SECTION I.

And firſt to begin with Jael, who ſtands in the Tent door and entrance of your Letter. She being in Arrears (as you remember) before, and the occaſion of offence; I do not find how what you have laid down here in her name, can paſs for good payment, and make all even. For my exception againſt your inſtance of Jael was this: That what was done by her indeed, as an Act of great Faith in believing the Word of God, and acknowledging that right which the Children of Iſrael had to the Land of Canaan, and ſo accordingly helping them againſt an Uſurper, and Oppreſſour, (who by the expreſs Word of the Lord was ſentenced to be deſtroyed) ſhould be ſo far perverted and abuſed by you, as to urge her way and manner onely of doing it, viz. by Diſſimulation and Treachery to juſtifie the ſame practices now of Lying, and Treaſon, &c. for the bringing about what you pleaſe to call and fancy a good Work.

To this I anſwered. Admitting, but not granting, that Jael did well (not onely bonum, but benè) what ſhe thus did, (for it might be a weakneſs and failing in her, for any thing the Scripture ſays to the contrary. And that ſo it was we ſhall afterwards evince.) Yet it will not at all follow, that the ſame way, though to as good an end, is lawfull or practicable now. For that there is this vaſt difference between us and her: That in her time, and to her (ſhe being not a Jew) it muſt be remembred (and ſo not concerned or acquainted with the Law of Moſes) there was no ſuch expreſs Law or Revelation from Heaven againſt it. And, where no Law is,Rom. 4.15. there is no tranſgreſſion: God winking at thoſe times of Ignorance,Acts 17.30. whereas now he commands all men every where Not to lye one to another;Col. 3.9. 1 Theſ. 4.6. and, That no man go beyond or defraud his Brother in any matter: Not to forſwear our ſelves,Mat. 5.33. but to perform unto the Lord our Oaths: And to keep our promiſe,Pſal. 15.5. though it were to our own hindrance, and the like.

The adminiſtration of the Spirit then, differing from that ſince, and generally under the Goſpel, not onely in the degrees of it, whereby we are obliged to a higher pitch, and proficiency now in the ſame duty, than they of old; but alſo in the very kind, and Species of it, whereby many things were lawfull, and indifferent then, which now are not ſo: Nay many things pious, and holy then, which are now wicked, and damnable.

And for full proof of this, I inſtanc'd particularly in Elias. Whoſe calling for fire from Heaven,2 King. 1.10▪ and deſtroying his enemies, was queſtionleſs in him an act of Zeal, and Piety, acceptable to God. Whereas the ſame motion, and offer is condemned by Chriſt in his Diſciples, as being wholly inconſiſtent, and contrary to that Spirit He was to plant in them; or to that manifeſtation of the Spirit rather of ſuffering, and ſaving, He came to ſhew forth among men. For I am not come, ſays He,Luke. 9.56. to deſtroy mens lives, but to ſave them. And certainly all that are called Chriſtians, or pretend to his Spirit, muſt ſo walk as they have Chriſt for their pattern.

SECTION II.

To all which, You are pleaſed to anſwer for your ſelf. That you are ſo far from making any Rule of the Old Teſtament, much leſs any practice there, a certain guide for us now without the ſame Spirit; That you do not hold that any Rule of the New Teſtament will juſtify an action that is conform'd thereunto, unleſs it be done alſo in a New Teſtament Spirit.

Truely, Sir, what you ſay is very right, That a New Teſtament Spirit, i. e. Charity is a neceſſary qualification to denominate any action to be truly good.1 Cor. 13.3. For, Though I beſtow all my goods to feed the poor, and have not Charity, ſaith St. Paul, it profiteth me nothing. But this comes not home at all to the caſe. For the Queſtion between us is not, Whether any action can be good now without Charity? But, Whether Charity, or a good end, can make any action (how foul and lawleſs ſoever) to be good? Bonum, ſay the Schoolmen, fit ex Integris; Malum è quolibet defectu. To make a thing evil, it is ſufficient that it fail in any one circumſtance; but it muſt be perfect, and complete throughout to make it good. And therefore, though to be done without Charity, or a New Teſtament Spirit, be enough indeed to make any action evil: it will by no means follow from hence, That whereever Charity is, the action muſt ſtreight be good, ſuppoſing it to fail yet in ſome other particular. For then all actions will be alike. Treaſon, Perjury, Lying, and the reſt, in an equal degree of vertue, and capacity to good, as Alms, and Prayers, and Martyrdom. As neither of them good, if not done in Charity: So by that they may all be ſublim'd into neceſſary acts of Piety, and Religion. Whereas theſe things are ſo intrinſecally evil, and ex natura Rei, that they can never be otherwiſe. Lying (for example) being ſo contrary to the nature, and eſſence of God, who is Truth it ſelf, that He can no more lye,John 14.6. than not be God. God cannot lye. Num. 33.19. And what He cannot doe himſelf, no Spirit of his whether of the Old, or New Teſtament, can authorize, or approve any in the doing of it.

But yet farther. The queſtion is, Whether in the New Teſtament times, an Old Teſtament ſpirit can be pretended, to juſtify any in thoſe old practices? For ſo your profeſſing not to make that inſtance of Jael a rule, or example for any to act by, without the ſame ſpirit: And afterwards, That thoſe who are exerciſed in theſe ways by virtue of ſuch an example, if they have not a ſpirit proportionable, will bring but the greater wrath upon themſelves, does pretty well imply what I onely charged you with; That you pretend therefore to the ſpirit of Jael; and ſo fall back from Chriſt to Moſes; from the Goſpel to the Law; Nay from that glorious midday-light in the Goſpel (which he that runs may reade) to ſecure your ſelves, as in Jael, in the darkneſs, and ignorance of the firſt Times.

The Old Teſtament ſpirit was indeed the ſpirit of God; but fitted, and proportion'd to Circumciſion, the Old Teſtament, or Old Covenant it ſelf to which it ſerved. Which being now out-dated and ſuperſeded by a better,Heb. 8.6. a Covenant eſtabliſhed upon better promiſes: There is likewiſe a better ſpirit, that is to ſay, a higher, and more excellent adminiſtration of the ſame ſpirit in proportion to it. For, as the Apoſtle argues, that,Heb. 7.12. The Prieſthood being chang'd, there is made of neceſſity a change alſo of the Law: So the Law, or Teſtament being chang'd, there is made of neceſſity a change alſo of the ſpirit. Though both from God, the Old Teſtament, and the Old ſpirit, yet both to be altered, and made better by him.Luk. 9.55. Ye know not what ſpirit ye are of (ſaith our Saviour to his three Diſciples) For the Son of man came not to deſtroy, &c. Thereby evidently diſtinguiſhing his ſpirit not in theſe three Diſciples onely, but in all that belong to the Son of man, and own him for their Saviour, from that deſtroying ſpirit of Elias, which ruled and govern'd in the Old Teſtament.

The Law was given in Thunder and Lightning, as being the letter of condemnation, and ſo to be managed by a killing, and deſtroying ſpirit, always expreſſing it ſelf in Zeal, and fiery indignation (And from hence came that Jus Zelotarum among the Jews) as in Phinehas, Exod. 32.28, 29. Elias, and the whole Tribe of Levi, who conſecrated themſelves to the ſervice of God, and attendance on his Altar, in the bloud of their Brethren. Whereas the Goſpel of peace coming down like the rain into a fleece of wool, as being the miniſtry for reconciling ſinners to God; of ſeeking, and ſaving that which was loſt, is accordingly actuated with a ſpirit of Charity born upon the wings of a mighty love, and immortal patience; ſpreading, and ſtretching it ſelf to our greateſt enemies, and the higheſt oppoſers of Religion for edification, and not for their deſtruction. And, in a contrary method to the Levitical conſecration in the Old Teſtament, a main qualification to adapt, or conſecrate any one for the ſervice of the New, is That he be no ſtriker. 1 Tim. 3.3. Tit. 1.7. The old ſpirit of Zeal is become it ſelf now a work of the Fleſh. Mercy, meekneſs, 〈 in non-Latin alphabet 〉 Gal. 5.20. and moderation are the proper vertues, and a New commandment of Love ſuperinſtituted in the ſtead of it. Old things are paſſed away, behold all things are become New. 2 Cor. 5.17. A new Teſtament, and a new ſpirit, like new wine put into new bottles for the preſervation of both.

