same respect and obedience which was by the Law of God due to their Governor in chief So that he that shall read their Stories and observe the legality of their entrance will not beleeve as I said that Bishop Andrews in what he said against such as Nimrod did ever intend that such like Usurpations as might by some be attributed to those should ever take from any that respect and subjection which did belong to the Lords annointed and Head of the Church 50. Afterwards the Bishop shews how Constantine and his Successors held those Trumpets for a Thousand years after Christ and then one of them saith he fol 113. by what means we all know was let go by them or gotten away and carried to Rome But that getting hath hitherto been holden a plain usurping and an usurping noâ— upon the Congregation but upon Princes and their Rights and that they in their own wrong suffered it to be wrung from them And why Because not to Aaron but to Moses it was said Et erunt tibi To draw to an end it was then gotten away and with some a do it was recovered not long since and what you may please to remember there was not long since a Clergy in place that was wholly ad oppositum and would never have yeelded ought Nothing they would do and in eye of Law without them nothing could then be done they had incroached the power of Assembling into their own hands How then how shall we do for an Assembly then Erunt tibi was a good Text it must needs be meant of the Prince He had this power and to him of right it belonged This was then good Divinity and what Writer is there extant of those times but it may may be turned to in him And was it good divinity then and is it now no longer so Was the King but licenced for a while to hold â—his power till another Clergy were in and must he then be deprived of it again Was it then usurped from Princes and are now Princes usurpers of it themselves And is this all the difference in matter of the Assemblies and calling of them that there must be onely a change and that instead of a Forreign they shall have a Domestical and instead of one many and no remedy now but one of these two they mnst needs admit of Is this now become good Divinity Nay I trust if Erunt tibi were once true it is so still and if Tibi were then Moses it is so still â—hat we will be better advised and not thus go against our selves and let truth be no longer truth then it will serve our turns And this calls to my mind the like dealing of a sort of men not long since here among us A while they plied Prince and Parliament with Admonitions Supplications Motions and Petitions And in them it was their duty their right to frame all things to their new invented plot And this so long as any hope blew out of that coast But when that way they saw it would not be then took they up a new Tenet â—traight They needed neither Magistrate nor Trumpet they The godly among the people might do it of themselves for confusion to the wise and mighty the poor and simple must take this work in hand and so by this means the Trumpet prove their right in the end and so come by devolution to Demetrius and the Crafts-men Now if not for the love of the truth yet for very shame of these shifting absurdities let these phantasies be abandoned and that which Gods own mouth hath here spoken let it be for once and for ever true That which once we truly held and maintained for truth let us do so still that we be not like evil Servants judged Ex ore propris out of their own mouthes Let me not overweary you let this rather suffice 1. We have done as our Saviour Christ willed us resorted to the Law and found what is written the Grant of this power to Moses to call the Congregation 2. We have followed Moses's advise enquired of the days before us even from one end of heaven to another and found the practise of this Grant in Moses's Successors and the Congregation so by them called It remaineth that as God by his Law hath taken this order and his people in former ages have kept this order that we do so too that we say as God saith Erunt tibi this Power pertaineth to Moses And that neither with Core we say Non veniemus nor with Demetrius run together of our selves and think to carry it away with crying Great is Diana But as we see the power is of God so truly to acknowledg it and dutifully to yield it that so they whose it is may quietly hold it and laudably use it to his glory that gave it and their good for whom it was given Which God Almighty grant c. I have the more largely made recital of this Sermon because all along it is so express in cleering of most of those objections which are now made Now as it was then in answer to the Recusants and Nonconformists of those times in which respect I fear that what is let down towards the end thereof touching stubbornness in conformity towards the chief Magistrate in matters of Reformation when it shall be by him thought necessary will but too neerly condemn some amongst us with apostacie and tergiversation from their first principles and that ex ore proprio as he saith because they do now deny him the exercise of that power which hitherto themselves and the most eminent of their party have maintained to be their due For he sheweth that since the Church hath her Wars to fight and her Laws to make as well as the Civil State that therefore it is as necessary there should be a continual power to call and preside in all Assemblies made to that purpose in the Church as well as in the State That these Trumpers are to be of one peece Vnus juris That this power is from God immediately derived unto one without first setling it into any body collective at all And therefore truly if a whole National Church can claim no Church power no one party or separate Order therein can although they should be as eminent as Aaron himself No both powers are delivered to Moses not for his time onely but as he had it as the chief Magistrate so to succeed to such as should be chief Magistrates amongst the people of God as a Jus Regale to him that should be Rex in Jeshrune although in strict propriety he be no more King then Moses was And then he censures such as would in regard of their separate order sain have had a separate power It may be saith he if we communicate with flesh and blood we may think it more convenient as some do that God had delivered Moses and Aaron either of them one But when we see Gods Will by Gods
great deal wiselier they might conceal So that we may find that he is no ways countenancing those that think their Orders do exempt them from the common relation of subjection as if they had Church power apart But he is very precise and peremptory in reproof of such as in those times thought they might oppose the Ordinances of their then Church-Governors upon the score of their Function As if because they had as they said received their Commission and authority to preach to administer and the like from God that therefore in the manner order and other circumstances how they should be performed they should not be tied to the constitutions of men farther then they were agreeable to the Word of God even in such strict sense agreeable as to find express Texts for them if not their being agreeable to the general sense and scope thereof would not as they taught suffice to conform their obedience when as yet they could bring no Text in disproof of them No if they wanted this then they would as he said elswhere make their childish appeals to the usage of other Churches which had no authority over them at all And therefore I see not how any of that Order now can turn Non-conformists to our publick Communion when on the one hand they cannot so much as pretend there is any thing retained not agreeable to the Word of God and on the other they cannot alleadg the example of any one Church now in being whose practise is conformable to them in those things wherein they do dissent These I am sure may be justly accompted guilty of Apostacie from those Principles formerly maintained by the famous and Orthodox men of the Church of England rather then such as will not through private discontent and dislike of persons commanding and in power shew stubbornness to the command and power it self The which when it is by any done is so far from giving any reputation to them as men of Orders Learning or Gravity that it doth but discover to the world their own imbecility in respect of some peevish prejudice whereby they are swayed which a great deal wiselier they might conceal 20. And because in these cases again it is not to be supposed otherwise now then amongst Nonconformists formerly that is that some having their necessities and wants greater or being more fearful and conscientious in open opposition are ready outwardly to yield to compliance and yet do underhand deprave and discountenance the deed it self and that Authority which they do obey therein Of these he saith lib. 5. fol. 248. They do like one that should openly profess he putteth fire to his neighbours house but yet so halloweth it with his prayers that he hopeth it shall not burn It had therefore perhaps been safer and better for ours to have observed S. Basils advice both in this and all things of like nature let him which approveth not his Governours Ordinances either plainly but privately alwayes shew his dislike if he have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong and invincible reason against them according to the true will and meaning of Scripture Or else let him quietly with silence do that which is enjoyned obedience with profest unwillingnesse to obey is no better then manifest disobedience 21. And therefore in these cases men should not go about to disturbe the peace of the Church that pillar and ground of truth which for peace and order sake God hath appointed to be obeyed in establishing things of this nature upon every plausible argument which by means of their abilities and learning they are able to bring in disparagement of any thing established by her They must rest obedient in all such things as they cannot finde strong and invincible reason against according to the true will and meaning of Scripture whose drift is Peace and Order and not according to their will and meaning onely who it may be have contrary designes no he disclaims all such kinde of proofs as ineffectuall in this case For saith he lib. 5. fol. 201. Where the Word of God leaveth the Church to make choice of her own ordinances If against those things which have been received with great reason or against that which the Ancient practise of the Church hath continued time out of mind or against such Ordinances as the power and authority of that Church under which we live hath it selfe devised for the publique good or against the discretion of the Church in mitigating sometimes with favorable equity that rigour which otherwise the literal generality of Ecclesiastical Laws hath judged to be more convenient and meet it should be lawfull for men to reject at their own liberty what they see done and practised according to order set down If in so great variety of wayes as the will of man is easily able to find out towards any purpose and in so great liking as all men especially have on those inventions whereby some one shall seem to have been more inlightned from above then many thousands the Church did give every man license to follow what himself imagineth that Gods Spirit doth reveal unto him or what he supposeth that God is likely to have revealed to some other whose vertues deserve to be highly esteemed what other effect could hereupon ensue but the utter confusion of his Church under pretence of being taught led and guided by his Spirit The gifts and graces whereof do so naturally all tend unto common peace that where such singularity is they whose hearts it professeth ought to suspect it the more in as much as if it did come of God and should for that cause prevail with others the same God which revealeth it to them would also give them power of confirming it unto others either with miraculous operation or with strong and invincible remonstrance of sound reason such as whereby it might appear that God would indeed have all mens judgements give place unto it Whereas now the Errour and insufficiency of their Arguments doth make it on the contrary side against them a strong presumption that God hath not moved their hearts to think such things as he hath not enabled them to prove 22. In this last quotation he is very expresse concerning the power of that Church under which we live and that even in devising ordinances for the publike good thereof The which to oppose is so far from shewing it self a fruit of the Spirit that by that dissention and discord which it must necessarily produce it may be suspected to have proceeded from some other Master then the God of peace and some other principle then the Gospel of Peace even from the God of this World some powerfull temptation sent by the Prince of the air whereby he is wont to rule in the hearts of the children of disobedienâ—e If God do not therefore in this case furnish them with one of those sorts of invincible proofs by him set down that is either power of miracle or such strong and
