properly as Somner renders it with the Advice Counsel Instruction or Exhortation as our modern word Lore imports of Cenred my Father and Heddes my Bishop and Ercenwold my Bishop and with all my Aldermen i. e. Princes Dukes Earls Viceroys Military Officers Senators or Ministers of State as the word then signified those old Wites i. e. principal or chief Noble Men Chieftains Governours or Wisemen of my Kingdom do command and likewise with mycelre somnug Godes Theowena The great Assembly Congregation or Synagogue of Gods Servants i.e. the Clergy (f) Waes 〈◊〉 thaere hae le 〈…〉 be thâ—m stâ—â—hâ—le ures rices meditating or studying the Health of our Souls and upon the Estate or establishing of our Kingdom That ryht AE (g) Not Aew Nuptiâ—e 〈…〉 observes and appears in the 〈…〉 Gefasâ—inedâ— and ryhte cynedomas thurh ure Folc Gefaestenode getrymmed waeron That right Laws and right or just Judgment or Dooms of the King or Office and Dignity of Magistrates and Somner be fastned or established and trimmed perfected or accomplished That no Alderman or under our Jurisdiction or as probably the Compound word may be rendred any Prince under us Theoden signifying a Lord Prince or Ruler or as in the Saxon Chronology a King after them shall turn from break corrupt or change Awendan these ure domas these our Decrees Sentences or Ordinances Then in the First Chapter it follows We beodaeth that ealles Folces AE domas thus synd gehealden We bid or command that all our People shall after hold fast or observe these Laws and Dooms From this Preface the candid Reader may observe First Observations on this Preface That Kings are the gift of God and that Godes Gyffe signifies the same with Dei Gratia they are not the Creature of the People Secondly That Princes for the better Government of their People in the setling of Laws in Church and State consult deliberate and advise with their Bishops Noblemen and eminently Wise men of their Kingdoms whom for their Wisdom they honour with public Imployments in their Dominions Thirdly That after such Consultation Deliberation and Advice the Sovereign establishethâ— and instituteth the Laws And Lastly That such Laws are not to be broken or infringed by the Judges or supremest Officers under the King much less by the Subjects The next (h) Spelman Câ—ncil vol. 1. p. 313. Other Great Councils in the Saxon times of Offa. Council I find is that of Colchyth in the Kingdom of Mercia Anno 793. wherein are said to be Nine Kings present viz. Offa and Egferd his Son and seven more numbred by Sir Henry Spelman Fifteen Bishops and Twenty Dukes and so in another at (i) Id. p. 314. Verulam it is said to be under Offa who called together his Bishops and Optimates but these are only about Religious matters So (k) Id. p. 3â—0 Ad Aâ—â—um 8â—â— Kenulph Kenulph King of Mercia writing to Pope Leo the III. begins Kenulphus Gratia Dei Rex Merciorum cum Episcopis Ducibus omni sub nostra ditione dignitatis gradu So at the Synod at (l) Idem fâ—â— 328. Colichyth 6 Kal. Aug. Ann. Dom. 8â—6 Wulfred the Archbishop being Praesident it is expressed that Caenulf the King of the Mercians was present cum suis Principibus Ducibus Optimatibus So we find a Synodal Council at Clovesho (m) Iâ—em fol. â—32 〈…〉 rum praesidente Beornâ—lpho Rege Merciorum and Wulfrid the Archbishop the other Bishops Abbats and the Nobility of all Dignities treating concerning the profit of Ecclesiastical and Secular Persons and the stability of the Kingdom That which I shall note from these is this That in these Synodal Councils sometimes it is said the King praesided other times the Archbishop but mostly all the Persons that constitute such Councils are the King the Archbishops Bishops Abbats Priors and the Optimates The next Council I find is called (n) Idem pag. 336. Anno 833. Withlasius Concilium Pananglicum held at London 26 May Anno 833. wherein Withlasius King of the Mercians gives several immunities to the Abby of Croyland and more than once he saith volo praecipio and this he saith he doth in the (o) In praesentia Dominorum meorum Egberti Regis West-Saxoniae Aethelwulphi filii ejus coram Pontificibus Proceribus presence of his Lords Egbert King of the West Saxons and Aethelwulph his Son and before the Bishops and the greater Noblemen of all England in the City of (p) Majoribus totius Angliae in Civitate Londonia ubi omnes congregati sumus pro consilio capiendo contra Danicos Piratas litora Angliae assidus infestaâ—tes London where they were all gathered to take Counsel against the Danish Pirates daily infesting the Coast of England Therefore Sir Henry Spelman judgeth this Council properly to be called for secular Affairs and to be such as we now call our Parliaments The Witnesses to it are the said Withlase the Archbishop of Canterbury Celnoth and Eadbald Archbishop of York and after nine more Bishops and three Abbats Egbert and his Son Adelwulph sign and after them Wulhard Athelm and Herenbrith Dukes Swithin the Kings Presbyter and Bosa his Secretary But I shall leave these and come to more direct secular great Councils The Laws of King Alfred Regnare coepit 871. desiit 900. as that of King Alfred who in the first part of his Laws recites the Commandments and Laws by Gods appointment delivered by Moses to the Children of Israel to be observed and some of the New Testament and from that of our Saviour quod vobis fieri non velitis id aliis non faciatis concludes that Jâ—Plgment of Right ought to be given to every one and that on (q) On thissum anum Dome mon maege gethencean that he aeghwelâ—re on riht gedemeth LL. Alured p. 21. this one Sentence That Man must bethink him much that judgeth Right to every one and he adds That after the propagating of the Gospel in England as well as in other places were gathered for making of Laws both for Church and State it is to be supposed he means Holy (r) Haligra Bisceopa eac othera gethungenra Witena Ibid. Bishops and other famous wise Men or Wites Then in the Conclusion of the Laws about Religion and Prefatory to the secular Laws he saith I Alfred King have gathered (s) Thaes togaeder gegaderod awritan het these Sanctions together and caused them to be written many of them being observed by his Ancestors Those that he liked (t) Tha the me ne licodon Ic awearp mid minra witena getheat on othre wifan behead to heoldanne Ib. p. 22. not with the Council of his Wites he rejected and those he liked he bid or commanded to be holden and concludes Ic tha Aelfred West-Seaxna Cyning eallum minum Witun thaes geeowde hi tha cwaethon that him that licode eallum to healdenne which thus I
