reckoning Sol la mi and then Sol mi and Sol la mi fa and then Sol fa and so on the first note being itterated severally to each other comes to be as often mentioned as them all The like may be observed on the part of the eight when you come to descend and go back again Now for the pleasantness of the third and fifth above the fourth and sixth and for the pleasantness of fourth and sixth above the second and seventh we are to consider that as all things please by often presence where by they become familiar to this presence and familiarity may be made either by often repetition and succession in the fancy or by length of abode there as for example by the iteration of four footed beasts in my fancy I come to esteem those sorts handsomest that come nearest to the most agreeing and usual form So again by oftner and longer seeing the shape of a man then them all it may please better as more seen then their shapes altogether and so also the barking of Dogs though a noise singular to that creature yet it is tollerable by often hearing it nay it is Musick to Huntsmen that hear it very much but the howling of Dogs being in all kinds rare is unpleasant to all And so farther although handsomness and beauty usually move affection because it is the most usual and uniform feature yet through familiarity and often presence I may come to like better of a face or person differing from the general rule and commonly co-habitation proves a match-maker and frequent notice is the most effectual means which lovers can use even as we see other Creatures made friendly and loving hereby For two Pidgeons although at first never so disagreeing will mate and like one another being a while enclosed So now to return to Musick the second and seventh are but used as transient notes and have not usually above the eight part of time allowed them for their prolation in the ear and fancy which the other notes have for proceeding from the unison or first term I cannot make a stop at the next it being so near the first as there wants a note to measure the distance between them for all harmony being made up of proportion there will want a middle term to proportionate the extreams So in Sol la mi la is the measure between Sol and mi and serves but to number withal Nor can I make such a stand at la from Sol as to make a musical tone until I come to a note of greater distance For should I say Sol la and stop at la as I do at mi when I say Sol la mi Sol mi Musick would not be harmony or proportion but numeration only So in descending the Scale again the note that was seventh to the first is now second to the eight But then although in thus scaling of notes for teaching of young Schollars we use but one sort of time to all of them yet when we come to make such Musick as we call Tunes we must use difference of time and make the greatest stops at the most methodical and useful notes which by this means will also farther come to be most pleasant And as a second is the Numerator between the first and third so is the fourth between the third and fifth unto which third the fifth is a third also and the fourth is a second but the fourth is as much a better note then the second as the unison or diapason are better then the third for goodness being but by comparison as the second is more ill then the fourth or sixth so is the first or eight better then the third or fifth If a seventh should be a concord as being a third to the fifth then would there want a discord to set off other notes and the eighth would be imperfect by wanting his discord For these seconds are never used but by time and way of quaver as slides and passes to eights A fifth hath priority of a third as having more proportions in it and being more distant hath less debasement from the unison or eight All which we have spoken more largely concerning Musick to shew how in respect to Method and Harmony some notes must be oftner used then others and how in regard of this usuage and the longer stay upon such notes they come to be more pleasant And again for that Musick being a thing disputable how its pleasure should arise might by being thus discoursed upon serve to illustrate other things For from hence we may ground the chief reason why we come to be so wedded unto those customs and opinions we have been bred in and used unto especially in matters of Religion which having little proof from sense relies chiefly on this course of prevalence namely to affect by inculcation of Doctrines and Tenets as the experience of Sermons and Preaching makes good for thus God himself being first and last in Religion is as the unison and diapason terminating all things and as in Musick the sweetness of those notes above others ariseth from their longer continuance and oftner repetition So in Religion the more we press and oftner we mention Gods Glory Gods Worship Gods Commands c. that which we utter besides is the more acceptable even as those things are in value above others and that especially if compared to any thing in our selves whereby God appearing so much above us our perfections appear so much worse as his is better And this is wel known to undertakers for Church Reformation first to cast into Gods Service Gods Glory c. all that they would have acted in pursuance of their own designs then to put such Laws and Customs as oppose them on the score of Humane Inventions that so by the answerable disproportion in goodness as between an eight and second all that they like not may be disliked of others also But then again if an eight should be always stricken without other variety it would cease to please So to say nothing but Gods Service Gods Glory c. would not make a harmony to please above the degree of children and therefore Faith Charity and the like are taken in as thirds and fifths according as their usage and esteem hath made them preferrable in each Country and Sect For where Solisidians are there Faith is the fifth or best note and Love and Charity is made the worser and on the other side where Charity is rightly understood it is made chief as the end of the other And as for the other duties of Humility Prayer Repentance Zeal c. they are placed in the composure of the harmony of each Religion as they have different esteem in the Authors thereof Whereupon as the tunes of our Country please us beyond others so that form of expressing our devotion which custom hath wedded us unto but as we may fancy other tunes by degrees so other forms that have their differences at first
vain without them Therefore as the miracles of the Old Testament were occasioned for confirmation of all or part of the Law and the maker thereof so when alteration in that and confirmation of the Gospel was required it was requisite as great or greater should be shewed Till these things were done it was impossible for natural discourse to assent to misteries so much above its reach Nay an infidelity it had been to have departed from truths already so firmly established without higher ground Therefore our Saviour saith If I had not done amongst them those works that never any man did they had not had sin But if when custome and education as in the other example and these of our Saviour to the Jewes was so prevalent as not to give sense the greatest assurance we have leave to discern between truth and falsehood what can be expected from men now living that have onely an historical faith in that case to relye upon For although in each Religion the proof of miracles be brought in as a divine and infalible evidence of its truth yet the truth of their story depending upon the truth of that traditional Doctrine or that Scripture out of which the relation it self is framed it must follow that where difference in these things is not made by reason Religion ordinarily must have its ground and rise from meer education And so however the founders of each religion have left unto their Disciples some set or standing record or written direction both for guidance of their belief and actions yet when the same comes to be taken into credit onely upon the score of tradition and humane authority it will follow that the proof thereof can have in our belief no higher certainty then the evidence of education and authority will bear which was all the premises we made use of to frame this conclusion by But by this means having entertained a ground work in our phancy for beliefe of some principle for our direction and guidance in all things else hence comes the Bible with Christians the Talmud with the Jewes and Alcoran with the Turks to be had in such esteem that what is in them asserted is firmly believed For although to some men there may happen such freedom and ability as sometimes to eâ—quire the foundations of things yet then as it must on the one hand distaste through a plain affront to their judgement setled the other way already so cannot it on the other hand be naturally of avail farther then as true reason can without prejudice be brought to assist in the discovery For without it pretence of divine attestation to be gathered from that particular majesty and elegancy of stile which Mahomet himself and his followers do so much brag of to be found in their Alcoran as an infalible signe that it was delivered by the holy Ghost will be far from carrying the force of demonstration to persons unprejudiced It being most apparent that since thousands have and do dayly read it without any such discovery that this assent of theirs going alwayes along with such and none but such as have in their education had it perpetually inculcated unto them that it was indeed so written can proceed from nothing else but prejudice and prepossession of judgement For they cannot but conceive that if God had intended conviction that way he could have so plainly and efficaciously have done it as that those miracles they put upon him might well have been spared But it is to be considered that although from reading of books containing new argumentations and reasonings men may be altered in their judgement from what they were yet in things delivered Magistrally and by way of authority onely the assent must arise from prepossession For I read not of any Proselites made amongst the Egyptians or others from those translations of the books of several Religions wherewith Ptolomies Library was furnished So that now tradition and authority being the chief evidence it will rest the chief object of enquiry even from the universality soundness and other strength thereof for reason to lay her grounds for future certainty and belief and that not onely in preferring the sacred Scriptures in general above the records of other religions but also in discovery and distinction of the true Cannon thereof from other counterfeit or Apocriphal writings For how else shall he satisfie himself amidst those many disputes that have been from time to time raised in the Church it self and by the prime members thereof what books were true and what forged as well in the Old as in the New Testament which for so great a part of them have been controverted And whilst some of those received have been disputed of how shall he know that those refused might not with more reason have been brought in in their rooms And so again of the particular Chapters and Texts in these books how shall he finde any assurance that amidst those many Heresies that have from time to time gotten such strength in the Church some of them have not been corrupted to serve their turns Which happening but to some will cause all to be suspected for unless those places could be distinguished it may for ought I know happen to be that Book or place of Scripture which I am most to relye upon In which doubts Scripture alone cannot satisfie me For besides that nothing can be an evidence to it self if one book should undertake for attesting the rest that book must still want his attestation it being impossible to be higher or other to us that stand so far removed from evidence of the miracles brought to confirm it then is our confidence of the ability and sincerity of the tradition or those several hands and conveyances by which the record and report hereof hath come unto our hand On which if we will not altogether implicitly rest and take the truth of our religion on the hazard of our Births and education we must then as in a matter of so great weight and concern make use of that stock of reason and discourse God hath blessed us withall to discover and direct us in the way we are to go Which when done with humble petition for divine assistance it usually follows that the same grace of ingenuity that made us thus able to reach above ordinary is usually accompanied with ability thus prudentially to be advised That since the light of nature and reason discover to them a deity and also a necessity of his worship although herein they can settle themselves on no demonstration yet for satisfaction of their fears and hopes which in Atheism could never be they shall finde it more reasonable to rest on the highest probability they can get then have no rest at all Nor can this prudent course be yet left off For unless we will be altogether implicite in our beliefs and rest wholly on education for the sense and meaning of these Scriptures our reason againe must be taken up to