And as the old Covenant of Circumciſion, which, while it was in force, was urg'd by God with ſo much ſtrictneſs, and ſeverity, that the omitting of it was inſtant death, and exciſion (Whoſoever among you is not circumcis'd,Gen. 17.14. that ſoul ſhall be cut off from his people) Is yet become in the New Teſtament not unneceſſary onely, but far more hurtfull, and pernicious in the uſe of it, than the contempt, or neglect of it, could formerly have been.Gal. 5.2. If ye be circumciſed, ſays St. Paul, Chriſt ſhall profit you nothing. So the Old Teſtament ſpirit, which was accounted for righteouſneſs to Phinehas, Elias, and the reſt, will bring as ſwift deſtruction upon any now who pretend to it.v. 4. As many of you as are juſtifyed by the Law are faln from Grace. 'Tis a plain renouncing, and bidding farewell to the ſpirit of Grace, to juſtify your actions by the ſpirit of the Law: a preferring Moſes before Chriſt; a direct apoſtatizing to the ſect of the Jews: and the moſt hatefull oppoſition to Chriſt, and his Goſpel. Which is made ſo much more odious than the Judaiſm of Old, in as much as it pretends to this from a height, and growth in Chriſtianity: A Judaiſm not from the Jews, but Judas, who in appearance of kindneſs, and greater intereſt, and familiarity with his Maſter, did ſhameleſly betray him. Thus they are, forſooth, lifted above Ordinances; and while the reſt of the Apoſtles are put upon duties, Watching and Praying in the garden; While all other Chriſtians are under command to their Superiours, Defrauding no man, Truth in their promiſſes, and the like; and not thinking our ſelves worthy to ſit down with Chriſt on his Throne, eſteem it a ſpecial privilege to enjoy him in his Sacraments;1 Cor. 11.26. To ſhew forth the Lord's death till he come (as we are bidden) in the Holy Supper; and to be born again of water,Joh. 3.3. and the ſpirit; as a neceſſary condition of ſeeing the Kingdom of God: Judas ruſhes in with a haſty kiſs: And ſo theſe overgrown Chriſtians with their lanterns, and weapons, and armed men, fall preſently a kiſſing of Chriſt; no longer to be kept off at the diſtance of a Sacrament or the reverence of a duty; but under colour of a greater growth, and intereſt in him, betray him manifeſtly to the Jews, and that Old Teſtament ſpirit, in all his Laws, and Sacraments, and ſervices, to be crucified by them at their will.

That there are indeed ſeveral degrees, and growths in Chriſtanity is perfectly true. There is the Babe, and the perfect man in Chriſt: there is the weaker, and the ſtronger Chriſtian; and that, both in reſpect of knowledge, and in reſpect of Grace, whereby ſome Chriſtians are more regenerate, have mortified farther than others: Some Chriſtians are more knowing, and ſo at greater freedom, and liberty than others. But yet certainly they are all within the ſame incloſure of Obedience to the Laws, and Commandments of Chriſt. The leſs knowing Chriſtian may perhaps miſs ſome part of that liberty, which Chriſt hath purchaſed for him; but the moſt knowing muſt not dare to tranſgreſs the leaſt law, or command of his Maſter. The freedom onely lies in matters of a middle nature; which being under no command or prohibition at all, the weak, or ignorant Chriſtian does by his want of knowledge conceive otherwiſe; and ſo obliges himſelf to doe or not to doe, accordingly. And thus likewiſe in the growth of Grace, and degrees of mortification; He that mortifies leaſt, muſt yet be ſuppoſed to mortifie every known luſt, and to practiſe an Uniform obedience to the Laws of Chriſt. He that is partial to himſelf in either is but almoſt a Chriſtian. The degree conſiſts not in mortifying this ſin which another does not; or in obeying this law, or command of Chriſt, which another Chriſtian on the ſame occaſion would not: But in mortifying this ſin in a greater meaſure; hating it with a more perfect hatred; watching more diligently againſt the occaſions, and provocations which lead to it; praying more frequently, and earneſtly againſt it. So in obeying the command with a greater deſire, and delight, Virtutis amore, making it our own choice; judging the command moſt fit, and reaſonable; the yoke to be an eaſie yoke; and ſo our obedience, and ſubmiſſion to it the very pleaſurable part of our lives. And yet farther enlarging our mortification to ſome freedoms, and Indulgences allow'd unto us by God, and his Church, wherein we think fit to reſtrain our ſelves. All things are lawfull for me (ſays the Apoſtle) but I will not be brought under the power of any. And thus in our obedience;1 Cor. 6.12. not confining it barely to the plain laws, and commands of our Lord; but aiming likewiſe at his counſels, and endeavouring towards perfection. And while we might without ſin, nay doe well, as S. Paul ſays,1 Cor. 7.38. by giving our Virgin in marriage; yet reſolve by giving her not in marriage to doe better.Act. 19.30. Put our ſelves with the Apoſtle into the Theatre, when we might have the benefit to eſcape Perſecution. Labour with our hands when we have a power to live of the Goſpel;1 Cor. 9. and the like.

SECTION III.

But yet, all this makes nothing at all againſt obliging men to ſome certain meaſures of doctrine and worſhip, gather'd out of the New Teſtament. For that ſome doctrines there are in the New Teſtament ſo apprimely neceſſary, that he is not a Chriſtian that is ignorant of them, or does not believe them. Some parts of God's worſhip are of ſuch univerſal intereſt, and concernment, that no Chriſtian Church, or communion, can be without them. And to pretend a weakneſs, or unſuitableneſs of our ſpirits unto them, is to profeſs our ſelves really Infidels. And for other doctrines, as Stars of a leſſer magnitude, yet certainly God's revealing them unto us in the New Teſtament, does lay an obligation upon us of receiving them, as ſoon as they are propounded unto us by authority of his word. And ſo for our worſhip, if it take in all that is commanded by God in this matter, and add nothing forbidden by him, ſupplying the reſt with a ſuitable reſpect to God, and our ſelves, and the whole Church, I know not what fault there can be, in obliging men to an obſervation of it.

Weakneſs of Conſcience was very pleadable in the days of the Apoſtles, and firſt planting of Chriſtanity. When, all men being Jews or Gentiles, the Chriſtian Jews were to receive Doctrines, and Sacraments, utterly deſtructive to what they had received before from the mouth of God, which was given unto them by the Miniſtery of Angels; confirm'd by Miracles; and endear'd unto them by the Wiſedom, and witneſs of all Ages. And no marvel if pious ſouls ſtuck now and then, could not inſtantly unlearn the Religion of the Prophets, and Patriarchs; of God, and his holy Angels; nor ſwallow down every Camel without chewing. And ſo the Gentiles were brought by Chriſtianity into principles, and practices, where they were not onely to forget what they had been formerly taught, and brought up in, and wherein they had liv'd; but utterly to condemn it, and themſelves for it. All the divine Myſteries, and Rites whereby they were accepted by their Gods; admired in the world; made auſpicious, and lucky in their ſeveral undertakings; were now to be mortifi'd, as ſo many beaſtly, and unnatural luſts: Their nobleſt, and moſt Heroical Vertues, as Ambition, Pride, Revenge, and the like, inſtantly metamorphoſed into ſo many horrid vices. Their Heaven turned into Hell; and their Gods not to be rejected barely as no Gods, but to be hated, and abominated by them as down-right Devils. And in lieu of all theſe to take upon them the Doctrine of the Croſs, and the Worſhip of a Crucified Jeſus.

And what wonder, if in this haſty flight from royal Sodom to little Zoar, there be ſome lookings back; if in this Violent change from the extremity of Cold to extreme Heat, there is ſome doubtings, and Deliquiums? Which yet (it is very obſervable) were not at all indulg'd to by Chriſt or his Apoſtles; Heatheniſm it ſelf being a ſin, together with the Rites, and Appendages of it. However they had bound it to themſelves with long cuſtome, an early Education, and ſtrong perſwaſions; this gains them no Privilege or Toleration, no not for an hour. All the Allowances, and Indulgences, the Forbearings, and Compliances, were upon the Jewiſh ſtock, and intereſt. God had deceived them, as the Prophet ſpeaks, and they were deceived. And ſo the weakneſs being (in ſome ſenſe) His; the weakneſs of his Law to which they had been obliged, they were for ſome time indulged by him in it; but this onely till they could be inſtructed in the periſhing nature of thoſe legal Ceremonies, and Services; and the abolition made plain to them from the ſame authority as had before eſtabliſhed them. And when this is once done, then at their own peril be it, if they ſtill continue them. Their weakneſs of Conſcience will no longer be of force to plead for them. S. Paul, who had before, in compliance with their weakneſs, been the Authour of Circumciſion to Timothy, Acts 16.1. becomes ſoon after as ſevere a Preacher againſt it. If ye be circumcis'd, Chriſt ſhall profit you nothing. Gal. 5.2. And ſo having been a Catechiſt for ſome time to the Hebrews, and employed himſelf in laying down, and expounding to them the principles of Chriſtian Religion; at laſt, without conſidering the growth of their ſpirits, nay conſidering clearly that they were not grown; That,Heb. 5.12. whereas for the time they ought to be Teachers, they had need to be taught again their Old Leſſon; even the firſt principles of Chriſtianity. What? Does he think it neceſſary to comply with their weakneſs? To ſuit himſelf ſtill to their dulneſs? No. Their weakneſs, and dulneſs was utterly their own fault: For the time they ought to be Teachers. Therefore leaving,Heb. 6.1. ſays he, the principles, let us go on unto perfection, not laying again the foundation, &c. And, as in Doctrines, thus he deals likewiſe in Ceremonies, or a Form of Worſhip. In his firſt Epiſtle to the Corinthians he declares how fit, and decent, and orderly it was for men to worſhip God bareheaded, and women covered. And this he proves by ſeveral Mediums, 1 Cor. 11. and from ſeveral Topicks. And when that is done, doth he make proviſion for tender Conſciences, or ſuch as ſhould be ſcandalized at it? Does he conſider the ſeveral growths of the ſpirits he had to deal with in this matter? Nothing leſs. He had declared plainly the matter as it was, had ſaid enough to ſatisfy fully every meek, and peaceable ſpirit (as the ſpirit of God is queſtionleſs in all its growths.v. 16.) And if any man ſeem to be contentious, ſays he, (as he muſt needs do, that will ſtill oppoſe, and pretend ſcruple; univerſal cuſtome, and practice muſt ſilence him whom Reaſon cannot) we have no ſuch cuſtome, nor the Churches of God.