Religion (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polit. lib. 5. c. 11. saith It is not foolishly and impertinently to be pretended whereby we may infer it is to be sincere and Cordial So Pomponius (t) In Philipp◠Laetus tells us That Philippus Arabs covered his Wickedness and Cruelties by feigning himself a Christian and relaxing their Persecutions and he reigned but five Years and He and his Sons were massacred by his Soldiers at Verona Indeed it cannot be expected otherwise but that the Judgment of God and the Indignation of Men should fall upon such Dissimulation and Hypocrisie For however Princes or private Persons may lacker over their specious Religiousness yet in some times or places it will appear so thin that it will be discovered and at best it will bear no resemblance with pure Gold Foyl It must not be denied That Princes have a larger Latitude than others to conceal their Sentiments of Religion or to set the fairest Gloss upon it as being to guide their Actions in this matter as well as in secular Affairs suitable to the Interests of State But every one will likewise acknowledge that a Prince The Credit a Prince gains that is truly Religious who useth in this as well as other matters a generous plain dealing is valued more by this Standard Coin without Alloy than those are who make as the States of Holland do their Third in Silver mixed with four parts of adulterate Metal pass for currant Sterling Coyn. Among just Men such a Prince that deals candidly with God and the World will find infinite more credit than any Tinsel heart will do But I must pass to another of the Florentine's Paradoxes (u) Discourse lib. 1. cap. 12. 〈◊〉 's Opinion of the Bencht of the Heathen Religion he saith The Pagan World was kept principally in Obedience by the belief they had in the Responses of Oracles as that of Jupiter Ammon at Delos or Apollo's at Delphos c. or by the Prognosticks of the Augurs and that when once Men began to sleight these they neither believed God nor the Devil but became as ungovernable as unchained Slaves and in another (w) Id. lib. 2. c. 5. place adds That the cause why the Force and Power of Christians is less than that of the Grecians and Romans was in the difference of their Religion For that the Christian Religion makes the Honour of the World contemptible and of little Estimation whereas the Gentiles esteemed Honour to be the Soveraign good which to obtain they had an exceeding great Fierceness and Hardiness in all their Deeds and Enterprizes and that the Heathen Religion promiseth no Happiness but to such as having fought for their Prince Country and Commonweal were loaded with Glory and worldly Honour whereas the Christian Religion promiseth blessings to such as are humble and contemplative and to those which despise most the Goods and Honours of this World and further adds That the Christian Religion hath conducted and brought the World into that Weakness and Feebleness we see it in delivering it as a Prey to the wicked and barbarous People because all Christians to take the way to Paradise dispose and arm themselves rather to receive Blows than to give or take Vengeance So that to him it seems That the thing which makes Christians so effeminate and cowardly proceeds only from this That they esteem more of an Idle and Contemplative than an Active Life In answer to all which I do own The Answer That the Oracles and Augurs had some Influence upon the People but we must likewise yield That they were often Instruments and Tools fitted by Princes to carry on some designs to give Courage to their Soldiers and disheartning to their Enemies and that God in the Machine was oftentimes a Prince's Spring that lay there As to the Rites and Ceremonies whatever Power they had to influence Mens Minds to Obedience and Duty to Governours and to stimulate and excite them to great and glorious Actions the same Motives and Inducements we may find in the Christian Religion and better bottomed That there is something else besides bare Forms Modes and Schemes of Religion that ought to be countenanced and cherished by Princes and which is very conducive not to make any Comparisons to the support of Government I will now endeavour to prove First therefore let us consider what is related of Numa Concerning Numa Pompilius It is said he appointed divers Ordinances concerning Priests and several Ceremonies whereof several Rolls were found in his (x) Livius lib. 40. Decad. 