is no question but the Church may alter their own government so that it be left to themselves to alter as they shall thinke most convenient as well as alter the Sabbath from the seventh day to the first of the week or as well as they chang'd immersion into aspersion of the baptised and many other things which carried as much Jus Divinum with them as Episcopacy and yet were chang'd The Jus Divinum that is in Episcopall Government doth not consist in the Episcopacy but in the Government be it Episcopall or what it will but where the government is Episcopall no question but there Episcopall government is Jure Divino because a government and if it were otherwise that government into which Episcopacy degenerateth would be Jure Divino as well it provided that none touch this Ark of the Church but the Priests themselves for if the hand which belongs to the same body pull the hat from off the head the man loses not his right only he stands in a more humble posture but he is in as strong possession of his owne right as when 't was on his head but if another hand should chance to pull it off the party stands disgracefully depriv'd of his highest right and ornament So if Episcopall Government of the Church be put down or altered by Church-men themselves the Jus Divinum is but removed from the supremacy of one and fastened in the stronger hold of many members for this is a Maxim that admits no posterne power never fals to the ground neither in Church nor State but look what one lets fall another takes up before ever it comes to ground wherefore loosing nothing they keep their own but whether this power in Church or State in the point of convenience be better in the hands of one or many let whose will look to that that 's not my work neither the names of governments nor the numbers of governours shall ever be able to fright away this Jus Divinum out of the Church government be the government what it will bene visum fuit spiritui sancto nobis keeps in the Jus Divinum be the government never so altered whereas forbidden and improper hands actions as unusuall as unwarrantable lets out this Jus Divinum when they have changed it to what they can imagine now whether or no it be proper for a Lay Parliament or a Representative of Lay-men by the power of the Sword declining the Kings Authority will and pleasure who was appointed by God to be a nursing Father of his Church to alter Church-government so Antient so begun by Christ himself in his own person over so many Apostles so practis'd by the Apostles over others so continued all along I mean Episcopacy that is to say one Minister constituted an overseer of many and to lay hold upon tumults and insurrections to pull down these overseers and for men who in such cases should be governed by the Church to pull down the Church-government without any the least consent of the Church-governours I leave it for the world to judge only my own opinion is this That any government thus set up or by such practises as these altered must needs be so far from being Jure Divino that it must needs be Jure Diabolico but it may be objected that if they should have stayed untill the Bishops had altered themselves they might have staied long enough to which it may be answered that had the Bishops been but as poor as Job there would have been no such haste to change their cloathes The Ark was a tipe of the Church and whatsoever was literally commanded concerning the tipe must be analogically observed in the thing tipified God sate in the Mercy-Seat that was over the Ark the Ark contained within it Aarons Rod and a pot of Manna so the Church containes the Law the Gospel the killing letter and the reviving spirit others interpret the Rod to signifie the government and discipline of the Church as the Manna the Doctrine of Christ and food that came down from heaven I take it to signifie both and both answers my purpose if both be therein contained neither must be touch'd but by the Priests themselves neither must we confine this prohibition to the Priests of the Law only but we must extend it also to the Ministers of the Gospel both which were tipified by the two Cherubims or ministring Angels of the Almighty these Ministers or Angels though opposite to one another yet they both lookt alike and neither of them upon one another but both of them upon the Ark that was between them there was mutuality in their looks and their wings touch'd one another so though the Ministers of the Law and the Gospel seem opposite in the administration of the same grace yet they must come so near as to touch one another in the manner of the administration exempli gratia as there was in the old Law High Priests Priests and Levites so in the new Law Bishops Presbyters and Deacons as none but Priests were to touch the Ark so none but the Ministers should reforme the Church Thus much for Government now for Episcopacy the question then concerning Episcopacy