they that were to be their guides had been before instructed in the way of Church regiment by Saint Paul himself so far as to be able by tradition to keep their charge upright in all things tending to Godliness and honesty according to those things which they had learned and received and heard and seen in him He in remitting Churches for the rest to be instructed by those their guides he himself had instructed did follow the example of our Saviour himself herein who for that space of fourty dayes he was on earth after his resurrection directed his Apostles in things pertaining to the Kingdome of God or government of the Church Nor can we finde any of them undertaking as before noted to comprise all the particulars of Theology at such time as they write those their most general Epistles which were for all mens direction but kept them as we may presume to be delivered to the heads of Churches amongst other things by tradition and so made use of according to the emergencies of their several Charges But yet the fundamentals of Christianity were in all their Epistles and Sermons most plainly delivered the least and shortest Epistle containing in it the doctrine of faith in Christ love to one another and also of obedience to superiours our necessary guide in performance of them both And that Saint Pauls directions in other matters given to the particular Churches contained neither all expresly that was necessary for them to do nor what was so generally fit and proper for all Churches as that to whom it was directed being to others in most things onely usefull upon occasions as presidents will appear in that Saint Paul writing a particular short Epistle to the Colossians refers them their knowledge of what is farther useful unto his Epistle written unto the Laodiceans willing them that when this Epistle is read of you You cause it to be read of the Laodiceans also and that you likewise read the Epistle from Laodicea Which two Epistles being reciprocally recommended to those particular Churches as of proper directions for them and the Epistle to the Laodiceans being now wanting is must follow that both the fundamentals were set downe in all and each of them and that other admonitions were by the Apostles given upon several occasions and considerations which because they did as heads of Churches then themselves so by their making a distinction in each Church of such as were to rule and instruct from the rest of the Church and that under the notion of such as should cause those Epistles to be read and such as were to hear them read we may also infer that though he made the general direction of his Epistles to the whole Church it was but to make their duty of obedience higher when their guides should command them And so also when he is setting downe general heads for the particular abearance of men in each order it is not his meaning to submit them to their private interpretation of what in them was their duty to perform as Subjects and so consequently leave it to their choice whether they would perform any thing of them or no but to lay on men a stronger obligation to the obedience of their superiours commands since they now finde them to have these general divine directions to that purpose To manifest that these duties of external Christian behaviour were indisputably referred to each Christian head of the Church and that all in that kind necessary was not set down in the Scripture appears in that Saint Paul writing more plentifully to the Corinthians hereof then to any other Church doth not yet profess to have set down all that was necessary but having as he conceived set down what was expedient for them according to the present occasion he concludes And the rest will I set in order when I come Thereby making a plain difference between his power in those things he was to command them as an head of the Church in order to their duty of obedience and those fundamentals of faith and love which he was to preach to them as an Evangelist or a difference in what he did as a general preacher of the Gospel and what he did as their Apostle and Teacher even as one that particularly had authority over them as Christs Ambassadour and as being their father in the Faith And that Scripture and the interpretation and enforcement of the precepts thereof was committed to the guidance and care of the heads of the Churches even under the Gospel also appears by Saint Pauls commending them unto Timothy to the end that he as a guide to the Church might make them profitable for doctrine for reproof for correction for instruction in righteousness that the man of God or the man having Gods authority may be perfect throughly furnished unto all good works that is have sufficient light and authority to command and direct unto all good works And that this power did belong to Timothy as their present guide is made most evident from the uses there set down all of them belonging to the office of the Superiour Namely to teach to reproove to corect to instruct necessarily implying the charge of the Scriptures to be committed to those in authority that were to be eminently active herein that the man of God or the chief Officer in Gods stead like Timothy may know how to behave himself in the houshold of God the Church which is the pillar and ground of truth And where it is commended that the men of Berea searched the Scripture whether the things by Saint Paul alledged were so it is first to be considered that it was before the people had acknowledged Saint Paul their guide and so not bound to submit themselves as to one that did watch for their souls And then this searching must not be construed as if every man had done it in a Bible apart but they being a Synagogue of the Jewes the Scripture must be supposed remaining with the chief thereof onely who are to be understood the searchers and examiners thereof In whose search the rest of the Bereans trusting it made the search go in the name of the whole In effect still prooving that the interpretation and custody of Scripture was not common but belonged to those that were to exercise and not such as were to submit to authority And that the Scriptures charge and custody was entrusted unto the heads of Churches and not vulgarly dispersed in copies may appear by our not having at this day any assurance of the language some of the Gospels and Epistles were written in nor have we any Hebrew copy that we now can relye upon And all because the first copy coming to be afterwards translated into that language the people best understood it caused the care of the single original to be neglected or in time of persecution to be lost by the traditors of those times whereas had each
one or many men had their distinct copies such a total losse could not have happened And although it may be well thought that the gift of tongues might have enabled such of the holy penmen as wanted natural learning to deliver themselves notwithstanding in Greek yet this cannot make it supposable that all of them the Epistles especially were so written originally because their address is not to the Grecians or Gentiles And that Epistle to the Hebrews and those of Saint Peter and Saint Iames c. must imply them to be written in that language which was best understood by those they were addressed unto and who were to be directed by him Else it were to suppose a miracle wrought to a wrong end even that which Saint Paul doth elswhere dislike namely the speaking in an unknown tongue by which he means no doubt a tongue unknown to the Auditors In which respect to speak or write in Greek to them that understood not the language renders the Writer a Barbarian to the Auditor as well as the Auditor one to him Upon which grounds I do believe against them that doubt that the Gospel of Saint Matthew was like the other Gospels written in Greeks and that because its general address did require it to be set forth in that language which was most generally understood but for some of the Epistles I cannot be so perswaded And if that first exercised gift of tongues be marked we shall finde those endewed therewith speaking to every Auditour in his owne language And although question be made whether those auditours of divers nations might not at the same time have been endewed with the miraculous gift of interpreting and understanding a strange tongue to avoyd a greater difficulty of supposing all of them speaking at once or any one speaking several tongues at once the which Saint Peters after-speaking alone may give countenance unto yet it will plainly appear that as that gift of tongues was then used to edification and to be understood even so afterwards no doubt the penmen of holy Scripture made use of the same upon the like useful occasions and none other And as for Authors quotation of Scripture texts in this language onely none beginning to write till these books had been by the Church all collected into one volume and so put into that one most intelligible language it proves no more their writing at first in the Greek then our Saviours and others quotations of the Greek translation of the Septuagint proves the old Testament to have been written in that language also Not that we would be understood by what hath bin spoken as forbidding the publike knowledg of the Scriptures for even the same reason that makes them chiefly to be trusted to the Church and its head namly to know the better how to govern all others under them will in that regard also make them useful to Fathers Masters and many of the Subjects themselves who by their offices and callings shall have things or persons under their power and government In both which respects if they come not occasionally to concern every one as he may have his Neighbors good or ill under his trust and power even in cases remitted by his Superiour yet will they concern every one in their general precepts to patience humility obedience c. which as the proper and necessary vertues of Subjects and which must constitute government are fit for the notice of all in general without exception of the Prince himself who as under the power of God almighty must submit in a far higher degree then his Subjects can to him The knowledge of which and other necessary duties fit to direct us in our charitable abearances whither in acting upon or suffering from one another may also afford sufficient reason why there should be many precepts of all sorts of duties and concerning all sorts of people promiscuously set down in the New Testament notwithstanding that Gods immediate rule was to be inward even for that our Saviour and his Apostles having charge and guidance of souls under them it was needful for their good deportment sake that they should leave to them and unto such as should succeed in the Christian Churches besides the fundamentals such farther precepts and directions â—s might keep them in a steady course of Charity and peace one towards another when they found their duties set forth by so good authority For want of due regard whereof and of that different respect which the Scriptures do carry in their instructions and for want of that necessary and truly Christian grace of humility instead of learning and practicing those more proper duties which concern us in our distinct callings and relations for which onely we stand accomptable before God we are through pride and partiality too often found to be studious and inquisitive after so much onely as doth concern others in theirs even such as are above us for whose faults we are not to answer that thereupon we may appear more fit to teach then be taught to govern then be governed And this is not onely practised in the more civil relation of Subjects or Servants against their Prince or Master but through this misused liberty a general usurpation is almost every where now made for interpreting Scripture against the sence and authority of the whole Church and of our more spiritual guides therein to whose charge they are most particularly entrusted from which preposterous proceeding what can be expected but what sad experience doth witness even Heresie Schisme disorder and civil broyles to the scandal of Christian religion it self But now when we finde the persons in authority to be expressed in the plural number as Those that have the guide over you those that must give an account for your souls c. or else our obedience directed to the Church in general we are to understand thereby the head of each Church to be chiefly meant In which respect as there were many distinct Churches and thereupon also many heads as before shewed so the Apostle might in his general admonitions to obedience put them in the plural number of those and them And as in this sence we are to understand that precept of tell it to the Church namely to the judiciary head thereof so also are we to interpret and apply the power of the keyes and of binding and loosing to be given to the Churches head and not the diffused body which can never in all its members meet nor can otherwise then by their head hear and determine And hereupon we shall finde this power to be expresly given to the Apostles in Saint John where Christ is saying to them As my Father sent me even so send I you thereby giving them authority over their particular Churches and trusts By which means as he had formerly answered that the Son of man had power on earth to forgive sins So these sons of men also may without Blasphemy in
injustice of some particular persons hath hitherto deprived me of In the mean time as in many other of my afflictions I have found the good hand of Providence turning all things for the best and bringing good out of evil so do I now with greater comfort submit to this diversion as foreseeing that if I had not upon these unhappy occasions been brought to discourse of the sins and remedies of uncharitableness and disobedience the usual consequents of plenty and pleasure I should then it is like have been so taken up with mens more general and more present and sensible contents arising by the other as to have rested inconsiderate and silent of these mischiefs which the enjoyments in this kinde might produce In these and other speculations and discourses as I may generally say that I am neither Thief nor prisoner to the Text or Tenet of any man so do I desire to be understood that I was not hereunto induced through arrogance or affected singularity but the small proficience in Arts towards mans use and the daily failing of publick peace and agreement notwithstanding those Rules and Maxims hitherto delivered together with the diversity of opinions concerning them causeed me for a while to lay aside all Authority but that of Scripture or Reason to see what a new disquition from these would afford In any of which if too great zeal to the Cause and end in hand have led me into error and to deviate and transcend these my propounded warrants I do here profess to be ingenuously ready to acknowledge my self a debtor to any sober and reasonable conviction In the mean time I am expecting that some mens interest should lead them to clamour and outcry on my more severe dissections made towards the cure of publick Peace which have been by others but slightly healed and skinned over But as many Land discoveries had not been had not some more daring travellers adventured beyond the road of common belief and opinion so to the increase of knowledge a latitude of enquiry and judgement must be allowed although it may in some things thwart the ordinary current of tradition For I finde that Truth and Knowledge have not a greater and more common enemy then fear of reproach that is whilst writers through fear of contradiction strive to confine themselves to the sense of such as they hold of greatest reputation for ability in that whereof they treat they leave but where they begun and proceed with such wariness to themselves that it makes them forget the errand they go about which is the farther infirmation and benefit of others In my following Discourse as I undertake to cleer things from the sinister constructions which ambitious heads have heretofore given so I doubt not but I shall be by many therein construed and my Arguments prejudiced as if coming from a Court or a Kings parasite and an a better to Arbitrary and Tyrannical Government But because they that are so do it in hope of reward from those they flatter and my self not having any encouragement therein from the present fortune or affection of any now I know not why any should think me less indulgent to my self and posterity as considered in this common relation then others to theirs so as to imploy so much labour to court and countenance our common misery For could it ever have entred into a steady thought to have enthralled whole mankinde as they stand separated amongst us in Kingdoms to no other end then to advance here and there a single person to dignity in comparison of whom thousands of themselves were and might ordinarily be presumed superior in merit And I must confess I was my self a great while pleased with the seeming reasonableness of such like common maxims how unfit it was that all should be subject to the arbitrary Government of any one and much attentive I was to all those fine inventions and contrivances for his constraint herein but when I saw that Soveraingnty must at last be somewhere and that to divide it if it might be was not to lessen but to encrease its yoak when I saw that Covernment a Government must be Arbitrary I then concluded that the burthen of one Tyrant if it must be so was easier then that of many I am not ignorant of the natural sweetness of Liberty not in man onely but in all things that have life and sense For to what end these if when by them I am made perceptible of a benefit to my self I shall at the will of another be deprived and but rendred the more miserable by being desirous It were no doubt a happy estate could a man tell how to fancy it without utter extirpation of Nature if there were sufficient of things created not onely to satisfie the use but to satiate the most greedy appetite of each thing living in such sort that each one might not covet any thing enjoyed by his equal or of others above him It were then again necessary for compleating universal content that each one had over each and every one such full and absolute Dominion that he could not by any aversion of Power or Will in them be restrained Seem these things as large and as impossible for performance as they will yet appetite as appetite cannot otherwise stint it self but the desire for enjoyment possession of power over all things and persons is as natural as over any one Creatures below us have their appetites but few so that in injoying what they seek they are but seldom and then not lasting disturbers of one another But as for man there is not from the greatest to the lowest any that desireth not the increase of his power and he that like Alexander should command all would not yet rest both from wishing more worlds to command and it is like had he been entred among the Gods would have strove for command there also Look we to things again how shall we think what is within the verge of humane reach should now pease all men when all of it formerly could not please one For so our first Parents themselves must encroach on the propriety of Deity in desiring to know good and evil And think we yet that the poorest creature living would not be immortal if the flaming sword of impossibility kept him not off But now as nature hath bordered us by her Law of irresistability so that age sickness infirmities with all their attendants are not by any attempt or insurrection of ours against her avoidable even so I could wish that some way might be had to prevent mens risings against one another Yet then since some must be subject to others what course can we fancy to make them subject and not subject that is that their obedience shall be their liberty shall we wish that every man had his desires in all things so moderated that having or not having or his having or anothers having were alike contentible then indeed would no subjection be