4. Sepulcher Anno V. C. 574. in the Consulship of Lucius Manilius in a Stone Coffin one part Latin and the other Greek These Books being seven in all by order from the Consuls and Senate were perused by Quintus Petilius who made such a Report of them that according to Livy they were decreed to be burnt as of no great account and besides judged pernicious and damageable to the Commonwealth by bringing that Religion into Use which was like to bring great (y) Cum animadvertisset pleraque dissolvendam Religionem esse Ibid. alterations in the present Rites Valerius Maximus gives something a different account for he saith the Greek Books only (z) De disciplina sapientiae quia aliqua ex parte ad solvendam Religionem pertinere existimabantur noluerunt enim prisei viri quicquam in hac asservari civitate quo animi hominum a deorum cultu avocarentur Lib. 5. de Religione num 12. of the Discipline of Wisdom were burnt for that they were judged in some respects to dissolve Religion For saith my Author the Ancients would preserve nothing in this City by which the Minds of Men might be withdrawn or led aside from the Worship of the Gods From this Story I shall first mark obiter that it seems for want of the engraving these Institutions of Numa concerning Religion in Brass as the Roman Laws were though the successive Priests had the ordering them ever since yet there was that alteration made in that long interval of time in the Rites and Ceremonies from what he had instituted that to have reduced them to their practice was like to un-hinge all their present Ecclesiastical Polity and so the Senate Consuls and Priests thought it more adviseable to burn and annihilate them than to disorder the present Establishment Secondly We may note that the Senate and Consuls took care that nothing should be exposed to the People how sacred a Relique soever that might enervate or debilitate Religion Now we may further note out of a judicious (a) Dionys Halicarnassaeus lib. 11. Historian That Numa built a Temple to Faith where he established many Ceremonies to induce People to reverence Faith The good things Numa established in order to Government and to fear Perjury and ordained likewise upon Controversies happening among Parties they should be bound to go to the same Temple and there with certain
great Ceremonies swear the points of their Contests He also further declared that those who usurp'd upon the Limits of others Possessions were not only to be punished here but were doomed to Torments in Hell to the end that every Man might be afraid to seize on the Goods of another Mans. These therefore I look upon as the Fundamentals of civil Religion in the rendring so venerable the Faith by Oaths whereby not only Allegiance to the Prince but Society was established upon that firm Basis of mutual Confidence and by the securing Propriety the whole Compages of Government was preserved We ought likewise to consider that there are moral Vertues which conciliate such a Reverence to the Practisers of them Moral Vertues very useful to Government that they are great helps to preserve and make flourishing every Kingdom and Commonweal and which constitute a considerable Religious Portion of civil Government and when Princes and People exercise them both live happilier than when without them great Sanctity and Devotion are only pretended The Vertues I put in the Balance against Bigotry in Religion Better than Hypocritical Holiness are Justice Temperance Charity Fortitude Magnanimity which are branched out into many flourishing Boughs that bear the Golden Fruit upon them such as these Not to do to another that which we would not have done to our selves To live contentedly in our Station To be obedient to our Magistrates and Superiours To live in Charity with all Men To be Compassionate to the Poor and Needy To give no evil Example in any sort of Debauchery To consider that we come into this World to live according to the rules of Life the Sovereign Being of all hath pleased to reveal That we do nothing here which may forfeit our more durable Inheritance in the other World These were the Buttresses of Government in the Heathen World when the whole train of Moral Vertues without Hypocrisie and Dissimulation were practised and can Machiavel or any of his Disciples find that the same things are not pressed as a duty upon all in the Christian Religion there seeming to me this only advantageous difference That the Foundation and Basis upon which these Moral Vertues rest in the Christian Religion is more firm more regular and more curiously hewen and polished and more consentaneous to the Dictates of right Reason in that they are implanted and promulged as standing Laws by one God Omnipotent than in the multiform jarring Polytheism of the Heathens who for every different Species of things or qualifications of Beings introduced a presiding Spirit In answer to the second Plea of the Secretary That Religion doth not dis-spirit Men. That our Religion hath dis-spirited Christians I think every one will be furnished out of the Armory of his own Experience or the perusing of antient and modern Histories with Shield and Buckler against such false Thrusts and will own that there have been as considerable and glorious Atchievements performed by Christians as by Heathens as may be instanced in Constantine the Great Theodosius Valentinian Justin Charlemain Scanderbeg and infinite more modern Christian Princes who neither yield for Manhood Valour or Conduct to Turks or Pagans and how Patient and Meek soever Christianity teacheth Men to be yet it no ways hinders Subjects from using offensive or defensive Arms when commissioned by Lawful Authroity nor discourageth adventuring of Life for the defence of Kings or their Countries nor is it an Extinguisher of Endeavours to serve God the Soveraign or his People in the Honourablest Imployments It must be confessed True Piety lessened by subtile Disputes that since Religion hath been reduced from Precepts and Axioms to Systems and that the practical part of Justice Moral Vertues and Honesty were no longer in Esteem than as they were found subservient to the promoting Speculations there hath been a way found out to render these fundamental and substantial Qualifications of less value in very good Men unless withal they added some quaint Notions that might sublime their Heathenish Moralities as they call them into Elixirs and quintessences of Religion as in our late Times If one could not give a certain Diagnostick when Grace was wrought in him he was not fit for reforming Employment Men being more distinguished by Tests and Oaths than by good Manners By which we