and aim apart was before I discoursed of the other These I have treated of under two sorts of Pleasure one of Sence in degree common to him with other sensitives the other of Honor his intellectual pleasure and in a manner proper to him above them all Then although I concluded politick happiness or aim under two kindes that of Peace and that of Plenty yet of the first of these and how it may be best attained my present undertaking is onely intended For as life exceeds nay is indeed the subject of all other temporal enjoyments so peace in holy Scripture is usually taken as inclusive of all other blessings To this end I first shew how most of Gods Precepts and particularly those of the Decalogue aim at Peace by their express directions and by strict and often Admonitions to obedience Afterwards I shew the politick way of effecting it namely Unity and by mens submitting their differing desires amongst themselves unto the definitive sentence of one This is first shewed in the less Government of a Family to one Master and next in a Kingdom to one Soveraign all which are the Arguments of the first book After these just forms of Government I shall speak of its contrary Anarchy or breach of Unity and that as well in its birth and strugling condition called Faction and Rebellion as in its setled condition of counterseit Unity in Aristocraties and Democraties And because encouragements to Sedition and Rebellion have been taken from the deceivable notions of Liberty Tyranny Slavery Property Law and Justice Publike good Trust and Paction Councellors and Magistrates c. my next attempt is to declare and examine them and those Arguments drawn from them according to their several Chapters and Titles being not otherwise definitve then to that purpose Then I speak of the right of Dominion as it stands founded on natural example and practise to satisfie some scruples and to prevent such objections as might 〈◊〉 arise thereabout and these I make the subject of the second book The third Book is wholly spent in stating the case of Government and Obedience according to Precepts and directions drawn from Religion Under which Title as I have endeavoured to make Obedience appear Duty by Conscience as well as Reason so I would not have it expected I should undertake any methodical delivery of the body of Divinity or make any farther in road thereinto then what may serve to uphold direct the building it self Even to shew how that which is originally and was by God mostly intended and given as a tye to humane preservation and peace through interest and ignorance may be and is in these latter days too often made destructive thereof by such as under one pretence or another are despising of Dominion and speaking evil of Dignity and Government the most necessary means for procuring it and are everywhere so ready to kill men in a mistaken zeal of doing God good service And although that Treatise be distinguished into Chapters as intending to have had my Arguments and discourses for the Readers and mine own better help and case enclosed and directed by some method yet being therein to make use of many Texts of Scripture which besides the purpose they were exprsly brought in for did contain also farther evidence in the proof of many assertions delivered in several discourses foregoing It cannot therefore be expected that I should be always true and proper to those titles Yet if I shall be found in needless Tautologies and Repetitions I shall acknowledge them to be things as probably to be expected from my weakness as I hope they are pardonable through my strength of zeal to settle publike good by agreement on whose behalf I have ever conceived it better to erre in saying too much then too little In the mean time I am not ignorant of the prevalence of repetition it self especially in a popular Address where prejudice and contrary belief hath grown more from itreration and pressur◠of Doctrine then weight of Reason And therefore as I have purposely interwoven my Discourses with variety to encourage men to read notwithstanding such general prepossession so have I caused the same assertions many times to enter the Stage anew in a dress suitable to the present scaene For many truths may be insinuated by degrees which prejudice or ignorance would not suffer to enter all at once By which means I may also happily light on the instruction of some who like impatient spirits not able to fit out the whole Play may yet be won to the relishing of the main Plot by those Reasons which the Preface or that part they light on should afford For although it may well be expected at the hands of that Architect that is to erect a building with Timber already framed that he not onely observe exact method in the raising and setling the same but also that those pins which he shall make use of for joyning and fastening his work may be both for number so certain and also for place so setled that they are not to be removed Yet can it not be presumed that he that fells those Trees whereof these Tymbers and pins were made or he that cleaves a knotted log should be so regular and determinate in his strokes but must be forced to make often use of the same wedges again according as he shall finde those knots and stonds of his work occasionally to lye in his way He also that undertakes to compleat and adorn any building whose foundation is sound and good hath most of his skill depending upon the sightliness of his work Whereas he that is to rip up the whole Fabrick for amendment of the groundwork taking away of some decayed principles must expect his commendation from ingenuous strict and more judicious inquiry and not from the eye of the present beholder Lastly that I may have something of Ethical foundations as well as Oeconomical and Political I have in my fourth and last book considered each man in his inclinations apart to see if any Government may be found to keep him in order without fear or constraint In which many things not very pertinent hereto are put in to give light unto some discourses foregoing and to entertain the Reader with some variety after so long a discourse in a confined Argument Which being many of them but as snacht pieces from other studies where the gradations of Nature had been more Mathematically examined towards some such discoveries as were requisite to mans happy life as he stood naturally and unsubordinately considered so I have here put them down to serve as helps to the composing of those differences which have all this while been a hinderance unto them Being in good hope from that fair progress towards a right settlement in Government and equal way way of justice which already appears to be in a short time restored to an ability for proficience in those more Mechannick essays which the avarice and
so often and so expresly warranted thereby as given from God the Fountain of power and on the contrary settle it on such devised Orders and Degrees as neither for number or office had direct Authority or Example from thence But it is usual with the opposers of Monarchy to take their advantage against the evidence of Texts of this kinde as in Civil matters men are wont to do against those they contend with about any property or title For if they know the letter and plain sense of the Law run on the side of him they oppose they then finde no such ready way for his defeat as to entitle the King or some eminent superior thereunto Even so shall we finde Kings now adays used in the interpretation of many of those places of Scripture which make so plainly on their side that is when the power and perpetuity of this Office is anywhere set forth they then would have the whole sense and scope thereof to imply Christ himself and not this his immediate Deputy By which kinde of proceeding they do by fact evidently prove themselves guilty of that pride and arrogance they would reprehend in another and that it is not Christs honor that is hereby sought otherwise then in order to their own For since they do allow him to have his deputed Officers amongst us for declaration and execution of his Will will it not therefore follow that the greater the honor and power of this person thus substituted is by so much will the honor of Christ whom he doth herein represent be encreased It is not therefore to be believed that subjects of any sort would have thus justled with their Prince for precedence and going next to Christ had they not more considered their own honors to be thereby gained then his to be thereby lost But as the light of Scripture shines undeniably cleer every-where on the face of Monarchy so doth it in record and practise also And therefore we shall finde that when God appears for the setling the first moral Laws for men to live by there was not nor had not been in the world any but Monarchical government setled When again the King of Kings and Prince of Peace Christ himself appears as the old imposters in Oracles became silent so all Republikes and States had hid their heads under one Monarchy or another And that which may be observable in other stories is that the Greeks themselves who in restless wits were the ring leaders in Doctrines and Examples for all these Civil alterations as well as in a manner for all heresies in Religion and upon no other ground then with an affected pride to express their power and freedom in both above the rest of the world who in regard of themselves they stiled barbarous are at this day and so have long continued the examples of highest slavery and oppression in both kindes Besides these high Authorities and Examples that so evidently declare for Monarchy alone I could never tell how to settle my Reason on any other foundation being unable to fancy how Soveraignty could have been divided without dividing Obedience how unity could proceed from plurality aâ—d how Peace could be amongst Subjects when the Peace-makers themselves must be still in danger of variance with one another And farther I could by no means conceive but that proportionably as one man could not serve two Masters with equal duty and respect so on