disturbance of one another where a supreme definitive sentence is not kept up And as we usually thus search into his Councels for the Reason of his Laws so set we up models of equity of our own for measuring his Justice Insomuch as upon every extraordinary and remarkable event how peremptory are we to assign this or this for a cause each one judging his own apprehensions of right and wrong as the onely necessary patterns for Gods proceedings and intentions herein Which whilest they shall differ so much one from another and can be but one true if any be must they not charge God foolishly For example amongst us that have now felt in so high measure his deserved hand those that are of the Romish opinion say This late revolt is in Justice for our Kings deserting his Obedience to that See and our particular Schisms the punishment of our grand Schism from them and the more particular pressure thereof lighting on the Nobility and Gentry are the punishments of their ingrossing the Churches Patrimony which like the coal from the Altar hath almost consumed their nests These looking upon this kingdom as the head and pillar of Protestantism say That as Reformation of Religion was first set up by our Princes out of State designs of alteration of Government and of being independent on the power of Rome so are they now but justly punished with the same pretensions by their own Subjects who in their risings they presume have as great Authority to interpret Scripture against their Civil Governors now as formerly against their spiritual head And they farther say That as to gain strength and general assistance from the Laity was the onely reason we first made the Scriptures vulgar and common that under the obliegingness of so high a favor whereby their abilities seemed to be flattered to an equal pitch with the Clergy they might be gained to that side that therefore our present requital from popular wresting these Scriptures again to publik disturbance amongst our selves is but just also Others that are from them in opinion most contrary so are their reasons also They tell you that Popery and Superstion were here too much and too long countenanced and abetted they tell you that the Clergy were yet too high and powerful and their maintenance too great and unbecoming that things have thus happened because the true sense of Scriptures and thorough Reformation from Rome were too little regarded Others that it may be regard neither of those extreams but look on things as polititians will tell you That the assistance of the Scots formerly against their Queen the assistance of the Dutch and Rocheller against their Kings were the just causes of insurrection now and they will tell you also that the beheading of the Queen of Scots was ominous to the like fatal blow Believing it a Vice against common prudence for Princes out of consideration of any mischief to one another to do that which should be destructive to all as well as it is a sin against Religion neglecting the rule of Do as thou wouldst be done unto By all which and many more instances which might be given of like nature being first bewitched with our Understandings and then idolizing our own justice to be the same with Gods we do cause Rebellion to creep on us as the sin of witchcraft and stubbornness as Idolatry That is we will then onely begin to serve God and obey his Laws when we have first interpreted them to serve our own turns which is in effect never to obey them more Whereas that more remarkable token of Obedience that was to Abraham imputed for righteousness was in fact seeming as contradictory to justice and goodness so far as humane ability could reach as it was to the stream of his own particular affection For my own part I am not more in love with those four letters that spell King then with the rest of the Alphabet And could I see probable hope how that thirst of governing might be satisfied to general liking and agreement by that soveraignty which each subject should by this means have over the common vassal the King I should have rest contented with my share therein and have rather given encouragement to this so common a benefit where first all of us should have had our contents by being real governor of this one and then that one contented again with the titles formalities and shews of his Government also then have made my self subject to so much labour and censure But as in all works that are to be done there must be the worker the work and the instruments whereby he brings it to pass the which in order to the work must be at the workmans appointment and choice so in this work of Polity and Government the commanding are workers the commanded the work and the Law Magistracy Councellors c. are the instruments for effecting it Whether Prince or people shall be workmen I will not here say onely thus much is evident that Laws Magistrates c. must be at the choice and dispose of such as rule and also above the ruled as holding necessarily a middle term to unite and agree them in the work it self If as considering how things are now practised and the many opinions to the contrary I shall be by any hastily condemned of ungrounded novelty for that not contenting my self in the modest and equal way of commending Monarchy above other Governments I have quite cast Aristocraty and Democraty out of the right number and reckoned of them but as Anarchies I shall entreat them to consider that I onely undertake to look into Government and its forms as they stand authorized in Scripture or Reason and not as they stood in humane device or practise and therefore I hold my self no further blamable then failing hereof For unto my strictest enquiry there could not be found one Text amongst those we call Canonical countenancing and mentioning any other form not so much as one word of the power of People or Nobility Parliaments Senate c. which the restless wits of men have since devised as in derogation to the other Nay when God means to express himself by titles of power common to men it is either of King or Father which as the greater and lesser Monarchs have alone divine Authority to command over mens persons And I believe all knowing men will confess that as onely God expresly appointed this form so nature also at least at first in her golden age and whilst she was at the best insomuch as for some thousands of yeers it is by all concluded there was no one sort of people otherwise governed then by Kings And therefore by that same rule of strangeness and wonder where with others may behold my Positions in condemning I may behold theirs in approving them even that a sort of men there should be that pretending their utmost and onely subjection to Gods word should yet contemn the power of Kings
consent be neâ—â—ssary And therefore those that would wrest those words of humane Creature to import that all kindes of Regiment and power which men exercise one over another is but of humane Authority and institution would make the Apostle contrary to himself for it is plain that he writing to the converted Jews amongst other admonitions to good behavior to observe this of submission to Authority could not be imagined to have made that an Argument thereunto which should have been quite destructive thereof For if the Argument had run thus You are to submit your selves to all such forms of Government as you shall be under inasmuch as they being all but things of humane device and having no power but what they as a new sort of humane Creatures had received from those many deities their own Subjects it is therefore Reason that you should submit your selves unto them for the Lords sake even because your selves as setters of them up have power above them No certainly it is best to interpret humane Creature or Man in the general to imply and be put by way of excellence for man in particular that is for that supreme and eminent person in each Country who as the representer of all men therein had Authority to command every humane creature in his jurisdiction For we are to submit our selves to every Ordinance of man thus vertually and collectively considered and not to every Ordinance of every man else that should take upon him to command us Because this were to confound the persons submitting with those to be submitted unto and to make the injunction useless if to be fulfilled by what we as men did enjoyn to our selves or impossible if bound to submit to every man besides Whereupon we may conceive that by way of pre-occupation those words of humane Creature or humane Ordinance are put in with that latitude by St. Peter Namely the better to fasten their subjection who having had amongst themselves the office and race of their Kings so expresly designed from God himself might else have bogled at the submission to kingship elsewhere as thinking them but of humane device and power And therefore we may interpret him admonishing them who were now to have their conversation honest amongst the Gentiles to be subject to these higher powers although no such express divine designation did so appear but that their offices powers might seem but of humane Creation For they were to know that those powers were of God and that therefore they were to submit themselves for the Lords sake that was the Author of every just derived power Which words for the Lords sake as they may serve to explain the power to be of God however humane device or custom be intervenient so will they serve to restrain the generality of the object of our submission formerly set down by conferring it onely on such as can claim it for the Lords sake namely to Kings as supreme or to governors as sent of him of which more hereafter So that then our submission one to another shall be made good by giving it to our Elders or to such as from the Lord have power to require it even as also the way to honor all men which would have seemed a strange as well as difficult precept is in the same verse explained by Honor the King For by honoring him above other humane Creatures and by honoring others as he appoints I can onely rightly honor all men and give every one their due For as by fearing God above all I give fear to whom fear so by honoring the King I give honor to whom honor So that lastly by this restriction of all humane Ordinance and Authority unto Kings as supreme we may note St. Peter to be explanatory of his brother Paul who in his Epistles as he had many things hard to be understood and which the unlearned and unstable did wrest to their own destruction so this wresting and the damnation or destruction thereupon following was nowhere to be so much feared as by interpreting that those higher Powers he appoints us to be subject unto are but such as are indeed the lowest powers being but such as are ordained of our selves and not such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightfully derived powers from the true I am or original Being himself and so given by him to one Deacon or Minister here below viz. to the King to whom therefore we are to be subject for the Lords sake that is in acknowledgement of Gods power abiding in him so far as to authorize him in this his Office And therefore it will now appear a most unreasonable supposition that any should give what they never had for from whom had the people this power Why should we confound or substract their relation as subjects and instead of a capacity to be governed think they had power of governing Or if they had who was then the governed For take away one relation the other will also fall Or will you suppose in them a vain power that should never be brought into act in them as in the hands it was first put Why should we think God so unnecessary in his dispensations Is it not more agreeable with reason and truth to put this power directly into the hands of the persons that should manage it then by such long deviations first to give it to the people that the people may give it to the Prince that the Prince may again give and make use of it unto and upon the people and all to no other end but by this reciprocal dependency to be at last both of them independent on the true Author of all power which is God himself But this opinion of the Prince his dependent power on the Peoples grows usually from the observation men make of the different powers which Princes have over their Subjects in comparison of one another as thereupon concluding that if this power belong to the Office and to Kings as Kings and that from God who is no respecter of persons but gives to every man and so to Kings what is due and necessary for their callings how comes one King to be less absolute then another Is it not say they from the different stipulations with their people at their Coronations and Elections when by them they are tyed to the observation of such Laws and Customs as do more or less streighten them By which means changing the former Argument about derivation of Kingly power it self into the manner or measure of its execution they think to obtain their conclusion But the Question is not whether the proprietors of any thing by the Law of God or Nature not being particulary restrained may suspend or dispose of part of their rights or not but it is whether Princes be hereof proprietors or not And they that think Princes are impowered from their subjects have their mistake hereof because from these obtrusions or Pactions
wil allow him power in general to lay Taxes according to publike occasions so thereupon also to judge in particular what is the concern of these occasions and the charges and expence in them required according whereunto he must have power in his Levies And they that from the instance of Naboths Vineyard would conclude for the same absoluteness of Proprieties under the Gospel will farther finde themselves mistaken for that unto the Jews their promises for reward of obedience ran still in a strain of this kinde Blessed shalt thou be in thy basket in thy store c. but under the Gospel not a Promise that way but rather Blessed are the poor woe to the rich c. And as for this reason it was not to be in the Prince his power to punish whom God hath rewarded so again these established proprieties belonging necessarily to the support and division of the several Tribes and Families their alienation from Tribe to Tribe and Family to Family was prohibited by him that had promised and foretold that our Saviour according to the flesh should come of the Tribe of Judah and seed of David All which considerations were the reason to keep that exactness of Heraldry and Genealogies amongst them lest the knowledge and proof of both David and his Family should have been confounded or lost So that by this means particular mens proprieties having an end or good looking beyond the good of that Jewish Nation it was the reason that neither the Prince the Representative of that Nation onely nor the proprietors themselves could without leave from God the sole universal Proprietor of Jews and Gentiles have power to sell and alienate their Proprieties of Land more then they could change or lose ther Families or Names But after our Saviors birth the heir of all things our Proprieties are to be retaken in him on other conditions and to be held but as of him or his chief Ministers not as in absolute severalty but in such manner and measure as these his deputies shall finde fittest for supply of that general want which other our brethren under their charge shall require All which we may observe intimated not onely by our Saviors sending for the Ass before mentioned but in the primitive selling their hereditary possessions Of Lands or houses and laying them at the Apostles feet By which deed they in the name and behalf of succeeding Christians did renounce legal unconditionate Propriety and shew themselves now willing to accept of the distributions of Christs Ministers to be held no otherwise from the common enjoyment of others then the common owner shall authorise And however the Apostles during the power of heathen Magistracy could not have compelled Ananias to have submitted his former title to their dispose but that he might have kept it still his own yet was their fact that did so left as a commendable president for Christian submission to authority upon publike occasions But now upon all these grounds and reasons before mentioned it will appear that Polarchies must amongst other their defects of right Government be faulty also in this matter of Propriety First for that they in their separate and unwarrantable jurisdictions being not capable to unite and represent as from under God the whole and intire Propriety of each Country cannot thereupon be able to distribute and settle legal and rightful portions to each particular person