forgo the Substance of Moral Piety for a fleeting Shadow and many are so bigotted in their several Sentiments that it is a more arduous task of late than formerly for Princes to comport themselves in this particular so as to keep in one Uniformity Subjects of so different Perswasions whereby they may command that obedience Subjects ought to pay to their Sovereigns To find Expedients or offer any directions to Princes in this Case were to involve ones self in an endless Labyrinth and discover an unpardonable Presumption the Difficulties being very great if not insuperable how to frame Laws that should combine such varieties and diversities of Opinions in one Yoak Order or Rule without such an universal and absolute Monarch as scarce in Idaea much less in Practice can ever be I shall therefore concern my self no way in tugging at the end of that Saw of Controversies which how pleasant soever it may be to such as have an over-weening Opinion of their Knowledge in such Subtilties is very harsh and ungrateful to my Temper This one Hypothesis or Postulatum however I hope few will deny That since Monarchy is the Established Government in his Majestie 's Dominions and however maliciously and potently assaulted in our Memories yet never can be altered here The Government of the Church of England agreeable to the English Monarchy Princes by small searches into the aptitude of the several Schemes of religious Worship and Government may soon find which is most agreeable to the Constitution of the Monarchy and will be most subservient to it In which particular the Church of England as established by Law in its Doctrine and Discipline and all the true Members of it and the Subjects of all Conditions who act according to the Principles of it have obtain'd a Royal and Gracious Character founded upon the constant Experience the Kings of England have had That upon all the most critical trials the Members of it have stood firm to the Crown even when worn by Princes of different Religion Therefore till other Forms practised in the late times can give as undeniable Proofs of their unconditionate Loyalties I think it but reasonable they should allow His Majesty liberty to consult his own and the interest of his Government rather than their inconsistent Models One of the Principles of the Church of England conformable to that of the Christian Religion is That it teacheth Obedience to the Soveraign not for Fear only but for Conscience sake and all considerate as well as Pious Men where they are convinced That it is better to obey God than Man if any thing should be commanded that
would put them upon that Dilemma will chuse to suffer if they cannot fly rather than rebel Therefore since it pleased his Majesty at his first Step to the Royal Throne which was like that of the rising Sun dispensing innumerable Blessings to his People to express his Royal Favour to the Church of England The King's Commendation of the Principles of the Church of England as to Monarchy with such an Encomium of its Members in that most refreshing Declaration at his first Council which from so just a Prince carries the Force and Energy of an Act of Parliament as well as of State in it it ought to bow the Hearts of all Men that design not to be Rebels as one Man to him Since which by the repeated solemnity of it to his two Houses of Parliament all suspicion of his Majestie 's ever acting to the contrary so long as the Subjects keep their dutiful Station is totally removed His Majesty also hath laid a solid Foundation for true Piety in the discountenancing and discrediting all forts of Vice and Debauchery by which none can doubt but himself as well as his Subjects will in short time reap happy Benefit according to that so the excellent (b) Diutius durant exempla quam mores Tacitus 4. Histor Historian Examples have a more durable force than Laws I shall conclude this particular with the famous Story of the Zealots in (c) Josephus de Bello Judaico lib. 4. c. 5. lib. 7. Judaea Those being told by Vespasian which Messages Josephus himself carried to them that he would change nothing of their Religion but maintain them therein The Evils by Rebelling upon pretence of Religion and in all their Liberties and Franchises yet under colour that they were bound to sacrifice their Lives in the defence of the Temple would never hearken to Peace upon any condition what ever but living upon Forraging Rapines Free-booty and committing most cruel Butcheries Vespasian found himself obliged to arm against them and use them with all Extremity In fine Those who pretended so much the Preservation of their Religion committed a Thousand sort of Impieties and Cruelties and themselves set the Temple of Jerusalem on Fire and at last brought utter Ruin to their Country I shall make no further Application but that from hence we may learn First That it was agreeable to Principles of Government that Vespasian though a Prince of a different Religion to the Jews should not alter their Civil or Religious Government And Secondly That the utter Extermination of a People and their Religion there was the Consequence of the Zelots Rebellion as to the apparent procuring cause for I enquire not here into the Original cause of that Nations Destruction viz. The crucifying of our Lord and Saviour I come now to consider wherein a Sovereign's care of Religion consists Wherein the Sovereign's Care of Religion consists which would carry me into a dangerous Ocean if I should survey all the Rocks Creeks and Quick-sands to be avoided in this matter At the best I shall find an high rolling Sea as that in the Bay of Biscay if I escape the difficult and dangerous passage betwixt Scylla and Charybdis First therefore I shall consider the Obligation the Pagan Romans thought they had not to make any Innovation in matters of their Religion with some Reflections upon it Secondly Consider the Condition of