the other side that many Masters could not command or govern one or many servants with equal power and affection And therefore laying down for my ground that as death was the worst of evils to a man as a man and so also that Civil war was the worst of evils to men as sociable it was reason I should seclude these inventions as failing of that main end of Government and reckon them at best but plausible pretenders thereunto And the same reason I must also give for declining that fancyed way of founding Government and Authority on Paction For while Prince and People are hereby put to a continual question what these Pactions were as in a thing of no more evidence it must needs happen there will be produced instead of Peace and Agreement a perpetual ground to intestine dissention and rebellion In the survey of all which or any thing else delivered if any shall make objections of inconveniencies in that degree of arbitrariness I have assigned unto Princes I desire to be understood as not thinking any Government can be by men in this life exercised where no mischiefs shall sometimes happen but leaving that hope till we come to the government of God himself if the inconveniences hence probably arising proceed not from the form but the persons if they be such as are not onely to that but much more to others incident and if after and beside side all it stil appears that this form is onely of divine institution and example and so also more naturally and necessarily procuring peace the end of Government then any other I shall then confess I have arrived at the end of my whole labour which was to settle publike peace and good by obedience to Authority without reflection on the private benefit of any person therein likely to bear sway But being to write in an age wherein all men stand not only divided under that different sense of loyalty which Alexander once wittily observed in his two followers Ephestion and Craterus namely that one loved Alexander the other the King but also being to write in a Nation wherein Monarchy it self stands wholly approved or rejected as the persons therein likely to rule are differently considered as friends or enemies I cannot therefore but expect that from these so different and contrary interests of others these my writings themselves should also be obnoxious to as contrary censures that is of having reflected too much or too little towards the praise or dispraise of that person whom they according to their several engagements would have had more openly commended or disproved Whereas I who from sense of the calamities of our civil broils had been drawn to be of Craterus opinion as the best remedie I could devise thought it neither proper nor reasonable to deliver my self in any Ephestion like expression or to appear as Foe or Advocate to any man but to set down and handle the whole Argument as a Christian Philosopher in a general Treatise and Discourse of government according to Doctrines or Examples drawn from Scripture or Reason without reflection or censure of any one Nation in particular as will easily I hope appear by that which follows A TABLE Of the several Chapters contained in this following TREATISE BOOK I. CHAP. I. OF Deity p. 1. CHAP. II. Of Providence and its rule in general p. 3. CHAP. III. Of particular or self-Providence p. 5. CHAP. IV. Of Government as it stands in natural Reason and it s reputed Original p. 8. CHAP. V. Of each mans private End or Felicity
and entertaining of laws for all men to live by if they be such as have that proportion and agreement with my reason as it can discern their goodness I shall then for their own and not for their authors sake accept them But what law can be so framed as to finde universal acceptance or if some could yet so many as for number and use are fit for the goverment of whole nations in all kinds amidst so great variety what agreement can be hoped for in their receipt Are not men usually in this case found rather inclinable to rules of their own invention then obedient to the directions of others Who till they are by some supernatural natural power differenced must be presumed in command but equal and in that respect want that authority which is unto all Law-makers requisite And hence it is that the most famous founders of Common weals have still avouched a God for their Author Whereupon since the force of law must depend on the authority of the Maker and that according to our belief of his sufficiency in himself and interest in us our obedience to his commands will proceed it pleased our All-seeing God in the first Table to settle our reverence and attention to himself He first tells us he is God and that we must have none but him for untill we be brought from the condition of Athiesm what authority can precepts from Divinity have or if other Deities should have equal or better place in our esteem then him our obedience to his commands would not proceed with due readiness And secondly By denying us the making of Images the usual expression of other Deities he doth remove a great bait to this alienation of minde both to them and also the fear of placing our devotions on Creatures or second causes whereby in regard of their unworthiness to him having his presence and authority by their means lessened in our sight our observance to his laws would necessarily fall And as his credit should not be impaired by mingling so neither by perjury nor by common and unnecessary discourse of him as of a person of ordinary esteem therefore thirdly under the prohibition Of taking of his name in vain our highest respect to his honour is challenged upon which the more due observation of his laws will follow And as this duty of reverential obedience is in Scripture commonly known by the name of fear So to implant it and draw on the peoples obedience the better God in giving these fundamental Laws appears more plainly and majestically then ever before or since himself then talking with them from heaven That his fear might be before their faces that they sin not that is break not his laws And fourthly knowing the weakness of our capacities in conceit remembrance of things so sublime and that by practice and iteration we are best wonn to approve keep these things in our mind he appointed a seventh part of our time to be kept holy to that purpose In which last command that seems most strictly enjoyned yet we may observe him to point out that the end of all laws was more ours then his service and therfore he indulgeth not only the cure and other necessary works for the good safety of men but the pulling of an Ox or Ass out of the pit our Saviour concluding in this command as in behalf of all others That the Sabbath was made for man and not man for it And God having thus given fit and sufficient rules for fastning his own authority in our belief he comes to those main precepts which establish our preservation and mutual peace and begins with the foundation of society and government to wit obedience to superiours and that under the notion of the most common and unquestionable relation of that kinde which is parentall For should he have setled obedience under any other relation it could not have been so universally known and binding because all could not be wives nor servants so as the authorities of husbands and masters might be universally inclusive Nor could all yet be subjects inasmuch as there were yet many Independent families not grown so great as that the Master should take on him the title of King and particularly the Jews themselves were yet such It was therefore under this notion the straightest and most universal obligation to obedience because none could be exempt inasmuch as having every one fathers and mothers of their own they were thereupon as under the notion of an officer of power also enjoyned to obedience to the publike father of their country And therefore the observation of this precept being so necessary it is observed to be the first commandment with promise and the end and benefit of it is plainly annexed That our dayes may be long in the land For if slighting the honor and respect due to them and their commands we trust to our private Rules and Wills for publike guidance what will follow but civil discention blood and slaughter which in the sixth and next command he expresly forbids saying Thou shalt not kill a crime so foul that nothing but the life of the offender can satisfie it And then seventhly To prevent occasions of quarrel and murther most commonly arising about propriety he by saying Thou shalt not commit adultery removes it in the chief rise thereof our wives and posterity For to what other use almost labour we the possession of all other things but to furnish and transmit unto them but if my issue be not mine or uncertain with what heart shall I bestow labour for them And then if this parental love and care shall cease shall not nature and providence want one of her maine supports whilst these younglings unable to provide for or help themselves are left in danger of perishing Again suppose them all brought up yet when with the strength of body the knowledge of their different begettings doth come to appear what will follow but scorns derisions and slaughters Therefore as marriage was to be a means to unite families one to another and was therefore forbidden in the same kindred as having this union already made so doth the due observation of wedlock especially on the womans part unite each family in it self and is the most excellent means to peace and agreement Whereas adultery administers occasions of quarrels of parents and families one with another and of the same family in it self And therefore we finde however tendeâ— God is of the life of man the breach of this command is punished with death And then eighthly to steal is to destroy propriety directly and thereby unity when as on the contrary aright to give witness and information in our neighbours business and between party and party is the likeliest way to settle it and peace amongst us which is ninthly commanded when the Bearing false witness against our neighbour is forbidden And lastly Having given us