From hence then it will appear; Firſt, wherein this weakneſs is allowable, and to be born with: and Secondly, how long. Firſt, not in diſobedience to any practical law of Chriſt. Let every one that nameth the name of Chriſt depart from iniquity. The weakeſt, and moſt infant Chriſtian that names but that holy name, and profeſſes himſelf a Diſciple of that Maſter, muſt frame his actions in ſome kind of equity, and agreeableneſs to the law of his Maſter. St. Paul, the great indulger of his brothers weakneſs, is yet ſufficiently ſevere againſt all offenders in this matter. No Whoremonger, nor Idolater, nor Adulterer, ſhall inherit the Kingdom of God. And again, ſays he, Let every ſoul be Subject to the higher powers. No exemption of any perſon, no excuſe upon any pretence whatſoever. They that reſiſt ſhall receive to themſelves damnation. And the reaſon is, becauſe theſe Laws being imprinted in our very nature, and a part of our ſelves, are onely reduced, and brought back by Chriſtianity, and recover'd from thoſe blots, and ſtains which were caſt upon them by our ſins, and the contrary cuſtoms of a wicked world. And therefore all ignorance, and ſcruple here, gains no more benefit of Toleration than in Heatheniſm it did. Whereas ſeveral Credenda there are, and doctrinal verities, which as they are not ſo plainly, and expreſly laid down, but they muſt be drawn out by referring to ſeveral and diſtant places of Scripture, and therefore not diſcernible at one view: So when they are preſented to us, there are ſcarce any footſteps, or former impreſſions of them on our ſpirits to work their admittance. Many of them being above reaſon, and the reach of a man's underſtanding. Which therefore God is pleaſed to ſink into us by degrees, not to preſs them upon us in groſs, but here a little, and there a little, as we are able to bear them. Humane reaſon being the ſame to us, as the Law was to the Jews. Res Dei Ratio. Tertul. Both written by the Finger of God: neither of them contrary; yet both much weaker, and far inferiour to the Doctrine of Chriſt. And therefore, though there might be ſome time of Indulgence upon that account, as the Jewiſh law was allow'd of for ſome years: Yet this onely till the ſame Authority could be made known for the one, as for the other: That the God of our reaſon is he who does require us to an aſſent of theſe things above our reaſon, and then our reaſon becomes inſtantly engaged in the work. All excuſes are taken away, and it is moſt unreaſonable not to aſſent to them. He that is a Jew ſtill is not to be look'd upon as a weak Brother. And after God by his Church has declared, and ſet forth theſe Doctrines for ſo long together; we that live in the Fifteenth, or Sixteenth Century, can be little benefited by the pleading of Ignorance. For the time we ought to be Teachers; and thereby the Church is fully impower'd to exact, and require them of us.

And ſo in the form, and manner of our worſhip, Weakneſs will be of no force againſt Cuſtome univerſal. When the decency of our Ceremonies is ſo plainly viſible to all; the innocency of them ſo fully vindicated; the abſolute indifferency of them in themſelves ſo loudly profeſs'd, and acknowledged by the Church: Whereby all fear of Superſtition (as they call it) or placing a Holineſs in them is quite taken away. He that ſtill quarrels at our worſhip, does not quarrel at it, but at the Church; ſhews himſelf contentious; and muſt not by ſo doing acquit himſelf in the leaſt from the obſervation of it. Much leſs, when all theſe exceptions againſt Doctrines, and Worſhip, do not own their original from Ignorance and Weakneſs (which might colour for an excuſe) but profeſſedly from a greater Knowledge, and ſtronger eſtate in Chriſtanity. For upon that account it is that they are rejected now, and laid aſide, and an Extraordinary warrant, and an extraordinary ſpirit, brought up in the ſtead of them.

And as to the building, and maintaining of Babel which you object, I ſhall onely ask, whether ſetting men looſe from all Laws, and Religion, be not a fairer groundwork for Babel, i. e. Confuſion; than by drawing men into a Communion, with one mind, and with one mouth to glorify the God of our Fathers? The extraordinary ſpirit in Chriſt was to gather together into one as many as were ſcatter'd abroad. The extraordinary ſpirit in the time of the Apoſtles had no other end but this in it; To plant a Church, to preſcribe Laws, and to regulate Communions: And therefore was it ſelf ſubject to the laws it had preſcribed. The ſpirit of the Prophets is ſubject to the Prophets. How extraordinary then, or extravagant rather, ſhall we call this ſpirit of yours, from the ſpirit of Chriſt, and his Apoſtles, whoſe work it is onely to diſſolve, and to deſtroy Communions; to ſet every man by himſelf; to profeſs a ſpirit of Independency, or unſubjection to the ſpirit of the Prophets; to cry down laws, and all preſcribed worſhip, not becauſe they are bad, but becauſe they are laws, becauſe they are preſcribed? And upon that one head, viz. The obliging men to ſome certain meaſures of Doctrine, and Worſhip, fathering (as you do) all the ignorance and formality that is found in the Chriſtian world.1 Tim. 1.3. Whereto therefore S. Paul in his Charge to men that they teach no other Doctrine: And ſo in his ordering the Chriſtian men of Corinth to be bareheaded in their Worſhip, &c. (For what is this but obliging men to ſome certain meaſures of Doctrine, and Worſhip?) muſt be thought in the firſt place, and moſt fouly acceſſary.

That ſome Churches have indeed taken advantage from hence to dogmatize, teaching for Doctrines the Commandments of men, afterwards inſtilling them into their very Worſhip, will no more take away the power of the Church, in laying this obligation, and the neceſſary good which does generally ariſe from it: than Civil Government, becauſe ſome Fathers, or ſome Sovereign Rulers do enact unjuſt, and inconvenient laws; we ſhould preſently diſclaim all Sonſhip, and ſubjection; and revenge this miſcarriage of theirs upon all of the ſame rank, and dominion, how guiltleſs, and innocent ſoever: By declaiming againſt Government; reviling of Order; ſetting it up as the mark for our 〈 in non-Latin alphabet 〉 , and even naming it Confuſion. Which yet both by God, and Man, it is eſpecially, and expreſly deſigned againſt. Without a Corporation, and embodying together in the State, we have no ſecurity of our lives. And without a Communion, and conſent in the Church; without a confeſſed obligation, to ſome certain meaſures of Doctrines and Worſhip; we can have no hope that Religion will be long-liv'd among us. When this Obligation, the Staff of Bands, is once broken; The Church, and Religion (which yet had laſted for ſome time without the Staff of Beauty, as we may obſerve in the eleventh Chapter of Zachary) ſtreight falls to the ground. What other can me expect here, where the onely Prop lent to ſuſtain it is, inſtead of a ſtaff, a reed; the Old Teſtament ſpirit; which eo nomine, as St. Paul argues againſt it by name, will preſently expire.Heb. 8.13. Now that which decayeth, and waxeth old, is ready to vaniſh away. And none ſooner than this particular ſpirit wherein you inſtance, the ſpirit of Jael. Which of all appearances in the Old Teſtament puts the faireſt for Babel; and enclines moſt (in the way you urge it) to ruine, and confuſion; as being utterly deſtructive to all ſociety, and commerce; to all manner of agreement and accord in Civil, or Sacred employments. For that ſpirit being ſuppoſable onely, ſince we are ſo loudly declared already Siſera's, and Canaanites, I demand with what manner of truſt can we rely upon your promiſes, and invitations; upon your acts, and articles? When we are charmed by theſe into ſleep, and ſecurity; the ſpirit of Jael comes upon you, and the nail is driven into our temples.