People under Diversity of Religions Thirdly The Roman Heathens not for change of Religion Speak something of the Diversities of Religion sprung up in the time of the late War And Lastly Something concerning Toleration But I must praemonish the Reader that I intend not to treat of these either as Divine or Statesman but only as a Lay-man that loves Order and Peace in transitu as a Parergon First then as to the Heathens we find that remarkable Advice of (*) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio Cassius lib. 52. Mecaenas to Augustus That he ought to worship the Deity in all Methods and at all times himself according to his Countries Laws and cause others to do so and further adds That he should restrain those that would innovate in Divine things not for the cause only of the Gods but because those that bring in new Deities do drive men to make other dangerous Changes and from thence Conspiracies Sedition Conventicles Cabals c. which are things no ways conducible to the benefit of Government In which we may consider Mecaenas to advise like a Statesman considering that Augustus had but newly extricated himself from a great and dangerous War for no less than the Empire Therefore it behoved him to make no Alterations in Matters that might endanger the Settlement of his present Estate Therefore we find That Augustus laid aside the name of Triumvir contented with the Consulship and for defence of the People with the Tribunitian Authority which were old Offices the People were acquainted with and that he attracted the Soldiers good Will to him by Gifts the Peoples by Provision of Food and all with the sweetness of Peace arising by (d) Paulatim insurgere munia Senatus Magistratuum 〈◊〉 in se trabere aullo adversante Tacit. 1. Annal degrees to draw to himself the Imployment and Authority of the Senate the Magistrates and the Laws none opposing him How far this is to be imitated by Princes in the Circumstances of Augustus I leave to others to determine As to the general Sentiment that the Heathen Roman Religion was not to be changed I shall content my self with two Authorities of the great Orator who in one place (e) Majorum instituta tueri sacris caeremoniisque retinendis sapientis est Patrios ritus migrare aut violare ubique gentium nefarium sir Cic. de Divinatione saith That it is the part of a wise Man to defend the Institutions of their Ancestors in retaining sacred Ceremonies and that in all Nations it is reputed wicked to violate and banish our Countries Rites In another place (f) Omnes Religione moventur deos patrios quos a majoribus acceperunt colendos sibi diligenter retinendos arbitrantur Cic. in Verrem he pronounceth it absolutely That all are moved with Religion and judge their Country Gods which they have received from their Ancestors to be worshipped and retained I am sensible that if this were yielded to Christianity would not have been propagated in the World For if it had not been lawful to alter the so long established Idol Worship and Polytheism the Doctrine of Christianity had been shut out But on the other side when I consider how Christianity was propagated by the working of Miracles and by the Force and Energy of Conviction upon the Minds of such as would admit the Explanation and Dilucidation of the Doctrine and the Christians patient sufferings under the Heathen Persecutions and peaceable awaiting till God Almighty disposed the Emperor Constantine's Heart to embrace the saving Doctrine of
our Lord Jesus Christ I cannot but conceive it fit as a Primitive so an imitable Example to follow the Method of perswading and convincing Reason and Judgment before Changes in Religion are to be attempted especially since the Conversion is not to be from Paganism but concerns Modes of explaining Doctrines Jurisdiction of some Orders and Churches and such Rites and Usages as possibly enough Men may be saved without arriving at the knowledge of the Essentialness of them The Religions of Mankind are extreamly various Concerning Diversity of Religions diversifyed according to the Genius of the People their Education and Interests For as Dominions are circumscribed and bear one against another for the preserving of their respective Limits and Bounds so that a kind of Hereditary Hostility is continued betwixt them So we find together with that Native civil Enmity there is also some disagreeing in such Points of Religion as is sufficient to keep up the Feud betwixt the Learned Part as well as the Common People and the Earth is not more diversifyed by the large Tracts of Sands in Arabia Chains of Hills at Caucasus the Alps c. or with the Ribs of vast Rocks or the Fertile Plains Pools Morasses and Seas than it is variegated with Religions so that what is sacred in one Country is even piacular in another cum solos credit habendos Esse Deos quos ipsa colit What Application is to be made of God Almightie's Methods of Providence in this I leave to Divines whose Province it is Only we may observe since the Roman Church is obeyed in a large Portion of the World and Ethnicism and Turcism possess as great Territories and the different Modes in all these some insisting on old Usage others on Reformations and Refinings are so considerable it is not to be hoped there can be any Uniformity or Harmony of Religions in the Universe Therefore it seems to be the great concern of Princes in their several Dominions to use their utmost Endeavours that the great Fundamentals of Religion which consist in solid Piety Justice Temperance c. should be strictly observed and the particular Forms which by the Wisdom of foregoing Ages have been adapted to the Genius of their People should be protected and defended and no Innovations made in them upon private Mens Fancies of Reformation without a publick Sanction As to the third Particular concerning the Diversities of Notions in Religion Fanaticalness in Religion dangerous