Great Christus regnat vincit triumphat Wherein they acknowledged the Superiority of Christs Dominion and the subserviency of their Government to it And we know the Title of the French King is Rex Christianissimus but how proper to him let Europe judge And though he intermeddle not in the Intrinsicks of the Church of Christ which belong to the Ministry yet he makes use of his Power to preserve Civil Peace in Church and State and to command Obedience to the known Laws and Ordinances of Christ in his Church both in Ministers and People by his Power and Government in matters Ecclesiastical and will Protect and Encourage them therein And as the Kings of Israel were required to write a Copy of the Law of God and Read therein all the days of their Life so he Reads and Studies the Word of God that he may see with his own Eyes and that his own Devotion towards God and that which is Professed and Practised by the People may be guided by that infallible Rule And being sensible of the weighty Charge of his Government he depends upon Almighty God for his daily Assistance Guidance and Blessing So that this fear of God doth steer his whole Course and Rules in his Heart in all his Rule over Men whereby the Righteous rejoyce and flourish under his Government but the Wicked and wickedness are scattered with his Eyes Thus we have a Brief Description of a good Magistrate and what a Blessing such are to the People and may engage all to give them Honour and chearful Obedience and may condemn those Men that will submit to no Government and others who only Submit while their own Interest or Opinion is upheld by it And if in any thing the Magistrates fall short they at least may by these things see their Rule however it will not excuse the People in the Duty they owe unto them which leads me to the next Head to Discourse of A Right Christian-Subject FIrst He is one who acknowledgeth God himself to be the Supream Governour of the World but yet that he doth execute his Government by Second Causes and Instruments and particularly by Princes and Magistrates in their respective Provinces Places Kinds and degrees of Power He also owneth the Providence of God as the chief disposer of the Governments of the World and of the Persons that under him do execute them Setting up one and Removing another and changing of Times and Seasons as he pleaseth and whether they are sent in Wrath for Correction and Punishment or in Mercy for the Comfort and Establishment of a People he acknowledgeth a Divine hand in both He is one who is contented in his Station and being a Subject seeks rather to Obey well than to Aspire after Power and Government which belong not to him he considering the cares fears distractions and dangers that attend high Places which Men in a lower Sphere are freed from whereby he rather Pities than Envies them The Onus of Government for the most part outweighing the Honos of it He is careful in the First place to discharge his Duty toward God and therefore dares not yield Obedience to Men in any thing that is inconsistent with his Fealty Allegiance and Duty towards God he knowing that he must Fear God as well as Honour the King and that he that Fears not God cannot be duly and truly Subject to Men and that the Notion of a Deity is no Enemy to Civil Government by setting up a fear of God in Mens Hearts above all other fear as some Atheists have said His Religion teaches him Loyalty but he makes not Loyalty his only Religion He is one who giveth Obedience to Magistrates not meerly out of fear of Wrath oâ— any outward Constraint but of a ready Mind in compliance with the Commands of God and the Dictates of a well regulated Conscience and as he makes the Law of God and the Laws of the Land conjunctim the Measure oâ— his Obedience so Conscience is the Principle of it He is a follower of Peace and Concord nâ— sower of Strife and Sedition no fomenter oâ— Divisions no Incendiary to kindle Flames he knowing it is great disservice to the Ruleâ— to have his People Divided and injurious to the growth of the Nation in Wealth Strength and Honour He will not entertain much less promote groundless Jealousies of Magistrates whereby to disaffect the Minds of the People and so diminish their just Honour and the Authority of their Government He is one industious in his Place and Calling and serviceable to the Common-wealth of the Nation though he be but in a mean Place and Station the King himself being served by the Field and the Labour of the Plough-man whereas Men that live like idle Drones are neither useful to their Governours nor the publick Welfare and so are not as they ought to be good Subjects As that is not a good Bee that brings neither Wax nor Honey to the Hive so in point of Arms he is not a good Subject that will not use them in a just Cause for the publick Good upon Lawful Command as well as he that takes them up without such grounds He pays Tribute Custom or whatever Tax is justly due to the Magistrate for preserving the Peace Wealth and Honour of the Government under which he lives and according to his Duty and Ability will help to defray that publick Charge which is necessary for his own and the peoples Preservation in the Community of the Neighbourhood among whom he dwelleth He will not revile the Gods and speak evil of Rulers nor rashly censure their Actions as knowing they may Act upon Reasons of State which are not known to him nor fit to be made Publick and will not oppose his private Sentiments to the publick Wisdom of the State. And as a good Subject he is careful in his Place and Calling to maintain those Liberties and Immunities which are legally and justly due to the People and will not basely through Cowardise or Bribery betray them to an Arbitrary Power As a good Servant will carry it as he ought not only to his Master but also to his fellow Servants but herein he is careful to do nothing tumultuously but according to Law and Ancient Custom with peace and quietness so that if any disturbances arise they may not lie at his Door that Judgment may run forth like a River and Righteousness like a mighty Stream and no rushing noise arise by interrupting the free course thereof He doth truly Honour but not Idolize Rulers gives not that Fear Trust Honour and Adoration to them which are due to God alone and as Men of Wisdom in high Place affect not vain Applause and to have their Persons in Admiration above what is meet as we Read of some of the Heathen Emperors that they affected Divine Titles and Worship so a wise Subject who truly Loves and Honours the Prince will not spread a Snare for his Feet by