And if this be enough to ſuperſede the Old ſpirit from being of force among us; I ſhall need add but little to what I have already ſaid to juſtify the New from ever countenancing, or giving encouragement to ſuch actions. For you cannot but ſee, and acknowledge, that the ſpirit of Chriſt in the Goſpel has reveal'd to us Precepts quite contrary to any ſuch practice. We have an Adminiſtration there that does wholly ſentenſe, and condemn this kind of doing: A ſpirit that is abſolutely oppoſed to any ſuch ſpirit. And if we or an Angel from Heaven, preach any other doctrine (the Scripture has ſaid it) let him be accurſed. And then conſider, I beſeech you,Rom. 3.8. that place of St. Paul. Let us doe evil, that good may come, whoſe Damnation is juſt. And if for the abounding of God's Grace we are not to continue in ſin (which St. Paul ſtartles at, and caſts from him, you may remember, with a 〈 in non-Latin alphabet 〉 God forbid, when it was falſely father'd upon him, and his Goſpel) then certainly no New Teſtament ſpirit, no Charity, and Love to God (for that was the ſuppoſition purely, Our love to God; and the greater manifeſtation of his Grace (That Grace may abound) nothing of ſelfiſhneſs, or particular Intereſt; but as it is in you at the beſt, for the propagation of the Goſpel, and pulling down of Antichriſt. Suppoſe it true, and real, I ſay) can juſtify you in the commitment, or continuance of the leaſt ſin whatſoever: But is, give me leave to aſſure you, the moſt killing blaſphemy that can be darted againſt God; and the fouleſt Opprobium, and reproach that can be ſpit upon the Goſpel.

If it be ſtill urg'd; That, though to continue in ſin were indeed damnable upon any terms; yet that where ſuch a ſpirit, or principle leads us on to the work, there can be no continuance in ſin, what ways, and ſteps ſoever we tread in for the accompliſhing of it. Why then this (it muſt be conſidered) does quite enervate St. Paul's ſuppoſition, who ſuppoſes us led by ſuch a gracious ſpirit; mov'd merely by our love, and zeal to the glory of God in the greater manifeſtation of his Grace; and yet ſtill to continue, and go on in our ſin. Which then, and though upon this brave deſign, is ſo far from excuſing, or leſſening our ſin, that it makes it indeed out of meaſure ſinfull. As whereby we abuſe that good Spirit to patronize villany; couple together light, and darkneſs; Chriſt, and Belial. And therefore the anſwer in ſhort is this. That 'tis not the ſpirit of God that chalks out theſe ways: But in what holy pretenſions, or ſheeps cloathing ſoever it may appear unto us, which ſhall be ſo well counterfeited in the ſpirit, or principle, Satan tranſforming himſelf into an Angel of Light, as really to deceive all our ſenſes, not at all to be diſcerned, or diſtinguiſhed by us, onely by the ways it puts us upon, and prompts us to. By the fruits ye ſhall know it. Which fruits, you ſee, and ſinfull courſes, and ways, would be no diſtinguiſhing character, and evidence of a falſe, and evil ſpirit, if (as you ſuppoſe) it might at ſome time be the very way, and fruit of the good Spirit of God. And therefore, how much ſafer is it, when ſuch ways, and Doctrines occur to us; when we meet with ſuch kind of practices, and ſuch kind of profeſſours in the World, not to think our ſelves concern'd in charity to them to blaſpheme the Holy Ghoſt, and to torture the Spirit of God (how obſolete, and out dated ſoever) that it may poſſibly whiſper ſuch a meaning? But rather, He that hath an ear to hear, let him hear what the Spirit ſaith unto the Churches: Not what it whiſpers in private to Jael; but what it ſays, and ſpeaks out unto the Churches. Now the Spirit ſpeaketh expreſly, ſays St. Paul ( 〈 in non-Latin alphabet 〉 expreſly, and ſo without all poſſible danger of being miſtaken,1 Tim. 4.2. and miſconſtrued in it) That in the latter times men ſhall depart from the faith, giving heed to ſeducing ſpirits, and doctrines of Devils. 2 Tim. 3.4. And as expreſly again; That in the laſt days men ſhall be lovers of themſelves; Traytours, heady, highminded, &c. Now then, when we obſerve plainly Traytours, and heady, and highminded perſons; and theſe juſtifying themſelves in ſuch their treaſon, and ambition, by pretences of the ſpirit, what ſhould we need to look any farther? The ſpirit has call'd it expreſly A ſeducing ſpirit; and their doctrine, The Doctrine of Devils.

But here you ſeem to come off, and are willing to abate much of the rigour of Jael. That inſtance of Jael, you acknowledge before, was the weakeſt part of your Diſcourſe, and moſt unfit to have ſtreſs laid on it, And ſure if Conqueſt (as you preſume to judge) were ſought for by me; what ſhould hinder me from returning with an 〈 in non-Latin alphabet 〉 as ſoon as I ſet out? Ex ore proprio; & Habes confitentem reum, gives ſuch a glutt of Victory, as makes one truely to be more than Conquerour. But Edification carries me yet farther, even to examine in it that which you call the right Apprehenſion (as it is now, I ſuppoſe, rectifyed) and the profeſſed drift of that Inſtance.

SECTION IV.

All the drift of that Inſtance, ſay you, was but to ſhew that the people of God now (or ſome few of them) may poſſibly have the ſame extraordinary warrant againſt this Babel, as thoſe of Old had againſt that, and againſt the Canaanites before. And truely if that were all intended by it, then Jael, I muſt needs ſay, was ſomewhat unluckily choſen. Your agreement with her in Lying, and Treachery, being ſo very viſible, and above board, which is indeed the very life of your cauſe, eſpecially to be preſerved, and ſupported by you; and wherein onely ſhe could be pitch'd upon as a particular example for your turn; different from Joſhua, and the reſt of Iſrael. Who as they lie more open, and obvious to your view in the Book of God: So are all, and every one of them no leſs proper inſtances (to be ſure) for the extraordinary warrant you ſpeak of, than Jael could ever be imagined to be. But taking it as you now ſet it; and ſo ſhuffling up Jael in common with the reſt. It ſhews, ſay you, That the people of God now, or ſome few of them may poſſibly have the ſame extraordinary warrant againſt this Babel, as thoſe of Old had againſt the Canaanites. If it ſhews onely that they may poſſibly have it: Then it ſhews that it is more probable they have it not. The extraordinary warrant would ceaſe to be extraordinary, if in the like caſes it were not general, and ordinary to be otherwiſe. And therefore how little encouragement have we from hence to preſume, or engage upon it? This is plainly confeſs'd in the pleading an extraordinary warrant; that whoſoever is ſav'd in ſo doing, it muſt be merely by a very unheard of, and extraordinary way.

But ſecondly, How does this extraordinary warrant againſt the Canaanites ſhew, that there may now be poſſibly the ſame extraordinary warrant againſt us? As if one ſhould argue; Becauſe the World was once drowned, therefore there may poſſibly be a Deluge again. Shall not the word of God lay a ſufficient bar, and impoſibility againſt the Deluge? And does not Chriſt give us a Rainbow, a ſufficient warrant againſt this Warrant, in that he gives us Laws, and Precepts to the contrary? Diſclaims any ſuch extraordinary warrant in himſelf.1 Tim. 6.4. And has cenſured it by his Holy Spirit, as the effects merely of Pride, and Ignorance in any that ſhall now pretend unto it?