and Family but each separate person and Family herein undertaking to be possessors and sharers by Authority derived from themselves onely and not from any above them must thereupon be unjust and partial usurpers And again the Polarchs having distinct Proprieties whether you respect them as divided amongst themselves by Factions or from one another singly by that particular love which must follow the care of each mans Propriety they can in neither consideration accompt their Proprieties and the publike to be the same and convertible but must be supposed to proceed both partially and oppressively in their Levies And because the Governors themselves consist of different interests and judgements from one another they must also be guided in what they do upon those below or upon one another respectfully to that self-regard according as they can drive it on by Faction and not out of general consideration as before noted And as this will cause them to be partial and unjust and by reason of unequal concern laying more on one part of their subjects then another as they shall conceive them friends or enemies under the notion of well-affected or ill-affected so will this their own multitude cause them generally to be oppressive in that they with all their allyes and dependances striving still to engross so large a part of the publike stock in their private hands will hereupon be put upon continual plots to make and raise Taxes out of which they may raise their own fortunes also which is the reason why the Taxes and Levies in Polarchies run so high over they do in Monarchies of proportionable bigness CHAP. VIII Of Law Justice Equity c. EXcept God Almighty who alone is omniscient and to whom by creation and omnipresence the goodness deserts intentions and actions of all creatures with all their circumstances and relations are truely valued and known there is not unto any thing else imparted such a sufficiency of comprehension as to make a perfect and true estimate of the morality of actions and distinguish between right and wrong equity and iniquity For as unto him the rightful Judge of all things this ability was only necessary and proper so to men and other creatures to whom subjection did onely belong it is more fit we should know what then why to obey And indeed the sad price of our fall hath furnished us no farther then with a seeming knowledge herein and to no other avail then to prove us thereby the more blinde because we now think we see Examine our abilities in this search even of those things that concern most each mens particular and we shall finde that while cuâ—â—om education or the like prevail as the censures of good and bad in objects and actions and that this is differing again according to each parties inclination and constitution the knowledge of good and bad must consequently have no certain or fixed aboad And if thus in what is so nigh unto us and concerning our own more private good what can be expected in things or actions of more general concern and wherein more general approbation should concur Will it not hence follow that if I have no sufficient ability to judge what is good for my self I should have much less to do it for another So that experience of the different disputes hence arising not to be satisfied and silenced by every mans own wisdom brought men everywhere for quietness sake to refer themselves herein to custom and publike allowance insomuch as now Justice Equity and Right is whatsoever the lawful Authority of each
the government and for the present to bring our selves into such confusion as what or who to obey is uncertain then onely I suppose enquiry is to be made what direction for well settled obedience can follow this disorder In which case as men must be first presumed to have forsaken the command of God and King and all that hath power above them so being now to be supposed to have no other then the guide of nature and self-interest to follow it might be by some thought that what was before shewed as allowable in nature in the dealings of each man towards other in order to self-defence and security should be warrantable to each faction during their contest as supposing them to be as so many single men united by their distinct interests Whereupon they might argue that as each one is by nature or reason directed and warranted to secure it self to the utmost against fear and the quantity of that fear and the security thereupon to be taken being left to his judgement also it will follow that any faction may herein proceed even to the death or other overthrow of its opposers and enemies if in its judgement his own preservation so require For in doing otherwise and out of pitty onely sparing it would be to transgress the Law of Nature and Reason and to prefer the sence of anothers preservation before its own Therefore each party being diversly affected and so looking upon each other as enemies they must consequently be each of them intent to provide for their own securities and whether they put it to the issue of war or not the weaker is necessarily at the discretion of the stronger even so that what of liberty or property is remaining he is bound in gratitude to the other as of a free gift But in this case there is great disparity for the single man had a separate will and understanding by nature implanted for his own guide and security even as all other natural agents but we cannot say that nature hath so united a multitude of any sort nor can we pick out any example amongst creatures where by joynt understanding and will multitudes did command multitudes nor can they so do with any colour of right otherwise then as they are now Monarchical and under one man or were made an independent community by their Prince And therefore I should rather think that the most rational course that in this case can be taken to recover their former happiness and peace I am sure that most Religious and conscientious it is that they return to the same form of government and obedience under which they formerly enjoyed them For although it might seem for the present tollerable for each faction to stand upon tearms of safety and defence against the other yet since the destruction of their former government must be acknowledged unlawful they are to consider that till they return to that form again they are in no true political way but do altogether depend upon the natural way of continual force And that though for the present what they do as men and in order to their securities might be allowable yet looking on themselves as Christians they must make what hast they can to be settled in the onely commended and right form again as knowing their present actions have no ground in true Religion For though it might be in meer nature allowable for their whole body supposed as one man as aforesaid to impose on the other yet since they can never be truely one in interest whilst not acting by one mans command it will still fall out that several parties of them will impose too then which nothing more unreasonable No nor unjust it being plain partiality thus to prosecute the designs and interest of one party to the overthrow of another For although self-love be natural and just as heretofore noted in which regard any one man on either side might warrantably act his designs to the prejudice of any one on the other yet since none of the particular parties can have an entire interest it must therefore follow that in acting all the other interests of the rest of the faction to the overthrow of others equally his neighbor he is partial and unjust having in nature no warrant to love one man better then another This injustice being onely avoided in that party that adheres to a Monarch or Prince and so joyning with him in his entire interest and claim do all of them act but as one person Whereas else that different degree of love or hatred or interest which each person on the one side bears to each one on the other must make them unequal and unjust prosecuters So that although in case of self-defence against an unlawful invasion or in some cases of acquisition and gain it may be for the present allowable for men in this sort to unite and act without a joynt supreme authority especially where it cannot for the present be had yet in case of government wherein a constant and settled way of managery of this common security and stock of riches is required the case will be otherwise For in the first condition each one may be supposed firmly and uniformly united and equally acting his own interest both in relation to self-defence and gain even because each one seeking these things in the highest measure he can doth thereupon equally consider each one on the opposing side as an enemy to himself nor doth look on those of his fellows but as equally his friends Whereas on the other side when places of honor and command tending to common security or the common revenew and stock of a Nation come to be divided or assertained amongst the subjects themselves in these cases there being a differing enmity and competition necessarily to arise about the distribution and managery of these offices and proprieties between party and party in the same association it cannot be avoided but that the unequal ambition and covetousness residing in the several persons must make them without a common united head unequal and unjust guides and distributors of those things wherein they must constantly have such partial and unequal respect to one another Therefore I conclude that true natural reason or justice no more warrants them to continue and exercise this kinde of authority in shew of a lawful government then Scripture and nature warranted them in remove of their old So that now out of a conscientious prudence they should have a fellow feeling of each others sufferings and not continue perpetual judges over such as they can have no jurisdiction upon They are not now to think they have right to continue this their present tyranny over their fellows For none other it is when government is exercised by any persons or orders of men but such as have by their offices power from God which since these cannot have as heretofore noted It is not their specious and formal way of proceeding can make their actings to the
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
or to be the sons of God but will also redound to God and his Gospels glory when men like the Philippians amongst the rebellions Greeks shall shine by exemplary submission to authority as lights in the world or as directors to humane preservations and peace And it will cause them that have this guide over them to do it as aforesaid with joy â—nd not with grief so that both here and in the day of Christ they shall have comfort when being to give account for their souls it shall appear that they have not run in vain nor laboured in vain And if the end and occasion of this precept for implicite obedience be marked it will make it clearly maninfest that the same is this way and by no othea means to be accomplished For what way so likely to have their conversation honest amongst the Gentiles and such as becometh the Gospel of Christ even the Gospel of him who being equal with God yet to be an example of obedience took on him the form of a servant and became obedient unto death even the death of the Cross as by continuance of this their obedience unto him not in his presence onely but now much more in his absence whereby working out their Salvations with fear and trembling they might then shine as lights in the world when their obedience shall be thus known unto all men what way so likely to stand fast in one Spirit with one mind to be like minded having the same love being of one accord of one mind but to have nothing done through strife or vain glory but in lowliness of mind or by putting on the form of a Servant each one to esteem other especialy his Superiors better then himself For by this renouncing our own things that is the reliance on our owne wisdomes or increase of our owne interests which might be expected by murmurings and disputings we shall unquestionably preserve and encrease the publick good or things of others even by maintenance of publick peace and agreement Whereby we may more assuredly enjoy the consolation of Christ the comfort of love the fellowship of the Spirit in this our charitable communion and also thereby fulfil the joy of such as are by Christ set over us For the only ready way to walk by the same rule to mind the same thing is to be followers together of these and to mark those that walk so as they have them for an example Whereas if men shall be left to walk otherwise as enemies to the cross of Christ and shall be left to dispute and contrive wayes of Salvation to themselves their end will be destruction and love charity and union will be quite lost through their division and disobedience whilst one shall say I am of Paul and I of Apollos and I of Cephas and I of Christ and so prove themselves not followers of the God of peace whilst not doing thes things as learned and received and heard and seen in our owne Christian Superiour In these admonitions to the Philippians where Saint Paul had entire jurisdiction as being a Gentile Church under him we may observe him directing this perfect obedience unto himself as their owne unquestionable head when he sayes that I may rejoyce that I have not c. whereas he that was the Author of the Epistle to the Hebrews sets down the persons in general terms unto whom this obedience is to be given as obey them that have the rule over you c. and remember them that have the rule over you For neither was Saint Paul their head himself nor had these Jews that still remained in Judea as yet any setled single head because the most of the Apostles were there resident and still in equal authority amongst them And as for the dispersed Jewes it was to the Author of that Epistle uncertain who was their rulers as also how many they had they being not improbably at that present governed by Elders after a Synagogue fashion and not having a single supream head constantly residing amongst them And such as would go about to interpret that these words cannot be construed for estating the Prince or Civil Magistrate as they call him in the capacity of religious authority because at that time they were heathens and therefore say it must intend Apostolical or Church teachers onely they do thereupon confess the same thing to be now due to that Supream Magistrate which is a Christian and hath Church jurisdiction as well as civil For if then perfect obedience both in the one and the other sort were to be given by each member to several persons then claiming it it must follow that it must be in like manner done entirely to that one now that hath the united supream power in both CHAP. V. Of the forms of the Church Government and of the jurisdiction claimed by Church men ALthough those that would disturbe the peace of Kingdomes by setting up an Universal Monarch in Church affaires and they that would set up the whole Clergy uncontrolable to govern in each Kingdome after a democratique fashion are both of them dissalowably out of what hath been already spoken yet for mens better information we will hear speak more particularly of both The first I conceive cannot be at all both for the reasons before given in the discourse of the Church and because it is that particular prerogative which Christ hath reserved to himself of being with them as Catholick head to the end of the world And as in particular Kingdomes and parts thereof Christ presides by special deputies as King of Kings even so upon the same reason of Universal jurisction and care he is to take the immediate charge of the whole unto himself In which regard as there should be no man called Father on earth or general Monarch of the whole earth or mandkind in derogation to Gods prerogative of Vniversal Kingdome power and glory so are not the heads of any particular Church to transcend their Apostolical paâ—ity and encroach on Christs prerogative of Universal Church power because one is their Master even Christ and they are brethren In which words Father and Master in the singler number as we may note one person in supream authority to be meant so will they serve to explain unto us who is meant and entended when in so many places we are bidden to obey in all things under these notions of Father and Master namely that it is that our particular Master or Father who hath now as supream authority over us in his own territory and jurisdiction as the former Masters and Fathers had in their families who were then the onely persons that could be Vniversally obeyed in all things because they were then the onely proper denominations of such as were in supream authority as Christians Apostles Patriarchs Bishops and the like being not Officers to continue in supream authority as such nor being
