shall come closer yet and try whether 't is possible to perswade you that there is not that obliging power in the Covenant as you imagine I shall put the tryal upon this plaine Sillogism No unlawful Oath is obligatory The Solemn League and Covenant was an unlawful Oath Therefore the Solemn League and Covenant is not obligatory Major prop. No unlawful Oath can lay an obligation upon him that takes it The Prophet sharply reproves those idolatrous votaries which said they would surely perform their vows Jer. 44.25 which they had vow'd to burn incense to the Queen of Heaven Whoever swears an assertory Oath calls God to witness that what he sweares is true and by laying his hand upon the book before a Magistrate doth imprecate upon himself the judgments of God in that book renounces any share in those promises that are involved therein if he swears falsly And in a promissory Oath he must swear in righteousness and truth otherwise his oath will be a bond of iniquity He will swear to sin and so by consequence sin in swearing for he calls the God of righteousness to record upon his soul that he will deal unrighteously De jure belli l. 20 c. 13. Jurata promissio sayes Grotius When a man swears to do any thing unlawful in it self by the Law of God or man such an oath is null and without force Scelus est fides our fidelity in the performance of such a promise would be a double iniquity Saint Austin wonders that any should nick-name this obstinacy in what is evil with that excellent title of fidelity Si executio ejus quod est promissum sit contra legem Lessius de jura l. 2. p. 618.619 vel publicam utilitatem c. If we fulfil a promise which is contrary to the Law or publick welfare Juramentum promissioni adjectum non obligat That oath which confirms such a promise binds not at all And the Casuist gives a good reason because Obligat Conscientia non per se sed ratione legis quae aliud praecipit vel prohibet Baldwin Conscience binds not of it self but by vertue of some affirmative or negative Law Therefore 't is an infallible rule to me In malis promissis when we promise any thing that is wicked such a promise is not to be perform'd But that the best way to make amends
for such a promise is to break the Cockatrise in the shell that is to revoke it suddenly before it takes effect the sooner the better Sam. 25. David blessed God that he did not fulfil his rash vow against Nabal And had those in the Acts who vow'd they would neither eat nor drink until they had slain Paul been as bad as their words they had highly aggravated their offence As Herod did who standing so nicely upon his Oath must have John the Baptist murder'd out of tenderness of Conscience Whereas 't is more then probable that this Tragical Scene was complotted aforehand by Herodias and himself as the downfall of Bishops to say no more was by the Covenanteers and then all must be mantled under the Religion of an oath and crusted over with the integrity of keeping Covenant Religion is the highest excellency of man whilst it is sincere and undefiled but when 't is made a Cloak or stalking Horse only for blacker designs 't is no better than a white-Devil It is all one as to look towards Heaven and to row towards Hell to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that seem only to look after vertue yet are in truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Champions of wickedness Cle. Alox p. 41. Alas such paint will quickly wear off and then a hagg face will appear the more ugly As she in the Epigramatist after drinking of wine perfum'd her breath lest it should be found out yet when she belched she did but stink the worse Ne gravis hesterno fragres Fescenìa vino pastillos Cosmi luxuriosa voras Ista linunt dentes jentacula sed mihi obstat extremo ructus cum venit é Barathro Casuists tell us of some things which ought not to be done yet facta valent there is no reversing of them when once they are done And I am much inclined this rule holds in marriage Though 't is not lawful for a Christian to marry a Heathen wife yet once married he may not put her away at his plea sure but this holds not in unlawful promissory vows since the accomplishment of them doth but accumulate the guilt I can see but a passage or two in Scripture which may seem to invalidate this truth First That Covenant with the Gibeonites seems to be utterly unlawful For God had commanded that they and all the Cananites Josh 5.19 should be destroyed yet contrary hereunto Joshua made and faithfully observed a Covenant with the Gibeonites And afterwards Saul by breaking this Covenant in slaying those Gibeonites brought a famine upon the whole Land 2 Sam. 21.2 and consulted shame and confusion to his whole Family This instance is urged by some to press the observation of the Solemn League and Covenant but upon a stricter view we shall discern a vast disparity betwixt these two cases 10. The Covenant with the Gibeonites was made by Joshua himself as also by the Princes of the Congregation Here was as it were a compleat Act of Parliament to warrant the same But in our case Joshua did utterly prohibit and disclaim any such Covenant 20. Though there was an error in the Israelites in making such a sudden compact with the Gibeonites without asking counsel of God being circumvented by the fraud of their old garments mouldy bread c. Yet this Covenant was not unlawful in it self For though God had commanded that no peace should be made with the Cananites yet it was but conditional if they should stand upon their guards not yield up their Lands or not forsake their idolatry But since these poor Gibeonites did submit their persons estates and services to be dispos'd of by Joshua for the use of the Sanctuary forsaking their old idolatry He might make a Covenant with them and they seem tacitely to be commended for what they did Josh 11.19.20 There was not a City that made peace with the Children of Israel save the Hivites the Inhabitants of Gibeon for it was of the Lord to harden the hearts of the rest that they came against Israel in Battel Therefore notwithstrnding that command Josh 4.6 Rahab and all her Fathers Family had their lives given them before 1 Kings 9.20 Afterwards Solomon permitted the Hittites Hivites Perizites and Jebusites to live quietly under his Reign as Grotius observes See Suarez do juramento p. 366. Though 't was forbidden to take a wife of another Nation yet if she forsook her idolatry and imbraced the faith she might be taken to wife This is but according to the law of Arms Deut. 20.10 11. set down by God himself that approaching any City they should proclaim peace unto it and if the people therein shall make an answer of peace and open there Gates then they were to be made tributaries but not to be destroyed Thus the Lord had promised Moses that he would give into his hands Sehon the Amorite the King of Heshbon and his Land He commands him to arise and take possession of it yet Moses well knowing how to interpret Gods commands in the most merciful sence first sends Messengers of peace to Sehon offering to him if he would pâ—â—mit him to pass quietly through his Country 〈◊〉 24.26 〈◊〉 he would not turn to the right hand or the lest to molest him 〈◊〉 in Josh 〈…〉 Therefore these Gibeonites humbly yielding themselves up to the hands of Joshua he might lawfully make a Covenant with them But from hence to argue the lawfulness of the Scottish-English-Covenant and that it ought not to be broken is all one as to conclude that Herod might not lawfully have broken his Oath concerning the beheading of John the Baptist Jer. 39. because it was not lawful for the Rechabites to break the vow which they had made to Jonadab their Father 20. Another instance of keeping unlawful vows is that of Jephta sacrificing his daughter Judg. 11â— which was not lawful for him to do Deut. 12.31 This is grounded upon a saudy foundation For supposing this vow of Jephta to be unlawful Temerarium fuit prestari non debuit it was a rash vow Balâ—miâ— p. 290. and therefore ought not to have been perform'd sayes the Casuist He was no more to be imitated herein than David was in the matter of Vriah Numslorus Orotiu Perkins Coses of Consei p. 53. But I find very learned men of another judgment That Jephta did not kill his Daughter but only devoted her to a private or single life which was only a metaphorical sacrifice Therefore the daughters of Israel went yearly to lament the daughter of Jephta Judg. 11.40 or as the word lament is noted to signifie Judges 15.11 to confer with her or to comfort her whereof she had not been capable had she been slain Hence it is that we read of her bewailing of her Virginity in that she was not like to leave any issue behind her which was a reproach in Israel But we read not that