But Thirdly, How if Iſraels warrant againſt Canaan was not ſo very extraordinary? If Iſrael had a right to Canaan foregoing the warrant; then the warrant was not in this reſpect extraordinary, or creative of a right where there was none: And therefore cannot be thought to ſhew any thing in your caſe. Epiph. lib. 2. contr. Haereſ. Tom. 2. haer. 66. S. Aug. Ser. de Tem. 105. Tom. 10. Now S. Epiphanius, and S. Auguſtine, both lay it down as a Tradition from their Fathers, à patribus traditam, & veriſſimam cauſam, ſays S. Auguſtine, that the Land of Canaan was given of Old by Noah to Shem, and his poſterity, and accordingly poſſeſſed by them till they were driven out by the force, and injury of the Children of Cham. Montac. Appar. pag. 10. Which is atteſted likewiſe by Jacobus Edeſſenus, mentioned by Moſes Bar Cepha, as a thing of immemorial record (Vetuſtae famae) among the Syrians; That Noah before the Floud inhabited the country afterwards called Canaan. Which after the Floud, ſays he, he bequeathed to his Son Shem for an inheritance. And S. Epiphanius makes it good by this Argument. Becauſe Melchiſedeck (who was certainly Shem, or ſome of Shem's poſterity, and ſo the Father of Iſrael) had his Throne at Jeruſalem, and is acknowledged king of Salem in the land of Canaan. So that all the after donation was no more but a Reſtitution: And the extraordinary warrant God's extraordinary encouragement, and aſſurance of them againſt thoſe unjuſt Intruders. And thus the Canaanite is laid at your own doors; and the warrant ſerv'd upon your ſelves. But if this plea of Iſrael's right againſt Canaan as previous, and preceding to God's warrant will not be granted, though founded, as you ſee, upon ſo good reaſon, and ſuch great authority:

Yet Fourthly, That which makes a manifeſt difference between you, and Iſrael, and ſo takes off the inſtance from being at all uſefull to you, plainly declaring that there cannot be that Divine warrant in you, or any of you, to pull down our Babel (as you pleaſe to call the Eſtabliſhed Government of our Church, and Kingdom) as God gave the people of Iſrael againſt the Canaanites, is this; For that you could not poſſibly doe it having ſo many ſacred ties, and obligations upon your ſouls to the contrary; but by ways, and means which the Spirit of God hates, and diſavows. Whereas the Iſraelites (if they had not a former right, yet) having no former tye of ſubjection, or Allegiance to Canaan; here was room left for the Spirit of God to beſtow it upon them, as having no ſacred bond: that is to ſay, They not being tied up before by the Spirit of God againſt it. Which when once they are; As particularly by their Oath to the Gibeonites: though theſe Gibeonites were formerly within their Charter, or Commiſſion; and though this Oath was wreſted from them by guile (as you pretend once Kings were at the peoples diſpoſing; and theſe Oaths of Supremacy, and Allegiance wreſted from the people by mere encroachments) yet then they are ſo faſt tied, as no former donation on God's part to them (which certainly is equal at leaſt to your miſtaken prophecies) nor no opportunities, and advantages they had afterwards againſt them (which were as great every day, as you have againſt us at this day; and which are the onely ground whereon you build your diſpenſation) could diſpenſe with it. But the violation of this Oath taken by the Fathers in the days of Joſhua (ſo jealous, and tender is God of his honour in the matter of Oaths; ſo ſevere an Avenger againſt them that falſify his Name) is puniſhed upon the Children of the Third, or Fourth generation, in the days of David. And therefore, however you might pretend perhaps an extraordinary warrant dormant from God againſt Spain; and in your preſent expedition to the Indies; if the ill ſucceſs has not already cancell'd it: Yet, (bleſſed be God) there cannot be here ſo much as a pretence; in that you are already tied up by God againſt it: that is to ſay, Under the ſeal, and Oath of God.Eccleſ. 8.2. I counſel thee to keep the King's commandment, and that in regard of the Oath of God. And whatever inconveniences, and diſadvantages you groan'd under in the former Government; you were to wait with patience upon God for a redreſs. Who as he had brought you into theſe bonds, and under this Government without your ſin: So could no doubt without your ſin (for he has no need of a wicked man) and would (if it had ſeemed good in his ſight) have releaſed you from it, by turning the heart of the King (whoſe heart particularly for this reaſon it is ſaid, is in the hand of the Lord) or elſe by cutting off the King, and ſo the Royal line, by any of his arrows; as Peſtilence immediately by his own hand; or War from abroad inſtrumentally by the hand of others; or what other way might ſeem beſt to his Divine Wiſedom. Onely you of all others could not be lawfully the authours, or inſtruments of his change. God does no where ſide with perjury; nor has given any man licence to ſin, or commiſſion to doe wickedly: But is a ſwift witneſs againſt the falſe Swearer; and moſt ſadly, and ſeverely reckons for it in his own people, as whereby his Name is blaſphemed; and his truth, and Goſpel evil ſpoken of, and rejected among the Heathen.

And from hence it is that, Nebuchadnezzar coming up the firſt time againſt Jeruſalem; The King of Judah, and his people were no where reprov'd by God or his Prophets, for reſiſting, and ſtanding out againſt him; but ſurely did their duty in it; though God was not pleaſed to bleſs their endeavours; but for their former ſins, and provocations deliver'd them into his hand. But when Zedekiah, after an Oath taken to Nebuchadnezzar, finds an opportunity to caſt off the yoke, and rebelled againſt him,2 Chron. 36.13. he rebelled againſt Nebuchadnezzar, it is ſaid, who had made him ſwear by God. Then Nebuchadnezzar coming up a ſecond time againſt Jeruſalem, God by the Prophet Jeremiah warns both Zedekiah, and the people, not to ſtrike a ſtroak, or think of holding out the City againſt him. Which Zedekiah ſtill refuſing, is accordingly puniſhed with a ſore deſtruction; whereof God himſelf is pleaſed to give this account.Ezech. 17.15. He rebelled againſt him (viz. Zedekiah againſt Nebuchadnezzar) in ſending his Ambaſſadours into Egypt, that they might give him horſes, and much people. Shall he proſper? ſhall he eſcape that does ſuch things? Or ſhall he break the Covenant and be delivered? Where you may obſerve; not his wicked deſign; not his ambitious or ſelf-ends are condemned in breaking of it (for his end was poſſibly pious, and good; might colour I am ſure for far more Juſtice, and Religion than can be pretended in your caſe) But his very breach of the Covenant; his falſifying his Oath, is that which is there urged againſt him: as that which, let his end be what it will, can never be authoriz'd, or countenanc'd by the good ſpirit; can never be capable of God's bleſſing upon it. For that is the force, or meaning of the words put interrogatively, or by way of Queſtion, to put it out of Queſtion. Shall he eſcape that does ſuch things? (Talia not Taliter) Shall he break the Covenant, and be deliver'd? i. e. it is utterly impoſſible: Neither he, nor any other ſhall ever receive a bleſſing from God upon ſuch practices, and therefore ſure can never be authorizd by God to doe them.

An Oath being both in God, and men,Heb. 6.16. for confirmation, and an end of all ſtrife, 〈 in non-Latin alphabet 〉 , that there might not be room left for a word more to be ſaid againſt it (And therefore God, though he ſometimes alters his word, or promiſe, as having always a tacite condition imply'd, 1 Sam. 2.30. Yet never his Oath, Heb. 6.17. Pſal. 89.34.) And pray conſider, how far ſhort it would fall of this end, if there were place left for this pretenſion of God's Spirit againſt it. Which if it be true at any time, might be ſo always, or at leaſt always might be ſo pretended, whereby ſtrife would become undeterminable; and there would be no end at all of contention. But whenever I plead this breach of Oath how evident, and apparent ſoever againſt any man: Or whenever the Magiſtrate proceeds to puniſh it in the falſeſt, and moſt perjur'd perſon, we muſt both run this hazard of fighting againſt God. Which, as it blunts, and turns the edge of God's ſword in the hand of the Magiſtrate by this inextricable uncertainty, and diſcouragement, cannot therefore proceed from that God, who has put the ſword into his hand to execute wrath againſt them that doe evil. And as it opens a gap to all falſeneſs, and confuſion, by taking away the ancient landmark, as it were, and boundaries of peace; that onely which puts an end to all ſtrife, and contention, can have no title,1 Cor. 14.33. nor pretence to that ſpirit of God, who is not the authour of confuſion, but of peace, as in all parts, and places of the world; ſo eſpecially among Chriſtians (and therefore no cauſe of Chriſt, no fulfilling of his Prophecies, no pulling down of Babel, can warrant us to it) in all the Churches of the Saints.

Sir, I have been the longer in this, that I may be the ſhorter in the reſt, and cut off all farther pretenſions to a Commiſſion in any of you for the preſent change, by proving you all uncapable of it: that De Jure you cannot have it; and therefore De Facto have it not. Though, ſuppoſing you capable, and ſo in potentia for it, your Arguments fall infinitely ſhort of proving that actually you have any.

SECTION V.