weakness of the instruments and means to bring that Church to its flourishing pitch and condition the mean estate of the Churches owne officer did redound to the undeniable glory of that God who did so manifestly appear in their assistance So that Gods dealing in matters of Government between the Jewish and Christian Church seems in every respect alike save that with the Jews the Ministery of Eldership went by birth according to the course of nature but here by election of the members of the Church For they being the adopted sons of God through Christ the particular Priests and Fathers that were to govern in this Church were to be at this Churches election and choice also or rather of its representative head Christs deputy For so are we to understand Saint Pauls words to Titus For this cause left I thee Crete that thou shouldest set in order the things that are wanting and ordain Elders in every City as I had appointed thee And those Epistles to Timothy and Tytus men that by Saint Paul had been put into authority will plainly declare that as themselves so others had also different power one over another as in relation to the Churches government The office and power of this Elder was in it self distinct from that of the preacher as was formerly that of the Father of the Tribe from that of the Priest although for sometime added and involved under the notion of Presbyter in the same person that primarily had his authority for instruction sake even as before the priesthood was divided it was by patriarchal right executed by the same father of the family So that now these Presbyters having during the time Magistrates were not Christian power of civil judicature in what concerned men estates as well as of external duties concerning them as Christians it came to pass where they might exercise this their rightful jurisdiction Brother was not to go to law with Brother before the unbelievers And when we find those eminent persons called Apostles directing in matters of external obedience they do it as Elders or Fathers which power and office was unto them annexed as in right of their offices as heads of Churches for so saith Saint Peter he was also an Elder And again many of these Elders did labour in the word and doctrine and were therefore more especially worthy of the double honour which was due unto an Elder that ruled well But then as the Apostles had in themselves as Christs deputies this union of jurisdiction and power both for preaching and ruling although in the last sort the present power of Heathen Magistrates did almost wholly restrain them so they did also often dispence unto the same persons the same joynt jurisdiction in both sorts also and that in regard of the paucity of eminent and able persons to undertake them singly Upon which reason we come in these dayes to be so much puzled to distinguish these primitive officers by their names and titles finding them promiscuoisly in the Scripture set down as sometime making Apostle and Elder to signifie the same sometime Apostle and Deacons and sometimes again we finde the calling of the Evangelist mingled with that of the Deacon The which obscurity was also occasined in that these Apostles and higher Officers were for want of Ministers under them forced many times to act in those more subordinate imployments and sometimes also those at first put into lower stations did perform what did belong to functions above them Which being by some now adayes not well considered or being careless and ignorant of the originals of names and their true derivation they would appropriate the notion of Elder or Presbyter to the Lay ruler onely and wholly abandon the English word Priest derived as we said from Presbyter as implying sacrifice and because we have no English word derived from Sacerdos which might properly denote a sacrificer therefore this notion of Priest must be laid aside and the word Minister taken in Not duely marking how they thereby fall into that which they would avoid whilst they call those of the Gospel by the legal name For the Hebrew stiles those of the Law Cohanim originally signifiing a Minister and thence comes the Greeek words Coneo and Diaconeo being the same with Minister in Latin and Deacon in English They do also hereby abusively and absurdly put him under his owne congregation and charge as sometimes calling him their Minister no otherwise then as Josuah was called Moses Minister as if the Pastor for so they sometimes rightly enough call him could be called a servant to the sheep but they shall never finde them called Ministers or servants but in relation to God or Christ or the whole Church And they also do hereby confound those Officers they would distinguish For that inferiour Officer by them called a Deacon is by name but the same with Minister whom they would seem to place higher as if by way of tautology they should call them Minister and Minister But be they of what sort they will evident enough it is they were still at the appointment and subordinate to the Apostles or other heads in chief who now as Christs deputies were equally presiding for the guidance and rule of several Churches distinct in authority from one another The which may be concluded as we said from many passages set down in the Epistles to Timothy and Titus who being by Saint Paul put in as Bishops or Overscers over other Pastours are in and by these Epistles taught from him the chief head and for what was not in them taught they were to be guided by Apostolical tradition the things which thou hast heard of me among many witnesses that is my avowed life and doctrine the same commit thou unto faithful men who shall be able to teach others also Herein are all the several degrees of subordination briefly stated the people are to be Subject and to learn of their owne Pastors and Elders these to be subject to their Bishops and the Bishops to their owne head in chief And by that expression the things which thou hast heard of me among many witnesses c. we may know how to expound our Saviours restriction given concerning our obedience to them that sit in the seat of authority when he saith but do not as they do meaning that Rulers will sometimes do otherwise then they teach or will publickly avow Now as this greater number of persons in separate jurisdiction was necessitated for want of civil entire power to make any one Churches jurisdiction of large extent so it fitted best that persecuted condition of the Church that is to accommodate them in having of one guide in chief to rule each Church in all their dispersions And as the meanness of these rulers was then best agreeable to that their present condition so was it advantagious also because eminence in authority would have made them as more remarkable so more obnoxious to
observe this Monarchical administration so much owned by God as to declare the absence thereof as the fittest and surest token of his dereliction and punishment of a people that had been first false to himself and were now repudiated by him as may appear in that other Prophesie For the Children of Israel shall abide many dayes without a King and without a Prince without a Sacrifice and without an Image and without an Ephod and without Teraphim And by the last words we may observe by the way not onely a depravation in religion and Church order to follow this no King in Israel by making use of Teraphim in the Ephod instead of Urim as the man Michah did but this disorder should increase till that remaining Priesthood who by their consistorial parity were as the Teraphims in this Ephod should be taken away also For this use of Teraphim amongst Israelites was to bee looked upon but as a shift in Jeroboam who wanting that order of Aaron and his Sons made use of the meanest of the people but in the Christian Church and when Christ typified in David shall be their King then also shall those several Kings under him maintain and settle order amongst the Priesthood and in religion it self as David also did Now concerning that separate jurisdiction which some Church-men would claim under colour of dividing our duties into religious and civil it cannot I conceive but plainly appear that notwithstanding sacred pretence this division is but of humane invention being not to be found in the Scripture and as it is for the most part made of no other use but to make division and discord by abating our obedience to the Magistrate under colour of giving it to God so are men not at agreement in stating thereof For while some think that whatever the Magistrate commands it but of civil obedience and so lyable to temporal reward and punishment onely and again what is of Gods command that is expresly set down in Scripture is to be only obeyed out of conscience of divine authority and then leaving men to private judgement what precepts are thence deduceable or when the Magistrates commands be such they must consequently leave them no certain rule whereby either to preserve duty or unity As also those other sort do who distinguishing men in their several relations by them phancied say that in whatever we do as subjects and men linked in Society the same is of civil cognizance and duty but in whatever we act as Christians we are to be guided by precept from God alone In which doing also being neither able to bring from Scripture all things that concern Gods outward worship and finding many precepts of Ethical Political and Oeconomical nature and which do concern our duty and good even as men although we had not been Christians they must needs fall themselves and drive others by these doubtfull precepts from giving any right obedience at all instead of directing them therein For although as to some intents men may be usefully considered in these different relations yet when the same person is now both a man and a Christian such distinctions as should â—imply a possibility of personal devision again so as for the same Christian to act as a man in any thing without being a Christian must besides absurdity bring upon us the many inconveniences of rebellion and civil war And therefore although in our being Christian we lose not the reality of manhood more then in being rational creatures or men we lose the properties of sensitive Creatures yet inasmuch as being rational Creatures and so having a greater and surer light to direct our actions all that we do answerable to other meer sensitives is therefore now to be attributed to us in the capacity of men as of the nobler and higher relation Even so also it fareth with us after and while we are Christians namely that all those actions in which in execution and direction I mean so far as is humane we resemble other meer natural men onely yet these things being by us now acted under the inseparable relation of Christians are although not of express litteral divine precept yet if done in obedience to lawful authority a Christian duty or if acted against it a Christian fault And it will follow that what was in us as men before but moral vertue or vice is now righteousness or sin even to the degree of an idle word And so again considering us as subjects those things that are onely by the light of nature investigable as civil duties when they come to be enforced by a Superiour having his power and office from God have the obligations of religious actions as being part of our obedience to that God who said them to be in that respect Gods also and children of the most high Therefore when God sometimes commands what would concern us and be our benefit as men although we had not been Christians as indeed if we had reason enough all precepts for outward direction would appear such or when again many things appertaining to our religion it self and our outward worship therein are by the Churches authority enjoyned whether the same be found in Scripture or no they are both of them to be held as religious dutyes to us and we being not able while we are Christians to act in any other personal capacity must be obedient and subject as in and to the Lord that is till something be enjoyned to overthorw Christianity we as Christians must obey in all things and it is as sinful to disobey Supream authority in the payment of taxes as in the observation of the Sabboth For God not now giving particular precepts as unto the Iewes but leaving us herein to the direction of the higher power ordained for that purpose of him we are to be obedient to our Masters in the flesh as unto Christ and willingly to do them service as unto the Lord and not as men That is we are now always to obey him as Christs Minister and head of our particular Church and not left at liberty to obey as in a religious tye no farther then we please For the actions and precepts of each State Kingdom are upon their conversion to Christianity to be called and reputed the actings of such or such a Church and not of such or such a State the name and notion of Church including that of State even as in the particular members whereof it is compounded the notion of man is involved in that of Christian. So that now as the entire trust power of Vniversal headship of the Catholike Church is unto Christ resigned and he thereupon to be obeyed as under a religious tye in all causes whatsoever by all such as acknowledge themselves Christians although they seem of never so civil a nature even so his supream deputy in each Christian Church or Kingdome being entirely entrusted like him from whom his power is derived is
and trust being above mine the fault must light on him according to his determination that said He that shall break one of the least of these Commandments and shall teach men so he shall be least in the Kingdome of heaven that is shall have no share in heaven or be most punished hereafter But he that shall do and teach them he shall be greatest in the Kingdome of Heaven or in heavenly reward Which words as they shew the following power that some must have of teaching others so do they declare their greater punishment or reward to follow their trust therein according to that other saying Unto whomsoever much is given of him much shall be required and to whom men have committed much of him will they ask the more And that this was meant in regard of power of government intrusted and that also of that particular deligation of power and trust made to the higher powers in the Church appears by the occasion of its delivery having relation to the foregoing parable and admonition where the Church under the notion of the house of Christ its Lord is to be carefully watched by its present overseer put in authority by Christ from whom these Stewards are to expect their reward or punishment according to their behaviour in this charge Where by the way we may note the Monarchical designation of each Churches government because the Steward or Master of the house is still set downe and alluded unto in the singular number And we may also note that it could not be meant as appropriate to the Apostles or others as they were Ecclesiastical men and preachers onely but must intend such as are to have civil authority also as appeares by that prohibition of beating the men servants and maidens which as it must import an Officer of authority to inflict such severe and tyrannical punishments so these punishments being corporal could not denote the function of any spiritual person because they could not pretend any right hereunto From all which our benefit and duty in obedience being apparent we are not to be carryed about with every winde of doctrine So that whilst striving to serve God according to his will revealed in Scripture we might neither on the one hand be in danger to be entrapped by the wiser sort and such as have worldly ends even by the slight of men and cunning craftiness whereby they lye in wait to deceive nor on the other hand fall into the danger of such as may seem more simple and uninterested because the unlearned and unwary do rest Scripture to their own damnation But we are to know that no Scripture of God is of private interpretation that is to be interpreted by private persons but that its chief drift being to instruct us in the fundamentals of our salvation and in order thereunto to declare those misteries and general precepts that were necessary to our belief practise therein it left private men for particular guidance to the authorised interpreters thereof At first it was the Prâ—ests lips should preserve knowledge and thou shalt seek the law at his mouth they having this their law particularly set down by Moses And so also when they were to have kings he was to have a book thereof and to do thereafter But now in the Gospel as these particular legal precepts stood not of litteral divine authority but as presidents useful upon occasion so the Ministers thereof were Ministers not of the Letter but of the Spirit Whereupon it still appears that the whole drift of the Gospel and new Testament were but to set forth Christ the foundation unto us and to leave us unto the present higher powers for direction of our practice thereafter according to the light of Scripture or natural reason Therefore as we first find the scope of each Gospel to record the miracles Christ did in proof hereof so shall we finde the other discourses and doctrines therein contained usually to follow but as occasioned thereupon For Saint Iohn speaks plainly That if all that Iesus did should be written the whole world would not contain the books that should be written but these things are written that ye may believe that Jesus is Christ the son of God and that believing ye might have life through his name And so again for the other part of the New Testament namely the Epistles we are not to conceive that all that was written by the Apostles or such as had inspiration is now left unto us for of some of them there appears nothing at all and of some very little Nay Saint Paul that wrot most we may think yet wrot more then is come to our hands even as he had more gentile Churches in his charge then what his Epistles do mention by their directions and titles All which no doubt would have been divine and edifying also as well as those that are come had not want of care in those particular Churches or the calamitous condition of those times deprived us of them But now however we are to acknowledge and admire the care and providence of God and the Church in preserving and delivering to us those books and Epistles left yet in and by them we may observe that they were all but occasionally written and that no Writer did undertake to set down the whole platform of Christian obedience or to compose an entire and perfect body of Divinity but in delivery of these instructions they were still respective and even as they had particular and separate charge of Churches so wrote they unto them such instructions and precepts as they conceived most fit for their proper directions And therefore we may finde those writers not onely to differ from one another in those directions but also Saint Paul whose Epistles we have written to several Churches doth in them differ in his directions also according to that exigence and occasion which he foresaw the present condition of that people required For since at that time all Churches could not have all his or the other Apostles Epistles for if they could the same things needed not at all to have been repeated it must be supposed that what was to them already written was sufficient to instruct them in things necessary to salvation and that they in their other necessary Christian behaviours had direction by Tradition from him or elsewhere which was the occasion of that frequent admonition of keeping them And for what might be wanting in both these he refers them to be guided by the Church and such as had the rule over them under the general notions of whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue if there be any praise think on these things and this most especially he doth to those he wrot least For it is likely that