Government doth set him His Will is still guided by Judgment and his Policy is always directed to the Welfare not Destruction of the People He is always resolved to do Good yet as wisely as he can yet he trusts not to humane Policy observing how often God makes the Wisdom of the Wise of no Effect He is also a studious maintainer of Peace both at Home and Abroad he knowing well the mischief and misery of Civil or Foreign War. He will never obtain that by Strife which he can have by Peace If he draw the Sword it is not Avarice or Ambition or private Revenge that do unsheath it yet because he knows that he bears not the Sword in vain he draws it when the Honour Wealth or Safety of the People calls for it He is always careful that what Blood is spilt may not lie at his door and therefore will not give just Provocations and be first in Quarrels and will never advance his own Greatness upon the spoil of others He is one who gives not himself to Wine or strong Drink Lest he forget the Law of God or pervert the Judgment of any of the Afflicted which was the advice of Bathsheba to King Solomon Again He doth nothing Momentous in his Government without deliberate Counsel as knowing that In the multitude of Counselors there is safety and chooseth Men of the greatest Wisdom Integrity and Experience to be his Counsellors He also doth seek to Cherish Preserve and Multiply the People as knowing the true saying of Solomon In the multitude of the people there is Honour but in the want of people is the Destruction of the Prince Prov. 14. 28. And Joabs Prayer for David The Lord thy God add to the People how many soever they be an hundred-fold 2 Sam. 24. 3. The Candor of his Government doth Invite and Unite people to it but the Rigour of it drives them not away from it whereby the publick Revenue is encreased and the empty Houses filled with Inhabitants and his Quiver being filled with People he need not fear his Enemy in the Gate Further He sets before him the Example not of Tyrants and Usurpers but of the Wisest and Best of Governours to be his Pattern will not follow that which is wicked and unjust though it hath had success yet wisely observes what Rocks others have split â—pon to avoid them and by what Methods good Designs have prospered to imitate them Again If he hath Persons of differing Judgâ—ents in Religion under his Government as it is impossible to have all men of the same â—ind He spreads the Wing of his favouraâ—â—e Protection over them all so far as may stand with the publick Peace He knowing that those who may differ in some matters of Religion may yet be good Subjects faithful to the Government and useful to the Publick Our differences in some matters of Religion being to God and our own Consciences saith a late Writer He therefore disowns those principles which lead to Cruelty upon that account yet he will wisely distinguish between men of Turbulent Spirits and such as peaceably dissent through scruple of Conscience he well knowing that every man in Religion ought to be well satisfied in his own mind and that Conscience is not in our own power and that a forced Religion cannot be accepted of God. And as he himself would not be imposed upon so neither doth he think it equal with respect to others For as a Magistrate may be a good Governour to the People though he differs from them iâ— Religion so he knows they may be good Subjects to him though therein differing from him Neither will he suffer one part of thâ— people to destroy the other because not all oâ— the same opinion in case they live innocently to one another and are useful to thâ— Government and profitable to the Nation when both hands may be working for the publick Good and in his Service he will noâ— suffer the right Hand to cut off the left bâ— comprehends all useful persons in his Government yet he stands not indifferent to a Religions or Opinions in Religion if they tend to Atheism Blasphemy and plain Idolatry or are destructive of Morality or humane Society or the known or fundamental Principles of Christianity or the Civil Government or are repugnant to the Laws of Nature in such cases he will make a difference but in other things he shews forbearance wherein men truly Pious may differ from one another Again He seeks to satisfie the Minds of all his People by doing things that are Rational Just and Good but Men of restless Spirits whom nothing will content he restrains their Power for the preserving the publick Peace Moreover He will not judge of a whole Party by the Miscarriages of some as to comprehend them all under the same Guilt but will defend the Innocent while he doth correct the Guilty that every one may bear his own Burthen and not anothers Lastly Which is the greatest of all he is a Man fearing God and though he is as a Temporal God on Earth yet he knows there is a Supream God in Heaven and though now he Judgeth others yet that he himself must come to Judgment And in Religion he is really before God what he seems to be before Men. He commands not his Religion but is commanded by it and follows not Machiavils advice to