For firſt, In order to your proof, you ſuppoſe, That Babel is to be deſtroyed in a warlike way by the people of God; and this, ſay you, plainly enough. Truely, that De futuro it is to be ſo deſtroyed, I conceive, is not over plain. For that men of ſingular Learning and Piety, and not brib'd by any particular Intereſt, have upon diligent ſearch and enquiry, otherwiſe concluded of it, viz. Hugo Grotius, Dr. Hammond, and others. Who have all proved, and that perhaps plainly enough too, that That Prophecy is already fulfilled in the deſtruction of Jeruſalem, and Rome heathen. But to give you ſcope here likewiſe, and grant that Babel remains yet to be deſtroyed: What paſſages are thoſe in the Revelation which give you ſo plainly the length of the weapon too? And from whence you conclude it muſt be in a warlike way? Sir, It is a ſaying in Philoſophy, Ʋnumquod que nutritur iiſdem principiis ex quibus fit; Every thing is to be propagated, and preſerved by the ſame principles by which it was planted. Now, This warlike way you mention was never choſen by our Lord, we know, for the bringing Chriſtianity into the world. And why then for the ſpreading, and growth of it? And being expreſly, and profeſſedly diſclaimed in the beginning, how comes it now to be ſo pious, and neceſſary in the concluſion?2 Cor. 10.4. The weapons of our warfare, ſays St. Paul, are not carnal but mighty through God to the pulling down of ſtrong holds, &c. And ſo ſpeaking of this very Babel, this Maſs, and man of ſin to be deſtroyed.2 Theſ. 2.8. Whom the Lord ſhall conſume, ſays he, (not with Sword or Spear, but) with the ſpirit of his mouth, and ſhall deſtroy with the brightneſs of his coming, i. e. by the powerfull evidence and illuſtration of his Holy Spirit in the Goſpel.

The Babel to be deſtroyed is a ſpiritual Kingdom; not the perſons of wicked men, but their luſts, and ſpiritual fornications: the Heatheniſm, and Idolatry of Rome, and not the Empire, or Emperours, of it. The evil principles, ſay you, both in relation to Spirituals, and Civils, which ruled moſt eminently in it. Which being ſpiritual, is therefore ſhotfree; falls not under the reach, or power of a material ſword to be wounded by it. And therefore when we reade ſome expreſſions in the Revelation ſounding generally this way: as of warring, and killing, and the like, we muſt remember that this Book is a Prophecy; and ſo written in a Prophetical ſtyle. Wherein Chriſt's Victory over the hearts, and ſpirits of men is ordinarily deſcrib'd in thoſe military terms; and as making uſe of ſuch engines, and inſtruments, as Kings and Captains are wont to doe in the management of their wars.

But to retrench all this too; and ſuppoſing it plainly, and downright in a warlike way: yet why muſt this be done by the people of God? (For ſo the people, I preſume, you mean in oppoſition to Princes, and Governours; elſe it ſerves not at all to your purpoſe) Whenas yet the ten Horns in the 17th Chapter of the Revelation, and 16th verſe, who are manifeſtly ſaid to be ten Kings, in the 12th verſe of that Chapter, are thoſe that ſhall hate the Whore, and make her deſolate, and naked, &c. And ſurely, Sir, I dare be poſitive in this, whatever ſhould become of the reſt, That no Prophecy, or prediction in the whole Bible can ſecure ſubjects, and private perſons, much leſs oblige them to ſuch a war.

And herein 'twill be worth your while to conſider David's caſe; and obſerve the judgment he makes upon it. God had foretold, and promiſed, that the Kingdom of Iſrael, Saul being now rejected, ſhould be Eſtabliſhed upon David. To which he was therefore actually anointed by Samuel. Which highly exaſperating the rage, and madneſs of Saul againſt him, • Sam. 24. after many private attempts in vain, and without ſucceſs; he cauſeleſly purſues poor innocent David; and muſters up all the Trainbands, and Militia of his Kingdom to deſtroy him. But David ſtill ſhifting, and flying for his life, takes ſanctuary at laſt in the ſides of a Cave. Whither Saul, being in his march after him, by chance turns aſide from his Army, for the eaſement of Nature, and ſo falls ſingly and unawares into David's hands. But David, and his Men, being all this while unſeen, or unperceiv'd by him, were in Conſultation what they had now to doe. David was deſign'd by God, and anointed to the Kingdom; moſt unjuſtly perſecuted, and hunted, as a Partridge upon the Mountains, by this very Saul, who is now in his hands. So far from a Crown, which yet God had promiſed him, that as long as Saul liv'd and at liberty, he could not but be every day in eminent peril of death: To which he might hereafter be thought acceſſary himſelf; as likewiſe of the fruſtrating God's promiſe to him concerning the Kingdom, if he ſhould let ſlip this preſent advantage; and regardleſs of this ſignal providence of God in bringing Saul ſo ſtrangely and unexpectedly into his hands, ſhould ſuffer him to eſcape. And to this purpoſe his Officers mind him how this wonderfull piece of providence was exactly in anſwer to a former Prophecy. Wherein God had promiſed to bring David's enemy into his hand, that he might doe to him what ſeemed good unto him. But all theſe arguments how fair and demonſtrative ſoever they might ſeem to others, David eaſily diſcerns to be fallacious. God's anointing him to the Crown did not diſpence with him from obedience to his Commands; or privilege him therefore to be his own Carver. He that ſpake it had ways enough of bringing it about; though David continued ſtill in his integrity. He ſhall one day deſcend into the Battel, ſays David, and periſh. Wickedneſs proceedeth from the wicked, but my hand ſhall not be upon him. Though Saul be injurious towards him, and forget his duty as a King in perſecuting, and purſuing the bloud of an innocent Subject, whom he ought rather to protect, and defend: Yet this will give David no advantage of renouncing his Allegiance, or riſing up againſt the life of his Sovereign. And therefore the Prophecy (if Saul be the enemy intended in it) is yet no command; nor carries any the leaſt ſhadow of allowance, or diſpenſation with it, to doe what is evil in God's Eyes. Whereby it will be apparent that this great providence of God in the fulfilling, and completion of this Prophecy, and bringing Saul into his hands, was but for a greater trial, which God was pleaſed to make of his Faith, and Loyalty; to tempt, and prove him (as he did Abraham before) whether he would make uſe of any indirect courſe for the bringing about pious, and religious ends. Or whether, as he had received the promiſe of the Kingdom from God's mere favour to him, he could now rely, and reſt himſelf wholly upon his power, and wiſedom, even againſt all the ſeeming difficulties, and impoſſibilities of fleſh, and bloud, for the enſtating it upon him. Wherein he ſo piouſly acquits himſelf, as notwithſtanding the Prophecy they mention to him, and this Providence before his eyes, together with that carnal prudence, which was queſtionleſs ſuggeſted to him; he lets Saul eſcape. Not onely refuſes to be his judge, not onely abſents himſelf from the ſentence, and execution; but urges, and pleads, and perſuades with his Men not to meddle with him. Who can ſtretch forth his hand againſt the Lord's anointed and be guiltleſs? Thus ſubduing the Kingdom, and obtaining the promiſe by Faith (as it is witneſſed of him) while he ſeems to undoe all;Heb. 11.33. to fruſtrate the promiſe, and forfeit his claim to the Kingdom for God's ſake, or rather, than be guilty of ſin in the procuring of it.