should through subtilty be beguiled as the Serpent beguiled Eve from the simplicity that was in Christ. That is least as Eve in a desire and presumption of farther knowledg was by the Serpent tempted to disobey God so they by listening to such superstructures as were taught by others might be drawn to neglect those Fundamentall directions which he as their Master-builder had laid and wherewith he had espoused them to Christ and so suffer themselves to be brought into bondage by relying on the wisdomes of such false Apostles and deceitfull workers as transforming themselves into the Apostles of Christ would under colour of Mission and authority immediately received from God be directing men in their Christian Morall duties contrary or above the direction of their own generall and authorized head who must now be in danger to be accounted as a fool in comparison of these transformed Angels of light and Ministers of righteousness To warn us against which seduction and to shew that the interpretation of Divine rules and precepts were by God and Christ now referred to that person who was next representing them it is observable that whensoever Christ is urged with the text of the Law or when himself is expounding it he always makes the sense thereof other then was formerly received releasing it to the generall law of reason or morality and not tying himself to the Letter as it was particularly morall to the Jews as by making Murther and Adultery to be inward and releasing by his Power sometimes the outward acts as by dispencing with that strict precept of the Sabbath and other instances may appear These precepts binding the Jews as Divinely Morall but Christians no farther then as rationally or politically so And St Paul having thus largely in the fore-recited and in the next Chapter spoken to the Colossians of our participation of God through â—hrist and of Christ through Christian obedience in this precept of love he then particularly instances how this love is to be outwardly stated and made perfect by obedience to rightfull Superiours in Christ naming such Masters in the flesh as were then Christians and saying Whatever yee doe doe it heartily as to the Lord And not unto men Knowing that of the Lord ye shall receive the reward of his inheritance for we serve the Lord Christ that is we serve him by these in his stead But he that doth wrong that is disobeys or serves him according to his own will which must cause wrong shall receive for the wrong which he hath done and there is no respect of persons Clergy and Laâ—ety high and low are made culpable by disobedience And in the next Epistle being the first to the Thessalonians having set down some particular commands for them to follow saying Yee know what Commandments we gave you by the Lord Jesus he after adds He that despiseth despiseth not man but God who hath also given to us his holy spirit meaning this authority which he might be bold in as the Apostle of Christ. And this he doth as presuming them inwardly guided and instructed from God himself in the generall precept of love saying but as touching brotherly Love ye need not that I write unto you for your selves are taught of God to love one another Meaning that this precept onely is of immediate Divine direction and injunction being able if rightly performed to estate us innocent according as he noted in his former prayer for them saying The Lord make you to increase and abound in love one towards another and towards all men even as we doe towards you to the end he may establish your hearts unblamable in holiness before God even our Father at the coming of our Lord Jesus Christ with all his Saints At which time it will be found that Charity shall cover the multitude of sins or make us innocent And so far would he have them seek Peace the fruit of this love That they should study to be quiet and to doe their own business not taking upon them to censure the actions of others especially of those that are their Superiors And the means to accomplish and perfect this he after sets down We beseech you Brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their works sake That is count them directors of your love so far as it is operative and be at Peace among your selves Which is the same with the precept of study to be quiet Because being obedient to them we shall be at peace with one another but if we follow and beleeve them not in the manner how Christ is to be served and this our love to be exercised outwardly as well as we have already believed that these things are to be inwardly embraced it will follow that our private Will-worships to him and private apprehensions of love to our Brother will by their Crossings and thwartings one upon another prove to be their mutuall subversion and upon occasion of division and discontent hereabouts rankor and malice will break in to the reall overthrow of both true Faith and Charity It being impossible that any voluntary particular act of my love to any Neighbor can be so great and extensive as that more generall good to all which obedience must produce Whereupon follow directions both to Superiors and others for effecting it Warn them that are unruly comfort the feeble minded support the weak be patient towards all men that is see that no man render evill for evill unto any man or take upon him to avenge his own wrong but ever follow that which is good both among your selves and to all men That is let your Obedience be continuall that your Charity may be Universall For if you should be so unruly as to raise Civill commotions and quarrels upon the score of your own particular enmity and revenge how would this confused return of evil for evil by the severall Members of a Kingdom one against another dissolve all bonds of Peace and Charity whilst every man should be both persecuting and persecuted Whereas by a joynt submission and acknowledgment of them that are over them in the Lord and acquiescence to them in their publick Charge and Trust all rankor will cease and generall Amity be preserved And these two fundamentall precepts of Faith and Love wrought by God in the Thessalonians he again mentions in his second Epistle to them as he had done in his former Epistle for as there he thanks God alwayes for them in his prayers remembring without ceasing their work of faith and labor of love So here he saith We are bound to thank God always for you Brethren as it is meet because that your faith groweth exceedingly and the Charity of every one of you all towards each other aboundeth So that we our selâ—es glory for you in the Church
be thought unreasonable as the ready was to defeat all Military Discipline so must it likewise be held destructive in Civil proceedings also which is but a more stationary and setled Army as the Army is a more moveable Commonwealth in a more warlike posture Obedience being the Life and Soul of both But if the Prince upon some Reasons known to himself command any of his Subjects to carry a Reprieve or be otherwise instrumental in the saving of any person condemned for Murther or Theft or the like is that person that hath the life of this man now in his power to suspend or deny the prosecution of this Precept because for ought appears to him the condemned party is not guiltless If the condemned party shall be saved by his Obedience to his Prince his Command and shall afterwards commit more Murthers or Thefts or the like on whose score score shall all these light For it is certainly as well a fault to justifie and acquit the wicked as to punish or condemn the just but surely it is imputable to him that is by Office to command and not to him that is by his Relation to Obey Which case well applyed and considered will inform us that it is not Justice as it is truely and really so but that in these kindes of determinations we are carryed away with the natural sense of pity and sense of honor and vulgar reputation inasmuch as it appears more noble to be instrumental in the acts of mercy and benificence then in punishments or condemnations But if after all this the truth of what hath hitherto been delivered finde but slow belief and practise it is not to be wondred at Considering first that the thing it self is a mystery even hid from the wise and prudent and revealed unto Babes that is to them that like Babes and Sucklings can be content innocently to relye on Christs sincere milk of the Word his Precept of Love and to draw it from the Breasts of the nursing Fathers and Mothers of the Church To these humble souls will God give his Grace but will resist the proud in their prudent speculations For how is it otherwise to be hoped but that since men do fancy themselves to have sufficiency of discretion and integrity which all more or less do so proportionably they shall also balk all guidance but their own or which is all one such onely as themselves like of For since the Reason why I decline the others guidance to follow theirs is onely because I first found their Principles and Commands were such as were agreeable to mine own judgement or interest it must then be granted that I follow therein but my self and also obey none other They therefore that can well be content to acknowledge that Faith in Christ is necessary for making us capable of the blessing of Deity will yet make a stand to confess it to be solely that Faith that worketh by love or is always ready so to do and that then as we cannot be Members of Christ otherwise then as by being Members of his Church so neither of his Church otherwise then by obedience to that power therein residing in his stead But now for Conclusion of this Discourse we will see how far these things stand good and justifiable in the very light of Nature also to the end it may finde readier entertainment when they shall appear reasonable in humane prudence as well as divinely positive both that there should be an inward Plantation of Love and Charity in the Creature to serve towards mutual affordment in the work of Providence and that to make this love effectual to the same end there should be Order and Regulation appointed lest through the pursuance of benificence separately and unlimitedly undertaken the contrary might be produced For as we have in this whole work propounded Scripture and Reason for our onely proof and Authority so in this particular as well as in all the rest it is our endeavor to let men see the agreement of those two and that Scripture is nothing but Reason enlightened and rectifyed and so bringing sundry sorts of truth more neer to our understanding CHAP. IX Of Charity as it stands in Nature AS some there are who in their height of admiration of those many excellent endowments and Prerogatives of mankinde have left unto us their Eloquent and abundant discourses of his perfection and felicity so others again there are who in contemplation of his many weaknesses pravities and imperfections have been as excessive in their pathetick expressions of his misery and wretchedness And observe whom you will that write of this Subject and do consider man in a separate condition and you shall finde them falling into intemperance on one hand or other Not that man is not the same he was but the object of the comparison they still make unto him having between him and them such large degree of perfection or meaness of beatitude or goodness we need not wonder if from such different conference man arise with such like different censure and estimation For one sort comparing him to God or such things as are in their specifick degree more happy or perfect it cannot be expected but that from such a comparison he should arise other then a Creature of low and most miserable condition and esteem The other again comparing him to other sensitives and Creatures below him must in contemplation of those many abilities of his in Understanding and Will above them and of his more lively Image of his Maker in the appetite of good make their Discourses high in his comendations But however his Felicity or Vertue be thus abased or extolled we cannot but justly esteem him positive in both and that though from God he differ most highly in all things in degree of perfection yet in reality of resemblance he doth most remarkably retain his image and favor and that in both kindes As for that state of felicity which is proportionable to his degree and proper to him as a man none can make doubt of that attentively considers him nor can those miseries that befall him be ascribed to other then accidental causes and not as arising from his natural incapacity And let this pravity and corruption of manners be again weighed and they will for the most part be found accidental and unnatural also insomuch that there is no man nay no sensitive that hath not his Will wholly averted from evil as known to be such And further since nothing can be sin or evil but wherein mine own or some other Creatures prejudice is reached to prove it is not primarily natural in us it is to be noted that there is no Creature but doth unfainedly and continually covet the good of both And although the good and benefit of others be for reasons heretofore shewed in case of present competition post-posed yet are they positively and continually existent in our Wills even so as there was never Creature in the
otherwise their transactions with their Neighbours or misgovernment at home might prove so destructively prejudicial that his own purpose might be defeated by their ruine After the time our Saviour himself appeared and had the whole Government laid on his shoulders these offices were wholly resigned up unto him and so from him who was King and Priest after the order of Melchisedec and who was the Prophet which Moses foretold of to be raised up like him and which was anointed to preach glad tidings they come to be by him conferred in chief on his adopted sons the several heads of his Church and so at last to be impropriate to the anointed Christian Monarchs vvithout such reservation as God had formerly made in the Jewish Church in reference to his Theocraty If we look for the knowledge of these things in the practice of the primitive Christian Church we shall not find any separate jurisdiction or authority claimed either in Priestly or Prophetical way but what was subordiate if not appointed by the Apostles the then Heads of the Church The which is plainly intimated by S. Paul when he tells the Corinthians who had in many things presumed against the authority of his Apostleship as their Head Though ye have ten thousand Instructers in Christ yet have ye not many fathers for in Christ Jesus I have begotten you through the Gospel wherefore I beseech you be ye followers of me For although many of these their Preachers or Instructers had no doubt by their Doctrine won many particular souls amongst them to the faith and so might be called the spiritual Fathers to those persons yet since they generally considered as a collective Church and body of men had first been instructed by him and were also the Seal of his Apostleship in the Lord They under the notion of Sons of the Church could have but one spiritual Father no more then natural sons could Whereupon having signified to them his Power of Super-intendency under a relation that might claim sole and undeniable authority as their general Father or Head he then tells them of his practise thereupon For this cause I sent Timotheous unto you who is my beloved son and faithful in the Lord who shall bring you into remembrance of my wayes which be in Christ as I teach every where in every Church That is I have sent him by my Apostolical Authority to take the charge of your instruction in my absence because he knows my manner of Doctrine and Worship which I have established in other Churches by vertue of that power which Christ gave me And so he goeth on reproving such as had demeaned themselves proudly against his Authority under colour of their office of Instruction or as Waterers to what he planted And thereupon says The Kingdom of God is not in word but in power that is he would not regard the speech of him that was puffed up but the power For although they might preach in Christs name yet if they had not power from that Supreme Deputy which Christ hath intrusted with his Churches Power their Authority was nothing as elsewhere he says How shall they preach except they be sent Indeed those Epistles to the Corinthians are very intent and copious in the defence of S. Pauls Authority and the six first Chapters are particularly bent that way and carry an especial reproof against those Schisms and Divisions which had hapned amongst them for want of this unity Whilst some would choose one Master-builder and some another and that with such vehemence of affection as Idolatrously to neglect or forget Christ himself whose Deacons they were And whilst others as Superstitiously again would balk those Ministers of Christ set over them as thinking obededience no where due but to him alone Therefore saith he I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions amongst you but that ye be perfectly joyned together in the same mind and in the same judgement Which thing cannot be while Every one of you saith I am of Paul and I of Apollo and I of Cephas and I of Christ. After which like a faithful Minister and Steward he first vindicates the honor of his Master against such as would divide him by their Idolatrous regard to his Ministers to his stead Is Christ divided was Paul crucified for you or wâ—re you baptized in the name of Paul And so blaming himself to blame others he goes on clearing himself that that power he had exercised had ever been done by him in Christs name as acknowledging his derived Authority and Mission from him of preaching and laying this Christian foundation Which thing seemed foolishness to these Greeks for they besides their natural aversion to all kind of subjection but what themselves fancied were as it appears tainted with arrogancy towards their own ability in discerning right and wrong according to the Moral Philosophy of their own Country and so were unwilling to submit to the simplicity of the Gospel and make obedience to Christ their wisdom and righteousness and sanctification and redemption The wisdom of God is now a Mysterie even a way to Justification which the wise men of the world knew not nor could discover in their Precepts of Moral Justice Having therefore afterwards again warned them against these carnal courses that caused these divisions as also told them that this worldly wisdom is foolishness with God he then undertakes Apostolical honor and power as being immediately intrusted under God in Christ and so he having from them received the Spirit of judgement thinks it not valuable to be judged of mans judgement For the Superior cannot be justified as elsewhere shewed from below Nay though saith he I know nothing by my self yet am I not hereby justified but he that judgeth me is the Lord that is the act of Justification must come from above and therefore Inferiors are not to do it but leave it to the last judgement where every man shall have praise of God In the next verse he comes home to what was the drift of all the rest These things brethren I have in a figure transferred to my self and to Apollo for your sakes that ye might learn in us not to think of men above that which is written that no one of you be puffed up for one against another that is Forasmuch as ye know me to be your Planter and that Apollo and I are all one by subordination to God that gave us our powers therefore are ye not to regard other mens authorities above that written warrant they can bring for the same For difference in power must come from God if it come from below it will cause divisions and puffing up one against another For who maketh one man to differ from another but God and what hast thou that thou didst not receive now if