and three and so to discover the Major Vote in his subjects assemblies must be supposed to be still ready without any thwarting presumption of his own understanding to cry implicitly So be it to all that his subjects shall command But if people in that condition be under a woe it is because of their Prince his disability to judge and act in his own person for surely his resemblance of Children in innocence cannot be a woe it must follow that the more the Prince is made a childe by his Subjects and hath his power eclipsed the more woe will that kingdom proportionably have And they that yet think the whole or major part of the people above the King and not subject to his commands let them consider even the power given to Ieroboam himself from God to reign according to all his soul desired Let them also that think the generality or major part of the subjects cannot in case of resistance be called Rebels again consider the censure God gave to the Representative whole body of the people when they rejected Rehoboam and followed Ieroboam saying And Israel rebelled against the house of David unto this day neither the major Vote of eleven Tribes to one nor their pretention of oppression under Solomon could excuse them of the guilt of this imputation nay although the action were but in pursuance of what was before appointed by God in punishment of Solomon his Fathers fault Which was the reason why Rehoboam was forbidden to take vengeance on these Rebels as his Grandfather David had before on these major numbers and representative bodies of the people gathered against him in Absolom and Adonijahs rebellions therefore is he and the people with him bidden to return to their houses Yet because the eleven Tribes had no direct warrant from him who alone is above Kings this crime of rebellion is not to be wiped off but on the contrary disavowed by God as concerning the fact it self for it is there said That the Priest and Levites and all whose hearts were right set to serve God returned from following Ieroboam And therefore that expression of all Israels coming to Sechem to make Rehoboam King must be understood not as having power to elect another but as summoned by Rehoboams command to pass their fealties and acknowledgements to him that was already in actual possession of his Father Solomons Throne for so we shall finde it noted in the verse foregoing the recital of this story And Solomon slept with his Fathers and Rehoboam his son reigned in his stead And so also after this revolt did he continue reigning over Judah without any mention of popular confirmation For it seems those of Judah had acknowledged their Alleageances unto him already without any such dispute which being ordinarily done to him and others may seem the reason of the remarkable record of this denial And we may yet more plainly see what this phrase of the peoples making of Kings doth import by the like expression used at the time of their acknowledgements to Solomon his Father for although the people had no hand of Authority in it but that as David made Solomon his son King over Israel yet David then summoning all the Princes of Israel the Priests and the Levites to take notice of this and other his directions about the Temple and so concluding with a Sacrifice as was usual at the peoples promise of Fealty and Alleageance it is said that they did eat and drink before the Lord with great gladness and they made Solomon the son of David King the second time and anointed him to be chief Governor to the Lord and Zadock to be Priest Which words second time must relate to their first making of him when being anointed King by Zadock at the command of David all that the people did to the making of him or conferring his power was but as in acknowledging him made already with saying God save King Solomon or the like which as it was fit for that ordinary rank of people assembled at his first making so in this solemn convention of the great ones Princes c. we may suppose some actual Fealty to pass unto this chief Governor unto the Lord both when that Congregation did bow their heads and worship the Lord and the King and also when it is said all the Princes and the mighty men and the sons likewise of King David submitted themselves unto Solomon the King that is acknowledged him their King by such personal outward acts of homage as were usual amongst that people for so the word submitted doth bear in the original Besides it is likely that at this time also they took their Oaths of Alleageance in other places implyed under the name of Covenants Which Oaths are alluded unto in that precept of Solomon My son I councel thee to keep the Kings command and that in respect of the Oath of God And as for the expression of the peoples annointing of Solomon used before and to other Kings it is not to be understood as if they had right to confer the power belonging to Kingly Office on any for they had it no more then they had right to confer the power of Priestly Office And therefore Zadock being joyned in this their anointing who it is well known was put in by Solomon before shews that the phrase was but equivalent with acknowedging And that because at Solomons first establishment the greater part of the people were absent as being sharers in Adonijahs Rebellion Who indeed if he had thriven might have been called a King of the peoples making as to his personal election whereas Solomon and other Kings are to own their Thrones and power from God And therefore it is said That Solomon sat on the Throne of the Lord as King c. and all Israel obeyed him that is obeyed him as in Gods Throne and not in theirs And that it is God onely that doth constitute the power of this Office appears by that which follows viz. The Lord magnified Solomon exceedingly in the sight of all Israel and bestowed upon him such royal Majesty as had not been on any King before him But let us examine more neerly those places that seem most to restrain Soveraignty as the last verse of Deut. 17. That his heart be not lifted up above his brethren which may seem to imply that he had no absolute power over them But it was not to forbid him any necessary power and authority over them for punishment of vice or maintenance of peace nor of any external honor or jurisdiction above them for then had the Office been useless but as a caveat to humility and that he should consider that however he were thus advanced it was more in relation to the good of the people then his own and that since his supreme authority over them was to make them happy by unity and not him proud by preferment
covetousness or revenge have respect onely to himself or some of his own favorites without equal justice to all according to the Laws of God Nature and his Conscience he is so far a Tyrant as he shall then press it forcibly to the overthrow of anothers Liberty or Property For in so doing he ceaseth to act in the capacity of a publike person and taking on him the affections incident to a private man he doth thereupon become tyrannical and unjust Nay more if he for favor or fear of the seeming whole people or any party thereof shall against known Equity or his Conscience put to death any one of his Subjects upon no other consideration but in complyance to them or shall not protect him to the hazard of his life or estate in case of oppression he is a murtherer to boot upon the same ground that Pilate was who by washing of his hands could not cleer his fault of deserting the innocent And of this kinde of Tyranny soft and weak Princes can hardly be free For they are ever over-ruled by seperate orders or persons of their Subjects who must in their prosecutions have partial designs For these Princes being by their unactive spirits kept from knowledge of the true state and dangers of things the threats and power of such as they are most obnoxious unto prevail with them to believe their private ends dangers and wrongs to be his and thereupon is his Authority made to become tyrannical by execution of these mens interest and revenge upon their fellow Subjects But they that are so ready to accuse and cry out against the severe Governments of Princes as tyrannies because by degrees themselves would be lawless may consider that Princes can never tyrannize that is seek to destroy or severely punish their subjects as subjects but as under the notion of their rebels and such that will not be subjects he always doth and may punish They are to consider that tyranny can never proceed from a Prince of the same Religion to any height where stubbornness did not precede as a cause and which humility might not extinguish or abate For as it is not tyranny when a Prince subjecting a forraign people that war with him punisheth them or useth them with severity no more is it when done against such of his own people as disobey or resist For they in that case taking the event upon their own hazard have their punishment as enemies and not as subjects which may be cruelty but cannot be Tyranny For that must onely be the unjust and excessive infliction of a power submitted unto and not from the degrees of triumph or possession made by a victor And those reports of such as Nero To wish all Rome one neck that it might be cut off at a blow do become his murtherers to tell more then us to believe For I cannot see how a rational man which none denied him to be should at the same time he aims at Empire and Dominion wish or plot the lessening of it And from hence most evident it is that Tyranny is as before noted but the usual term of political railing used by such as aim at total insubjection for otherwise they would have better agreed in stating of Tyranny and its marks and degrees so as Princes might have known and avoided it If usually Government it self at least such wherein themselves were not chief were not the intended extream they meant to abolish under the odium of Tyranny I would fain know why we have not found out as odious a name to express the other extream by that is the excess of Princes rewards and favors as well as that of Tyranny to express their punishments Being onely because that no man is afraid of being too much rewarded but rather would have that extream pass as a vertue that it may always be run into by Princes And upon this reason again in the severe carriage of the Master of the Family we use no such expression of Tyranny because it might come about to our selves and yet is the Father and Husband more subject to contract irreconcileable displeasure against Wife and Children then the Prince against his subjects For he may suspect his Wifes honesty and his childrens extraction which by no action complyance or submission of theirs can be avoided But the Subject cannot but be beloved in that relation of a Subject and always in his power it is to make himself known to be such an one And if severity in punishment must make Princes to be Tyrants who can judge of that or its excess or just measure but he must thereupon be above the Prince And will not all Government be more or less Tyranny because there is always more or less severity If Tyranny be when the Laws of God and Nature are transgressed as is sometimes defined we are still to seek how to be bettered by this information for who shall judge of that above the Prince also so far as to condemn him of the breach of any positive Law of God since he is as chief Magistrate under God to have their custody and interpretation or of any injustice in Government which as his trust can be tryed onely by his Conscience But this definition will inform us that Tyranny is so far from proceeding from power that it is alwayes in the want thereof For Princes are accompted Tyrants as they stand Subjects that is to the laws of God or Nature Whence we may inferr That Tyranny is the act of Oppression forceably committed by one Subject upon another For so was the taking Naboths Vineyard tyranny not solely because Ahab had private respect therein but because he proceeded according to sentence of authority derived from himself in a particular wherein God had not referred any jurisdiction unto him but wherein they stood both equally subject For that God having by express command from himself during the time that state was in a Theocracy forbidden the alienation of inheritances and the People being yet bound severally to look to the external obedience of these Laws as they were set down by Moses Naboth might well make that answer he did God forbid I should give the Inheritance of my Fathers unto thee Importing that because God had expresly forbid it me to whom I am in the first place to be subject therefore I cannot alienate or give it unto thee And that this reply was more grounded on fear of displeasing God then sense of injury to himself may be also concluded by the reasonableness of Ahabs offer unto him namely of Money or exchange above the worth But because in the Jewish State although Kings were eminently entrusted the literall observation of the Law was still universally obliging and to be obeyed by each one in particular in order to the outward way of regiment God then exercised therefore could not any King therein by his command free them from guilt in such externall performances as their conscience told them were