invincible Remonstrance as to cause all mens judgements to give place their opposition is to be suspected as proceeding from affected singularity or worse 23. For if in those things wherein controversie is whether they be warranted by Scripture or by the Catholick Church as Fathers Councels or the like such as live under any Christian authority should take upon them to be judges they should then usurpe that proper cognisance and power which is peculiar to the Church onely and leave her nothing to doe For since in points fundamentall or fully agreed upon her power reacheth not it must follow that to her alone it belongeth out of that variety of interpretation made of the meaning of the Texts themselves and out of that variety and contradiction which is found amongst Councels Fathers and other Writers to make choice of and give determination for what sort of doctrine or regiment she shall finde either to have been most Catholiquely received or to be grounded upon most Orthodox Principles and soundest reason Which done for men to say the Church hath no power to institute or or take away contrary to the Word of God and then produce no other Texts for condemning her in any particular then what are by others interpreted otherwise and also after the same manner she hath done already doth certainly argue great arrogance and stubbornness of mind in them that would thus apply it although the speech in it self be most true 24. And no lesse then so it is when out of the Sentences of some Councels Fathers or other Writers the doctrine and authority of the Catholike Church is alledged to take off our obedience to that Church under which we live It being none other in points of controversie in Religion then if in Civill suits and debates the parties in contention should appeal from the Laws of that Common wealth to the Verdict of the Civil Law and avouch the Testimony of Vlpian Papinian or the like for the meaning thereof Or to the Law of Nations and then prove there is such a Law and to be just so construed because some men whom they esteem well of have so thought If there be no controversie about the truth or equity of what they propound but all men are found to agree why then it is a sign God did make the discovery to them since he hath thus enabled them to prove it If not how can they think but reasonable even for peace and order sake if not for her own sake that that side and determination which in this controversie agrees with the Church should be preferred to that which is chosen by them And therefore if the Church may devise new Rites and must for Peace sake be obeyed then certainly when she doth not devise any thing new by way of addition nor so much as retain what was before taken as scandalous in things that were ancient I do not see any invincible reason no nor reason at all for Schisme or separation 25. And as for that power of mitigation what the general and literal rigour of Ecclesiasticall Laws hath set down as he spake it in justification of what was by the then Civill Magistrate or a power from her dispensed with in the cases of Plurality Non-residence and the like so it may also truly inform us that if for the further enabling men in the study of Divinity and consequently in the gift of preaching nay even for their temporal maintenance sake these general Laws and Rules of the Church were dispensed with while the same was still remaining and in power Much more may men now out of the rule of justice and charity both to themselves and others think themselves dispensed with the omission of some Rites and Ceremonies and of reading the Service Book when as not a dispensation alone but a strict injunction against the use of them is by the like soveraign power apparantly made and that Church also whose Laws they were hath neither force or being Charity I say both publike and private when as both preaching it self and the maintenance to rise thereby have so necessary a dependance on the forbearance of them If Preachers that had other places to live on and preach in might out of particular favour to them or some other person whose Chaplains they were be thus dispensed with as we know they were and that they then readily enough made use of it may we not conclude that both the rule of Charity to ones self and of generall charity to others that may reap good by their Doctrine will excuse them in a time when their own maintenance and the exercise of preaching doth wholly rely upon their obedience in this kinde So that seem the thing never so strange and new either in respect of addition or substraction to what was formerly done and established it is not by those that are Members and do live within the jurisdiction thereof to be disobeyed as out of scandal at alteration the Church having power as well to substract as to institute And therefore he saith lib. 5. fol. 196. All things cannot be of ancient continuance which are expedient and needfull for the ordering of spiritual affairs But the Church being a body which dieth not hath alwayes power as occasion requireth no lesse to ordain that which never was then to ratifie what hath been before To prescribe the order of doing all things is a peculiar prerogative which wisdome hath as Queen or Soveraign Commandress over other vertues This in every several mans actions of common life appertaineth unto Morall in publike and politick secular affairs unto civill Wisedom In like manner to devise any certain form for the outward administration of publique duties in the service of God or things belonging thereunto and to find out the most convenient rule for that use is a point of wisedome Ecclesiasticall It is not for a man which doth know or should know what order is and what peaceable government requireth to ask why we should hang our judgement upon the Churches sleeve and why in matters of Order more then in matters of Doctrine The Church hath Authority to establish that for an Order at one time which at another time it may abolish and in both do well Then which nothing could in my opinion have been spoken more pointing to Peace and silencing of disputes in our present alterations and to the satisfaction of such as think that those forms of Prayer and administration of Sacraments Ordination and other publike Rites and Ceremonies may not by a succeeding Church and Power therein be lawfully taken away like as they were by a former established 26. And that specially if to those that have the oversight of these things there shall seem to be superstition incident to the use of them through some over-value and mistake which through frequent use might be cast towards them as though they were indeed Fundamentals of themselves Superstition saith he lib. 5. fol. 191. such as that of the
him and leave no setled way for Peace or Order He is therefore to be understood as concluding that as the lawfulness of inferior Powers must for Peace and Orders sake depend on him who alone is to be held the lawful and true Governor to this end so his can depend on none but God But of this more hereafter 30. In the mean time it is to me a wonder how those that do now so much insist upon the necessity of their agreement with that Doctrine and Discipline which was formerly set down by the Church of England amongst which the frequent use of Sermons and Saâ—raments were set down as duties necessary to our Christian profession if not salvation can now be so much changed from their first principles as to decline those means and instruments which by the providence of God are for the present sent us to that very end and that only for want of such like formality of induction or institution which the Rule of the Church or State did in that case formerly appoint and can now even while they do profess their constancie in the same belief go about to perswade against effectualness of administration either in one kind or other through any such like objection More likely to my thinking it should follow that since there is such a great necessity still remaining in the frequent use of these things and since such manner of ordination induction and other qualifications as they themselves have received can only warrant men to be right hearers or receivers that therefore it is incumbent on them as a necessary duty to be doing hereof for fear of that sentence Wo if I preach not 31. In which case if we shall compare the cause and prosecution of Nonconformists now in their scandal in matters of abridgment with those exceptions and that demeanor therein which the former Nonconformists made against the Churches too great imposition in that kind we may as I conceive attribute more reason and Christian charity and moderation to them than these For amongst them it was held for a Maxim That they would rather preach in a Fools coat then be deprived of that benefit which might come by their Ministry and preaching And this the discreeter and more moderate sort did although the doing of a thing conceived to be unlawful by the Law of God be more to be scrupled at then the forbearance of a thing held lawful by the authority of the Church which in the condition they then stood in would not suffer them to be Preachers without actual use of the Surplice or the like whereas amongst us neither subscription nor use of any thing in the like kind is by present Authority enjoined 32. And as for those that so much stand upon the former institutions of the Service-book and other Rites and Ceremonies if we should have respect only to abolished Laws yet do I not find that it is any where said that no Sermon or Sacrament shall at any time be held lawfully or effectually made or done when these shall not be also used But the intention of the Act of Vniformity as an Act of Vniformity must be construed that in the times appointed for the use of such like things that then for preservation of peace and uniformity in the Church none other but those shall be used Doth the Act any where say or can any presume it did mean that no man should preach at any time a Sermon or come to hear others do so unless at the same time the Service-book or part of it were read No certainly if we consider the injunction as to persons it will be plain it lies not upon Preachers as Preachers but upon such as had fixed ministerial charge in delivering of the Sacraments or the like to the which the Book had chief reference and not enjoined on them neither if they had Vicars or Curates to do it It is not said if any Preacher Pastor or Lecturer shall refuse nor was ever so construed For experience tells us that never any did do it when they preached if they could have it conveniently omitted or done by others being while the Law was in force seldom read by Bishop Dean or Doctor but left to those of inferior sort however now it be pressed as necessary 33. And if we consider the intent of the words directing to the use of this Book or Form they must be construed by way of seclusion of all other Which will be manifest to such unprejudiced persons as shall consider how the whole scope of the Act doth condemn such as did by speech or action derogate or deprave against the use of the Service-book or Ceremonies as unfit or unlawful and not those that did approve them And therefore it prescribes no punishment to such as in obedience to Authority do against their own liking forbear to use or hear it but such as notwithstanding the authority of the Church do refuse it out of contempt of their power or better liking to some other form saying If any manner of Parson Vicar or other Minister whatsoever that ought or should sing or say Common Prayer mentioned in the said Book or minister the Sacraments from and after the Feast of the Nativity of St. John Baptist next coming refuse to use the said Common-Prayer or to minister the Sacraments in such Cathedral or parish-Parish-Church or other places as he should use to minister the same in such order and form as they be mentioned and set forth in the said Book or shall wilfully and obstinately standing in the same use any other Rite Ceremony order form or manner of celebrating the Lords Supper openly or privily or Mattens Evensong Administration of the Sacraments or other open prayers then is mentioned and set forth in the said Book c. But then again in case they do not refuse but have been willing and made offer of doing it and have been by others disturbed in the use of that or made to use another why then by the judgment of that very Act they are not comprised in any blame But the punishment laid on such as should by open fact deed or by open threatenings compel or cause or otherwise procure or maintain any Parson Vicar or other Minister in any Cathedral or Parish-Church or in Chappel or in any other place to sing or say any Common or open Prayer or to minister any Sacrament otherwise or in any other manner and form then is mentioned in the said Book or by any of the said means shall unlawfully interrupt or let any Parson Vicar or other Minister in any Cathedral or Parish-Church Chappel or any other place to sing or say any Common and open Prayer or to minister the Sacraments or any of them in such manner and form as is mentioned in the said Book that then every such person being lawfully convicted in form abovesaid shall forfeit to the Queen our Soveraign Lady her heirs and successors for the first offence an hundred