to be governed by an adopted Father or Head although the absoluteness of his trust was somewhat pared by the division as aforesaid yet both of them were to be generally subordinate to this one Supreme Power for so although the Priesthood went to Aaron even as he was the first born and because that Function was to be settled for continuance yet was MOSES to be to him as a god In whose time as being the first that had the stile of K I N G we read of the first that had the title of PROPHETS and these remarkably set to be such as had part of Moses spirit put upon them namely those Seventy appointed to help in Government Against which Right of Kings as Heads of Churches although some have hitherto disputed as being blinded by the fallacious distinction of duties into Ecclesiastical and Civil and thereupon thinking the jurisdiction in matters of Religious cognizance should rest in others as more rightful Successors to Apostolical power yet can this Church jurisdiction and superintendency of Priestly and Prophetick charge be by no good reason pared away now For that the same person who as Christs Deputy is to succeed in the Supreme Power of each Church and the jurisdiction belonging thereunto must also be acknowledged to be entirely successive therein by vertue of and in respect of that union and entireness of these powers primarily in Christ as great Head of the whole Church and by him resigned and entrusted to that person that presides and represents him in every part thereof to be by him wholly managed as under the relation of his Deputy and not as due to the particular Stiles and Titles of Apostle or Father or as King only And we can no more rightfully now seclude Kings from any part of this entire trust and power then we could Apostles formerly And if we will observe it they shall be found sitting down in the same right of claim that those Apostles themselves did namely the natural and prudential claim of possession the particular persons of the one sort having from Christ no more open designation then the other For this is the natural derivation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the original of all existence and being and so also comes it to be the right of each Christian chief man by derivation from him that by pre-excellence is the man even the man Christ Jesus The which deserves our grateful observation as done in great favour to mankind to wit to silence those many disputes which might else have arisen about the Kings right to command and succeed not only in Church matters but in Civil also Whereas now the Apostles the first Heads claiming their right of Headship by the rational way of possession as Kings do theirs it makes the Titles of future Heads so succeeding to be legitimate that way also This we shall find verified in many places by the Apostle Saint Paul who is exercising this Authority most and over most Churches and yet could least claim particular designation Three of these places we have lately mentioned the first was where he claims his Headship over the Corinthians in the Paternal right of Primier Seisen I have begotten you through the Gospel which Kings as Heads may say now viz. You are to be subject to me inasmuch as you received the Gospel and your Christianity from under me and my authority being my subjects before you were Christians The most remarkable difference herein being that the former Christian Heads coming to govern by the sword of the Spirit chiefly and so by it to make Christians of such as were under the material sword already made their claim of jurisdiction and power from their instruction even as attested by miracle from above Whereas the now Heads of Churches being usually to govern such as subjects that had been by their Predecessors made Christians already are in case of dispute one with another to be differenced in their right of Headship over those that are to obey by the ordinary way of providence even by the material sword of conquest and possession And as the right and exercise of civil power was then made subsequent and annexed to the manifestation of Priestly right so now Priestly power is to follow and depend on that of Regal The next place we may observe was like to it claiming jurisdiction over over them because he as a Master-builder had laid the foundation Then in the place last mentioned he claims jurisdiction over their Prophets upon like reason What came the word of God out from you that is since you received it from me you ought to be subject to me But this he makes to be most clear when in the ninth Chapter he would set forth his claim of jurisdiction most fully he yet makes this his only available title For in that he was an Apostle or free or had seen Jesus Christ Was none of them arguments to entitle him to their Headship more then any other Apostle nor so much neither For however these things might dignifie the person yet it was actual seisure and possession must estate him Head of Corinth more then of any other Church And therefore he adds Are not you my work in the Lord And so pursues that Title in the next Verse If I be not an Apostle unto others yet doubtless I am to you for the seal of mine Apostleship are ye in the Lord. Unto all which if we shall add the right of mans dominion in spirituals over the woman by him settled upon the same right of primogeniture as formerly noted it will make the right of Kingly claim of succeeding Headship most apparent And if it were free for Saint Paul to claim equality with the chief of the Apostles in answer to such as thought his Commission not so high because he was not conversant with Christ like them how much more may seisure entitle Kings now against such as can claim no such advantage Therefore to return as Prophets were first mentioned in the time of him that was first Stiled KING so to make it farther clear that this gift and power did originally belong to the person of the Monarch or chief Governor it is also observable that the first established and really anointed King namely Saul had with his Unction from God this Spirit of Prophecy poured on him also Unction from God I say for that this only did confer power from the fountain of Power as heretofore noted the other material unction received at the hands of men serving but sacramentally to confirm people in their duties of subjection to that Authority which from heaven alone could be received Which material Unction being in that regard necessary to be applyed to the persons that should Hereditarily hold that established office of power yet it hindred not but that such other particular persons as were by God occasionally or extraordinarily empowered with any gift for
the good of men might be still really and truly held and reputed as Gods anointed In which sense we are to interpret that saying Touch not mine anointed and do my Prophets no harm Given to such as exercised their power by Patriarchal right before Kingship under the Law as also other phrases of Unction in the New Testament given to such as by means of some extraordinary gift in teaching and instruction exercised Church power in an Apostolical or Priestly right before Kingship under the Gospel Upon which grounds we must say also of the first Heads of Churches the Apostles and such like that although they could not because of their subjection to heathen Kings make much use of their power in Government over mens persons yet were they as heads of Churches thereunto as rightfully empowered as if they had been Kings and had had material unction the power as before noted belonging to Christs Vicar and not to the notions of Apostle King or the like But in after times amongst the Jews when the Power and Office of Kingship did succeed those former Unctions of power did now resolve and unite into this which was of highest eminence above any other and this stile of Gods Anointed was appropriate to Kings And although those other Functions of Priests and Prophets as parts clipt from the entire trust of Monarchy were therefore formerly sharers in this Unction and so were sometimes materially anointed also yet for that their anointings did signifie but some particular reservation of trust it might make them sons of oyl but could not confer on them the eminent stile of the Lords Anointed Which in the first place was due to the Christ that had all Power given him and next to his Adopted Christs in the Church And therefore we shall observe in Sacred Story that those Kings that were most upright in their Offices and Trusts towards God had least of their power shared by these other anointed persons Thus will you find David and Solomon and other good Kings not only in Supreme power and exercising their Authority without impeachment of these other anointed Officers but also some of them prophesying themselves and using authority over the Priests Whereas in the times of Jeroboam Ahab and such like you shall find the Prophets in greatest power and most intermeddling and to that end was Elisha anointed And also to warn these Kings and people from taking such courses as might draw down Gods vengeance to their destruction and so proceed to the overthrow of the Monarchy of that Church before the appointed time that the great Monarch of the Christian Church should change that former way of administration And as we before noted the first stiled Prophets to be such as were sharers of the unction of power of the first stiled King and that the Kings Saul David and Solomon had also this spirit of Prophesie in testimony of their right thereto for enabling them in their Offices of Government so shall we find this spirit of Jewish prophesie to expire with the last person that had this unction of power remaining namely Caiphas the high Priest being the last person that succeeded in that Church in the Seat and Authority of Moses and the Law For so it is plainly there set down that he Spake not this of himself but being high Priest that year he prophesied that Jesus should dye for that Nation c. And so again this his Prophesie is afterwards plainly set down to be the same with Counsel where it is said Caiphas was he that gave Counsel to the Jews that it was expedient that one man should dye for the people And if we make not this Prophetick Office and Trust a part of Monarchical and Kingly Function and so for some time executed by the High Priest I see not how any footsteps or remains of the Government and Scepter of Judah could be found visibly continuing until the coming of our Saviour So that now since the time of Christs uniting these Offices in himself and thereby also abolishing the necessity of any fixed Ceremonial Law and consequently of any external Priestly jurisdiction separate from that of the Monarch and again by the division of the kingdom government of his Church amongst so many heads subordinate unto him that there need not as amongst the Jews where was but one nation be any distinct settlement of the Prophetick to direct against the overthrow of kingship therein there seemed no such use of reservation because if one or two should through iniquity or indiscretion fail yet all could not Therefore it cannot now be reasonably contradicted that the power of each Churches jurisdiction is wholly centred in the person of each Christian Prince by deputation from that supreme head thereof that was Priest and Prophet as well as King The full proof of this connexion will appear by due consideration of that place of Moses where he recounting again Gods recess from Government and instruction as from himself and commending the peoples desire herein promiseth that God will raise them up a Prophet from among their brethren like unto him from whose mouth they shall receive all Gods commands By which words of a Prophet like unto me we are to understand a chief Ruler or King like unto Moses for the notion of Prophet seperately considered was never rightly given to Moses And so doth Nathaniel interpret this Prophet to be the King of Israel And generally so did that whole Nation expound it also as may appear by the peoples readiness to make him a King when they perceived he was that great Prophet that should come into the world Whence we may plainly perceive that as to be a Prophet in chief imports to the same as to be a Governor in chief so is the Governor in chief to be reputed and obeyed as the Prophet or instructer in chief Prophesie signifying the same with Instruction and Instruction being proper to persons in Authority And therefore if the Apostles and other heads of Churches in the Primitive times had this power over persons miraculously gifted by God and whom themselves had not set up in Authority being extraordinarily by God Called and Ordained thereunto How much more may the heads of Churches now claim it over such as have not extraordinary revelation from Heaven nor any Church jurisdiction but what is from themselves derived For these may now challenge as supreme Christian heads of each Church the re-union of that power which was separately by other Christian heads enjoyed whilst they were none and upon the same reason of infidelity that made their former Christian subjects deny them obedience in some things they are now being Christians to claim it as entire to themselves And therefore as we before noted the Apostles and such like former Christian heads to have sole rightful power whilst the King was not a Christian and that he was but an usurper in what he did in the Church so
they being now Christians it follows that all that intermeddle without their leave are usurpers also From all which and what hath heretofore been said in the Argument we may easily conceive how to determine concerning Apostolical succession in right whereof those of the Romish Prelacy would at this day take to themselves supreme and independent power in Church affairs even because the Apostles had so in relation to their contemporary Pagan Kings and Magistrates and would on the other side leave to Christian Kings onely civil coercion and Authority because so much and no more was formerly possessed by Infidels We shall therefore say that where the Bishop is in his City or Diocess the supreme Christian Governor as to many of those Ancient Bishops and Patriarchs it happened before Kings were Christians and at this day in Rome Collen Trier c. is practised there and then are they to lay claim to direct Apostolical succession as having none on earth their superior in Ecclesiastical power But when and where that City or Diocess is but part of a greater Church united under a Christian head superior to these particular and inferior heads then and there is that chief Bishop or overseer of that Church to be held the rightful successor of Apostolical power and the other Bishops to be subordinate unto him even as Timothy and Titus were formerly to St. Paul It is not to be doubted but as this office of Ecclesiastical super-intendency is to be acknowledged as of Divine Right so may Bishops so far as their power is extensive account themselves the Apostles successors therein which as it will estate them in rightful power to govern the Presbyters and others below them so will it again subject them to their head in chief even to him that is the more direct and entire successor of Apostolical jurisdiction From whom in that regard they are to derive their personal Ordination or appointment into determinate jurisdiction and power even as Zadock the type of Evangelical Priesthood received his from Solomon the Type of Christian Kingship although the act and Ceremonies of Consecration are to be under the Gospel as formerly under the Law received from those of the Priesthood onely in acknowledgement of divine constitution of that Function But for this omission of Princes in assuming their right upon their conversion he may easily see the reason that shall consider that great splendor of the Roman Emperors and that poverty and more mean condition which the Bishops and such like Church heads did at first live in who being at that time well studyed in their Masters Precepts of Obedience and Humility had so little strugled for jurisdiction or riches that there might seem rather scorn to take then desire to assume and engross what they had And it may be more fresh sense of Piety and Devotion might make these first Christian Emperors willingly rather enlargers then detractors from men of such pious and harmless conversation The which might make them also less studious of those inconveniences which might grow from hence afterwards not only to themselves but all other Christian Kings who from their examples were often made believe that their highest expressions of devotion was to be measured by their advancemene of Christs Church meaning Clergy-men and that also by taking the Jewels out of their own Crowns and therewith embellishing their Myters Whether this omission were begun and continued through ignorance pride or blinded zeal is not so certain as is that absurdity which from