Country says it to be They that think that the rectitude of the Laws of God and Nature should correct and set right the positive constitutions of men will finde great difficulty truely to number and state what these Laws are In which doing and in the interpreting and applying them so much difference and uncertainty will still arise that we shall again many times want another light to distinguish the beams of these lights from other lights and also to shew when they point directly to the business in question and when not As for instance in these Laws known to be received from God himself how ready are we to balk their litteral interpretation and judge of the fitness of their execution according as they refer to publike Utility and that by rules of our own several reasons and many times again to trust to their letteral interpretation onely Nay all that acknowledge them for rules practise sometimes one way sometimes another Wherupon denying that either way is to be wholly followed it must needs leave it doubtful whether in our so doing in each particular we lean not too much to one hand or other For so theft by them punished with restitution is in other places capital and on the contrary Adultery by them punished with death is by others censured in a less degree Look we to the Laws of Nature if thereby they intend those rules and customs which are universally common to us with beasts how shall man which so much differs from them pick competent rules of good and fitting both his and their particular What shall he live in Herds and Droves and again destroy Policy and Property to enjoy their communion And because we would not have them kill us must we with the Banians think it unlawful to kill them And in particular what Law in Nature shall we finde to found marriage upon And if we seclude man to follow some rule proper to his own species and put him for his practice and imitation to learn what is done by others you will finde this practical direction still render him as defective in ability to determine what is just and good and what not as before For here if you take in that practice of mankinde which is most common for a rule who shall be â—udge of that or shall the fewer and wiser Nations be governed by the more foolish Shall Idolatry and slavery be thought founded on Nature because so generally heretofore and yet practised If by Law of Nature you mean the best Reason who shall judge of that also Can you think that any Nation People Faction or single person will condemn themselves of imprudence and injustice in what they do And since each people hath its peculiar Reasons for what they act or determine and it may be unknown to any but themselves how shall they therin be guides to the practice of others and their Reason be found a reason every way fit for guidance of such as must necessarily differ from them But experience being so ready to testifie both these differences and their irreconcilableness amidst that partial respect each people casteth to its own customs I shall not need to instance therein but shall here somewhat examine that rule which men have more generally concluded to be so infallibly and universally binding as to suffice for application and direction in all particulars namely the rule of Do as thou wouldst be done unto This rule must in it self be acknowledged as a direction most fit and full for the steering us in our deportments and abearances one towards another being accompanied with such other helps and qualifications as hereafter shall be spoken of but if taken alone and at liberty made use of according to each ones separate judgement it will put us upon the same uncertainty almost we had before For it makes the will and choice of each man the direction for good and equity so that what I would be content another should do to me I may do to him And then considering how weak and differing the judgements and wills of men are right and wrong must have the same chance So that he that is a fool and cannot tell what is for his own avail may yet have hereby liberty to prejudice and impose on me And again he that through vitious inclination and custom cannot distinguish of good or bad just or unjust will have the same advantage over me too As for example one that is brought up or otherwise agrees in opinion with such as allow a Community of wives or other things may he not by this rule make use of my wife being himself before willing I should not do the like to his They that seem to make this Rule more pointing and express by enlarging it say that because I would not have any thing done to me against my liking I should not therefore act on another against his And then according to this rule they say the taking away a mans wife against his liking is a plain wrong and a sin I hope it is although all private parties should consent By this turning of the rule they conclude indeed against the first inconvenience but avoid not the uncertainty of the direction but onely alter it For whereas before I might act according to my own will and opinion of right and wrong now is not the Will and Opinion of the Agent but of the Patient made Judge and I am to suspend execution till the consent thereof be had and known And then what help to the discovery of right or wrong since every mans Will and judgement as before is still made Judge And besides by its limitation it will put a stand to all business For if I must not act until I know anothers liking I shall then it is to be presumed not act his liking but in what may be first apprehended to my own advantage nor he so from me And then in case of stubbornness how shall business be done and who shall judge when the denyal is just or unjust for nothing in the rule can do it Again what right hath the Will of another to be a stint and direction to mine as though my Will could not tell mine own desires and were not as infallible in judging right and wrong as anothers And take it which way you please instead of giving the rules of directions for mens Wills to follow in the choice of good and bad mens wills are made directive to it And although it be a rule certain and infallible as aforesaid in its self as to the general stating of us just or unjust before God who judgeth by the heart and general inclination as hereafter shall more appear yet in respect of us and the imbeâ—ility and partiality of our Reasons in using and applying it it comes to be but contingent and fallible in particular managery as not having direction and plainness enough to shew in each action whether we have done well or no. As for example I
and Thanks to God above other Creatures arose from his different receit of things beneficial and pleasurable so the use of these things standing necessary some way for possession of them stood necessary also else while God had been so bountiful in giving we might yet lose the benefit of enjoying them For mankinde to make good his content against the molestation of other Creatures is not hard because of his great skill and ability above them but then how to enjoy them from the disturbance of one another we have no other way then that natural one common to them also which is by the decision of force or by that other way proper almost to man which is by craft For if such decision were not but that every one as having a like appetite and equal natural right should have equal force also one man would be a continual hinderance to another which now by the decision of victory or the fear thereof comes to be possessed by all that is by the victor first and by the weaker afterwards When two beasts have their prey or love the same if the issue of their contest were as equal as their right their enjoyment would be none And therefore the same Law that gives them right to the thing gives them also right in remove of opposition But then again as they want discourse so far as to make them provident for the future so having secured themselves of their present enjoyments when that is over the fear of dispossession is over also But man having as well his future as present wants in his care by the same reasons that he provides for the one he may likewise do it for the other and as then like them I use means not to be disturbed in what I presently did even so also beyond them I should take care not to be disturbed hereafter Whereupon we may gather that propriety of command and propriety of possession arose from the same root For beasts that looked onely at present possession of things looked no farther also then security against present disturbance But men that aim at continual possession must also provide against future inconvenience and may by the same reason that beasts beat or scare away one another now so subject those that are in their present power that they be not able to do the like for the future So that then propriety is but continued possession and possession but present Propriety And force is but present Government as Government is but continued force As beasts and men differ thus in continuance of their power over one another so also in managery thereof For when one beast hath been victorious over another he hath not onely disabled him against future opposition by fear but as many others also as were present at least such as held themselves weaker then that which they saw subdued For they having not ability so far to discourse as to engage others to their assistance to the end that what cannot singly may be joyntly mastered therefore present and future subjection is to them the same But because men can both watch advantages whereby they may be singly able to recover and can contrive association in case they cannot it remains reasonable for the present possessor if he sees his fear of any thing in these kinds to be just while the persons are or may be gotten into his power to provide for his security and that not only against single persons but against associations also as of more danger Which subjection and government comes by continuance to establish as great a right over mens personal liberties and actions as continuance of possession doth in other proprieties for it is founded thereupon To remedy which inconveniencies amongst mankinde we shall find the positive and statute right of dominion in the elder brother to be declared upon the first mention of propriety even to avoid those continual contests for mastery amongst brethren which else the natural trial of right by meer force after the example of other creatures might continually endanger and so makes mans propriety by its uncertain issue to be on the one side more coveted through hope and on the other side never possessed through fear For so we find the birthright given to Cain presently upon the mention of his and Abels several callings and interests And so much may easily be conceived to be implyed under those very names of theirs given them at that time by their parents which knew how to do it most properly Cain signifying possession or inheritance whereas Abel signified vanity or emptiness And although they could not as yet and during the life of their father have absolute proprieties yet the nature of their several imployments may seem to foreshew the same thing the elder being hereby put into a neerer possession of the soile and so made as it were a Landlord unto the other That this unction or donation of the power of dominion in the definite office of father of the family or elder brother which was to succeed theretherein was both institutive and also grounded upon the former natural right appears by that speech which Jacob useth to Reuben while he is blessing his sons Reuben thou art my first born my might and the beginning of my strength the excellency of dignity and the excellency of power By all which phrases it may appear that although God did for the general good and peace of men determine the right of dominion on the elder because one must have it yet is natural right preserved all that may be in that he was of all other to be presumed the strongest and ablest for the reasons aforesaid So that the foregoing discourse is but to shew how government in general stands pointed out by nature left alone to her self and how that it is Monarchical in particular amongst men even as among other creatures For they for the time they obey it is ever to one in chief and we may observe that amongst them there is no such thing as a parity in command but by continued subordination they are one under another in the same heard and circuit of power from the highest to the lowest From whence it may appear this government of one amongst men was but the dictate of nature also and that it is aswell against natural practise as reason either for many equally to command many or many equally to obey many Notwithstanding which we do not therefore affirm that this way before spoken of was the onely rise to government at first for we elsewhere shewed that God by establishing obedience first to parents and then for succession to primogeniture he left men in so settled a condition for mutual peace and agreement as the blessing thereof could not have been lost unless forfeited by rebellion and Anarchical confusion But when these rules shall be broken and interrupted and the Laws of God for obedience to this present lawful Prince so far slighted as by force to subvert