will be whether or no Jure Divino one Minister which answers to all names and sorts of Church-men and Church-officers whatsoever may not exercise jurisdiction and power over many Ministers within such a place or territory if this be granted the Bishops aske no more if it be denied how then did Christ Jesus Bishop of our souls give orders and directions to his twelve Apostles and taught them how they should behave themselves throughout this Dioces the whole world how did Saint Paul exercise jurisdiction over Timothy and Titus who were both Bishops and how did these two Bishops exercise jurisdiction over all the Ministers of Creet and Ephesus was not this by divine institution If I find by divine writ that Christ laid the foundation of his Church in himselfe alone being over all the Apostles and if I find that these Apostles every Apostle by himselfe in imitation of ouâ— Saviour accordingly exercised jurisdiction and authority over many Ministerâ— which were under them and commanded others to do the like as Paul Timothy and Titus and if I find the practise of the Church all along through the whole tract of time to continue the like Discipline shall not I believe this Discipline to be Jure Divino except Christ sends down a new conje deslier from heaven upon the election of every new Bishop Christ laies the foundation we build upon it he gives us the modell we follow the pattern the Church is built is not this by Divine Right because he doth not lay the severall stones with his own hands Christ promised that he would be alwayes with his Church and that he would send his holy spirit amongst them which should lead them into all truth so that the gates of Hell should not prevaile against it
which a child Reigns for then the whole Kingdome is sure to be put upon the rack Sometimes God in his â—udgement sends a Tyrant amongst us 〈◊〉 will set an evil man to rule over them saith God himself then we are never in hope â—o be from under the lash and someâ—imes in mercy he sends meek and â—hild Princes like Moses who carried his People in his bosome one that shall only make use of his Prerogatives as Christ did of his miracles in cases of necessity one who shall say with the Apostle Saint Paul â— I have no power to doe hurt but to doe good to edification but not â—o destruction one who shall continue his Reign as Saul began Videre ne quid sit populo quod fleat who will hear and ask why do the People cry deserve well and have well shall we receive good from the hands of the Lord and shall we not receive evil Princes though they be â—amarae sagittae yet when we consider that they are edulci manu domini emissae wee should not refuse them but be contented with whomsoever his mercy or his justice sends or throws upon us Never was there a bad Prince over any People but he was sent by our heavenly Father for a scourge to his children and shall we kisse or snatch the Rod out of our Fathers hand To conclude there is nothing can disoblige the People from their King because his Authority over them is a domino from the Lord buâ— their obedience towards him is propâ—eâ— dominum for the Lords sake though iâ— himself there be all there asons that caâ—â— be given to the contrary many will be glad to hear the Father of their Country say I and the Lord will go and to be solâ— elect and to hear his Father tell him deâ—â— providebit as Abraham said to his Son Isaac but if he takes fire and sword in hand threatning his follower how many followers will he have I had rather with Isaac follow my Father â— know not wherefore and with Abraham obey my God contrary to my own nature and beyond all hope then to serve so great a God and his Vicegerent by rules drawn by my own fancy and reason CHAP. X. Psal. 105.15 Touch not mine Anointed meant by Kings BY the words touch not mine Anointed is meant Kings and Princes neither â—n any other interpretation whatsoâ—â—er be obtruded upon this text withâ—â—t a great deal of impudence and ignoâ—â—nce If there were no other argument 〈◊〉 be used but this to a modest man it â—ere sufficient viz. That not any â—hurch nor any Church-men nor â—â—y Christian nor any Father nor any â—xpositor whatsoever did ever give it â—ny other interpretation before such â—â—me as the Jesuite and the Puritan and â—â—ey both at a time and that time beaâ—ing not above 100 years date neither â—egan to teach the world that it was â—awfull to murder Kings and no marâ—ell if this found some querke or other â—o turne the streame of Scriptures sence â—ut of its proper channell and constant course the two birds of a feather persecutors of one another like two fighting Cocks who quarrell amongâ—â— themselves being both of the same kind and yet both agree in taking councell together against the Lord and against his Anointed or like Pilate and Herod they could not agree but in the principles of condemning the Lordâ— Christ But it is objected that as a little child upon a