And now let us look back a while; and put your caſe in the ſame balance with David's; and ſee if you fall not ſo much ſhort of him in the premiſſes, as you have wickedly out-dar'd, and out-done him in the Concluſion. David was elected by God, and actually anointed by his holy Prophet to the Kingdom. You were tied up under the Oath of God againſt it: So far from any lawfull poſſibility of taking the Kingdom to your ſelves, as you were obliged with life, and limb to prevent the deſigns, and Conſpiracies of any other; and to ſecure it to the King, and his Heirs after him for ever. David was an innocent injur'd perſon; one that by Saul's appointment had done moſt eminent, and almoſt miraculous ſervice againſt his enemies; beſide many perſonal, and particular obligations to Saul himſelf. In reward whereof he is now bloudily purſued by Saul, and all the power of Iſrael, to take away his life. Whereas you, after many conceſſions, and Acts of Grace from the King, drive him away from his own houſe with Tumults, and popular violence; purſue him immediately with an Army; imbitter the minds, and mouths of the people with all the fouleſt, and falſeſt reproaches that could be ſpit againſt him; rob him of his whole revenue; turn the deaf ear to all his deſires of returning; and maliciouſly prevent, and fruſtrate his renued meſſages, and petitions (as I may ſo term them) for peace, and accommodation. And then laſtly for the Providence, that ſignal providence of God in bringing the King into your hands; which muſt be thought to ſuperſede all this; and not onely ſo, take away the poiſon, and malignity of this Coloquintida, like ſtirring the water with the Unicorns-horn; but baptize all theſe your trayterous, and diſloyal actions, into juſt, and neceſſary, and religious. Nay urge, and engage you farther, Firſt to impriſon, and then to Murther your Sovereign (For ſo the following of providence is made the onely via recta; and wherewith you as eaſily ſilence, and ſwallow up all arguments, and objections brought againſt you; as Moſes's ſerpent did the ſerpents of the Magicians) This caſe of Providence, I ſay, of all other runs wideſt from the parallel; and wherein God did as plainly diſcriminate himſelf to you, and David; as David, and you have differenc'd, and diſcriminated your ſelves from each other in the contrary uſe, and application of it. For whereas Saul indeed was brought by God's providence, according to his former promiſe into David's hands, while he had never the leaſt aim, or deſign at any ſuch thing; but always declin'd it, and was now in his flight, lurking here in this Cave merely for fear, and thereby to avoid him who was furiouſly now upon his March after him. What was there of this, I beſeech you, in your caſe? Nay ſay, if all things were not quite contrary. For beſide your no promiſe, or prophecy for it, how many precepts, and penalties are urged by God againſt it? Beſide your not declining to get the King into your power as David did, how many wicked arts, and ſtrategems are put in practice to bring it about? And whereas you might have thought it ſomething of Providence, it may be, to have kill'd the King at random; or to have taken him priſoner in the field, in any one of thoſe great ſucceſſes you had upon his party (though 'tis ſure, Where God is ſhut out of the cauſe, and quarrel; as in that of ſubjects againſt their Sovereign, there can be no pretence at all of his providence in whatever he ſuffers to be brought about) yet it is very obſervable; and wherein it would well become you to take notice of God's providence; That beſides thoſe Oaths of Supremacy, and Allegiance renued by you at your entrance into the Parliament, or before you could ſit there in any capacity to conſult, and carry on the war againſt him: How did God provide for the King's ſafety; when you your ſelves, even of your ſelves, without the King did engage your ſelves, and the whole Kingdom; Firſt, by a Proteſtation: And Secondly, your ſelves, and your whole party, even without, and againſt the King's conſent, by a Solemn Vow, and Covenant, never to be forgotten, to defend, and preſerve his Perſon, and Honour? And when all this could not get him into your hands, how did God provide for the King again? when all his party being ſlain generally, and faln into your hands, He yet carries him into the Scots army; where you could not compaſs him at laſt but by freſh Engagements of ſafety, and honour to his Perſon? Nor is he yet in your hands; your hands I mean of the Army, who pretended at laſt to have power over him (of which no other account can be given, I think, than that of Providence) till by new Treaſons, and Rebellions you had plainly acknowledged the depth, and deſperateneſs of your former villany. And by riſing up againſt your own Maſters, and violently ſnatching the King from them once at Holmeby, and again at the Iſle of Wight (by whoſe authority, and Commiſſion onely you were put into arms againſt him; and whereby you did ſeem, and ſeek to excuſe your ſelves from the crime of Rebellion in ſo doing) you did thereby manifeſtly accuſe, and condemn your ſelves for it. So that nothing hardly, I may ſay, was ever permitted by God, that was more fully, and ſufficiently provided againſt by him. Who in farther care of the King's ſafety, and preſervation (beſides the many ſeveral and plain Laws both Humane and Divine, and your own voluntary wilfull Oaths to this purpoſe) yet leſt he ſhould fall into your hands, the barbarous bloudy hands of the Army, God did damm up the way againſt it by a complication of Treaſons mutually accuſing, and bearing witneſs againſt each other (whereby the King was yet as ſafe from falling into your hands, as it was certain you would not condemn your ſelves) For thus your firſt riſing up againſt the King under the authority of the two houſes, muſt plainly condemn your diſobedience, and Inſurrection afterwards againſt them. And your riſing up againſt the two Houſes afterwards leaves your former Rebellion againſt the King without excuſe. And if this muſt be ſtill called providence, 'twill certainly be in this; That, In your ſeizing at laſt upon the King, God has brought you to condemn your ſelves, and waſh off with your own hands that fucus, and paint of a ſupreme authority in the houſes, wherewith you did formerly colour your Rebellion againſt the King; and ſhelter it from being ſeen, and diſcover'd by the people.

But then this kind of Providence ſure will be far enough from engaging you to that horrid perpetration which pretends to derive from it. And if David (who had he diſpatched Saul out of the way, had been inſtantly rightfull King, as being the next undoubted Heir) could yet find no ſuch conſtruction to be made poſſibly of that eminent providence, wherein it pleaſed God to appear to him: I can never ſufficiently wonder at the quickſightedneſs of theſe men, who from a permiſſion onely to which they have waded in bloud; and wreſted from God by deſperate impenitent provocations) of getting the King into their hands, ſhould ſpy out at this vaſt diſtance an evident call to Power, and Sovereignty, in themſelves, by taking away his life; and thereby an Obligation upon them for ſo doing. David, who had a right to the Crown dares not yet poſſeſs himſelf of it by this Act; which theſe men look upon as ſo meritorious, that the very committing of this Act muſt be rewarded upon them by God with Crowns, and Sceptres, and Kingdoms; and create them a right out of their former Nothing. Whereas no Robbery, or Murther upon the highway, but has a much better title to Providence. And I ſhould hugely condemn the Laodicean temper of that Souldier, who after this ſhould be ſo cold a Chriſtian as not to follow Providence in cutting the throat of every one that falls into his hands. Good Sir, Secret things belong unto the Lord: Deut. 29.29. but thoſe that are revealed, unto us and to our Children for ever. And whatever God pleaſes to permit for our tryals; we have yet a ſure word of prophecy to guide us in our practice. Whereto we ſhould doe well to take heed, ſays the Apoſtle, as unto a light ſhining in a dark place. And whereby David, you ſee, in the darkneſs, and opportunity of the Cave, was yet directed not to quench the light of Iſrael; or ſtretch forth his hand againſt the Lord's Anointed.

But this whole inſtance of David, though extended to ſo great a length, will eaſily be voided by you, I perceive. While granting a difference indeed between your ſelves, and David; and ſo in the ways of God's Providence towards you, and him, which I ſo much urge, and ſo clearly demonſtrate: There is yet a third difference you will reply, which I have ſaid nothing of; and wherein the advantage lies on your ſide, to ſo great a degree as will fetch up the other ſcale, and make all even. And how contrary ſoever your actions were, his in ſaving, and yours in deſtroying: Yet the vaſt difference of the ſubject matter whereon you wrought will eaſily reconcile them, and allow them both to be Religious. For to deſtroy a Tyrant may be an equal act of Piety, as to honour, and preſerve a juſt King. To pull down Babylon is as acceptable a ſervice to God as to uphold the building of Jeruſalem.

Tyrannus a Tyrant, we muſt know therefore, does Originally ſignifie a King, the ſame with Rex, or one in Sovereign Power, without particularly ſpecifying whether good or bad; till Uſe, the great Arbitratour of words, and maſter of language, had appropriated it onely to bad Kings, whom we call Tyrants. Yet with this latitude as comprehending under it Tyrannos titulo, thoſe who are tyrannical, and unjuſt in the very obtaining of the Sovereignty as Invaders, and Uſurpers: ſecondly, Tyrannos exercitio, thoſe who though good, and rightfull Poſſeſſours, are yet tyrannical, and exorbitant in the uſe of it. And to this firſt part in the diſtinction,

Lex erat Qui Tyrannum occiderit. Olympionicarum praemium capito: & quam volet ſibi rem à Magiſtratu depoſcito & Maegiſtratus ei concedito. Pet. Aevod. 6.9.1. Multa etiam exempla enumerat Tyrannicidarum, qui praemiis & honoribus afficiebantur. pag. 695.

Quaere De Concil. Conſtantienſi. 〈…〉 ſs. 15.

viz. As it is taken for thoſe who violently, and injuriouſly Uſurp a Sovereignty: It holds for true, and Orthodox, that to deſtroy ſuch may be an act of equal piety, as to honour and preſerve a juſt King. And the reaſon is; becauſe indeed it is the ſame. Ʋna, eadém que manus vulnus, opém que tulit. And while I deſtroy the Uſurper, I do plainly in the ſame act ſave, and defend the true King, whoſe right it is. But then Tyrant in the ſecond part of the diſtinction, and as it ſignifies (without impeaching their right, or title to the Crown) ſuch Sovereign Rulers as oppreſs the people that are under them; there is yet a Noli me tangere upon them to every particular perſon, though highly injured by them, and favoured by God as David. And a Nolite tangere Chriſtos meos to what conjunctions, and combinations of men ſoever. Their perſons are ſacred and inviolable, typified by the Holy Oil wherewith the Kings of Iſrael were conſecrated, and appropriated to God; and thereby exempted from the common lot, in that they were the Lord's anointed. Who can ſtretch forth his hand? &c. And though wicked, and unjuſt they be; though froward, and ungentle, we are yet to be ſubject to them, ſays St. Peter. And while they come in at the door by a fair, and lawfull claim; and not climb in at the windows by violence and forcible Uſurpation, (which is perfectly the character of Thieves, and Robbers, though they ſhould by this means gain the poſſeſſion) while they ſit in Moſes's ſeat by lawfull ſucceſſion, and deſcent from him; we are ſtill to obey, and attend unto them, though they bind heavy burthens upon our ſhoulders (as our Saviour tells us of thoſe Scribes, and Phariſees) and grievous to be born. Where, by the way, if you pleaſe to take but this one note along with you, 'twill give ſome diſpatch to the whole difference between us. That 'tis not the perſonal wickedneſs; nor yet the cruel, and ſevere impoſitions of our lawfull Governours, that can give us the liberty therefore to refuſe, and reject them; though they be as great Oppoſers of Chriſt, and as great Oppreſſours of the people as the Scribes, Mat. 23. and Phariſees. They fit in Moſes's ſeat, therefore whatſoever they ſay unto you, that obſerve, and doe. So nor ſecondly does the bare poſſeſſion of Moſes's ſeat, or rather the Throne, and Sceptre of David, the ſheepfold, and ſheephook, if they have forc'd their entrance into it by unlawfull, and prohibited ways, give a right to any of reigning over us, or make them the true Shepherds, but they are eo Nomine Thieves, and Robbers. Verily, Joh. 10. verily I ſay unto you; He that entereth not by the door into the Sheepfold, but climbeth up ſome other way: the ſame is a Thief and a Robber: And ſo to be lookt upon for ever by the ſheep; who owe them therefore neither Audience, nor Obedience, neither to hear nor follow them.