thence hath arisen namely of Kings having no more power in the Church allowed them being become Christians then they had before nay and less too since some of these will now put in for so great a share But it is to be considered that as the admonition was then most proper of fear not them that can kill the body c. in respect that Pagan Kings had not Ecclesiastical coertion so was the distinction of duties and obedience into Religious and Civil then most proper also The which will upon the same reason come now to be united because of the union of that person commanding under Christ in chief in both And therefore had the Primitive Christian Princes well examined Saint Pauls distinction of his own and others Apostolical jurisdiction they would have found in them the whole rights of their Crowns comprised when he said Let a man so account of us as Ministers of Christ and Stewards of the mysteries of God Under the first expression of Ministers of Christ or his Deacons or Deputies they shall finde Magistracy and more Civil power over Christian persons and actions within their Church contained in the other all power given over the way and manner of Gods outward worship and also the chief charge and care of Preaching or Instruction Which makes St. Paul proceed in the description of his Stewards Office onely because he undertook little in the other For since it was the most natural and reasonable course to lay down Rules and Instructions for men to follow before any outward execution of Government by Rewards or Punishments in observing or neglecting them could be established we may finde good reason why our Saviour did delegate his Authority to those first Fathers and heads of the Church by vertue of that power they should from him receive to represent him herein saying to them all power is given to me in Heaven and in Earth Go ye therefore and teach all Nations c. teaching them to observe all things whatsoever I have commanded you and lo I am with you always even unto the end of the world And it must be acknowledged a thing reasonable that since the actions of voluntary Agents must have issue from their understanding that therefore in order to that obedience which was expected to follow there should be appointed a powerful way of instruction to precede Which Office of instruction although it did for this cause precede yet since Christ had promised the continuance of his presence or power with it unto the end of the world as knowing it to be at all times necessary for him that is to have the charge of Government under him we cannot but resolve that this Office of Instruction or Preaching is to be held and exercised by all others but subordinately and in dependence of that present head of the Church who holds amongst other Unctions a deputation herein in chief from Christ himself who was anointed to preach In the first heads the attestation of miracles which gave them Authority to be hearkened unto in their message of Instruction gave them thereby also upon all necessary occasions Authority to be obeyed as Heads and Governors In the last heads as Conquest and the ordinary ways of Providence doth design the Governor first so doth it therewith also estate him in the right of supreme Instruction as necessary thereto And surely they that would deny the necessary conjunction of these two essential parts of
certain nobleman went into a far Country to receive for himself a kingdom and to return and he called his ten servants and delivered them ten pounds and said occupy till I come By which is set forth that trust of power which in his absence should be committed to the several Heads of Churches But his Citizens hated him and sent a message after him saying we will not have this man raign over us Where we may see Antichrianism stated and defined that is when such as are members of Christs Church or his Citizens do so far express their hatred unto him as to deny his deputed Christs to Raign or have power over them And therefore after he hath taken the accompt of his Deputies trusted talents he then comes to censure these Rebels against his Vice-gerents just as if they had been so to himself saying But these mine enemies which would not that I should raign over them bring them hither and slay them before me And that this sentence was directly intended to such as refuse this his power in his Deputies and not of his Deputies disobedience to him appears in that S. Matthew setting down the like Parable of trusted talents but without mention of the particular fact of the Citizenâ— hath no such expression in his relation thereof although he record afterwards Christs owning his Ministers as himself as elsewhere shewed So that now who is a lyar but he that denyeth that Jesus is the Christ he is Antichrist that denieth the father and the Son It is not said he that denieth the Holy Ghost or he that denyeth Jesus that is the belief of his Saviourship for this being wrought inwardly by the work of the Holy Ghost it maketh its denial or refusal more properly the sin against the Holy Ghost casting Christ forth from within us as an unholy thing but offending against Christs regency or power over us outwardly offends also against Charity and so by destroying Monarchy or Union hinders our wel fares here as infidelity doth our welfares hereafter And that this mysterie of Antichristianism is the denial of the Father and the Son and that in regard of power to be exercised by persons here below and from them sent and empowered may be notably gathered from these very words of Mission and Delegation which Christ always used at the empowering of any from him using stil these speeches or the like He that despiseth you despiseth me and he that despiseth me despiseth him that sent me In which there being always mention of delegation of power from the Father and the Son and never from the Holy Ghost it comes to pass that Antichristianism is plainly opposition in the execution of such power as is from God the Father and Christ delegated In which delegation because Christ is to them the immediate Donor it therefore takes the name of Antichristianism For these being anointed and established by God in Christ although they are not to personate Christ in having dominion over ther faith as being the object thereof yet are they to personate Christ in claiming their obedience in all things and so forgive also as in the person of Christ lest Satan should have advantage over them as seeming to be done out of original power in themselves and not as acted in Christs Name and Authority So that now the means of accomplishment of our welfare here being by Christ reckoned as his service under the notions of Love and Charity and our obedience to him therein making us participants with him of what he meritoriously did in obedience to God in performance of the Moral Law for us it follows that as we deny the Holy Ghost in denial of Jesuship so also God the Father in denial of his Christ-ship For all things being ours through Christ and as through him that was both God and man all mankind came to be capable of the benefits and favor of the Godhead so single men being members of particular Churches through obedience to particular Christs under him come to be participant of Christ also and of those benefits promised to the whole Church his body under the condition of obedience Again as by faith we lay immediate hold on him the second Adam for forgiveness of original sin so by obedience to him and his Church we attain the benefit of his obedience and remission of actual sins In the first way by our particular offerings to him of inward faith and love we are all of us through Christ made Kings and Priests to God on our own behalfs in the second way we as members of particular Churches must have for what we do warrant and direction on from other Kings and Priests having therein Authority from him Nor are Kings Supreme Deputies as Christi only that is because their oyl and unction is ever in Scripture distinguished from what is ordinary but they are also his most immediate and eminent Deputies for execution and accomplishment of his Jesu-ship I mean so much of it as concerns the Churches temporal safety which was part of that work which as King Christ was to do as appears by that his speech The son of man came not to destroy mens lives but to save them But because it could not be personally compleated by that the son of man himself it must be presumed entrusted to those who to that purpose are so often in Scripture eminently adorned with this title of Saviour Nay it is taken as an office so proper to Kings that God for his peoples greater assurance puts himself under that notion The Lord is our king he will save us so likewise is Christ called A Prince and Saviour as he is also called the Saviour of the body that is of his whole Church by his deputed Saviours in the several parts thereof But most remarkably clear to this purpose and also to shew the following advancement of the Church by these Saviours under the Saviour and that this Church in that glorious condition is that which is to be called Gods Kingdom is that last verse of Obadiah And Saviours shall come up on mount Zion to judge the mount of Esau and the kingdom shall be the Lords For the Prophet having before set forth the Churches enemies and oppressors under the notion of Edom doth at length foretel all their deliverance and glory to arise by the means of these Saviours and that in regard of this more eminent and glorious condition of the Church at that time then before it shall be more remaâ—kably owned by God as his Kingdom And the kingdom shall be the Lords And so being his and Christs by means of these Deputies it will follow that they that oppose them oppose Christ and so are Antichrists But to know these things the better and the persons defined we will more particularly take notice of two places set down amongst many in the New Testament to this purpose The one is of the lesser and many
hath he not put them in such a condition as they could not do otherwise To which purpose as Iob in the fortunes of this world so we for tryal of our faith are suffered to have tares and false lights sowed amongst us by that wicked one that we from thence escaping might arise more glorious in the praise of the goodness and power of that God to whose glory and service we directed it and to the greater condemnation of him that in so great a light fell away Nor yet can there be any ground taken from thence for any such impious conjecture as that God proposed these lights and truths to his Church as in mockery and with direct intention of rendring them ineffectual through obscurity and not as truly and sincerely therein purposing their benefit and salvation For we may confidently affirm that the discovery of the errors and inconveniencies of Atheism Antichristianism Uncharitableness Disobedience c. are in nature and many places of Scripture so plainly delivered and the contrary truths and duties so evidently exprest and asserted that it were not possible for any man whom licentiousness hath not prejudiced and pre-possessed with the spirit of Infidelity Rebellion Malice Stubornness or the like to be ignorant thereof upon any reasonable inquiry But if the corruption of our depraved nature helped on with the malice of that wicked one most forward to sow his tares in the field of the Church and most ready to enter the places thus swept and garnished do so commonly keep us from discerning those truths and duties which we are so loath to find and conceive to be such it is not as before noted to be wondred at And to come nearer our own present business by instance if there should have been set down in Scripture such plain Precepts for settling the office and power of Monarchy as should have necessarily and universally driven men to implicite obedience to that Government and none else it would not only have overthrown our liberty and rendred all men equally good and bad as aforesaid but also have endangered the loss of Gods honor the end of mans conservation whilst it thus for peace sake went about to confer it too closely and absolutely on his deputy on whom as in a kind of Idolatry men might else come to fix those express returns of thanks and praise which to God himself were only due as to their fountain and original These lessons intending as well to enjoyn obedience in subjects to whom all places of obedience must be understood as to take off arrogance in Princes and so each one to learn their own parts not that of others And therefore when we shall find Christ so obsure in his description of the Kingdom of God or heaven and of his appearing as to give occasion to some to think the words altogether to imply Gods inward Kingdom or Christs coming to judgement at the last day and not his glorious appearance in his Kingdom the Church it is not much to be admired to be misconstrued and that construction always made use of by such prejudiced minds as are loath to examine how then it should be true that the Apostles themselves should desire to see one of the days of the Son of man and should not see it it being unconceivable how they should not see his second coming to judgement or not be partakers of his glory therein as well as of his inward comforts here Upon which grounds we may also find reason why our Saviour was so close and reserved in all those places where he hath occasion to speak of that power he was to delegate and leave to his Apostles even so that he not only forbears to put their Authority under the plain notion of obedience and doth it under the more familiar terms of hearing or receiving saying He that receiveth or heareth you heareth or receiveth me But also whilst he is giving them this power he doth so intermix it with such other discourses that may seem or are common to others also that the Apostles themselves could not it is like understand the plenitude of their own power until after his Resurrection that he had particularly spoken to them of the things pertaining to the Kingdom of God Which things being the proper duties and instructions of the Apostles only was the reason we find him not mentioning the like to any other person And when by reason of this obscurity S. Peter is asking whether themselves or all are spoken to he neither gives answer I nor no but as before noted goes on with the description of the duty of their Offices under the notion of Stewards Which office although it must of consequence draw on eminence and power in Gods houshold the Church yet he delivers the duty thereof in such expressions as might concern others as well as themselves But when there or in other places he is instructing to humility most we are to conceive it done because the Authority of this office is most subject to tempt to pride and oppression And where we find him so frequent in giving admonitions to mutual love and particularly so often giving his Apostles warning for loving one another and so expresly forbidding them to seek to exercise Authority one over another as it cannot be construed as excluding their just authority over such as are under them so this admonition is to be conceived of high import to the peace and good of his whole Church Which might else by the disagreement of these several Heads in their divided jurisdictions one against another draw on perpetual wars by their ambitious seeking to encroach on their frllow Stewards Office and Authority and not resting content with their own Charge Which Gentile imitation or striving to obtain a sole Monarchy in Christs whole Church as formerly the Greeks Romans or others had done in the world hath been as experience tells us not only unsuccesful to the undertakers but always of high mischief to Christendom And therefore if this seasonable admonition of mutual service and love one to another do oftner and more plainly appear to be given to the Apostles then the description of their power there is good and plain reason for so doing We may also find reason from hence why the Apostles themselves were so mysterious and dark in declaring their own great Power in the Church So that S. Paul having been put to it by his stubborn Corinthians doth yet do it as in a mystery for fear of arrogating too much to himself and through his too great eminence in power to prove more obnoxious to the rest of the world and more scandalous to his new Believers Therefore saith he These things brethren I have in a figure transferred to my self and to Apollo for your sakes that ye might learn in us not to think of men above that which is written that no one of you be puffed up for one against another Meaning that as he