Gyants shoulders may see farther then the Gyant himself so a weaker understanding comming after those Fathers and taking advantage of such helps getting up upon the shoulders of time and learning may see more then they did or hath been seen in former ages and therefore it is no wonder iâ— a man without aspersing himself with the least immodesty may pretend to set more then all those who went before him had observed and what hath this child pick-a-poke spied a birds-neaâ—â—â— can there be a simpler thing imagined whereby to give impudence the chaire and throw all the Antient Fathers flat upon their backs then this so common and so much approv'd of instance to usher innovation not only into the Church but also into the very soul of Scripture it self for what if it be granted that a child upon a Gyants shoulders sees further then doth the Gyant himself doth the child know better what he sees then doth the said Gyant must not the child aske the Gyant what is what of all that he beholds must not the child be informed by the knowing Gyant of the difference between the mountaines the vallies the water and the skie a cock a bull if the child be thus ignorant what doth the childs getting up upon the Gyants shoulders advantage the child in points of controversie except it be such a child as Saint Christopher had got upon his shoulders that was Judge of all the world if the child be not so simple but understands all these things then believe me he is no child in understanding but a Gyant himselfe in knowledge and so the similitude the child and the Gyant come tumbling all down together seat a child never so high he is but a child still and sits but at the feet of a Gamaliel when he is upon the shoulders of a Gyant no child was ever thought worthy thy to pose all the Doctors but the Child Jesus Now to clear the Text from those blots and blurs that are throwne upon the words going before this Text of Scripture touch not mine Anointed viz. I have reproved Kings for their sakes Ergo the word Anointed could not betoken Kings because Kings were reproved for their sakes who were the Lords Anointed now say they the word Anointed must necessarily signifie the people of God for whose sake these Kings were reproved and so it doth but yet my Corahmites Dathamites and Abiramites you must not thinke to be all alike holy unto the Lord as that ye are all concern'd in this nolite tangere There is no question but that in some sence the elect of God are anointed ones of the Lord but not peculiarly the Lords Anointed they are filii olii sons of oyl as the Prophet termes them but not Christi mei or Christi tui or Christi ejus or Christi Domini which were attributes that were never given by the holy Ghost to any but to Christ and Kings the Priests who were anointed really never were term'd in Scripture the Lords Anointed and the proudest and most â—ebellious people that ever were whose â—rrogance claim'd an equality with neâ—er in sacris strove to be above their Priests Now if you expect clearnesse â—n the fountaine do not ye trouble the â—aters and you shall behold the springs of truth arise 't was the elect and â—hosen of the Lord that were here meant by anointed and it was the seed of Abraham and it was not Kings that were meant by this word Anointed in the text But it was not all the elect of
but if Episcopacy be Anti-Christian then the gates of Hel have not only prevailed against it a long time but all along As all Judgements are given in the Kings name and all records run Rege presente though the King be not there in person but in power so the universall and un-interrupted and continued and generally received Discipline of his holy Catholick Church which Church we are bound to believe by the Apostolical Creed is Christo presente Ergo Jure Divino though Christ be not there in person but in power which power he conferr'd upon those who were to be his successours which were called Apostles as my Father sent me so send I you and he that heareth yâ—u heareth me and loe I will be with you alwayes unto the end of the world surely this Discipline of one over many call it what you will is to descend and continue unto the end of the world Object But it may be objected How can you prove that Christ commanded any such thing or that Christ gave to the Apostles any such power as to make successors in their steads with a warrant for it to continue from age to age Sol. Where do you find that Christ gave the Sacrament to any but his Disciples drike ye all of this but they were all Apostles to whom he said so where did you find that Christ administred the Sacrament or commanded it to be administred unto any Lay-men or women therefore is not the Sacrament given unto them Jure Divino because the words were left out in the conveyance when there grew a disputation concerning Divorcements Christ sends us to the Originall Sic autem not fuit ab initio if Christs rule be good then the