and of Soepter in the singular number we may well understand the King before mentioned And however the Pâ—ophetick designation of Monarchical government to succeed as under the notion of Kings as the adopted Father of each Country took not place until Moses but that those that were the natural Fathers of the Tribes and had right of Government by primogeniture continuâ—â— as Princes and Rulers yet their as he was the first that was so stiled being King in Jesâ—uâ—â—â—â— even as the succeeding Judges may be so well called for that in the inter-regnum it is said there was no King in Israâ—l so shall we â—ind Moses again as expresly foretelling that they should have a King as that they should possess the Land For the words to each Promise run absolute Dent. 17. 14. When tâ—â—u art come into the Land which the Lord thy God giveth thee and shâ—lt possess it and shalt dwell therein and shalt say I will set a King over me like all the Nations that are round about me c. It is not said If thou shalt say no such conditional but an express duty or prophecie For the conjunction and here used and shalt possess it and dwell therein and shalt say makes all of them equally certain as certain in the blessing of Kingship as in that of the promised Land it self Of all which I have formerly at large discoursed and have briefly here premised to unprejudice such as are averse to Monarchy or the acknowledgment of the power of Kings in the Church and shall now treat of the Church it self and of its proper cognisance and power in which we shall have farther occasion to assert this Kingly superintendencie CHAP. II. Of the Church Catholick and of the power and jurisdiction of each particular Church and Head thereof THe word Ecclesia or ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we English Church doth originally import a Company called forth or men met together upon some special occasion But the Scripture treating of Religious matters applies that notion to Meetings made to that end And therefore that Assembly which Demetrius and his Craftsmen made is called by that name But then farther because to be called forth must presuppose some person or persons having power so to do and also to propound and regulate what shall be disputed of or determined in these Assemblies in that respect again we after find that those things which in the former unruly meeting could not be composed are by the Town-Clark promised to be determined in a more lawful Church or assembly to be called according to Authority All Religions agreeing in this truth that without observation of Government and Order both Church and State will quickly run into confusion After Christianity had a while been professed this name by way of excellence was appropriate to them and those of their communion Insomuch as in the beginning thereof and while the Land of Jewry did contain the whole number of Believers or that the Christians there or elswhere had not cast themselves into any proper or distinct forms of regiment all such as stood as well separated from the world as associated amongst themselves by their joint profession of the same faith stood only distinct from the rest of the world by the word Church or Church of Christ Catholickly applied without distinction thereof into parts in respect of any local application But when afterwards they came to be dispersed into several Cities so distant from one another in place and so different in jurisdictions as to require some form of Ecclesiastical discipline to be setled amongst themselves for their more orderly service in their Religion it came then to pass that as those that had begotten them in the faith and been their spiritual fathers and instructors had chief authority herein so were those their Churches and followers distinguished by topical additions as the Church or Saints at Rome at Corinth at Ephesus or the like By the use of the word at such a place and not saying the Church of Rome of Corinth of Ephesus or the like as now we do the Church of Rome England Geneva c we are to conceive that as the first Believers were in respect of this separation from the rest of the world in faith and some religious exercises called by the name of a Church so these in those several Cities wherein they lived were called Saints or Church at such a City and not of as betokening that they were aswel but a part of that City as to civil regiment as also a part of the whole Catholick Church now subordinate to some separate Authority in the exercise of their Religion But then we are to conceive that although this separation of theirs from others of the same City both in their meetings and holy exercises were done in order to their Religion yet was it not the quality of any Religion as such a Religion but difference in rites and form of Worship and in meeting thereabouts from that other Religion which was publikely authorised in that place which made it preserve this name of Church as taken in its proper sense And therefore as before said we shall usually find that the Addition of the Church of God or of Christ is put to distinguish as well as to dignifie it above other religious Congregations that were not such And upon this reason it is that we never read in the Scripture that the the word Church is applied to the Jews although they were a Nation separate from all the rest of the world both in their Religion it self and in the Ceremonies thereof even for that it was all one and the same with that which the publick Authority of that place did appoint and allow Whereas when Christianity first began amongst them the first Professors thereof being but subordinately divided were set down as a Church or Congregation of men in that respect separate saying The Church or Church of Christ which is at Jerusalem Which being considered we need not wonder why S. Paul should proceed to no higher punishment then that of Excommunication against a Blasphemer or an incestuous person or the like who by the very heinousness and nature of their sins might be presumed not greatly desirous of their Communion even for that it was at that time all the punishment he or other Heads of Churches could inflict wanting as before noted all coercive jurisdiction Upon which ground again we find not that the Jews did ever exercise this kind of punishment while they continued masters of their own soveraignty but comprising all offences under the same Law they punished transgressions of all sorts as breaches thereof when yet afterward in the time of our Saviour that the supreme power was in the hand of the Romans we find them both threatening and actually thrusting men out of their Synagogues But however such notorious sinners as those might in the infancie of Christianity set lightly of any Church-censure in that kind yet with the
claim any jurisdiction apart or make separation therefrom upon allegation of any extraordinary sanctity or neerer degree of imploiment in Religious affairs for this were to overthrow the main scope of the Church before set down And therefore since humane preservation and Peace is the end of Religious as well as Civil associations it will therefore follow that as each State hath its rule entire and absolute for the better preservation of concord and order so must each Christian State or Church much more have the like in as much as those precepts and directions leading thereunto are much more apparently within their Commission their duty and charge being to perfect and consummate that by a religious tie unto which natural perfection could not reach 9. And hereby it comes to pass that what was vertue or vice in a bare Philosophical accompt is now called righteousness or sin And so these Politick societies which upon the former light of natural reason took upon them the guidance of humane actions and were called Kingdoms and Commonwealths when they come to acknowledg subjection to this higher direction and rule are usually called Churches also And thereupon those that were formerly called Schismaticks in respect of separation or stubbornness to Ecclesiastick authority are now to be esteemed seditious and Rebels also if they do in any such thing disobey or oppose him that hath both these authorities conjoined For very hard it would seem if the same terms of separation should still be kept up against Christian Princes and Rulers as was formerly and they allowed no more honor and power being Christians then while they were Pagans But we will now proceed to shew what hath been the sense of the Church of England herein according to the doctrine of those that were eminent in it 10. As those of the Roman party had no doubt a design of stretching the Papal jurisdiction even in temporals by their engrossment of all spiritual power as Catholick head so hath it been always censured by ours as an unjust usurpation Therefore we shall find that the late Archbishop in his Answer to the Jesuite all along to disprove that claim of Universal head of the whole Church and sect 25. num 12. sheweth That after the conversion of the Emperors the Bishops of Rome themselves were still elected or confirmed by them without any title of Universal head until that John Patriarch of Constantinople having been countenanced in that title by Mauritius the Emperor who came afterward to be deposed and murthered by Phocas Phocas conferred on Boniface the third that very honor which two of his Predecessors had declaimed against as monstrous and blasphemous if not Antichristian And as he thus defends the power and jurisdiction of particular Churches and the chief Magistrate in them against the Pope so doth he defend the power and supremacie of this Magistrate over all that live within the same jurisdiction And therefore sect 26. num 9. doth set it down for a great and undoubted Rule given by Optatus That wheresoever there is a Church there the Church is in the Commonwealth not the Commonwealth in the Church and so also the Church was in the Roman Empire The truth is that at first and while some smaller parcels of the Roman Empire only were Christians then these being only of the Church might it be said to be in the Commonwealth first as being but a part and next but a subordinate part of the whole Empire or those that had jurisdictions therein But after that the Government it self became Christian then was there no question to be rightly made which was in which that is whether the Church in the Commonwealth or that in the Church For that both were one and both to be conceived included under that name of highest honor the name of Church importing as well our relation to God as to one another Whereupon also since for some Ages the authority of the Roman Empire did extend it self in a manner over all Nations that were Christian it might well come to pass that amongst the Writers of those times the Roman and Catholick Church might be taken as equivalent and alike which to use now is an absurd contradiction as implying a particular-universal for none other it is to call any man a Roman Catholick At the time the Emperor of Rome had the soveraignty or government of any Christian State then and there had the Pope or chief Bishop of Rome the like soveraignty in ordering of the affairs of that Church if the said Emperor so thought fit and to depart from that obedience or communion was then as I conceive not Schism alone but Sedition also But in case any that are neither within the Popes own territory nor jurisdiction but in the proper jurisdiction of some other Prince who yields only a voluntary conformity in doctrine and discipline to that Sea as Spain and France and other free Princes now do then are they that make alteration against the liking of that Prince or Power under whom they live not Schismaticks against the Pope of Rome but against him and if he approve of their doctrine they are neither Schismaticks nor Seditious As was the case of our Henry the Eight and those his Subjects of the Church of England which followed him and for ought I know was the case of Luther also in respect of his subjection to the Duke of Saxony 11 For it is to be considered that where the Jurisdiction doth divide and become independent there doth the notion of Church divide also as was to be seen in the Church of the Jews after they fell into two distinct Governments to wit that of Judah and that of Israel In which case although they had still but one divine Law and prescript form of Worship to live by yet the Government of each Kingdom being unsubordinate they were each of them reckoned as a Church apart and the good or ill Government of each of them attributed to none but the peculiar King thereof even as proceeding from his proper observance or breach of the Law And although the Primitive Churches in Saint Johns time had not yet any absolute Jurisdiction yet since what they had was independent we shall find that those Reproofs and Admonitions which were in the Apocalyps given to the seven Churches are directed to their several Angels or Heads apart without any hint or notice of subordination to any other Catholick Head or Curate save of CHRIST himself 12. I must confess that as the earnest desire and aim I have always had towards the silencing of disputes and civil commotions in Kingdoms hath made me the more earnest and studious in pressing the power and authority of each Prince so for common-peace sake again amongst Kings themselves and for taking off those irregularities and oppressions which each of them by this power might inflict on their Subjects I have many times entertained the thoughts of admittance of some such power like that claimed
the same body even so again whosoever appertain to the visible body of the Church they have also the notes of external profession whereby the world knoweth what they are After the same manner even the several Societies of Christian men unto every of which the name of a Church is given with addition betokening severalty as the Church of Rome Corinth Ephesus England and so the rest must be endued with corespondent general properties belonging unto them as they are publike Christian societies And of such properties common unto all societies Christian it may not be denied that one of the very chiefest is Ecclesiastical Politie Which word I therefore the rather use because the name of Government as commonly men understand it in ordinary speech doth not comprise the largeness of that whereunto in this question it is applied For when we speak of Government what doth the greatest part conceive thereby but only the exercise of superiority peculiar unto Rulers and Guides of others To our purpose therefore the name of Church-Politie will better serve because it containeth both Government and also whatsoever besides belongeth to the ordering of the Church in publike Neither is any thing in this degree more necessary then Church-Politie which is a form of ordering the publike spiritual affairs of the Church of God But we must note that he which affirmeth Speech to be necessary amongst all men throughout the world doth not thereby import that all men must necessarily speak one kind of language Even so the necessity of Politie and Regiment in all Churches may be held without holding any one certain Form to be necessary in them all c. 15. From all which discourse these Conclusions are plainly deducible as touching the preservation of Peace and Charity First that the imputation of Heresie Schism or the like cannot by particular Churches be so charged upon one another as to take from them the reality of being true Christian Churches whilst they hold the foundation And much less that any such imputation from any the sons or members of any Church should be held of avail to take that respect which is due unto her as a Church of Christ and debar her from exercising his authority on earth and that not only for keeping of love and union but for preservation of Christianity it self which is also needful to be upheld by observation of the Rules of Society and Government in the Church as well as in the Commonwealth 16. That to a Church as now the word is applied Polity and Regiment being proper that therefore