the young Prince That to seem Religious may be to his advantage but to be really so may be to his prejudice And as his place is higher and more capacious of Service than other Mens so he knows his account will be greater and though he now stands above them yet then must stand level with them and therefore doth not only seek the outward welfare of the People but the progress of true Religion to the saving of their Souls and seeks the Honour of that God that hath put Honour upon him For this end he doth countenance and encourage a good Ministry to teach the People and reflects the greatest Honour upon them who are most diligent and faithful He upholdeth Universities and Schools of Learning that there may not want Men of ability to defend the Truth and that the Church may be furnished with an able Orthodox Ministry to instruct the People and seeks to suppress that Vice and Wickedness which may provoke God and bring down his Judgments upon him and the Nation And he being a Christian Magistrate knows that Christ is King of Kings and Lord of Lords and that by him Kings Reign and Princes decree Judgments He therefore Kisseth the Son lays his Government at his Feet submits to his Scepter propagates his Kingdom and upholds whatever is truly Christian against all which is truly Antichristian either in Doctrine or Worship and derogatory to his Crown The Motto we know upon our Kings Coin in England is Christo auspice Regno and the Emperor Jovinian chose for his Motto Scopus vitae Christus and Charles the
modish and immodest Dresses not becoming their Profession and high living beyond their Quality their Place or it may be their outward Estates Again Have you not some amongst you who are of unquiet Spirits unruly Passions given to brawling strife and contention in your Family Parents with Children Masters and Mistresses with Servants using reproachful Names and threatning Language not becoming the Gospel and injurious to all good Order and Government Have not some also been guilty of great Covetousness grasping at great Estates and griping the Poor and oppressing the Needy and withholding Wages when it was due anâ— shutting up your Purse in works of Charity and Mercy and have had the cry of the Poor thereby against you Have not some of you had itching Ears now crying up one Man then another having Mens persons in admiration because of parts gifts opinions and affecting tone oâ— some peculiar notions in Religion affecting Novelties more than sound Doctrine and hearing them rather to please your Fancies than profit your Souls Again Have not others of you run into extreams in Religion running so far from Justification by Works as to cast off Charity and good Works and seeking purer Ministry and Ordinances have rejected both and depending upon the Spirit have cast off the Scriptures and negected endeavours and fleeing from Superstition are fallen into practical Atheism and from knowing Christ after the Flesh to know him only as a Light within and from corruption in the Church to be of no Church and have run from Prelacy to a popular Anarchy and from receiving the Sacrament Kneeling not to receive it at all Have not others been Tale-bearers Sowers of Discord and Raisers of false Reports it may be of Magistrates themselves at least have been too credulous to receive them and divulge them abroad and so ensnare themselves in the words of their own Mouth Have not some been guilty of too much Uncharitableness to such who have differed from you and your Opinions in Religion and confining the Church of God to too narâ—ow a compass and making Christs Kingdom â—o consist in doubtful Opinions high Notions forms of Government gifts of Utterance â—ather than in Righteousness Peace and Joy â—n the Holy Ghost as the Apostle speaks Have ye not also had great Divisions and Animosities among your selves Brother going â—o Law with Brother rash Censuring of one â—nother and broke off your Communion with â—ach other for slight and trivial and doubtâ—ul matters being of fickle Minds and have â—ot any due consistency among your selves â—eing uneasie without Liberty and when you â—ave it want wisdom to preserve it or imâ—rove it Have not many of you discovered great â—ant of Wisdom and Prudence in the managâ—g of your Professions and different Opiniâ—ns both in your speeches and behaviours â—mongst Men and towards one another and â—ereby given just occasion of offence Have not some of you placed much of your â—eligion in your particular Opinions in your separate Churches without seeking as ye ought that inward Grace which might Sanctifie your Hearts and Regulate your Lives and so separate you from the moral evils oâ— the World as well as corruptions in Worship Have not others of you been guilty of mucâ— Spiritual Pride in despising those whom yâ— have thought in a Form below you and diâ—covered it in contemptuous Language anâ— Carriage And have mistaken the power oâ— Fancy and the transport of meer naturaâ— Passion soon vanishing away for the work â— the holy Spirit which abides in the Soul. Have your Fastings and days of Prayeâ— been kept as dayes of true Humiliation foâ— Sin but rather to have your Sufferings removed than Sanctified or to have some particular Opinion prevail rather than sincere Râ—ligion substantial Holiness and solid Pietâ— in your Hearts and Lives Again Have not the Temptations of thâ— times made some of you to act contrary tâ— your Consciences Principles and Professions to save your self from Suffering and givinâ— occasion thereby to your Adversaries to glorâ— over you Other things I might mention but theâ— things may serve for Conviction to the Guiltâ— and for Caution to others For I am perswadeâ— better things of many of you though I thâ— speak I know ye have among you many eminent examples of Piety Prudence Justice Sobriety Charity and strict and