Bishops are well enough for they may say concerning Episcopacy I mean one over many and that safely too sic erat ab origine some are very unwilling that this Episcopacy should be intaild by Christ upon his Apostles and their successours out of these words Mat. 28.20 I will be with you alwaies to the end of the world they will not have it to mean in their successours but the meaning to be this I will be with you alwayes unto the end of the world that is to say in the efficacy and power of my word and Gospel to all ages why may it not signifie this and that too that it doth one is no argument but that it may do both God made all things in number weight and measure and will you â—â—â—ike his word shall sensus factus thrust out sensus destinatus out of the Scriptures the first Ministers of the Gospel must adequate to the first Minister of the Law and behold the same method observed in both their institutions what difference is there between Christs words to his Disciples I am with you alwayes unto the end of the world Mat. 28.20 and Gods words unto Aaron at his setting him a part for the High Priests office This shall be a Statute for ever unto thee and to thy seed after thee Exod. 28.43 Certainly if the Gospel be nothing else but the Law revealed and the Law be nothing else but the Gospel hidden whatsoever is written or said of the Ministers of the one must needs have reference also to the Ministers of the other and I shall desire you to look a little back upon the words which God said to Aaron when God speakes of the seed of Aaron he only maketh mention of the seed after him but when he speakes of the Statute he saith it shall be for ever if I do not flatter my own judgement that tels me that this Statute of High Priest-hood or Episcopacy call it what you will must have heires after the seed of Abraham is expired and did not the Catholick Church all along call the receiving of the holy Ghost the order of Priest-hood did ever any record above seven years date call it making of Ministers and why are they angry with the word Priest is it because the Prophet Isaiah Prophecying of the glory of Christs Church tels us we shall be named Priests of the Lord but that men shall call us Ministers of God Isay 61 6. If the Ministration of the Law be glorious shall not the Ministration of the Gospel be much more glorious 2 Cor. 1.3 and shall the Ministers of the same Gospel be lesse glorious when you see a man that cannot abide to see anothers glory you may be sure he is no kin to him or very far off so you may be assured that these are no true sons of the Church nor no right children who thinke a Chaire too great state for their fathers to sit in In the Apostles time these Bishops or if you will Superintendents which are all one in signification only a good Greek word chang'd by Mr John Calvin into a bad Latin word were stiled Embassadours of the Almighty Stars of Heaven Angels of the Church â—c but now these Embassadours are â—sed like vagabonds these Stars are â—ot Stars but fallings and the Angels â—re no where to be found buâ— ascending â—nd descending Jacobs Ladder whilst â—his reputation was given unto the Church and to its officers the stones â—f its building were in unity but as it â—s now it seemes no otherwise then as a Corps kept under ground seemingly inâ—ire but once touch'd soon fals to dust and ashes Never was there such a monster as this ruling and thus constiâ—uted Preâ—bytery the father of it Rebelâ—ion the mother Insurrection the midwife Sacriledge the nurse Covetousnesse the milke Schism the coats Armour the rattle Drums a Bloudy Sword the corrall Money the babies it delights to play withall it grows up to be a stripling and goes to school to a Councel of War its lesson is on the Trumpet its fescue a Pistoll its going out of school in ranke and file its play-dayes the dayes of Battaile and blackmunday the day of Judgement it comes of age and is Married with a Solemn League and Covenant it begets children like it self whose blessing upon them is the power of the Sword anâ— whose Imposition of hands are brokeâ— pates this monster cries downe thâ—â— truely Antient Catholick and Apostollick power which the Bishops exercised and then take it up againe and use it themselves in a higher nature then eveâ— any Bishops or Apostles themselves did or durst have done even to the excommunication and deposement of their Kings to the delivering of them up unto Satan and to Hang-men if they stood but in their way to whom the Apostles taught submission how faulty so ever they were and if not obedience yet submission to every one of their ordinances if not for their own sakes yet for the Lords sake and for Conscience sake these men cry down the same authority as Popish whilst they exalt themselves above all that are called Gods in a higher manner then ever any Pope of Rome ever yet did we will begin with this Monster in the very place of its Nativity