faith is of a more spiritual allay then that former Covenant of works so is their promises of a higher nature also Insomuch as we shall not find any where in the Gospel that there is warrant given to make these things the object of our aims or hopes as to the Jews was usually done but rather to the contrary Whereupon we may say that however a Church or particular members may as additional blessings to the righteousness of the kingdom of God expect these blessings to follow yet have they no such particular right as for gain sake onely to dispossess the greatest infidel And much less can particular Christians under colour of distinctions by themselves made have right against one another and so make God the Author of Peace to be the Author of Confusion and Civil war And as the Scriptures and their meaning are thus difficult and subject to misinterpretation in regard of the temporal promises made in the Old-Testament so are the more spiritual promises of the Gospel and New-Testament for want of due regard to alteration of times and difference of persons made the occasions of much abuse and disquiet also through mens hasty and partial interpretations of all things as relating to their particulars and to their own benefits onely To avoid which we are to observe a difference of persons and to know that whereas our Saviour usually addressed his speech to his Disciples as those he chiefly intended to teach because they should teach others so many of those speeches concerned them as present Teachers and Guides chiefly and not their successors as that place fear not little flock c. and the directions following it sell what ye have and give Alms c. Some again concerned their successors and not them as those places before mentioned of taking the swords and making friendship with Mammon Some things again concerned both them and their successors as the power of the keys whatsoever ye shall binde on earth shall be bound in heaven and the power of Mission and Instruction as he that heareth you heareth me c. thereby making a necessary difference between such as should teach and govern and such as should learn and obey Which distinction hath been of late so little considered of in the world or rather so preposterously practiced that those that should be by their places obeyed as Governors and Teachers are now made the only objects of Discipline and Instruction For there is not the meanest Subject or Artisan but are daring to censure and direct both Prince and Priest in performance of their duties as if these Texts Do all things without murmuring and disputing c. and obey them that have the guide over you c. had been purposely spoken to Kings and Preachers that thereby they might learn submission and attention to their Subjects and and Auditors Some things were spoken that concerned other Christians also but themselves in the first place as whosoever will be my Disciple let him take up his Cross and follow me c. And lastly some things are generally set down as concerning all men as the Doctrines of Faith Love Humility Patience Obedience c. although men may differently be concerned in the outward exercise of them as heretofore related As concerning such Promises and Precepts as had different regard to Christians through alteration of times we shall finde some that concerned the primitive Believers and not those that followed in the latter age as in those glorious signes promised to accompany Believers to cast out devils to speak with tongues to heal the sick c. The which and other miraculous assistances and ways of inspiration and illumination heretofore promised and granted to such as should ask in Christs name and had but Faith to the quantity of a grain of Mustard-seed some in these latter times have been vainly boasting of whilst others have as disconsolately expected and for want of them been ready to think they must want Faith also Not rightly weighing how necessary these miraculous signes and wonders were to be then shown for the honoring Christs name from above which was as yet had in so little repute here below Insomuch as for that very cause we shall finde the gift of miracles granted to him that cast out devils in his name who for ought we finde pretended neither to follow nor at all to believe on him Nay to shew these extraordinary endowments were not sure signes of Faith we shall finde our Saviour condemning them that had them But when his name should be the most glorious of any and his Church should have attained that degree of strength and learning as to be able to provide for its own safety and illumination in an ordinary way then came the time again when upon the contrary reason these endowments to private persons ceasing we are to construe some admonitions as chiefly proper to Christians in the last times and to happen when his service shall be an honor as are these Admonitions to beware of pretenders to new lights such as shall say Lo here is Christ and loe there is Christ c. And having hitherto so largely endeavoured to prove our Assertions out of the Texts of the holy Scriptures and having done it with such strength of evidence as to me seemeth of value to convince any that hath real and firm belief that they are truely proceeding from God or that rather there is indeed any God at all it seems lastly necessary for conviction of both these sorts of men that is open Athiests and such secret ones that confessing a God and the Authority of Scripture the better to serve their own turns thereby do yet in their works deny him to say something for conviction of Deity and the daily exercise of divine Providence amongst us The which shall serve by way of addition to our first enterprize therein at the beginning of this work which for haste to other things was but cursorily there handled CHAP. XIV Of Athiesm AS the Nature of all kinde of vertue is to be operative so by the degree and extent of operation is the proportion and extent of the vertue to be measured For neither to do by help is so powerful as to act alone nor to do one or few things as many or all Again as extent of ability is best measured by extent of operation in the objects it undertakes so is the proportion of vigor by distance in execution even as that loadstone that can attract at greatest distance is best and that fire that can heat or burn farthest of is so also And as potency and vigour are to be thus measured by distance between Agent and Patient so much more when that distance shall be so encreased as the presence of the Agent shall not sensibly appear as to the present work but a weak or unlike thing having of it self no effectualness thereunto shâ—â—l by its power be made the Author of his proper
that a small proportion enjoyed with security and peace renders more content and encrease to the owner then a larger which fear of disseisen makes unuseful Therefore necessity the mother of wisdom having taught them to embrace peace and unity reason farther taught this way unto it namely that as the division of their wills and appetites had before made disturbance so the only means to acquit themselves thereof was to submit to some definitive sentence and determination in all controversies hereby many became one in this grand Politique body and as in the natural though the arms legs and all other parts draw greedily for themselves apart that nourishment which is for common supply and that with self-consideration only yet all of them keeping their natural order and rules and relying on the affordment of such members as are of publike concern and trust not only their single but joynt preservations did follow For the brain affords nerves the heart arteries the liver blood to all parts as having the like interest in them all and while each member is thus supplyed according to the proportion which its oeconomy and service to the whole doth require and that Geometrically every one hath alike while they have enough why should one repine at another For if according to the old allusion the hands or feet alledging their greater pains and service should ignorantly quarrel and envy the greater rest and supplies of other parts and hereupon grow so stubborn as to refuse the directions of the common head so far as to disable it and those publique useful members of heart liver c. from performing their offices must it not follow that the whole body thus perishing the hands and feet must therewith perish also For the whole body subsisting by and being but collectively these members each of their particular growth and good made that of the whole swell also So in this Politique Body the several benefits and advancements of particular members are made by this union of will and application to be the encrease of the publique But it is by the way to be considered that in submitting thus Politiquely to have each private wil swayed by a publique which thereupon became the only legal will or sentence it is not to be supposed that the faculty of willing could be resigned for that is impossible and beyond our power it being not capable so far to reflect on it self as to will to be willing or not willing in any thing for if so such kinde of choice would proceed infinitely nor could the actions necessary for preservation of each individual have any setled certain and final sentence for direction or execution on its own behalf but the effect of our wills or the power to execute the same is that we promise and are to suspend or deny if contrary to publique allowance And as not the faculty of willing so not that of understanding and judging can be wholly left and silenced because that also is to the preservation and subsistence of each man as man that is in his separate and personal capacity and to the constitution of will it self absolutely necessary But because my private understanding taking me distinctly for a single person was for self-preservation only I can from my self claim no right farther to use or apply it but in such cases where Polity hath placed me in the relation of a subject and member of a Politique Body united for common good there it is reasonable that as my particular good is unvaluable to that of the general so my liberty and right of judging Publique benefits and expedients should be as unvaluable also And although in this course of Politique submission men could not but expect decisions many times contrary to their private opinions and desires yet since this was the only way to common peace and safety they thought it reasonable that a general good should be preferred before a particular and as we in our Natural so they in this Politique Body were curing with mutilation or patience the impotencies and griefs of particular members rather then the whole body with all other Members should run into common hazard and while striving to shew partial affection to the grieved part only the life and subsistence of all should be endangered For as when life is taken from our natural body it remains a body no longer but a carcase so Politique bodies being berest of their life which is general agreement and submission to Authority continues no longer a Commonwealth but Anarchy Wherefore we may observe that Monarchy was not only the most ancient and useful form of Government as having in it the most apparent unity But also that this chief office was that of a Judge being in all causes and over all persons supreme head and governor Not that any single benefit or the advancement or good of any one person was thereby intended because that otherwise and without this relation they were to be presumed but of equal merit And so if we shall diligently consider all those examples of more special and extraordinary favour and abilities bestowed by God Almighty in Holy Writ we shall finde that the good of the whole or some more considerable part of the people was the end of those miraculous and personal endowments and not single honor it carrying too great a disagreement to Gods justice and too plain a shew of partiality that whole Societies and Orders of men should be to no other end abased but to the advancement and good of one And to this end only were all those Prerogatives and Priviledges annexed to the persons of Princes as amongst others that of irresistible power For their chief end being the peace of the Kingdom and ceasing of strife and slaughter in the doing thereof it must be aswel in his power to decide if equity shall so lead him on the fewer and weaker side as on the more and stronger and so much his Obligation of Protection must imply Else if the stronger should of it self and notwithstanding such decision have still power by force to atchieve their own desires and refuse submission to what end should Government be for without it the stronger side did before judge and prevail for it self but now all Power being resigned into a third determinate hand it is no more of right in them but him and the offer to reassume it is the highest breach of Trust and the Treason of all Treasons even the betraying of all Order and Government it self By all which we may discern the Original reason of Government and power of one man over another we may see why every soul should be subject to the higher powers and how all powers come to be of God and why the resistance hereof as the greatest crime is to be punished with damnation For without submission to Government and Authority what peace can be hoped for and without peace what temporal good can be expected because as the care of God in the
preservation of all creatures in general is called Providence so being applyed to mans particular it is called Peace A blessing of such utility that in Scripture we may observe all other blessings included therein as the more worthy so that in our prayer for the peace of Jerusalem any other state we include all sublunary benefits it is capable of and as our God will be called the God of peace so our Saviour the Prince of Peace who as a complement of all blessings saith Peace be unto you and enjoyns it as a common and summary benediction to others Peace to this house or Peace to this City But because peace in it self seems but a Negative happiness we will now so far as is for the present needful speak of Mans end and happiness in general which by means of this peace he strives to attain and secure CHAP. V. Of each Mans private End and Felicity WE before touched how the different Perfections of Creatures arose from the different neerness to Divine resemblance and that the whole Creation took effect out of Gods intention to express his goodness and reap thereby due praise and glory and that this difference of participation and resemblance appeared most in man as a creature most lively enabled both to the rellishing and enjoying this goodness and bounty and withal of greatest engagement and ability to return due praise We are now to consider that as it would have seemed unreasonable in God to expect praise from us for such things whose use and possession we could not at all apprehend or acquire so to encrease this praise and thanks it was necessary that the objects of our felicity and our vigor in enjoying and possessing them should be encreased also And again as for to have coveted and delighted in any by means of our affections and then have wanted the benefit of reason and discourse to attain it had been and abuse so to imagine we should have ever put forth to the possession of any thing the pleasure or benefit whereof we did no ways apprehend were absurd and therefore in this necessary conjunction our reason and affections are heightned and helped by each other yet Reason doth usually play the part of the Servant or Ministerial Officer to the attaining of what we apprehend as Pleasant which Reason having assented unto on the behalf of the object out of which Pleasure is expected it is then called Good or when on the behalf of the way and means to attain it it is then called Vertue especially if it overthrow not a greater Pleasure in others to which end all Laws are framed Politically appointing punishments to keep off the seeking of such Pleasures They that have hitherto defined mans felicity have stinted it to such and such particular objects wherein for the most part guessing by the measure of their own rellishes and apprehensions they themselves thought greatest happiness to consist but we not making mans felicity narrower then the objects thereof will afford and reckoning small pleasures even to be parts thereof also do not mean to contend in what particular object or exercise this delight doth most consist leaving it to ties proper and indisputable judge each mans own appetite but do affirm mans end to be pleasure At which if any seem startled as esteeming a difference should be put between that which is good and that which is pleasant and that goodness may be had where pleasure is not their mistake ariseth from the observation that since many men and creatures take often delight in such things as procure them afterwards great harm and sorrow and on the other side finding many things which are painful in the present possession to prove afterwards good they seek thereupon to divide Good from Pleasant Not duly considering that besides God no object can have in it self a positive or perfect degree of goodness but it is in them comparative only even according to that serviceableness they yield to other things as for food cloathing or other use Therefore the measure of good received from any thing must be rated according to the rellish entertainment and serviceableness it finds in the receiver which must make it good or not For if by good we understand what is commodious and necessary for the preserving and perfecting our nature without regard whether it be pleasant or not see we not how they take away the use of sense and reason and make the felicity of living Creatures not to exceed that of stones and other Inanimates for these have this felicity conferred on them with greater constancy and assurance then Sensitives and if such kind of passive or negative happiness could dignifie would be more excellent of the two Whereas they having no apprehension rellish or delight in what they do we may justly account them excelled by Creatures of sense as they are again by man surpassing them all in the variety and vigour of his enjoyments As for instance in that intellectual pleasure of honour wherein man seems so delighted as if he were a second Deity they have either none or small apprehension Their ears are not capable of harmony or the sweetness of eloquence nor their eyes delighted with Colours Figures method c. They want also many varieties of tastes and smells which we possess And in a word as man hath brain the root of sense in greater quaintity then they so also he exceeds them in the use and effects thereof being more various and abundant in his desires and more vigorous and steady in his possession All which will conclude that goodness in Sensitives as such cannot be where pleasure is not and that goodness is but another name for Pleasure or commonly the way our reason apprehends to it For when for the health of my body I endure Physick or other observations which are troublesom and unpleasant or for the good of my soul abstain from any thing pleasant or undergo any task or pennance see we not how that which is called good in both kindes is but in respect it is the way to what is pleasant afterwards for the appetite following Pleasure as her general end and preferring the greater to the less by the help of reason finds that in these and like cases this end is not otherwise attainable For this lasting pleasure of health doth far countervail the temporary sufferings of Physick and the reward of heaven any momentany punishment and in both cases proves not the avoidance but Pursuit of Pleasure For is any thing Pleasant to the taste for other cause eschewed but out of fear of some other detriment nor can we make an Athiest forbear his pleasure when the terror of shame or the Law are off him or the Glutton his appetite in any thing which fear of sickness forbids not From the first instance we may conclude this Maxim That slighter and less durable pain is to be suffered rather then greater as if that of Physick to that of Sickness