to Government which have been spawned in our late Wars during the Rebellion when every one pretended that the Liberty of propagating their several new found Opinions was what they had fought for and purchased with the expence of their Blood and Treasure we may consider these things following First That when Religion is only seated in the Brain it strangely infatuates and renders the possessed difficult to be cured for it either produceth downright Hypocrisie which hath Millions of Subservient Wheedles to accompany it or the Imagination is heightened That as a learned (g) Mr. Fr. White 's Sacred Laws Writer observes they think Salvation is only ordained for those of their fine Sculls the very mossy Notions of which they think sufficient cure for the falling Evil Judging Mankind till within a Century or so to have been dull indigested Masses of unthinking Animals whereas in Truth and Reality they are the tubera Terrae Insipid or Poysonous Fungs which sprung up by the Showres of Blood Under this Ecstasie of new Beams of Light they are ravished with the Opinion of their own Saintship and they indulge themselves in all the sweet Appetites of Spiritual Pride affected Sanctity and singularity of Perswasion for without some odd Notion more subtile than others have or a Revelation as if dropped from St. Paul's third Heaven they have no Hearts-ease and having the Maggot turn'd into a Butterflie O how it flutters and mutes its Eggs upon every fresh Colewort This kind of Brain-sick Religion is no sooner born Idem but presently like Cadmus's issue it falls to war under the Banner of Reformation which is that Fort Spiritual that Palladium they must defend and thereby promise to themselves Laurels and Palms which shall cover and protect them from all the bruta Fulmina as they repute them of the National Church thinking themselves above the Jurisdiction of any Ecclesiastical Court their Dominion being founded in Grace The pretence of maintaining Religion or the sham-affrights such People divulge they have of it being altering or taken from them may with the least danger to the Designers of any Revolution be used as a blind to carry on any Intriegue and the pretence of refining Religion hath powerful Philtres and Fascinations to bewitch the Unwary and tickle the Hypocrite While such like Religious People as I have been describing in the late miserable times when there was neither Lawful Civil or Ecclesiastical Authority obtained Power these Glow-worms were as plentiful as Locusts filling every place with new but not uniform Light nothing was more common in their Mouths than that the Dispensation or Gospel of the Holy Ghost was to be expected that of God Almighty being passed away at the coming of our Saviour and His Sacred Establishments being to cease at the approach of this What wild fancies What Heresies revived were then in Vogue I had rather were forgot than shown upon the Stage and only shall observe that since Religion is like the Heart in the Body full of Vital Spirits it encreaseth the care of a Sovereign That neither the Divine Fire be sufflaminated or extinguished by Irreligion or Atheism nor by Enthusiasm so sublimed as it cause a Calenture As to the last Particular it is so nice a point now especially that I had once designed not to have touched upon it Concerning Toleration of Religion but that I may not wholly frustrate Expectation in saying nothing I shall Content my self with summing up some few Authorities from Lipsius and others upon this Subject (h) Polit. lib. 4. c. 3. Lipsius saith it is his firm Opinion That one Religion should be preferred in one Kingdom and bemoans the Condition of Europe wherein Religion hath kindled such disagreeing Flambeaus and endeavours to pour Water on that Sacred Fire (i) Publice peccare dico qui ipsi de deo receptisque sacris sentiunt alios ad sentiendum per turbas impellum Privaâ—im qui pariter male sentiunt sed sibi Ibid. He makes two kinds of those that sin in Religion First Those who have ill Sentiments of God and the received Holy Rites and do endeavour to force others by Riots and Tumults to be of the same perswasion Secondly Those who have as depraved opinions but keep them to themselves keeping this Fire on their own Hearths only to dress their own Viands with Concerning the first of these he concludes they ought to be punished lest as St. Cyprian saith The Prince be punished for them
Commons in his said Parliament assembled By Authority of the said Parliament by Authority of the same Parliament Our Sovereign Lord the King hath ordained and established divers Statutes Declarations and Ordinances The Preface to the Statutes at (c) Idem Anno 1452. fol. 286. Reading 31 Regni hath these words Our Lord the King by Assent of the Lords Spiritual and Temporal and the Commons being in the said Parliament and by Authority of the same Parliament hath made ordained and established divers Acts and Statutes Here the Commons Assent is joyned with the Lords whereas in most others of his Reign it is At the special request of the Commons So it is in that at Westminster which is like the first only it saith Our Sovereign Lord c. the Thirty ninth of his Noble and Gracious Reign Of the Parliaments in King Edward the Fourth 's Reign THE Preamble to the Statutes of (a) Idem Anno 1461. fol. 291. King Edward by the Grace of God Westminster 1 Regni is Edward by the Grace of God c. to the Honour of God and Holy Church to nourish Peace Unity and Concord within his Realm which he much desireth by the Advice and Assent of the Lords Spiritual and Temporal of the same Realm and at the special Request of the Commons of his said Realm assembled by Authority of the same Parliament hath ordained The rest of the Prefaces vary very little except that in the 3 E. 4. it is By the Advice and Assent of his Lords Spiritual and Temporal and the Commons c. Of the Parliament in King Richard the