no sort of persons wanting this power but living under it or any other Christian jurisdiction can assume to themselves the notion of a Church although they should consist of such as were of the order of the Clergy In which condition since the notion of Church could be no otherwise appropriate then to import a Congregation or Assembly it might be given to the Laity also as he avoucheth out of Tertullian 17. And next we may observe what those things be that are to be publikely exercised and wherein the members of each Church are to have communion and which do fall within the Churches authority and cognisance as Instruction Breaking of bread and Prayers that is to say to order and regulate the publike use of Preaching Administration of Sacraments of Prayers or other form of Service or Worship So that when any Church shall think fit to make any new appointment in any thing of these kinds It is not fit as he elswhere saith for those that are members thereof to ask why we hang our judgments on the Churches sleeve and out of stubbornness and disrespect to her authority to go about to perswade men to inconformity by making them believe that obedience to alteration in these things is hazardous or destructive to their salvation Not regarding the difference which ought to be put between things of the one and the other sort in respect of power to change Touching points of Doctrine saith he lib. 3. fol. 110 111. as for example The Vnity of God the Trinity of Persons Salvation by Christ the Resurrection of the body Life everlasting the Judgment to come and such like they have been since the first hour that there was a Church in the world and till the last they must be believed But as for matters of Regiment they are for the most part of another nature To make new Articles of Faith and Doctrine no man thiuketh it lawful New Laws of Government what Commonwealth or Church is there which maketh not either at one time or another The rule of Faith saith Tertullian is but one and that alone immoveable and impossible to be framed or cast anew The Law of outward Order and Politie not so There is no reason in the world wherefore we should esteem it as necessary always to do as always to believe the same things seeing every man knoweth that the matter of Faith is constant the matter contrariwise of Actions daily changeable especially the matter of action belonging unto Church-Politie Neither can I find that men of soundest judgments have any otherwise taught then that Articles of belief and things which all men must of necessity do to the end they may be saved are either expresly set down in the Scripture or else plainly thereby to be gathered But touching things which belong to Discipline and outward Politie the Church hath authority to make Canons Laws and Decrees even as we read in the Apostles times it did Which kind of Laws for as much as they are not in themselves necessary to salvation may after they are made be also changed as the difference of times or places shall require 18. So that then we may resolve that as the true essence of a Church as a Church doth depend on the doctrine and profession of the faith of Jesus Christ and the authority from him received so doth the essence and force of Discipline and outward Polity depend on her authority only It is from her power as a Church that they are made of this or that form It is not from any form in them as thus or thus made that her being or power can be thought to depend 19. And therefore surely if the Church have power to alter and change when they are made as well as to make Canons Laws and Decrees it must follow that those that are members of that Church are also tied to obedience Clergy as well as others as he lib 5. fol. 391. urgeth against the Non-conforming Ministers of those times viz. Why oppose they the name of a Minister in this case unto the state of a private man do their Orders exempt them from obedience to Laws That which their office and place requireth is to shew themselves Patterns of reverend subjection not Authors and Masters of contempt towards Ordinances the strength whereof when they seek to weaken they do but in truth discover to the world their own imbecilities which a
Pharisees by whom divine things indeed were lesse because other things were more divinely esteemed of then reason would The Superstition that riseth voluntary and by degrees which are hardly discerned mingleth it self with the Rites even of every divine service done to the onely true God must be considered of as a creeping and incroaching evill an evill the beginnings whereof are commonly harmlesse So that it proveth onely then to be an evill when some farther accident doth grow unto it or it self come unto further growth for in the Church of God sometimes it cometh to passe as in over-battle grounds the fertile disposition whereof is good yet because it exceedeth due proportion it bringeth forth abundantly through too much ranknesse things lesse profitable whereby that which principally it should yeeld being either prevented in place or defrauded of nourishment faileth This if so large a discourse were necessary might be exemplified by heaps of Rites and Customes now superstitious in the greatest part of the Christian world which in their first originall beginnings when the strength of vertuous devout or charitable affection bloomed them no man could justly have condemned them as evill whereby it is still plain that things good and profitable in their first institution and setled upon good advice and great authority may by a succeeding age and Church be found prejudiciall and that then that Church hath power to take away and abolish that which the other did institute 27. And again much to the same purpose and in answer to such as think things once well and solemnly established cannot be altered he saith l. 4. fol. 165. True it is that neither Councels nor Customes be they never so ancient and so general can let the Church from taking away that thing which is hurtful to be retained Where things have been instituted which being convenient and good at the first do afterward in processe of time wax otherwise we make no doubt but they may be altered yea though Councels or Customes General have received them And therefore it is but a needless kind of opposition which they make who thus dispute If in those things which are not expressed in the Scripture that is to be observed of the Church which is the custome of the people of God and decree of our Forefathers then how can these things at any time be varied which heretofore have been once ordained in such sort Whereto we say that things so ordained are to be kept howbeit not necessarily any longer then till there grow any urgent cause to ordain the contrary For there is not any positive Law of men whether it be general or particular received by former expresse consent as in Councels or by secret approbation as in Customs it cometh to passe but the same may be taken away if occasion serve Even as we all know that many things kept generally heretofore are now in like sort generally unkept and abolished every where By which we may further finde that as it is the duty of the Members of any Church to conform to such Rights and Orders as the Authority thereof shall institute and set up so also can no plea of former establishment whether by Councels or Customes warrant their opposition or inconformity if the Church under which they live shall think fit to abrogate them when they find urgent cause to the contrary No he accounts it but a needless kinde of opposition to urge in these disputes the custome of the people of God or the decree of our Fore-fathers as if for the necessary continuance of Peace and Order there were not the same degree of respect due to a succeeding Church by her present children as was given to the former Church and such as were our Forefathers therein Can we fancie that the establishment we doe now approve might be made in place of what the Church preceding it had made before and yet think the Church under which we live cannot do the like in disanulling some things made by the Church preceding us 28. But now if all this while it should be allowed that this power should be in the Church yet what and if some mens greater affection and interest cast towards other persons then those that had the present managing of Religious affairs might make them conjecture that rather they then these ought in these things to be obeyed and what and if they might withall doubt that him they called the Civill Magistrate should have power to order affairs of the Church as head thereof we will therefore set down what he farther inferreth fol. 567. The Lord God of Israel hath given the kingdom over Israel to David for ever even to him and his sons by a Covenant of Salt And Job 56. 8. bringing in that place of Cant. 8. 11. Solomon had a Vineyard in Baalhamon he gave the Vineyard unto keepers every one bringing for the fruit thereof a thousand pieces of silver c. He saith it is true this is meant of the Mystical Head set over the body which is not seen but as Christ hath reserved the mystical administration of the Church invisible to himself so hath he committed the mystical government of Congregations visible to the Sons of David by the same Covenant whose Sons they are in governing of the flock of Christ whomsoever the Holy Ghost hath set over them to go before them and lead them in their several pastures one in this Congregation another in that As it is written Take heed to your selves and to all the flock whereof the Holy Ghost hath made you overseers to feed the Church of God which he hath purchased with his own blood And presently after to shew who he means by those Overseers he saith The Pope hath fawned upon the Kings and Princes of the earth and by spiritual couzenage hath made them sell their lawful Authorities and Jurisdictions for titles of Catholicus Christianissimus Defensor fidei and such like And again fol. 569. complaining of the unnatural usage of some towards their Mother that were natural children of this Church under a misguided conceit that Obedience was not due to the then Queen Elizabeth but to another he saith That by this means the bowels of the child may be made the mothers grave and that it hath caused no small number of our brethen to forsake their native Country and with all disloyalty to cast off the yoke of their allegiance to our dread Soveraign whom God in mercy hath set over them for whose safeguard if they carried not the hearts of Tygers in the bosomes of men they would think the dearest blood in their bodies well spent and presently after he reckons up the faults charged by the Popish party upon them and for which they stood excommunicated as if they had been no Church nor part thereof Viz. That the Queen had quite abolished prayers within her Realm that we not only have no assemblies unto the Lord for Prayers but to hold a Common School for sin and flattery
to hold Sacriledge to be Gods Service Unfaithfulness and breach of promise to God to give it to a strumpet to be a vertue to abandon fasting to abhor consession to mislike Penance to like well of Usury to charge none with restitution to find no good before God in single life nor in no well working that all men as they fall to us are much worsed and more then aforecorrupted 28. Now to my thinking we are again fallen into that unhappy condition as to have the same or much like faults and scandals laid to the charge as well of those that are in Soveraign power as of those that follow them by such as out of like zeal to former publike usage and establishment are ready upon the same arguments to turn Recusants to the present Orders of this Church and yet to continue Recusants to the Popish Communion too Not well considering how that as in one case they must against our change make use of their Arguments so will they then be disâ— furnished of replyes to them for that change by the Church of England formerly made when a greater number of Ceremonies and those of a more general approbation and longer continuance in this Church were by the authority of the Civill Magistrate as they call him taken away and this form which they now cleave unto put in the place thereof And least any should object like them nullity and invalidity to our Church or her authority through some scruple of the lawfulnesse and calling of our present Pastors and Ministers in the exercise of their Functions because of the want of some Forms and Ceremonies heretofore appointed to be used in their Ordination before they were permitted to preach or administer and consequently think it unlawfull to hear or receive at their hands we shall finde him of another minde nay though they were not at all in Orders or claimed any mission from Authority For he saith lib. 5. fol 227. Nature as much as possible inclineth to validities and preservations dissolutions and nullities of things done are not onely not savoured but hated when either urged without cause or extended beyond their reach If therefore at any time it come to passe that in teaching publiquely or privately in delivering this blessed Sacrament of regeneration some unsanctified hand contrary to Christs supposed Ordinances do intrude it self to others which of these two Opinions seem more agreeable with equity ours that disallow what is done amisse yet make not the force of the Word and Sacraments much lesse their nature and very substance to depend on the Ministers Authority and Calling or else theirs which defeat disanull and annihilate both in respect of that one onely personal defect there being not any Law of God which faith That if the Minister be incompetent his word shall be no word his Baptisme no Baptisme He which teacheth and is not sent loseth the reward but yet retaineth the name of a teacher his usurped actions have in him the same nature which they have in others although they yeeld him not the same comfort And if these two cases be peers the case of Doctrine and the case of Baptism both alike sith no defect in their Vocation that teach the truth is able to take away this benefit thereof from him which heareth wherefore should the want of a lawfull calling in them