is the right and Justice of Dominion between two contending Princes to depend as to manifestation thereof to subjects on the determination of the Lord of hosts manifested by victory The which undoubtedly in order to humane preservation and establishment of the peace of kingdoms may satisfie the Consciences of Subjects so far as to claim a just right to their submission and obedience however the Conquerer himself cannot farther expect peace in his own Conscience nor a blessing to himself or posterity from God then as he hath been just and Consciencious in his Claim and Conquest It faring in this case with subjects in general towards their Prince as with the Tenants of any particular Landlord For as these are to pay their Rents and Acknowledgements to him that by the present Judiciary power is put into possession without being bound to examine whether he be a deseisor or not or did by bribery or other fraud thrust out the former owner even so subjects being to pay their Obedience and Acknowledgements to their Prince as Gods Minister must likewise acknowledge him for such whom they finde by the usual way of Providence put into possession And further also as the Tenant hath no avoidance against encrease of Rent or Service at the Will of his present Lord but by leaving his Land and quitting his Tenancy even so is each subject lyable to such encrease of Taxes and personal duties as his present Prince shall impose whilst he is remaining within his Territories and Protection And as natural Reason will thus finde cause to submit to Gods rule of Providence now used for the establishment of the person of the conquering King so will the same reason lead them to suffer it to descend to his heir left they should again subject themselves to new Civil wars which is ever incident to Elective Monarchies And therefore this ought to be avoided by the observation of the Law of Primogeniture in these Offices now succeeding in paternal right of power upon the same consideration that this fixed Law of birth-right was instituted namely to avoid the like diffention and quarrel in succession to the heirship of the Family while this power was formerly seated in the natural Father thereof Nay this right of inheritance not onely follows in Reason but as graffed also and comprised in the right of meer natural possession For as the elder brother as aforesaid was to be presumed most natural heir to the Fathers Dominion in regard of his more probable degree of strength so also it is to be presumed that as being born he will have advantage of the natural way of right which is first seisure Upon which score if there were no Precepts for hereditary Monarchy natural Right as well as Reason would settle it in the possessors issue and particularly on the elder brother as heir to his Fathers acquisitions The which rule we shall finde approved by Saint Paul and upon the like words as God gave Cain the power of Eldership he confirms this right to the man over the woman saying Adam was first formed and then Eve Upon which grounds the lawfulness to Elect Monarchs or institute Poliarchies will be taken away inasmuch as the Office and Possession of Kingship in right of the Father and elder Brother having first Seisure before any other it must follow that none can have just right but God against him or his heir And if the beginnings and first rises of Kings be examined towards the proof of settlement by Conquest they will come so far short of deriving themselves from Adam in a natural line as it will appear how their Ancestors from a small stock have by success and encrease of force risen to that present height And even by this scale of Providence did David himself climbe although God had determined him the kingdom That is first by some magnanimous act to gain reputation and thereby some few friends and followers to assist upon occasion with these to encrease by degrees till he become so formidable that people had rather submit to his Government then adventure their lives in opposition In which case their power of Election is not so large as to choose him or not or him or another but whether they will take him on such terms as he proposeth or put lives liberties and all to the hazard of war In which condition since fear was their guide how are people more free before Election then afterwards when Princes for fear of punishment are obeyed in then Governments and commands And why should not fear be a wiser Passion then love For they that are governed in their choice by love consult not of dangers or inconveniences that may happen for this fear is against the nature of love and therfore the loved hath always power over the loving and not on the contrary And none do so usually curb the people as those that through flattery of the noise of liberty have gotten to be their darlings and so come to have sole trust and power at which time discretion bids him hold the streight reins of power upon their wavering affections lest by another using his policy he should be again supplanted When as all Princes entrances which are made through fear are made with as great deliberation and policy as may be at least with as much as the adverse Faction hath present power to use And it is probable that he that findes himself afterwards thus streightned through the peoples fearing him in his entrance will as in order to his own honor and release of fear seek as far as he may to gain their love And the truth is Princes cannot well rule without both the great difficulty resting when to use one when another And if any Prince should be by people elected into a Government hereditary out of particular love and affection to his person yet since his person and those Electors could not always have it alike or were sure at least to have sufficient degree of power and respect there might be occasion for him but much more for his successor to have power and force in readiness to make use of if reason should offer For as there might be reasons of mutual trust between the first Prince and people so of distrust in the other because nothing is more giddy or uncertain then popular liking So that although the present Prince his vertues were equal or alike to the others at first setled by them yet they being not the same people or having changed their mindes it is not reason he should be so much their enemy as not by force to keep them from forcible alteration and injuring themselves by Civil war And as for such Princes as come in by Conquest I see not why force in the continuance should not be as lawful as in acquisition more necessary to him I am sure it is at least to have it in readiness And this not onely in respect of custody answerable to that common rational maxim that
we are not to believe him But in the other things not so neccessary as we find them more darkly delivered and not fully cleared by God himself so have they their appointed Gods and interpreters here amongst us unto whom we are to be obedient as to those that watch for our souls In the first case that is in the fundamentals of our faith it behoves us to be explicite and epress for in that sence He that is not for Christ is against him whereas in the other we are to serve Christ by our implicite obedience to his Church the pillar and ground of truth and in that sence it is that he that is not against him is for him But if he do not observe these and other inducements to moderation and charity he will be very subject to persecute Christ in his members while he is about to serve and vindicate him in his truth He will be subject by his zealous prosecution under the form of godliness to lose the power thereof and even to destroy charity the end of the law through his misguided devotion to keep the law For pretend men what they will of the equity and justice of their cause whilst they are in private prosecution of one another for religion it can never be half so certain that herein they maintain that truth and doctrine which was by Christ delivered to be believed as that they transgress that precept of brotherly love commanded to be practised For the truth of their opinon is seen but to themselves onely else they migâ—t think others that endeavour to serve Christ as well as they would not as in order to their owne salvation hereafter or their present riddance from their persecution here stand so firmly to their own contrary principles Will they say that their adversaries might know this truth as well as themselves did not prejudice possess them they hereby become both uncharitable censurers and judgers and if they should impartially search their owne hearts they might hereof also condemn themselves at least may as justly suspect the rest of their owne faction as any of the other And having so far laid the ground-work of direction for those that desire to follow those things that make for peace we will next speak of the Church and of our condition of innocence in her obedience CHAP. III. Of the Church Catholick and of the Fundamentals of Religion THe end of all religion being to praise and glorifie God befoâ—e men and the praising him before men inferring such a manner of doing it as in humane judgement is most honourable and then again that which is most honourable being that which through custome and general acknowledgement is held most beneficial to man himself it still brings Gods glory to be the Alpha and Omega of all we do and the good of our Neighbour the steady and only sure means thereunto For to us men that cannot intuitively behold his face and live and so out of rapture of his express excellence glorifie him with immediate Halelujahs our approach to him must be by his back-parts his Image in our brother and our praise of him here if at all must be by such light and works before men that moveing them as men here They may thereupon glorifie God which is in Heaven At first there was no distinction of such as were to honour God before men from others whom we might thereupon call by the separate name of a Church but whilst mankind was thin the Church was as