sincere Devotion towards God and Innoceny towards Men and that nothing but Conscience towards God doth make them Dissenters in Religion being otherwise ready to perform all dutiful respect to Magistrates and all acts of Love Friendship Hospitality and good Neighbourhood towards all among whom they live and it cannot be denied but that many of your Ministers and Teachers have been and are Men of great Learning Prudence and Piety great Textuaries and eminent Preachers and sound Expositors and zealous against Popery But if any will make an ill use of what I have said and are glad through the sides of some offending Dissenters to wound all Religion Piety and Profession I shall only say as the Prophet Oded did to the Host of Israel after they had slain their Brethren the men of Judah with a rage reaching up to Heaven Are there not sins with you even with you against the Lord your God 2 Chron. 28. 10. Or as our Saviour to the Pharisees concern-in the Woman taken in Adultery Let him that is without sin cast the first Stone at her Have not those of the Church of England who have of late been casting Stones at the Dissenters their Sins May not our Saviour say to the Church of England as to the Church of Ephesus I have somewhat against thee And as it 's said to the Church in Sardis Rev. 3. 2. Srengthen the things which remain that are ready to die for I have not found thy works perfect before God. Hath she not exprest more zeal against Nonconformity in some indifferent Rites and Ceremonies so accounted by themselves than against notorious Vice and Wickedness Hath she not establisht Church Communion upon other Foundations than the Apostles did in the Primitive Churches as Profession of Faith and Repentance and Subjection to the Commandments and Institutions of Jesus Christ Hath she manifested the meek and tender Spirit of Christ toward those who have iâ— some small Points of Religion differed from her and such as may justly be Scrupled and herein not done to others as she would heâ— self be done unto And scoffing at their pleaâ— of Conscience as vain Canting Hath she not in many of her Doctrine Preached Printed and Published departeâ— from her own Articles and some forwarâ— Men have been shaping them and their publick Worship and Order more and more intâ— a conformity to the Church of Rome anâ— thereby raised the hope of the Papists and occasioned many multitudes of Protestants in the Nation to dissent from her she driving them from her Communion and then punishing them for so doing Hath she not been breaking down the Civil Bounds and ancient Land-marks and exposing the holy
not a Roman Catholick yet is truly Catholick and hath a Catholick Respect to the Service and Interest of his great Lord and Master in every place Yet he will not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to intrude himself into anothers Work or Charge without ground and Warrant He is also one given to Hospitality ready to relieve the Strangers Fatherless and Widows and such as are in distress according as he hath Ability and Opportunity thereunto that he may express the Vertues upon Earth of his great Lord and Master in Heaven He regards not the Speeches and Censures of the People in the Faithful discharge of his Duty accounts it a small thing to be Judged of Mans day but is satisfied in the Testimony of his own Conscience and in the Approbation he hopes to find with God who is the Searcher of the Heart and hath learned to go through good Report and evil Report And tho he observes some foolish and ignorant Men to despise the Calling of the Ministry yet he is not ashamed of the Gospel of Christ but magnifies his Office. Again If he find any of his Brethren to exceed him in Parts Learning Ministerial Abilities and have more success in their Labours and are better accepted with the People he envies them not but rejoyces that Christ is Preached Piety promoted and Gods Kingdom propagated though by other hands more than his own He contenteth not himself to Preach general Doctrine but seeks by particular Application of the Truth to awaken Mens Consciences and to lead Men into the Knowledge of their Hearts and to bring into Captivity every Thought in their Hearts into the Obedience of Christ Further Besides his publick Ministry he is ready to go from House to House to comfort the Afflicted to support the Feeble-minded to satisfie the Scrupulous to visit the Sick and pray with them and prepare them for their latter End. He convinceth Gainsayers and confuteth Errors by strength of Reason solid Arguguments and Evidence of the Scriptures and the best Antiquity without casting reproach upon Mens Persons with vilifying and invective Language whether he hath to do with Dissenting Protestants or Papists For though Controversies in Religion are a Theological War and therefore called Polemical yet he doth not manage it with the Sword and Spear of bitter words which neither tend to convince the Judgment nor win the Adversary He reading in his Greek Testament that the Minister of the Gospel ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Fighter either with Hand Tongue or Pen 1 Tim. 3. 