that bapitze make Baptism vain And again fol. 332 The Grace of Baptisme cometh by donation from God alone that God hath committed the Ministery of Baptisme unto speciall men it is for Orders sake in his Church and not to the end that their Authority might give being or adde force to the Sacrament it self That Infants have right to the Sacrament of Baptism we all acknowledge Charge them we cannot as guilesull and wrongful possessors of that whereunto they have right by the manifest will of the Donor and are not parties unto any defect or disorder in the manner of receiving the same And if any such disorder be we have sufficiently before declared that Delictum cum capite semper ambulat Mens own faul's are their own harms Wherefore to countervail this and the like mis chosen resemblances with that which more truly and plainly agreeth The Ordinance of God concerning their vocation that minister Baptisme wherein the Mystery of our regeneration is wrought hath thereunto the same Analogy which Laws of wedlock have to our first nativity and birth So that if nature do effect Procreation notwithstanding the wicked violation and breach of Natures law made that the entrance of all mankind into this present world might be without blemish may we not justly presume that Grace doth accomplish the other although there be faultiness in them which transgress the order which our Lord Jesus Christ hath established in his Church And afterwards again lib. 5. fol. 448. That therefore wherein a Minister differeth from other Christian men is not as some have childishly imagined the sound preaching of the Word of God but as they are lawfully and truly Governors to whom authority of regiment is given in the Common-wealth according to the order which Polity hath set so Canonical ordination in the Church of Christ is that which maketh a lawful Minister as touching the validity of any act which appertaineth to the vocation The cause why S. Paul willed Timothy not to be overhasty in ordaining Ministers was as we very well may conjecture because Imposition of hands doth consecrate and make them Ministers whether they have gifts and qualities fit for the laudable discharge of their duties or no. If want of Learning and skill to preach did frustrate their Vocation Ministers ordained before they be grown unto that maturity should receive new Ordination whensoever it chanceth that study and industry doth make them afterwards more able to perform the office then which what conceit can be more absurd 29. By those words of his That wherein a Minister differeth from other men is as they are lawsully and truly Governors to whom authority of Regiment is given in the Commonwealth according to the order which Polity hath set we may find him 〈…〉 against their judgments that would make Canonical ordination and the validity of any act appertaining to the vocation to depend on any separate Ecclesiastick authority And when again he is saying that they are lawfully and truly Governors to whom authority of Regiment is given in the Commonwealth according to the Order which Polity hath set we may presume by the words are is and hath he means that present Power and those present Overseers which the Holy Ghost or Divine Providence hath placed over them as sons of David as was by him before rehearsed and so making him the lawful Governor whom the present Polity or Law hath set For if he should admit other question of his lawfulness by saying whom Polity should set or the like he should then overthrow that course before sâ—t down in determining the lawfulness of Ministers sent by
But shall your Church lye fallow till that Infant King or green head of the Church come to years of discretion Do your Bishops your â—ierarchy your succession your Sacraments your being or not being Hereticks for want of Succession depend on this new found Supremacy-doctrine brought in by such a man meerly upon base occasions and for shamefull ends Impugned by Calvin and his followers derided by the Christian world and even by chief Protestants as Doctor Andrews Wâ—tton c not held any necessary point of Faith And from whom I pray you had Bishops their authority when there were no Christian Kings Must the Greek Patriarchs receive spiritual jurisdiction from the Greek Turk Did the Pope by the baptism of Princes lose the spiritual power he formerly had of conferring spiritual jurisdiction upon Bishops Hath the Temporal Magistrate authority to preach to assoil from sins to inflict Excommunications and other censures Why hath he not power to excommunicate as well as to dispense in irregularity as our late Soveraign Lord King James either dispensed with the late Archbishop of Canterbury or else gave Commission to some Bishops to do it And since they were subject to the Primate and not he to them it is cleer that they had no power to dispense with him but that power must proceed from the Prince as superior to them all and Head in the Protestants Church in England If we have no such authority how can he give to others what himself hath not Your Ordination or Conseâ—ration of Bishops and Priests imprinting no character can only consist in giving a power authority jurisdiction or as I said before Episcopal or Priestly functions If then the temporal Magistrate confers this power c. he can nay he cannot chuse but ordain and consecrate Bishops and Priests as often as he confers authority or jurisdiction and your Bishops as soon as they are designed and confirmed by the King must ipso facto be ordained and consecrated by him without intervention of Bishops or matter and form of Ordination Which absurdities you will be more unwilling to grant then well able to avoid if you be true to your own doctrines The Pope from whom originally you must beg your succession of Bishops never received nor will nor can acknowledg to receive any spiritual jurisdiction from any temporal Prince And therefore if jurisdiction must be derived from Princes he hath none at all and yet either you must acknowledg that he hath spiritual jurisdiction or that your selves can receive none from him And afterwards again sect 22. he saith But besides this defect in the personal succession of Protestant Bishops there is another of great moment which is that they want the right form of ordaining Bishops and Priests because the manner which they use is so much different from the Roman Church at least according to the common opinion of Divines that it cannot be sufficient for the essence of Ordination as I could demonstrate if this were the proper place of such a Treatise and will not fail to do if D. Potter give me occasion In the mean time the Reader may be pleased to read the Author cited here in the margent and then compare our form of Ordination with that of Protestants and to remember that if the form which they use either in consecrating Bishops or in ordaining Priests be at least doubtful they can never have undoubted Priests nor Bishops For Priests cannot be ordained but by true Bishops nor can any be true Bishop unless he be at first Priest I say their Ordination is at least doubtful because that sufficeth for my present purpose For Bishops and Priests whose Ordination is notoriously known to be but doubtful are not to be esteemed Bishops or Priests and no man without sacrilege can receive Sacraments from them all which they administer unlawfully And if we except Baptism with manifest danger of invalidity and with obligation to be at least conditionally repeated so Protestants must remain doubtful of Remission of sins of their Ecclesiastical Hierarchy and may not pretend to be a true Church which cannot subsist without undoubted true Bishops and Priests nor without due administration of Sacraments which according to Protestants is an essential note of the true Church And it is a world to observe the proceeding of English Protestants in this point of their Ordination For first An. 3 Ed. 6. cap. 2. when he was a Child about twelve years of age it was enacted That such a form of making and consecrating of Bishops and Priests as by six Prelates and six other to be appointed by the King should be devised Mark well this word devised and set forth under the Great Seal should be used and none other But after this Act was repealed 1 Mar. Sess 2. Insomuch as that when afterwards An. 6 7 Regin Eliz. Bishop Bonner being indicted upon a Certificate made by Doctor Horn a Protestant Bishop of Winchester for his refusal of the Oath of Supremacie and excepting against the Indictment because Dr. Horn was no Bishop they were all at a stand till An. 8 Eliz. cap. 1. the Act of Ed. 6. was renewed and confirmed with a particular Proviso That no man should be impreached or molested by means of any Certificate by any Bishop or Archbishop made before this last Act whereby it is cleer that they made some doubt of their own Ordination and that there is nothing but uncertainty in the whole business of their Ordination which forsooth must depend on six Prelates the Great Seal Acts of Parliament being contrary one to another and the like So that you see all along the authority and interposition of the Magistrate is scoffed at and by them made ineffectual in the ordering of the affairs of the Church nay the Church must be no Church if not wholly and independently governed by the Clergy and a Clergy too that do particularly derive their Ordination and power from a forein Head and according to Rights and Ceremonies then abolished If none but true Priests can administer the Sacraments nor none but true Bishops make true Priests nor none but the Pope make true Bishops but that the authority of the Magistrate doth interpose why then no true Sacraments nor no true Church by their doctrine And to that purpose he doth put a mark upon the word devised as deriding the Civil power therein 38. If we shall add to this what was before him observed by Father Parsons concerning the institution of the Service-book and objected against the validity and use of it as well as the power to abolish their Mass and other Ceremonies it will make us wary in condemning less Alterations now made by a greater Power while yet we shall commend conformity to a less Power in a matter of greater alteration For he alleadgeth in his Book of the Three Conversions of England par 2. chap. 12. sect 25. That the Reformation and Service-book were made by the then Protector to Edward the
sixth who it is well known had no such power and soveraignty in himself as our present Protector hath And to this end he saith And now Candles Ashes and Images being gone as you see there followed in the next moneth after to wit March that the Protector still desiring to go forward with his designment of alteration sent abroad a Proclamation in the Kings name with a certain Communion-book in English to be used for administration of Sacraments in stead of the Mass-book But whether it was the very same that was rejected a little before in the Parliament or another patched up afterward or the same mended or altered is not so cleer But great care there was had by the Protector and his adherents that this Book should be admited and put in practice presently even before it was allowed in Parliament To which effect Fox setteth down a large Letter of the Council to all Bishops exhorting and commanding them in the Kings name to admit and put in practice this Book We have thought good say they to pray and require your Lordships and nevertheless in the Kings Majesties our most dread Lords name to command you to have a diligent earnest and careful respect to cause these Books to be delivered to every Parson Vicar and Curate within your Diocese with such diligence as they may have sufficient time well to instruct and advise themselves for the distribution of the most holy Communion according to the Order of this Book before this Easter time c. praying you to consider that this Order is set forth to the intent there should be in all parts of the Realm one uniform manner quietly used To the execution whereof we do eftsoons require you to have a diligent respect as you tender the Kings Majesties pleasure and will answer to the contrary c. From Westminster the 13. of March 1548. By all which and by much more that might be alleadged it is evident that all that was hitherto done against Catholick Religion for these first two years until the second Parliament was done by private authority of the Protector and his adherents before Law and against Law c. 40. And if we look farther into the Preamble of the first Statute that confirmed this Book by him also set down a little after sect 35. we may find that the said Book was appointed first for Uniformity and next that it or some other had been set on foot before by the Lord Protector in the Kings name The words are Where of long time saith the Act there hath been in this Realm of England divers Forms of Common-Prayer commonly called the Service of the Church as well concerning Mattens and Evensong as also the whole Communion called the Mass c. And where the Kings Majesty with the advice of his most entirely beloved Vncle the Lord Protector and others of his Highness Council hath heretofore divers times assayed to stay Innovations or new Rites concerning the premisses yet the same hath not had such good success as his Highness required in that behalf Whereupon his Highness by the most prudent advice aforesaid being pleased to bear with the frailty and weakness of his Subjects in that behalf of his great clemencie hath not been only content to abstain from punishment in that behalf but also to the intent that an uniform quiet and godly order should be had concerning the premisses hath appointed the Archbishop of Canterbury and certain of the most learned and discreet Bishops to consider and ponder the premisses and thereupon having as well an eye and respect to the most sincere and pure Christian Religion taught by the Scriptures as the usages of the Primitive Church should draw and make one convenient and meet order rite and fashion of Common-Prayer and administration of Sacraments to be used in England Wales c. The which at this time by the aid of the Holy Ghost with uniform agreement is of them concluded set forth and delivered