Third's time THE Preamble to the Statutes at (a) Idem Anno 1483. fol. 315. Westminster 1 R. 3. runs thus Richard by the Grace of God c. to the Honour of God and of Holy Church and for the Common-wealth of his Realm of England Advice and Assent of Lords Spiritual and Temporal and Request of the Commons c. By the Advice and Assent of the Lords Spiritual and Temporal and at the Request of the Commons of the said Realm summoned to the said Parliament by the Authority of the same Parliament hath ordained and established for the Quietness of his People certain Statutes Of the Parliaments in King Henry the Seventh 's time THE Prefaces to all the Acts in his (a) Idem Anno 1485. fol. 324. Reign are much alike thus The King our Sovereign Lord Henry c. To the Honour of God c. By the Assent of the Lords Spiritual and Temporal and the Commons in the said Parliament assembled and by Authority of the said Parliament hath done to be made certain Statutes and Ordinances Of the Parliaments in King Henry the Eighth 's time MOST of the Prefaces to the 20th of his Reign are the same as in King H. the 7th mutatis mutandis The Title of the 21 H. 8. (a) Id. fol. 392. only is Statuta ad Rempublicam spectantia edita in 1 Sessione Parliamenti c. Anno Regni invictissimi Principis Henrici c. In the 5th Chapter of the Acts of the (b) Id. fol. 435. 24th of his Reign The King our Sovereign Lord. it is thus Be it enacted by the King our Sovereign Lord with the Assent of the Lords Spiritual and Temporal and the Commons of this present Parliament assembled and by Authority of the same So most of the rest are excepting that in the second Chapter of the 26. of (c) Id. fol. 465. his Reign it is said Therefore be it enacted by Authority of this present Parliament So in the first Chapter of the (d) Id. fol. 485. 28 Regni it is said For the Remedy whereof May it please the King c. it be enacted may it please the King our Sovereign Lord by the Assent c. it may be enacted The Title of the Acts 31 H. 8. (e) Id. fol. 537. H. 8. Defender of the Faith and in Earth Supreme Head c. runs thus Henry the 8th c. Defender of the Faith and in Earth supreme Head immediately under Christ of the Church of England to the Honour of Almighty God Conservation of the true Doctrine of Christian Religion and for the Concord Quiet and Wealth of this his Realm and Subjects of the same held his most high Court of Parliament c. wherein were established these Acts following and in the first Chapter it is said Be it enacted c. Be it enacted by the King our dread Sovereign Lord and by the assent of the Lords Spiritual and Temporal and by the Commons of this present Parliament assembled The Thirty second of H. 8. hath these Expressions which day the said Parliament continued by divers Prorogations was by His Graces Authority finished and dissolved amongst many other the Acts following By his Highness with the assent of the Lords Spiritual and Temporal and the Commons assembled in the said Parliament have been Established Ordained and Enacted Of the Parliaments in King Edward the Sixth 's Reign IN the first Chapter of the first (a) Id. fol. 687. Statutes made 1. Regni it is said The Kings most Excellent Majesty King 's Excellent Majesty Princely Serenity Highness minding the Governance and Order of his most loving Subjects to be in most perfect Unity and Concord in all things c. as his most Princely Serenity and Majesty hath already declared by evident Proofs Be it enacted by the Kings Highness with the assent of the Lords Spiritual and Temporal and of the Commons of this present Parliament assembled and by the Authority of the same In the second and third Year of Ed. 6. they are called (b) Id. fol. 712. Acts in the Session c. humbly prayen That it may be Ordained and Enacted by His Majesty with the assent of the Lords and Commons in this present Parliament assembled and by the Authority of the same The rest are much what like these foregoing Of the Parliaments in Queen Mary's Reign IN the Title of her first (a) Id. fol. 817. Acts she is stiled Ordained and enacted by the Queen our Sovereign Lady and Assent of Lords Spiritual and Temporal and Commons Defender of the Faith and Supreme Head of the Church c. Be it therefore ordained and enacted by the Queen our Sovereign Lady with the assent of the Lords Spiritual and Temporal and of the Commons in this present Parliament assembled and by the Authority of the same After the Marriage of (b) Id. fol. 831. Queen Mary with King Philip of Spain the title is only Acts made in the Reign of our Sovereign Lord and Lady Philip and Mary Defenders of the Faith leaving out Supreme Head c. In the fourth and (c) Id. fol. 863. fifth of Philip and Mary in the Body of the Acts it is thus Be it Enacted Ordained and Established by the King and Queens Majesty the Lords Spiritual and Temporal and the Commons
of enlarging their Priviledges have subjected themselves as well to the slavery of Red-coats and the Tyranny of a Corps du guard or Council of War as they had their Prince under their Committees and Armies which considerations I hope will be worth their remembring What I have writ in most of the Chapters of this Treatise less or more appertains to the Gentry out of a true and cordial desire that if any such Critical time should in any Age return as that of Forty and Forty one or Eighty and Eighty one the Gentry may consider the History of former Ages and be able to distinguish betwixt Realities and feigned Pretences and will well weigh what I have writ in the preceding Chapter of the Nobility for that it is in most particulars applicable to to them which makes me shorter in this and that above all things they will seriously consider that though in every (l) Mâ—gis alii 〈◊〉 nes quâ—m alii mores Taâ—it 1. Histoâ— Generation new Men do arise that to carry on their Factious Design pretend different Causes yet the ends of all that are Male-contents