3. Lastly He discharges his whole Ministry in sincerity as in the sight of God will not set up his Sail to move with every wind nor look to the East and Row to the West but deals plainly and faithfully with God with the People and with his own Soul that this may be his rejoycing as it was the Apostle Pauls in the Work of his Ministry even The Testimony of his Conscience Now Reader By these things or such as these we have the Portraicture of a right Christian-Gospel-Minister which as it reflects Honour upon some so Shame upon others However the Office of the Ministry is sacred honourable and necessary and ought not to be in Contempt on the Account of the Personal miscarriages of any And if some think the Papists lift it up too high let not the Protestants cast it down too low as many did in the late Times and despised all Ministry but what was of their own Opinion or Humour which our English Nation is too prone and subject to And yet let the People consider that their Ministers are not Angels but Men of the like Infirmities with themselves and not account that a Vice in them which they will account a Vertue in other Men. Yet I think if the Christian World was well furnisht with Ministers competently qualified as before described they might be accepted of the People and usefull to their Salvation and own one another as true Ministers notwithstanding some lesser differences in Religion and in the Form of their Ordinations which the common People do not much regard and less understand For we may observe that the publick reflections that Ministers have made upon one another have but taught the People to despise all Ministry and their coming to Church hath been to hear other Mens faults and errors reproved and not their own And it may be it is no way prudent to have the People gratified in such an humour Of the Christian Magistrate MAgistracy is a great Ordinance of God for the good of Mankind He appointed it from the beginnning and it hath continued in all Ages though under several Forms And there is scarce any People in the World so barbarous and blind but have among them some Government Magistrates we know are called Gods and bear some stamp of Gods Authority and without them the World would run into Anarchy and Confusion every Mans Will Humour Fancy or Lust would be a Law to him and as far as his Power reached would be a Law to others Yet Magistracy is not founded in Grace A bad Man may be a lawful Magistrate to whom Obedience is due as well as a bad Man may be a Father or Master to whom Obedience is due both from Children and Servants yet good Magistrates are to be desired though the bad are to be obeyed in all lawful things Now Magistrates are either Inferior Superior or Supream the King himself or Governours sent forth by him all which are called by the name of Powers by the Apostle though their power is not all of the same Nature Extent or Degree yet all appointed to one common end which is the well-being of the People both in Soul and Body And I hope it will not be accounted Presumption to speak o◠things which may seem above me For ◠speak only in Thesi as Divines do who spea◠of Magistracy in their common Places of Divinity I shall proceed in the same manne◠as before First A right Magistrate is one who come◠lawfully unto his Power according to the Constitution Order or Custom of the place where his Power is exercised or at least wil◠not impose himself upon the People without their Call or Consent An Intruder cannot properly be called a good Magistrate though we could suppose him to be a good Man he cannot lawfully command though in some Cases it may be lawful for the People to obey when he is in plenary possession of Power Again He is a Man of Wisdom able to Judge of right or wrong can search out a matter and can discern both Time and Judgment Can distinguish of Causes and Persons of Guilt and Innocence and of the several circumstances that are to be considered in a Righteous Judgment He is a Man of Courage fears not the face of Man in the discharge of his Duty Is not daunted by the Dangers that may encounter him in the way of Righteousness will make bold adventures for
the Peoples Wealth Liberty and Safety Yet his Courage is not fierce and boisterous as of some Brutes but is guided and animated by sober Counsel and sound Wisdom He is a Man of Justice who will not be corrupted by Bribes enticed by Flatteries or â—iassed by Friendship Opinion or a Party He regards not the Rich more than the Poor in pronouncing Sentence will deliver the Oppressed from unjust Violence and plead the Cause of the Fatherless and in all things proceed uniformly according to the Rules of Equity and right Reason without partiality or respect of Persons He knowing he is the Righteous Gods Vice-gerent or Minister dares not act unrighteously as Bracton speaking of the supream Magistrate while he doth Justice he is Vicarius Dei but when Unjustly Minister Diaboli Lib. 3. l. 9. He is a Man endued with Mercy and Clemency can have Compassion on the Oppressed and Afflicted will mitigate the rigour of the Laws where they may seem over-severe especially in matters of Religion and makes his Government an easie Yoke and not irksome and grievous to the People seeks rather to Rule in their Hearts by Love and Gentleness than over their Persons by Fear and Terrour is ambitious of a Chearful rather than a forced Obedience can sympathize with the People as a Father with his Children and the Cryes of the Oppressed enter into his Ears and their Petitions find easie access and speedy relief so that he obligeth them by his Goodness and provokes them not to Wrath by rigour and severity But yet he is careful to keep up the Authority of his Government thaâ— it fall not under Contempt He studies not Revenge but counts it his glory to pardon Offenders so far as may stand with publick safety shewing himself herein like unto God whose Name he bears and whose Minister he is who as the Psalmist saith is Slow to Anger and ready to forgive He is also a Man of a publick Spirit minds the general Good more than his own private Concerns and rejoyceth more in the Good and Welfare of the People than his own or rather wraps up his Own in Theirs And that he may act the more like God himself who doth good to all he is devising how he may make his Government most useful to the publick Benefit As the Emperor Adrian had this for his Motto Non Mihi sed Populo His Power was for the People not Himself He depends not upon Power and Success to justifie his Cause so as to leave himself no Witness from God