to his Highness great comfort and quietness of mind in a Book entituled The Book of Common-Prayer and Administration of Sacraments c. Now truly I cannot for my part see how we can make either the first Imposition or receipt of this Book lawfull if we stick not to our main principle in acknowledging the present supream Christian Magistrate to be head of the Church which doubtless the Protector was in the non-age of the King And if those elder Reformed Protestants amongst us did well to conform to this authority in abolition of the Masse and other very ancient services and that notwithstanding the Book had been by Parliament already rejected there seems to me great reason to conform to what an Act of Parliament and a Protector of more power hath determined concerning another alteration of this kinde To think that the Book or the Ceremonies thereby appointed had of themselves separate from that Authority by which they were devised and imimposed any such inherent and divine worth as for their own sake to claim admittance and continuance were plainly to contradict the act it self and the Stories of those times which tell us by whom it was made and by whom commanded and it doth plainly cross the judgement of Mr. Hooker himself who in his answer to Mr. Travers fol. 471. may be found giving sentence for indifferency in the use of these things as in themselves by the instance of kneeling sitting or walking at receiving of Sacraments his words are An order as I learn there was tendred that Communicants should neither kneel as in the most places of the Realm nor sit as in this place the custome is but walk to the one side of the Table and there standing till they had received passe afterwards away round about by the other which being on a sudden begun to be practised in the Church some sat wondring what it should mean others deliberating what to do till such time as at length by name one of them being called openly thereunto requested that they might do as they had been accustomed which was granted and as Master Travers had administred his way to the rest so a Curate was sent to minister to them after their way which unprosperous beginning of a thing saving onely for the inconvenience of needless alterations otherwise harmless did so disgrace that order in their conceit who had to allow or disallow it that it took no place Was there indifferency and harmlesness in the use of these things then and now they onely inconvenient as causing distraction and scandall to the generality of other receivers and could Master Hooker record without censure the custome of that Congregation whereof he was Minister in receiving of the Communion sitting and for ought appears gave it so to them himself whereas yet the Service Book had appointed it kneeling and shall we now think of any inherent divine worâ—â—in the things themselves No sure this would but too plainly argue them guilty of Superstition that so maintain
had For first if none could be thought duly elected but where every man in all parties did personally agree or might be concluded to do so this were impossible Nay such confirmation were not to be expected nor was ever had although that Nation or Kingdom were not divided into parties But these that had the ruling power in a Nation or party thereof having chosen their Head all that do then or shall come to submit to them must be taken as submitting to their choice also And then as no one man can be elected by every one so can no one be supposed able to conquer every one whereby to give him right to govern that way neither He must not be supposed Conqueror of his friends and those of his own party but having had right of dominion of them by election he hath also as their Head right of headship over those they shall afterward conquer But of this more anon 48. I shall now proceed to shew what was the judgment of this learned Bishop concerning the Power of this Head of the Church and particularly in calling Councils or the like And how he argues that the right to call the Assemblies bâ—longed to the Magistrate in chief even as such We shall find that in that Sermon made Of the right and power of calling Assâ—mblies he proves that by the two Trumpets delivered â—o Moses the ordering of Church-assemblies implied by one is as well intrusted as the other For saith he fol 202. If these be needful for the Camp and for the Congregation as it is a Civil body I doubt not but I may add also every way as needful for the Congregation properly so called that is the Church The Church hath her wars to fight the Church hath her laws to make Wars with Heresies wherein experience teacheth it is a matter of less difficulty to raze a good Fort then to cast down a strong imagination and more easie to drive out of the Field a good Army of men then to chase out of mens minds a heap of fond opinions having once taken head Now Heresies have ever been best put to flight by the Churches assemblies that is Councils as it were by Armies of Gods Angels â—s Eusebius calleth them yea it is well known some Heresies could never be throughly mastered but so â—hen for the Churches Laws which we call Canons and Rules made to restrain or redâ—ess abuses they have always likewise been made aâ— her Assâ—mblies 〈…〉 â—ouncils and not elswhere So that as requisite are Assemblies for the Congregation in this sense as in any other By this then that hath been said it appeareth that Gods fac tibi here is no more then needs but that meet it is the â—rumpets be put to making And so I pass over to the Instruments which is the second part Assemblies we said is reduced to motion Motion is a work of Power Power is executed organicè that is by Instrument So that an Instrument we must have wherewithal to stir up or begin this motion That Instrument to be the Trumpet It is the sound that God himself made choice to use at the publishing or proclaiming his Law and the same sound he will have continued and used â—or Assemblies which are as hath been said special supporters of his Law and the very same he will use too at the last when he will take accompt of the keeping or breaking of it which shall be done in tuba novissima by the sound of the last trump And he holdeth one or continueth one and the same Instrument to shew it is one and the same Power that continueth still â—hat whether an Angel blow it as at Sinai or whether Moses as ever after it is one sound even Gods sound Gods voice we hear in both They are to be twain for the two Assemblies that follows in the next verses Either of the whole Tribes coagmentivè or of the chief aâ—d choice persons of them repraesentativè And for the two Tables also For even this very moneth the first day they are used to a civil end the tenth day to a holy for the day of expiation of which this latter belongeth to the first that former to the second Table They are to be of silver not to seek after speculations only â—or the metals sake which hath the shrillest and cleerest sound of all others They are to be of one whole piece both of them not of two divers and that must needs have a meaning it cannot be for nothing For unless it were of some meaning what skilled it else though they had been made of two several plates but only to shew that both Assemblies are unius jâ—ris both of one and the same right as the Trumpets are wrought and beaten out â—oth of one entire peece of bullion But it will be to small purpose to stand much upon the Instrument I make way therefore to the third point how they shall be bestowed who shall have the dealing with them for on them depends and with them goeth the power of calling Assemblies First to whom these Trumpets to whom this power was granted to call the Congregation And then whether the Congregation were ever after so called by this power and these Trumpets Where first it will be soon agreed I trust that every body must not be allowed to be a Maker of Trumpets nor when they be made that they hang where who that list may blow them That is that every man hand over head is not to be in case to draw multitudes together There will be saith Saint Luke Turbatio non minima no small ado if that may be suffered If Demetrius getting together his fellow Craftsmen they may of their own heads rush into the Common-Hall and there keep a shouting and crying two hours together not knowing most of them why they came thither and yet thither they came There is not so much good in publique meetings but there is thrice as much hurt in such as this No Commonwealth no not populaâ— Estates could ever endure them Nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say both Scripture and Nature Let all be done in order Let us have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawful ordeâ—ly Assemblies or else none at all Away then wiâ—h this Confusion to begin with Away with Demetrius's Assemblies To avoid then this confusion some must have this power for and in the name of the rest Shall it be one or more for that is next Nay but one saith God in saying â—ibi Where I wish you mark this That as at the first he took this power into his own hands and called them still together himself So here he deriveth this power immediately from himself unto one without first â—etling it in any body collective at all It is from our purpose to enter the question Whether the power were in the whole body originally Seeing though it were it is now by the positive ordinance of God otherwise disposed The reason may seem to be partly necessity
Moses the owner still the right remains in him their sounding of them deprives not him of his interest alters not the property Erunt tibi must still be true that right must still be preserved It may be if we communicate with flesh and blood we may think it more convenient as some do that God had delivered Moses and Aaron either of them one But when we see Gods will by Gods word what it is that Moses is to have them both we will let that pass as a revelation of flesh and blood and think that which God thinketh to be most convenient Now then if the Trumpets belong to Moses and that to this end that with them he may call the Congregation these two things do follow First that if he call the Congregation must not refuse to come Secondly that unless he call they must not assemble of their own heads but keep their places Briefly thus The Congregation must come when it is called and it must be called ere it come These are the two duties we owe to the two Trumpets and both these have Gods people ever performed And yet not so but that this right hath been called in question yea even in Moses own time that we marvel not if it be so now and both these duties denied him even by those who were alive and present then when God gave him the Trumpets But mark by whom and what became of them The first duty is to come when they be called and this was denied in the 16 Chapter following ver 12. by Core Dathan and their Crew Moses sounded his Trumpet sent to call them they answer flatly and that not once but once and again Non veniemus they would not come not once stir for him or his Trumpet they A plain contradiction indeed neither is there in all that Chapter any contradiction veri nominis truly and properly so to be called but only that You know what became of them they went quick to hell for it And wo be to them even under the Gospel saith Saint Jude that perish in the same contradiction the contradiction of Core The second duty is To be called ere they come This likewise denied even Moses himself that they in his place might not think strange of it in the 20 Chapter of this very Book Water waxing scant a company of them grew mutinous and in â—umultuous manner without any sound of the Trumpet assembled of themselves But these are branded too the water they got is called the water of Meriba And what followed you know none of them that drunk of it came into the Land of Promise God swore they should not enter into his rest Now as both these are bad so of the twain this latter is the worse The former that came not being called do but sit still as if they were somewhat thick of hearing But these latter that come being not called either they make themselves a Trumpet without ever a fac tibi or else they offer to wring Moses's Trumpet out of his hands and take it into their own Take heed of this latter It is said there to be adversus Mosen even against Moses himself It is the very next forerunner to it it pricks fast upon it For they that meet against Moses's will when they have once throughly learned that lesson will quickly perhaps grow capable of another even to meet against Moses himself as these did Periclitamur arguiseditioâ—is saith the Town-Clark we have done more then we can well answer We may be indicted of Treason for this days work for coming together without a Trumpet And yet it was for Diana that is for a matter of Religion You see then whose the Right is and what the duties be to it and in whose steps they tread that deny them Sure they have been baptized or made to drink of the same water the water of Meriba that ever shall offer to do the like to draw together without Moses's call And now to our Saviour Christs Question In the Law how is it written How read you Our Answer is There it is thus written and thus we read That Moses hath the right of the Trumpets that they to go ever with him and his Successors and that to them belongs the power of calling the Publick Assemblies This is the Law of God and that no Judicial Law peculiar to that people alone but agreable to the Law of Nature and Nations two Laws of force through the whole world For even in the little Empire of the Body natural principium motus the beginning of all motion is in and from the Head There all the knots or as they call them all the conjugations of sinews have their head by which all the Body is moved And as the Law of Nature by secret instinct by the light of the Creation annexeth the Organ of the chiefest part even so doth the Law of Nations by the light of Reason to the chiefest person and both fall just with the Law here written where by erunt tibi the same Organ and Power is committed to Moses the principal person in that Commonwealth The Law of Nations in this point both before the Law written and since where the Law written was not known might easily appear if time would suffer both in their general order for conventions so to be called and in their general opposing to all Conventicles called otherwise 49. Afterwards he shews how practise ran in this point and shews that Joshua the next to Moses in chief Magistracy succeeding in execution of this power When he not Eliazar assemble all the Tribes Levi and all to Sichem Josh 24 called them together at the first verse dissolved it at the 28. Which being in a matter Ecclesiastical he doth as he says particularly note because it is by some objected concerning Moses that for a time he dealt in matters of the Priests Office Then he doth descend to the state of their Kings and shews particularly how they used this power till the Captivity In which he shews how it was used by Mordecai when he came in place of authority appointing the days of Purim and calling all the Jews in the Province together to the celebrating of them After the Captivity he instanceth in Nehemiah his using of it and so falls to the Maccabees and proves it used by those that were then chief Governours Afterwards he tells how this power was exercised by Christian Emperors and Kings upon their first receipt of Christianity and instanceth in general and National Councils and Assemblies Amongst whom we may not onely say that not onely Constantine Jovianus and others the prime Founders and Restorers of Christianity dâ—d not come in by the election of the Senate the way which was then held lawful but that they and most others were brought in by the force of a prevailing party nay commonly at first set up by one part of the Army only and yet the Christians in those times gave them always the