and seditiously displeased with the Government is the same and commonly their Fate is parallel Therefore above all the Infections let them study to avoid that of murmuring and repining against the Government or that of being seduced by those who cover their dark Thoughts and Designs too close to be discovered by common Eyes The more such pretend Zeal for the common Good the more they pretend publick Spirits and care of Religion If they be found to have any the least Tincture of Immorality Envy Ambition Revenge Cruelty or aspiring in their Tempers the more they are to be suspected and avoided CHAP. XXXIX Of the Commonalty of England of the lower rank especially THESE are more especially the subject matter of Government The Employments they are engaged in The Common Peoples Duty makes it more profitable for them to look downwards and cultivate their Freeholds and Tenements and reap the golden Fruits of their Toil than to spend their time in the fruitless enquiries after the managery of States and Empire for whereover Soveraignty lodgeth they must still be Subjects Obedience saith a well observing (a) Cornwallis's Es says 46. Author not Examination is the destined Function of the Common People which Laws preserve them in The Industrious would soon be ruined by the Free-booters in every Hamlet if the Laws and Government were not their Guard By the several Rebellions properly of the Commons in Richard 2. H. 8. The Miseries of Insurrections and Edward the Sixth's time we have sad Examples of the Calamities they brought not only on their Neighbours and the disturbance they gave the Government but likewise the ruins they brought upon themselves and when they had wearied themselves with Rapine Murthers and a Hundred cruel Ravages and Butcheries they were at last either totally subdued and their Chieftains Executed and the rest Fined or they perished in the Fight being never able to effect any of their pretended Liberties they made the Insurrections to have obtained It is for want of Consideration that they are decoyed into such barbarous Outrages which in such Rebellions they generally commit They ought to consider Their Obligations to their Prince and that very seriously that it is from their Princes sollicitous Care that they enjoy Peace and Plenty to them they owe not only Allegiance and Obedience as they are their Soveraigns but especially Gratitude Loyalty and all dutiful Services For the good Laws from time to time have been confirmed by their Kings for their Prosperities without which they would be in a continual State of War and Feuds one against another They owe to the Paternal Care and Prudence of the Sovereign and his Government those Methods and Rules whereby they are so benignly ruled in England especially whereby they are in a freer and more plentiful Estate than any other Commoners in the World By the vertue of those Priviledges granted to them by their Kings they have Propriety in their Goods none can out them of their Possessions imprison or molest them while they observe the equitable Laws Their Privileges They have according to their several Capacities and Abilities a participation of Offices in their particular Hamlets Parishes Wapentakes or Counties either relating to the assistance to the Justice of the Land in Juries or conserving of the Peace in being petty or chief Constables or other Officers and have a peculiar Priviledge many other Commoners want of chusing their Representatives whereby they are only subject to such Laws as they or their Ancestors have given consent to The Government worthy Country-men makes fertile your Enclosures protects your Flocks and Herds secures your going out and coming in makes your Sleeps undisturbed guards your home-bred Commodities when you send them abroad secures those are brought home to you appoints you Markets for buying or selling your Corn and Cattle and your own Manufactures Let those among you The Calamities they sustained in the late War that are not ashamed they were Sequestrators Membrs of the Parliaments Army or active Officers Oppressors Plundereres or Informers against their Loyal Neighbours consider what they reaped in the late unhappy Wars begun with all the specious Pretences of redressing grievances securing Propriety and reforming Religion precious Names most wickedly abused Remember how unsupportable were the Taxes and Sequestrations What affrightments were you continually in by the Quartering of imperious Soldiers and their Plunders where they neither left Food nor Rayment for your Wives and Children and what they could not devour or carry away they destroyed Consider the effusion of so much Blood in the cruel Battles and their most unjust High-Courts of Justice how all the Laws either were stifled or miserably distorted The best Preservatives against the relapse into such miserable times Advice to the Commonalty is to reflect upon them often to live quietly under your Sovereign to give him no occasion to unsheath any of his Swords against you to reduce you to Obedience Avoid all Factious Whisperers of discontent You were within these six Years by past wrought so upon by cunning Designers of a Commonwealth that you made choice of such Representatives as neither would supply that Prince o immortal Memory who had preserved them and you in that Peace he had restored them to when nothing but War and miserable Devastations were in all the Countries of the Continent nor admit our present Gracious Soveraign who had adventured his Life so often for their Safety to succeed in the Throne of his Royal Ancestors Remember I beseech you dear Countrymen these things and consider how near the Gulph and Pits Brink of inevitable Miseries you were Be thankful to those Loyal Persons who by their Counsels and Addresses withheld you from the imminent Ruine Be mis-led no more by such as can sow nothing but Darnel Cockle Poppy and Tares among