good Men or his own Conscience if it doth miscarry but the righteousness of his Cause doth uphold him so that he doth not go on Trembling upon the prospect of the mutability of humane Affairs or any emergent Difficulties that may rise up in his way or from any inward regret of his own Mind or Conscience If he meet with Success and his Affairs Prosper at Home or Abroad it doth not transport him to transgress the Bounds of Justice â—he Law of God or the Rules of his Goâ—ernment or to invade any of those just Rights or Priviledges which belong to the People but is a Defender of Property against Foreign Claims or domestick Wrong or Violence Again If he be incompassed with visible Strength and all probable safety both at Home and Abroad yet he is not secure remembring the Old saying Summa cadunt subito nor puts his trust in any Arm of Flesh as knowing the uncertainty of all humane Affairs and the unexpected Changes that do often befall the things of this World. And therefore Conradus the Emperor chose for his Motto Fortuna dum blanditur fallit Fortune is False when she Flatters and Citò reposcit quae dedit was anothers Soon takes away what she gives Further He is true and faithful to his Word and Promises will not prostitute his Honour and his Conscience by Deceit or Dissimulation He well knowing that his Office and Place requires of him to be a Man of Truth and that not only the Law of God but the Light of Nature oblige him thereunto Many of the Heathen as appears in story valuing their Words equal with their Lives and as he expects Truth and Fealty from the People in performing their Oaths Promises and Ingagements unto him so he reciprocally answers it by performing his Trust or Ingagements unto them And as he entertains no principles to the contrary so neither is he led aside by any bad Examples as in the case of John Huss who was put to Death by the Emperour Sigismund at the Council of Constance tho' he engaged his Faith and Honour for his safety Cochlaeus lib. 5. Histor Hussitarum And as the Dignity of his Place Cloaths his Word with Power so he knows it will reflect the grearer Dishonour upon him if it be divested of Truth Again He is vigilant to discover Dangers at Home and to understand the state of affairs Abroad that he may either strengthen himself by Foreign Alliances or be prepared to resist Invasions or any Encroachments that may be designed upon the Nation and his Government Again He well knowing that People are apt to be led by the Example of their Governours he is therefore careful about his more Private and Personal conversation that it may be managed with that gravity wisdom sobriety piety and true manliness as becomes his Place and may procure an awful Respect to his Person and the more invite the People to give Obedience to the wholesome Laws of his Government according to the true Motto Bonus dux bonus comes A good Leader will have good Followers The love of Pleasure doth not effeminate his Mind nor divert his Thoughts from attending the weighty Affairs of his Government and the Interest of the People And if he be a King the weight of his Crown doth affect his Head with thoughts but the Lustre of it doth not blind his Eyes or bewitch his Heart He is one who will stop his Ears to Sycophants and Flatterers who for some private Advantage to themselves may Counsel him to that which may be really Mischievous to himself and injurious to the Publick good Again He carries it Humbly tho' he is in High Place his outward State and Grandeur lift not up his Heart with Pride he maintains them rather to keep up the Awe and Authority of Government than to exalt himself The distance of his Place doth not make Access to him uneasie through his condescention to the people Though he is called God yet he knows he must Die like a Man and that Death will fetch him down from those Steps again to which his place hath Advanced him He will make use of Policy but what only may consist with Justice and Honesty He will not in all things follow Machiavel or a Caesar Borgias lest he be condemned by Solon Lycurgus Solencus or any of those just Heathen Law-givers He always keeps within the bounds that Reason Conscience or the Law of his
Man which was practised in the Old Testament and ought to be also in the New and was practised by Christ himself and the Light of Nature did lead the Heathens to it in their Worship And the Christian Religion excludes none of the Principles of the Light of Nature But that worship which is more strictly Christian is worship in Spirit from an Evangelical Principle and according to the Laws and Institutions of the New Testament Neither doth this Religion exclude publick Oratories Temples or as we call them Churches for publick Worship or any convenient places appropriate thereunto The Light of Nature and the forementioned Rules of doing all things Decently and to Edification in the worship of God doth direct to them but to think that the Place makes the worship acceptable is no Christian Principle as having no holiness in it like the Jewish Temple and under no such Institution For that Temple was figurative both of Christ and the Gospel-Church So that God hath his Temple still his Visible Church as the Apostle tells the Corinthians Whose Temple you are And as that Temple of Solomon had its outward and inward Court so it is now Some who worship in the outward Form only which are the outward Court given up to the Gentiles or Paganizing Christians and are that Temple where the Man of Sin sits and which God regards not and will not have it measured And others who worship God in Spirit and are the inward Court and the true Temple and Altar measured by the line of Gods Sanctuary and where Christ doth sit and walk And was this Spiritual Worship more regarded I believe we should not contend so much about the Ceremonial part which