large as mankind it self But that encreasing the Nation of the Jewes were particularly chosen from the rest to have his name more eminently put and worshipped and amongst and unto them for the preservation of his more immediate service and honour he appoints a particular law to be written and observed Whereupon that sign of Circumcision that served for a mark to distinguish them from others as being the pledge of their promised obedience took on it the name of Covenant to wit the Covenant of works Not that God was not still worthily the only true object of the praises of all mankind but inasmuch as his former precepts and our natural ability had been so forgotten and insufficient that Idolatry and oppression had now in a manner wholly supplanted his worship and mutual charity except in that single family of Abraham it seemed necessary that as well an increase of direction should be given for increase of his service as an appropriation thereof to some select people for its better intention and security for the future By this means the race of Abraham come at once to receive the reward of their Father constancy in Gods service in regard of many promised blessings by them received and also by having the Oracles of God committed unto them they come to be a means for Gods honour to be more encreased even by being here as by a select Church or company of men more eminently served For from hence he might through the observation of the whole world have his name more hallowed and have greater glory given and directed to him then before Not that the common Salvation of man was lessened by this more express care of his owne glory but rather encreased For as the Jewes had open advantage by encrease of light so other Nations had the same light of reason continued to them as before with this advantage that if they were diligent there with to examine those precepts delivered to the Jewes they could not but discover as we formerly noted in the Decalogue great benefit by using them themselves And since we find no other reward or punishment then temporal annexed to legal obedience or default for works as works cannot deserve higher and since those vailes of Rites and Ceremonies were so thick that it was neer as hard for the Jewes expresly to discern Christ by faith through them as for the rest of the world to difference him by the light of reason I cannot but charitably presume that the great preserver of men might finde a way for the saving mâ—ny of them worshiping the same God though not under that notion of the God of Abraham For as the having of Circumcision did not save all that had it so neither the want of it did of it self destroy but as those which were without the law of Moses were a law unto themselves by the law of reason so it follows that at this law of reason proceeding from the same God was unequally broken or kept mens punishments or rewards no doubt succeeded Nor shall I ever make my self believe that Sardinapilus and Scipio should be alike in their future reckonings for punishment being not to be supposed equally culpable in the breach of charity the end of the law although they might equally miss heaven as being equally incredulous Yet as we said untill the law was given whereby another way of direction for mens honouring of God and sociable abearance to one
corruption of manners or the deceivableness of unrighteousness as well as Heresie of Doctrine or belief of a lye do follow as a necessary train this sin of insubjection to Christs Authority and so make the Antichrist deservedly to be stiled the man of sin and son of perdition And this may be the reason why the name of Antichrist is not by Saint Paul given to this great one even because he should appear in the latter age of the world wherein the consequences of heresie and corruption of manners should be more notorious in him then was their first main cause the sin of stubbornness and rebellion which by that time should through possession and blinde devotion have gained to it self a shew of right It faring no otherwise in this respect with the application of this Gospel term of Rebellion then it formerly did under the Law with that other proper name of Rebels viz. sons of Belial For as that in after times came from the experience of that concomitant degree of lewdness vileness which always attended disobedient and ungovernable persons to be applyed to persons notoriously wicked as well as to such as were formally Rebels even so in this latter age it is no wonder if the notion of Antichristianism be otherwise used also then in the strict sense of insubjection Like as the vertue and grace of obedience upon a contrary reason is in usual speech made comprehensive of all or any other commendation unto that person unto whom it is given And that he was called Antichrist in opposition to Unction and Monarchical Government may undeniably appear by that which hindred him from taking upon him publikely this power namely the Roman Emperor For had his Antichristianism consisted in such Doctrines as had concerned Christian Faith onely why should the Emperor be at that time a let therein liking them one no better then another But because the Apostle saw such Doctrines set on foot as would overthrow Christs Regency in his Deputies afterwards he calls it the mystery of iniquity already working and concludes the onely let to keep it from being actually in the person of the Antichrist was the Emperors present possession And this was the reason why the actual Session of the Pope in this Authority is called Antichrist revealed even as the broaching of the Doctrines tending thereto was called the mystery of iniquity or Antichrist working aim and possession of jurisdiction making him properly Antichrist in both and not Heresie in Doctrine Having thus far shewed in brief how Antichristianism consists in opposing Christ that is in regard of his Regency it must farther follow that since this opposition cannot be to him now in Heaven otherwise then as done against such as are anointed under him here which are to act in his name and Authority that thereupon Antichristianism is to oppose Christian Monarchs who onely now are anointed as proper immediate Officers under him and who are holding their Office in the Christian Church according to prophetick designation of what should befal her in her flourishing condition namely to have sons whom she should set as Princes in all Lands And this farther appears according to that model of the Christian Church in the eight last Chapters of Ezekiel where the Priesthood also being designed the chief of them is put under such a Name and Notion as may minde them continually of their duty of loyalty and submission to Princes since from a King their predecessor Zadock was first preferred to that Office as heretofore noted And to take off Presbyterial parity from this Antichristian hope of Regency Ezekiel in the 34 Chapter reproving and setting forth the mischiefs arising from their Anarchical rule prophesies that God will set up one shepherd over them and he shall feed them even his servant David Which as it was to be understood first in Christ himself as coming of Davids natural loyns so to be executed by his adopted sons of oyle in the several Territories of his Church We shall finde this future condition of Monarchy prophesied plainly by Jeremy to accompany also the flourishing estate of the Church saying their Nobles shall be of themselves and their Governor should proceed from the midst of them that is shall be my servants also And I will cause him to draw neer and he shall approach unto me that is as I have the hearts of Kings in my power so will I guide his for who is this or who else is this that engaged his heart to approach unto me saith the Lord. Where noting Governor He and His to be set down in the singular number we may infer Monarchy to be meant And then follows Gods more remarkable owning his Church when his Kingdom shall be thus come amongst us and ye shall be my people and I will be your God The like we may observe done largely by Isaiah in the 49 Chapter both to express the increase and flourishing estate of Christs Church to arise and recover by degrees from its former distress and also that this should come to pass in the time of Christs adopted sons and through that glorious addition of kingship following the Gentile Princes entertainment of the Gospel and acknowledgement of their fealties unto him The Children which thou shalt have after thou hast lost the other shall say again in thine ears the place is too straight for me give place to me that I may dwell Then shalt thou say in thine heart who hath begotten me these seeing I have lost my Children and am desolate a captive and removing to and fro and who hath brought up these Behold I was left alone these where had they been Thus saith the Lord God Behold I will lift up mine hand to the Gentiles and set up my Standard to the people and they shall bring thy sons in their arms and thy daughters shall be carryed upon their shoulders And Kings shall be thy nursing Fathers and their Queens thy nursing mothers they shall bow down to thee with their face towards the earth and lick up the dust of thy feet and thou shalt know that I am the Lord for they shall not be ashamed that wait for me The like we shall finde in the 60 Chapter the Gentiles shall come to thy light and Kings to the brightness of thy rising And again the sons of strangers shall build up thy walls and Kings shall minister unto thee For in my wrath I smote thee but in my favor have I had mercy on thee Therefore shall thy gates be open continually they shall not be shut day nor night that men may bring unto thee the wealth of the Gentiles and that their Kings may be brought c. Which and many more places shewing the glory and increase of the Church under Kingship must be understood to be compleated in Christs adopted sons since in his own person he had while he lived neither form nor comliness and as to