set up in his house any Religion he would and no man controle him for it To look to every one therefore but especially to Mica and to care for all but above all the matter of Religion Ne quisque videat quod rectum est there that every one be not allowed to see Visions there At least Ne quisque faciat that see what they list they be not suffered to set them up But if the Eye will not be rectified the Hand be restrained And sure no where doth the eye more misse â—or the hand swerve then in this and therefore no where more cause to call for a King then for this Oâ—e would think this were impertinent and we were free enough from Mica We are not Even to this day do men still cast Images or Imaginations all as one in the mould of their conceits and up they set them at least for their own houshould to adore And then if they can get such a fellow as is hereafter described a Levite for ten Shekels and a Suit or because now the world is harder ten poâ—nd they are safe and there they have and hold a Religion by themselves For evident it is by this Text setting up of false Worship is the cause why Kings were missed and the redress of it why they were placed The cause I say and the first cause of their placing and therefore this a part and a principal part of their Charge I will touch them severally 1. A part to look to Mica and his false Worship Why this is matter Ecclesiastical It is so and thereby it appeareth I think that Kings have and are to have a hand in matters of that nature If Religion were at faulâ— because there was no King and that one there must be to set it right again For is it once to be imagined that the cause of corrupt Religion is laid on the want of a King and yet when there is one he should not meddle with it Rather the consequence is strong on the other side Mica thus did because there wâ—â— then no Kiâ—g therefore when there is one he will look better to it that never a Mica of them all shall do the like Thus it went when there was no King after when there was one I find again the not taking the High places which were plâ—ces meerly Religious where the people did Sacrifice in pated still to the King as his fault and yet shall he have nothing to do with High places or sacrificing either there or any where else Very strange it were that they who are by God himself by an express Ego dixi â—ermâ—d Gods should yet have nothing to do with Gods affairs And no less that being termed by Isaiah Nutritii Foster-Fathers to whose care the Church is committed to cherish and bring up should yet be forbidden to intermeddle with the Church in that which is of all fostering the principal part Verily when the Apostle speaketh of the service that Kings do unto God he doth not onely use the term of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Publick Officer but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too as it were Gods Deacon oâ— Servitor by a name peculiar to the Church Offices and this he uses twice for one other It can therefore neither be denied nor doubted of in that Idâ—latry came up by defect of Kings but that Kings were placed to pull down Idolatry and to plant and preserve the true Service of God In a word there is a King in Israel that there may not be a Mica in Israel That is that no man be suffered to set up any form of Worship formerly used if not now allowed which was Micha's case with his Teraphim and think that through some lâ—gal sanctimony inherent to the Ephod and to that Priest that shall officiate as being a Levite he shall be justified herein and they onely condemned that devise some new form to be exercised in their private meetings and set up some other sort of persons even some Son of their own to be their Minister therein No the use of a King will plainly appear out of what he hath said before That Gods people or a Church cannot be without such a Government which is necessary for them as a Church even for the making and keeping them the people of God that is for keeping them united in one true Relgion That to him Omnis anima every soul is to be subject having power both to direct and correct for else it would be for Israel to have no King when there is a King And therefore since as he proved he is to take care of Religion and to see what forms of Worship are set up it is not allowed to any to set up their private imaginations now as Mica did his Images of old 52. In those differences between the Nonconformists and Papists the one in their imaginations liking of no form or settlement made by humane Direction or Precept and the other attributing too much to their Images the things themselves so settled that speech of our Saviors concerning the disagreement between the Samaritans and the Jews hath by way of comparison often come into my miud I have on the one side thought that to frame a Worship out of opposition and to have no reason for it but because our Fathers did so is but too Samaritan like to worship we know not what Whilst without due consideration of the different degree of splendor and greatness which the Church shall by the goodness of God have in doing these things at one time more then another we shall ingratefully forget to make suitable return in our expressions and acknowledgments thereof in his Worship But then on the other side again when inward devotion is chiefly expected to fancy that this or that precise form might out of any inherent worth in it self or out of singular opinion we have of some persons who first instituted them be onely observed and none other were now unreasonably to follow the example of the Jews in fixing all adoration in one precise place without consideration that the Christian Church is not now like theirs included in one Nation nor can be presumed so tyed to the constitution of any one Prince herein as they were to Solomon as to exclude others of equal jurisdiction and power from making such alterations as they shall find suitable to that present condition they shall be in If upon the score of ancâ—ent inâ—itation alone we transgress the order of that Church under which we live then singularity and difference will render us but Innovators and prove us rather antick then antient in our way of Worship 53. In these much more I might have alleadged out of these Authors I have pitched upon in justification of supream Magistrates power in ordering the affairs of the Church but these alleadged being as I conceive plain and enough for satisâ—action of any unprejudiced person I have spared that labor and have also out of ease to the
some may be thought uttered in derogation of the power now in being we shall examine them with other Questions of that nature in the Chapter following CHAP. III. Of the imputation of USURPER and whether iâ— do take off Subjection WE have formerly shewed the necessity to peace and union in reference to the Glory of God to be increased and set forth by the preservation and good of men we have also shewed the necessity of submission to Government and particularly commended Monarchy as the most necessary and available means to maintain this peace and accomplish those other benefits in society to be expected Now since not onely Religion but the light of natural reason do teach that this peace and benefit is a thing to be always followed and sought and since without actual submission to those Powers that are from time to time actually in being it cannot at no time be had it comes thereupon â—o pass that those that are usual disturbers thereof being such as are either leaders or followers have accordingly names of guilt and odium â—ixed upon them That through sence thereof they might be discouraged from such foule and pernicious undertakings The one sort is of such as are ambitious to rule and the other of such as are impatient of being ruled The first will be executing any power which is not due to him in right of the place he holds but to another who is already seized of that Office is thereupon called an Usurper The other â—ort that do resist the power of him that is so possessed are usually distinguished by the name of Rebels although in truth they are of such joynt extraction and so near a kindred as we may count them one for as none can resist Government but they must take upon them to judge and act in things proper thereinto so again none can well usurpe that doth not withall rebel And therefore the first leading and the last following and both making usually but one Society we may call the Usurper the Great Rebel and the other the lesser Usurpers These things being so we need not wonder why first that notion of usurpation or to usurp properly signifying often using onely and taken as well in a good as bad sence when applied to other things should always import evil when applied to the ease before reâ—earsed Nay further we may find the cause why this stile of Usurper being in the primary intention to be fixed onely upon such as transcended the limits of their own Ranks and Callings and take upon them to execute that jurisdiction and power wich was proper to the place of another should now as out of common detestation of the thing be continued to the party when the usurpation is past and he now in possession of that place from whence the maintenance of peace by execution of this power can onely be reasonbly expected 2 And onward upon the same design again we may perceive the reason why few or none should set down in plain terms that it was lawful for men to obey him that was an Usurper for however the thing might have been conceived true yet it might be apprehended an incouragement or abatement to the odium of such as should attempt the like Which being so we are not to wonder why it should come to pass in this as in the imputation of Tyranny or things of like nature to wit that through faction and personal interest and respect that which was intended for common benefit should be many times made use of for particular ends onely so that now usually the name of Usurper importing much evil like the foresaid name of Tyrant is but the remonstrance of discontent and thereupon given usually to such as are in possession however there â—iâ—le be so long as any thing can be â—ound out for the asserting of a better claim in some other person in whose advance themselves have greater interest and hopes And therefore it may be observed that as in all alterations the dispossessed â—riâ—ce is called Tyrant by one party so the new one is by the other called Usurper by which means contrary to the first intention of preservation of publique peace by adhering to the party possessed it is now thought by some just occasion to bring in rebellion and Civil War upon a whole land rather then their particular favorite with his conceived better Title shall not be able to dispossess the other which they now call by that name But as they do hereby truly make themselves Rebels by disobedience or opposiâ—ion so do they make him they obey and countenance a true Usurper indeed for want of possession of that place of authority unto which this obedience and subjection is due 2. Thus shall we find Papists and those of the Roman party in favour to their own Head putting the scandal of usurpation upon all that Authority Ecclesiastical which Christian Princes exercise even in their own Dominions while some again upon the score of power claimed by the whole people or some coordinate order of Magistracy or representation amongst them to elect or govern as in their right are ready to reckon all such persons as Usurpers and their power as usurped that without election or confirmation made in such measure as they shall approve of take upon them the execution of Sovereign Power Nâ—y and sometimes the party possessed for encrease of the odium is called Tyrant also for passion and not reaâ—on â—uliâ—g them in their censure they may upon every Act of Justice or Severity which crosseth their interests or â—uâ—â—â—s say that the Laws of God and the Land are broken in his regiment as well as in his entry Nay indeed if it should be granted that he that hath possession and thereby prejudiced anothers right cannot therefore claim obedience from those that stand by just relation subjected to that place of power which he holdeth then truly for want of actual power so to do all acts of Justice done and enforced in his name as Prince would be but Tyranny in him however they might have been lawfully executed by another From the evil consequents and effects of these two opinions the Monarchs of Christendom are seldom free the notions of Pope or People and the power belonging to them being by discontented parties still urged as a just cause of their disturbance 3. A third sort that make use of this scandalous name of Vsurper are of such who in favor to some particular person only now out of possession would upon the allegation of his right to govern instigate those that are actually Subjects to him to withdraw their allegiance and give it to him that is not possessed at all without regard to that publike disturbance which must thereupon ensue And this doctrine hath less of reason to plead for it self then the other two For first they do it on the behalf of a whole Society of men or some eminent Officers amongst them whom they would have preferred before this one