when it is forced upon Men by Fines and Penalties it looks more like Antichristian than Christian Worship Of the English PARLIAMENT considered as Christian I Should not have added any thing upon this Head but that the present juncture of Affairs makes it seasonable we having at this Time a Parliament Assembled not only of Christian Men but of Protestants which profess Reformed Christianity And by a wonderful and unexpected Call brought together and in a critical Time when the Nation was in an Agony of Fear Distraction and Danger How welcome are Physicians to a Distempered Dying Patient who both know the Malady and have Skill to recover him Such we hope this Parliament to be to England consisting of so many Eminent Worthies freely chosen and freely debating sent from all parts of the Nation to Consult our Cure. And seeing that I have bin treating of the Christian Religion in the Excellency and Influence of it we cannot but expect its Eminent Influence upon that great Assembly And that true Christianity will be in the Chair and preside in all their Votes and Deâ—btes I do not presume to be capable of giving any Advice to those Honourable Persons who are every way so far above me All I shall presume unto is only to lay before them such things which they already know and present them in a fresh view to their Minds and that only in Hypothesi and only according to the Laws of Christianity and not the Rules of State-Policy Our English Parliament we know it to be the Supream Court of the Nation England's Sanhedrim and the Kings great Council of ancient Constitution acknowledged and maintained by successive Princes both of the Saxon and Norman Race for many Generations It is the Epitome of the whole Nation who are all here either present or represented It is the Fountain of Justice the Ne plus ultrà of Controversie It is the Bulwark of its Defence the Healer of its Breaches the united Reason Wisdom and Counsel of the whole Kingdom It is the true Ballance of our English Government holding the Scale even betwixt a Turkish Tyranny and Republican Democracy or betwixt Arbitrary Government and Popular Anarchy yea I may style it a brief Model of the whole Universe wherein the King may be considered as Regent in both Houses the Peers as the Planets compassing him about who as they receive the Splendour of their Honour from him so they reflect it back again upon him in their Loyalty and Allegiance to his Person and Government The House of Commons is as the middle Region which by its Coldness doth Temper and Moderate the Influence of the Superior Luminaries that the Earth of the Common People may not be Scorched by it The wholsome Laws here Enacted are as Rivers that Run forth to refresh the whole Land. And it subsists as the Universe by the Unity of its Parts and breaks in pieces by Division And as Natural things are formed by the Communion that is betwixt the Superior and Inferior World so things Political by that Communion which is betwixt the two Houses of Parliament But who is a right qualified Member of this great Assembly He that would describe him may have the easier Task by having the Instances before him hereof in the many eminent Worthies now met together in this present Parliament First He is one who sits in the House by a just Right either by the right of Birth and Peerage as the Lords or by a right of a free Election of the People in the Majority of their Votes and Suffrages as the Commons But yet as he is a Christian he takes notice of the Providence of God in calling him to this Publick Service Again He is a Man not Acted by Ambition cometh not thither meerly to assume Honour to himself but to do some publick Good to the Nation and Service to his Country which he accounts his greatest Honour which is a temper becoming Christianity He sits in the House with a mind free from Prejudice both with respect to Causes and the Persons of all Men and gives up himself to the conduct of Reason Equity and Conscience in all his Votes and Debates that he may not justly wrong any Man as becomes a Christian He is not pertinacious in his own sentiments and overweening his own Parts and Wisdom above other Men but is more ready to hear than to speak and will submit readily himself to Men of greater Judgment and Experience than his own and in Honour will prefer another before himself as becomes a Christian He looks not on himself as a private Person when he sits in that great Assembly and therefore lays aside the consideration of all private Interests when they stand in Competition with the publick Good that he may Faithfully discharge both towards God and Man the publick Trust that is in his Hand As becometh an English Senatour and a Christian He will not suffer himself to be transported with Heat or Passion whereby his Judgment may be blinded and his Speech precipitate and provoking but hath that Command over his own Spirit by the Dominion of Reason and the Grace of God in his Soul whereby he can either be Silent and not Speak or else can Speak with that Sedateness and Sobriety as