though it might be called the evil as being the occasion of so much evil By which evil we may know he means Antichristianism by saying he that doth it hath not seen God that is hath not God or the fear of God by not having or receiving us and the doctrine of Christ namely that Christ is come or present in the flesh And so denying the Son he hath not the Father because he and his Father are one for whosoever transgresseth and abideth not in the doctrine of Christ hath not God c. It is farther highly observable towards the clearing Antichristianism to consist in the breach of Charity or Love even by defeating the fruit thereof through disobedience that these two fore-alledged Writers that do most speak of this crime in direct terms are themselves the most plentiful of any in pressing and commending this duty of Charity or Love The latter of them Saint Iohn the beloved Disciple making it the chief argument of his whole Epistles and is by occasion hereof found to be more often stating and discoursing of Antichrist then the other Who yet by reason of his more frequent conversation amongst the Gentiles and those subjected unto the Roman Emperor had occasion most to speak of and discover that great man of sin the Antichrist that should hereafter in the Churches splendor axalt himself above her glorious heads called gods even as S. John again being more confined in his charge had more occasion to speak of those lesser Antichrists that for the present opposed himself and his fellow Heads whom by reason of their smaller eminence in power he writes unto under the notion of little children as shall be shewed anon But although we have not in S. Jude the name of Antichrist yet almost his whole Epistle sets forth his description and particularly by that mark of separation wherein he doth also refer back to these and like former admonitions herein given from the Apostles Remember saith he the words that were spoken before by the Apostles of our Lord Iesus Christ how that they told you there should be mockers in the last time who should walk after their own ungodly lusts these be they that separate themselves sensual having not the spirit Where by the note of Separaters to come in the last time we may well account his Mockers to be S. Johns Antichrists And farther to make the same mockers to be like and coming on to S. Pauls Antichrist he saith These filthy dreamers defile the flesh despise dominion and speak evil of dignities the which is like unto seating themselves as gods above all that is called God Yet Michael thi Arch-angel saith he when contending with the Devil disputed about the body of Moses durst not bring against him a railing accusation but said the Lord rebuke thee And if the Devil himself in so clear a case must not be reviled but left to God what pretences can subjects have to justifie themselves by that will strike Princes for equity unless they can prove them worse then he By the expression of defilers of the flâ—sh he comes plainly home to S. Iohns dâ—niers of Christ come in the flesh and so he makes it plain he means the same Antichrists that this his brother Apostle had told should come into the world and were already entred For how else should we conceive that defiling of the flesh should be thus put properly to accompany dispising dominion dignity c. if it were not that through Christs manifestation in power in these our Masters of the flesh our dispising them came to be dispising of him The which their Antichristian humour of dispising dominion is also hinted to grow from the same root of insubjection we formerly noted in Isaiah that is as men would be there tasting the strong drink of Morality and Divine Precept upon Precept they should in the end be found of no farther assurance then such as dream of meat and behold he is empty c. So these that through temptations of fleshly Pride and Lust should despise Dominion in hope to gain thereby power to act without control should be found silthy dreamers also And as lust and concupiscence is the usual parent of stubborness and rebellion so is that a parent to these again as heretofore noted in the mysterie of iniquity And to euince so much and clear these places or S. Iude to intend the crime of Antichristianism he in his first description of these defilers of the flesh makes it the same with S. Iohns other description of Antichrist which we shall speak of anon where they are noted to have been such people as did profess the same faith with others and that were not manifested to be against Christ but by deserting Apostolical Communion or Authority So here S. Iude writing of the common salvation and desiring Christians to conttnd for faith once delivered to the Saints that is the faith that is accompanied with patience humility c. he tells them that certain men are crept in unawares that is they are such as professing the same common salvation or the same Jesus do thereupon creep into our Communion unespied Although their Antichristian departure or separation be not here set down as by S. Iohn yet because we cannot think them blamable for being of their Communion it is to be necessarily supposed as the cause for which these ungodly men were of old ordained to this condemnation and then the reason of their Antichristianism is plainly set down Turning the grace of God into lasciviousness that is using Christian liberty as a cloak to maliciousness they shall proceed to the fact of Antichristianism denying the only Lord God and our Lord Iesus Christ which is the same with he is Antichrist that denieth the father and the son By the title of Lord added to God and Christ we may also gather that their denyal of them was in regard of power And the two instances following of the stubborn Jews and revolting Angels do farther manifest that Christian insubjection was the fault which S. Jude did here forewarn and reprove And the disobeent Angels being set out to us as such as kept not their first estate but left their habitation he gives us a farther paralel of S. Iohns Antichrists they went out from us that is they left that first estate or habitation they had under Christs Government as Angels left that they had under God Then S. Iude proceeds But these despisers of Authorities speak evil of those things which they know not that is they know not or at least will not consider what is the end or good of humane society and how the same is preserved by subjection and obedience but what they know naturally as bruit beasts in those things they corrupt themselves Wo unto them for they have gone in the way of Cain and run greedily after the error of Baalim for reward and perished in the gain
S. Paul S. Peter and other of Christs own Disciples because not of them shall not be by them called Saints also no not so much as Mr. Paul c. Whenas if any Author is mentioned by them he hath the addition of Mr. as Mr. Calvin or the like And their excuse for not doing it is the greatest Argument of their pride which is because the Apostles in their parity used not to give these titles to one another therefore are they not to give it to them neither Concluding as it should seem that because they had now attained an equal pitch of sanctity with them they might thereupon say our brother Paul Peter or the like But they should remember that as God alone is the searcher of hearts in such sort as to to distinguish between men of the same outward profession and say Behold a true Israelite in whom there is no guile so is it becoming Christian Duty and Charity to leave men in these censures to stand or fall to their own Master To him that hath the Keys of Heaven and of Hell we must leave the judgement and distinction of those persons and their qualities that are fit for the one or the other Whereas to us that cannot discover the hypocrisie of persons nor tell who in the visible Church are of the Communion of Saints and who not it is no ways safe nor becoming to make these arrogant and deceivable distinctions so as to call some Saints count others cast-aways in regard of any secret tokens of Grace and Salvation by our selves discoverable Whereas our Saviour that could best foretel of these hypocrisies bids us have an especial regard to these kinde of men that should come in sheeps cloathing but inwardly were ravening wolves Yes ravening Wolves indeed even too plainly found to be such by those seditions and destructive courses which do every day appear to be the fruit of these Trees of shew In which respect although none on earth can judge of these hidden Graces and Endowments by which one man is preferred before another as a Citizen of Heaven yet so far as men are here to be Citizens in Christs Kingdom the Church in that respect there are again certain moral Vertues and qualities differently seated and appearing in the Meembers of each Church whereby the head thereof may in reference to publike Peace and Order judge one man better or more holy then another But because these sorts of men do usually raise their Discipline and Tenents by abusing some Texts and Phrases of Scripture as supposing them plainly appliable to their uses when they are therein but set down as mysteries we shall now shew some Reasons for the darkness therein sometimes used CHAP. XIII Of the Mystical Delivery of some Divine Truths and the Reason thereof SOme there are who contend very seriously and with many arguments to make it appear that that work of Creation which is to ordinary apprehensions set down to be the imployment of six days was wholly effected in one chiefly perswading themselves that the contrary assertions of allowing six days time was derogatory to the Almightiness of such an Agent as was occupied herein In those that oppose them there is as much invention used to shew why we should keep our selves to the belief of six days work and that the litteral sense of that story could import none other And truly were I to judge I should assign to these last the greater hold of truth as not deeming it a diminution to the sufficiency of any workman that is not bound by any thing besides his own will to be as long or as short a time as he pleaseth in the finishing of what he undertakes especially since it is not therewithal set down that he had not ability to do it sooner For if the dispatch of the Creation in one day should have argued Almightiness more then in six then they should have left him but one hour or rather but one minute for the doing thereof if they must suppose him measuring his Almightiness in his operations by the time of their production Therefore as the only will and good pleasure of God Almighty was at first the cause why all things were by him at all or in such and such manner created so was it also the only rule and guid that set measure and form to the way and means of their preservation and so consequently was it the reason why the several species of creatures came to be endued with such friendly aspects and inclinations as that they prosecuting the same naturally and continually should therewith also preserve and promote the good of their fellow creatures Which affection although to that end common to all was yet only necessarily and insensibly to themselves imposed on the lower sorts of things when as the most noble race of creatures which had more resemblance to him had also so much knowledge and will implanted as to enable them not only to be so far apprehensive as to be expresly thankful for these favours but also to furnish them with power for farther acquisition of things delightful and good and of avoidance of what was contrary as hath been heretofore observed In which course of liberty and freedom of will whereby the welfare of voluntary Agents comes to be referred to their own demeanor and guidance God makes another manner of condition with us men then he did with Angels For the Angels that fell he hath so abandoned in his justice that they cannot rise and these that do stand he hath so surrounded with his grace and providence that they cannot fall For they sinning actually and personally or else after the same manner continuing upright and obedient could not but from his justice or goodness expect personal sentence accordingly whereas to us men that sinned by imputation as transgressing in the originals and representatives of our kind we in our separate persons are neither irremediably censured to punishment nor yet to mercy or reward For although traduction made eternal death liable to all even to such as had not sinned after the similitude of Adams transgression yet forasmuch as we had not like our first Parents personally so sinned God appoints us another means and way of deliverance whereby it should come to pass that none should suffer for the fault of Adam in his actual disobedience against God but such as should personally afterwards incur that guilt of disobedience by renewing it against his Son Christ Jesus nor should the bite and contagion of that Serpent in Paradise prove mortal to any that should with the eye of faith look unto this Brazen Serpent for cure But then farther some of mankind being for their original fault as aforesaid in justice to be punished and some again in mercy to be freed it stood not agreeable to Gods impartial rule of administration particularly to appoint and prosecute any peremptory and unavoidable means of distinct saving of all those persons which shall hereafter