had before built upon to wit continual peace by continual submission to the present Monarch Whereas if any party of the Subjects might take upon them to withdraw obedience when they thought their Governour defective in Title then since it should seldom happen but that there might be some objections in that respect made by some discontented party or another it would also follow that for want of constant means how peace and agreement should for every time present be preserved that course which they had designed whereby it should be continually and at all times preserved would contradict it self and come to nothing And therefore having endeavoured that this peace as they thought should never be interrupted even by the course formerly mentioned that is laying so great imputation and leaving such small hopes of enjoyment on those that should attempt it they were less regardful to speak of any way to be taken after it was interrupted and the publick peace now setled in another hand lest by any express allowance of a lawful obedience to him afterwards they should as we said seem to cast more hopes and encouragements upon such like enterprises And that their intentions hereby were onely to deter from such ambitious rising and not from giving obedience to any in possession we shall not find that any name of odium is found out and given to such as live in subjection to Usurpers which doubtless they would have done had they conceived them as guilty in their obedience as he in his entrance or command 8. And if we shall appeal to matter of fact we shall find the Cavalier party all along constant to the sure way of preservation of publick peace by their adherence to the party possessed and by opposing of such as would upon the allegation of Usurpation or want of title in him or his Ancestors or for want of Election or Authority derived from the people make all his commands and rule unlawful And in order to this was that maxime so often found in the mouths of that party at such time as many personal defects and imputations were laid to the charge of the late King That the Crown was to be obeyed and fought for although it stood upon a May-Pole Which speech as it had been taken from the Duke of Norfolk so was it by him used in defence of his Loyalty to his present Sovereign whom the other party called both Tyrant Usurper 9. And if we do impartially look upon the reason and ground of all Politick Constitutions of this kind We shall find all contrary construction to arise from mistake or prejudice For first is there any thing more available to the continuance of publick peace then that submission should be continued to the Monarch in possession And then that there might be one always in possession so as to make use of this submission and that without danger of publick disturbance through strife about the person to enjoy it was it not again necessary that by publick Edict it should be beforehand appointed to whom it should succeed that all might be more deterâ—ed from seeking it Which succession being not by the Law of God entailed on any one Family amongst Christians now as amongst the Jews it formerly was on the Linage oâ— David will it not still rationally and equitably follow that the possessor should have most right of any to have this entail setled on his Family and do we not accordingly find that all Nations that have due regard to future peace and quiet have joyned with the possessor in setling it accordingly and will it not onward still follow that in order to maintain the first Principles we should be loyal to the Family so setled â—o as to the utmost of our powers to defend them in their possession against all opposers justly charging them with the imputation of Treason and Rebellion that are desturbers of publique peace in favour to the claim of any other whatsoever But then again will it not from the same Principles still follow that in case my loyal endeavors shall not have their wished success but that the other party shall set up another Monarch and that in such full possession as now to be quietly and generally submitted to as in the Seat of Justice the Laws being executed in his name as they were in the others before that then present peace depending on present obedience and present obedience on present Power and Command therefore I that was before a Loyalist in maintenance of the power in being am now a Rebel if I change my principles I continue not loyal to him that is so having in that regard changed conditions with those that were Rebels before who by their adherence to the present power and maintenance of peace thereby are now become the true Royalists 10. If we shall examine the grounds and intentions of our own fundamental constitutions concerning this Government and Governors therein we shall find them to be the same Namely the design of peace by submission to the present Monarch without regard to the stile of King or Family of which he was of And to this end it may be observed that in the Act made in Henry the Eighths time wherein his Supremacy is asserted it is set down 24. Hen. 8. c. 12. Where by divers sundry old authentick Histories and Chronicles is manifestly declared and expressed that this Realmâ— of England is an Empire and so hath been accepted in the World governed by one supream Head and King having the Dignity and Royal estate of the Imperial Crown of the same unto whom a Body Politick compact of all sorts and degrees of people being bounden and owen to bear next to God a natural and humble obedience c. By which words we may easily discover some determination touching the present dispute by observing what is therein set down as the foundation and original of this Government to wit that it is and always hath been an Empire or Monarchy as well over all estates in it self as independent of any other And then as it is called an Empire as well as Realm so may that Heâ—d thereof be called Emperor or the like as well as King he whosoever he is that is at any time Monarch or Head thereof is he to whom all sorts of people been bounden and owen to bear next to God a natural and humble obedience It is no part of the fundamental Law to appropriate it for perpetuity to the family of Plantagenet Tudor Stuart or the like no authentick Record to be brought for that that as it must be excepted as a secondary constitution made in order to preserve the first he must give it place when the other is indangered As for the first I conceive that if King and Parliament should enact that this Government should be a Monarchy no longer it would be void not onely as contrary to the Law of God and Reason but as a thing without their jurisdiction even as overthrowing
that power whereby themselves had power or that fundamental Rule or Law whereby themselves were made Law makers He that is in possession being the present Monarch by that Law established may by vertue of that Authority he hath over all under him for peace sake determine and enact that the Sovereign Power shall descend to his Heir and no doubt but he is therein to be obeyed by all that are his Subjects â—n case he be either naturally or politickly dead and those that were his Subjects become the Subjects of another then the fundamental Law that aims at continuance of peace by continuance of Monarchy must in like manner be presumed to determine the subjection and obedience to this present possessor and his Family Want of due consideration whereof we shall find one of the chief grounds why some of more consciencious sort as well of those that have as have not been of that party are so hardly drawn to conceive right of things of this nature and also for want of due distinction and differencing of that condition which through alteration of time may come to make the same person to contract a different guilt in the entrance into this place of power over it is in the execution of it How a man may be an unlawful intruder in to an Office whereunto a lawful power doth belong when yet being possessed he is lawfully to be obeyed by all that stand subjected to those that are in this place of power For want of which due consideration and how those exceptions and objections usually made against the lawfulness of Government gotten by Usurpation are to be as before noted differently understood in reference to the commander and obeyer much trouble doth many times arise for he though he may not lawfully hold the place by authority whereof he doth command yet ought he lawfully to be obeyed by the authority of that Office which he doth hold 11. Two great faults and mistakes therefore there may be observed which do daily administer occasion of much trouble in things of this nature by frustrating divine and positive Edicts of their true intent through their making so great a separation between those that are necessarily to this end conjoyned that is the power and person thereby impowered for while some would have obedience to the power onely as Gods Ordinance without due regard to the person they make the power vain by leaving no possibility whereby it should be reduced into act These being affected with so much ambition or impatience against Church or State Rulers are crying out with Core and his company You take too much upon you and power is in the whole Congregation in the whole people by which means they are about to usurp and keep the real execution of power to themselves while they leave to others onely the Titles and formalities thereof And some again having too personal regard herein and striving to make the worth and value of the power depend on their affectionate choyce do thereupon shrewdly hazard if not wholly defect that true esteem and benefit which is to be given unto and expected from this conjunction These may be reckoned of Ephestiâ—ns company that report not Alexander as King but the King as he is Alexander and in justification of this their opinion and the attempts of their Favorites in this kind comes the title of Usurper to be every where so commonly applied by the dispossessed and his Favorers to all persons in possession of power although they might perhaps have the better title of the two even as among our selves in that doubtful claim between the Houses of York and Lancaster each party threw it upon the other on purpose to withdraw the Subjects allegeance from his Adversary all that he could For although each party in presumption of his better title had agreed that obedience to an uâ—uâ—ped power was not lawful especially when known and voluntary given when as yet prejudice would not give them leave to consider that when obedience to this Power commanded by its proper Officer now in actual seisure thereof is always both lawful and necessary that is always lawful for Subjects to obey though not lawful for him it may be to continue in command 12. And if we seriously look into the true ground of these aspersions we shall find both the imputation of Vsurper fastned on him that commands and Flatterer on him that defends to proceed from heat and prejudice alone And therefore they seldom go rationally to work and shew what are those evils and inconveniences as in order to peace and publique good that do attend on subjection or acknowledgment of any that is now peaceably obeyed as in the soveraign power and that this is no way to be avoided but by striving to remove the person possessed Then indeed might they have had some ground for disobeying him themselvs and for calling others Flatterers that wrote or spake in his behalf But else to write or speak in the defence of him who by the Law of God and Reason and present Law of the Nation is to be so acknowledged and in a case too apparently tending to publike peace and good is not flattery but duty whereas he that out of private or personal regard would to the plain disturbance and unsettlement of the State perswade to a present obedience where there is not a present power may be truly called a Flatterer or Selâ—-â—eeker both as making his address and acknowledgment where it is not due and by being therein swayed out of discontent of something past or out of hope of increase of private advantage to come to himself by the change 13. And therefore in such like disputes as these passion or interest will be always subject to biass and mislead us in personal adherence if we do not lay aside our private respects and candidly and conscionably look back into those true grounds and reasons why obedience did originally come to be given to any one man at all being as heretofore we shewed Gods glory by mans peace And this will be found the most warrantable and surest way to discover unto us that person who at any time is to have it And to this end I have judged it a well-grounded Maxim Love the King for Peace sake and Peace for Gods sake For since none but God can be perfectly good so as to be loved for his own sake only so all other things being good but suo modo or according to their relation and that serviceableness and benefit they afford to other things that stand his creatures and witnesses of his goodness and glory amongst us they must still be personally loved and respected according to such their present relations whereas those that want that relation cannot out of any separate respect and value that is in themselves be esteemed right objects of that love and respect which is only due in regard of the relation it self 14. So that the way to cleer our selves of prejudices