becomes a Christian He is aware of the great Mischief of Extreams and therefore seeks to have all things carried on in that Assembly with that Decorum and Moderation which may be most safe and satisfying to the whole Nation whereby he seeks to prevent Divisions and to promote Union As becomes a Christian He Acts not in the House for the interest of a particular Party but hath regard to the whole Community and will not be a respecter of Persons for Interest Friendship or a private Design not becoming a Christian And will rather widen than narrow the Protestant Interest to strengthen it against Popery As becomes a Protestant Christian He doth not so much consider which is the Strongest side and most likely to Prevail but where Justice Equity and the Interest of true Religion do preponderate aiming not so much at the securing himself as saving the Nation And if he cannot do the Good he would he will do the Good he can both for the Honour of God and the Welfare of the Nation as becomes a Christian If there be Differences in the Nation either upon the account of Religion or Civil Liberties as a State-physician he will rather seek to have them Healed than to be made Wider and Incurable and endeavours if it may be rather to have the Flesh cured than the Limb to be cut off shewing herein the true Spirit of Christ and of a good Christian He is careful to Maintain the just Priviledges of Parliaments and the Ancient Bounds and Land-marks of the Nation as a true English man. And also to give unto Caesar the things that are Caesars in maintaining the due Power and Prerogative of the King whereby he approves himself to be a Man who both Fears God and Honours the King As becomes a Christian He is one who can discern both Time and Judgment and considers not only what is Just or Lawful in it self but what is most Proper with respect to the present State of the Nation and the juncture of Affairs both at Home and Abroad and accordingly will Act either in making New Laws or Repealing the Old when the State of the Nation is Altered and the Reason of the Law is Ceased And will in a good sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks and take the Advantage of the Season for the doing of Good as becomes a wise Christian not knowing whe-it may ever again return into his Hand He is one who hath respect to Posterity as well as the present Generation and will take care for the future Age that no oppressing Yoke may be entail'd upon the Necks of those that are to come after by leaving any such Laws Unrepealed or by making any such New Laws which may have a bad effect upon the following Age and which may affect his own Posterity as well as others To â—oresee an Evil is left by Solomon as the Character of a prudent Prov. 22. 3. Man which may now be styled of a wise Christian He is careful to provide supplies for the King both sufficient and speedy as the Hoâ—our of his Government and the Affairs of the Nation may require that some parts of Mens Estates may be Sacrificed to the preserâ—ation of the whole And yet he is merciful â—o the Peoples Purse not to impose a burden that is either Unreasonable or Unnecessary By which mercy he Acts as a true Patriot of his Country and as a Christian He gathers Wisdom from the experience of former times wisely considering the Rocks that others have Split upon that went before him that he may Steer his present Course by other Measures and take timely warning and will not follow any evil Steps but avoid them As becomes a Christian He is Careful and Vigilant as a publick Watch-man to discover the Nations Dangers either from Abroad or at Home either such as are before his Face or such as lie in Ambush behind and will be diligent to make speedy Provision against them least by delay they prove invincible And he will not be diverted by securing some Mens particular Cabbins from attending the safety of the whole Vessel from Wrack and Ruin. He considering the Trust that is in his Hand he makes Conscience to discharge it as becomes a Christian that no ruins which may possibly come may lie at his Door He takes notice both of Persons and Things that obstruct the course of Justice in the Nation and have been injurious to the Liberties Peace Wealth Strength and Security of the Kingdom as its proper Grievances That such Things may be removed out of the way and such Persons who have been violators of publick Justice may be made exemplary tho' hitherto escaped and such who have suffered wrong may be recompensed Which as it hath been the practice of our English Parliaments so it is agreeable to the Rules of true Christianity He stops his Ears to Pernicious Counsel shuts up his Hand against taking Rewards to pervert Justice to wrong the Innocent or to make his motions Eccentick from others to promote a private design He is also diligent to attend his publick Duty and will â—t be found Absent when the publick Affairs â—quire his Presence And will Subordinate â—s private Concerns to the common Good. And will not be diverted by Ease or Pleasure â—om putting his own Hand to the Oar to â—eer the Vessel to the right Port. Considerâ—g that the known Rule of Hoc agere doth â— well respect Civil Affairs as the Duties of â—hristianity and Religion towards God. If the Affairs of the Nation be Urgent and â—ressing and its Dangers Eminent he useth â—ouble Care and Diligence He well knowing â—at the Patient may Die by the Physicians deâ—ys and the Vessel sink by the Leak suffered â—o long and the Fire be past Quenching â—r want of timely prevention And the sayâ—g of Solomon may in this case be verified He that is Slothful or Remiss Heb. in his Work â— Brother to him that is a great Waster Prov. 18. 9. â—nd that of the Poet Serò Medecina paratur Cum mala per longas invaluere moras The Medicine is too late at length When the Disease hath gotten strength He is also more particularly concerned aâ—out Religion and the Service and Honour of God that true Piety may be Protected aâ— Encouraged through the Nation and thâ— open Vice and Wickedness may be suppress'd and that good Laws may be made or execâ—ted for that end and especially that gooâ— Ministers may be encouraged and good Preacâ—ing may abound in the Nation and a maintenance to support it whereby the Protestant Religion may be secured good Knowledge may encrease and the People not lefâ— in Ignorance to be seduced to Popery oâ— drawn aside to any moral Impieties wherebâ— he gives to God the things that are Gods And he that is thus Concerned I am sure he Acts like a good Christian and to the Interesâ— of Christianity And the Line I have been drawing effectually reacheth to him