I need not be told that theſe two Inſtances of our Saviour's concerning ſitting in Moſes's ſeat, and entring by the door into the ſheepfold, are applyed by him to the Paſtours, and Fathers of the Church; and not to the Civil Magiſtrate or Father of the Countrey. Chryſoft. in loco cit. per Montac. pag. 258. And truely I could wiſh, heartily wiſh, that they might be allowed to hold there. For then we ſhould not have taken liberty from the perſonal failings, and pretended doctrinal errours (which were much more viſible, and notorious in the Scribes and Phariſees) of our former authorized Teachers the Biſhops, and Clergy of this land who ſit as demonſtrably in the Throne of the Apoſtles, and by due Ordination ſucceſſively from them; as the Scribes, and Phariſees of Chriſt's time in Moſes's ſeat, to renounce them, and caſt them off. So nor ſecondly ſhould we be ſo far infatuated as to hearken after theſe our upſtart Teachers, and intruding Rabbies, who having no lawfull call, or entrance into the paſtoral charge, which they poſſeſs, not coming in by the door; plainly diſcover themſelves for Thieves and Robbers. But notwithſtanding the occaſion of our Saviour's words in this place was indeed proper, and particular, (as no wiſe man ſpeaks at random) yet the deſign, and force of them is general; manifeſtly reaching at all Authority to be ſubmitted to, if lawfully deſcending; though upon wicked, and unjuſt Rulers ſitting in Moſes's ſeat. So on the otherſide to be oppoſed, and rejected; not to be lookt upon as the authority of Rulers; but as the force, and outrage of Robbers when uſurpt by violent, and unlawfull ways.

Thus while David bears ſtill an awefull reverence, and reſpect to Saul, bloudy, and Tyrannical Saul, even after Saul's diſobedience againſt God, and God's repenting that he had made Saul King; after God's good Spirit had forſaken him, and he was now poſſeſſed, and actuated by an evil ſpirit (which might have made up at leaſt as great a noiſe, and accuſation as Evil Councellours! did amongſt us) Nay after he had ſo far hearkn'd, and was led by it, as to make ſeveral attempts againſt David's life; and actually to deſtroy, without any proceſs at all, a whole City of God's Prieſts in the higheſt degree of rage, and inhumanity that has been heard of. For ſo it muſt be obſerv'd that David's tenderneſs, and reſpect to Saul in the Cave, was after he had been guilty of all this. As this, I ſay, gives a full proof of Reverence, and Obedience to Sovereign Power if lawfully ſeated, though in a cruel, and unjuſt perſon ſitting in Moſes's ſeat: So on the other ſide we have as clear a proof,2 Chron. 23. in the hiſtory of Athaliah, how little right goes along with poſſeſſion; what obedience is due to the commands, or reſpect to the perſons of ſuch Uſurpers. For that Athaliah having by Murther of the ſeed Royal made her way unto the Throne, and continued her poſſeſſion ſix years (longer than our new Maſter can yet pretend to) is at length, without any ſcruple at all, dethroned, and diſpoſſeſs'd, and executed by good Jehoiada the High Prieſt, in the right of young Joaſh, who alone had eſcaped the Axe of all the King's Sons; and appears now to make his claim, and challenge of the Crown. Thus bloudy Saul, yet ſitting in Moſes's ſeat, and lawfull Sovereignty, is honoured and rever'd by the holy prophet David. And Athaliah, though poſſeſſed of the ſame ſeat, and ſovereignty; yet becauſe in another's wrong; becauſe her entrance into it was not by the door, or lawfull way; but ſhe had climb'd into it by Treaſon, and Rebellion, and Bloud, is therefore deſpiſed, and deſtroyed by the High Prieſt Jehoiada.

I forbear purpoſely the many advantages laid before me in the Copy, or counterpart of this Story: How Athaliah's right, as Queen Mother, might better colour for Sovereignty; than if ſhe had been, as ours, of the loweſt, and meaneſt of the people. And ſure the luſtre, and excellency of our late King needs not the ſoil of a bloudy Saul to ſet him off. But becauſe your exceptions lie not at all againſt the King (who was wont to bear the load, and envy of all your former Declamations) but againſt the Kingdom it ſelf; that very form, and conſtitution of Government whereby He was King, and we ſubjects, terming it Babel, and ſo to be deſtroyed. Thither likewiſe I direct my diſcourſe. And eaſily freeing our Government; I doubt not but to diſcover, the Babel you ſpeak of, in your own building; and bury all your objections in the ruines, and rubbiſh of it.

SECTION VI.

For firſt, The Medium whereby you would prove us Babylon, viz. From that implicit obedience we profeſs, and acknowledge to the King, does immediately reach at God himſelf; make him a Babylonian too; both as the authour of Government in general, and of this particular way of Government ſet up, and eſtabliſhed in our land. For every Government, that is truely ſo, does neceſſarily ſuppoſe an irreſiſtibility ſome where, either in one, or more perſons to make it a government, and diſtinguiſh it from confuſion. Which is all we mean I am ſure, or that you would impoſe upon us, I think, by implicit Faith, viz. either actively to obey his Majeſty's juſt, and legal commands; or when they prove illegal, and unjuſt, patiently to bear the penalty annexed, rather than reſiſt, and riſe up againſt him. And that this is neceſſary to all Governments; and fit, and prudent that we ſhould be thus governed, I will now demonſtrate.

For Government being the orderly framing, and ſquaring of many ſingle, and divided perſons into one Body: there muſt neceſſarily be in every Government ſome common point of Unity wherein they muſt all concentre, and meet, and become One. Some laſt appeal, and determination to which they muſt all ſubmit; and from whence the Government takes its name, and denomination, either of Popular, or Democratical, if the laſt appeal be to the people: of Ariſtocratical, if to a Counſel of State: of Regal, or Monarchical, if to One perſon. And the ſuppoſing a liberty left us to reject and reſiſt againſt any ſuch determination, when it is, or is apprehended by us, unjuſt, or inconvenient (This being the very end, and eſſence of Governours, as the Apoſtle expreſſes it, That we may lead peaceable, and quiet lives. Who muſt therefore neceſſarily have Jus gladii, the Power of the ſword, whereby to furniſh them for this end. They, and none but They, and ſo are irreſiſtible) does plainly mutilate, and Null the Government; diſſolve the Body; and leave us, as we were, ſingle, and divided Perſons. Non jam aedes, ſed cumulus exit. We may be a heap indeed; but not a houſe, not a building, not a Body. For no Body can be legally, and naturally at variance with its ſelf. This being that which diſtinguiſhes one Body, and ſo one Government, from another: England from Spain, Spain from France, &c. And to ſay, That in every Government the people are ſtill the ultimate Judges, and Arbitratours, is to ſay One of theſe Two: Either that there is no other Government but Popular; or that Order, and Government is the very ſame thing with Ataxie, and Confuſion. For as in a Popular ſtate, it were perfectly unlawfull, and the mother of Confuſion, to follow one Prince-ringleader, or ſome few of the Nobles, in oppoſition to the Major part of the People: So it is the ſame thing in a Monarchy or Kingdom (to be ſure) upon the peoples account more, or leſs, to riſe up, and rebell againſt the King.

'Tis true, that in either ſtate I am not to obey an unjuſt command. Herein I am already prepoſſeſſed, and prevented by God. But this is no infringing of the Sovreignty of our Rulers, which muſt onely be acknowledged under God. And while I reſerve to execute, or actively obey them in ſin, I ſtill preſerve my fidelity to God, diſavow my ſelf the ſervant of men. And yet by ſubmitting to the penalty, I preſerve the end, and deſign of Government, viz. peaceable, and quiet living: and ſet the Governours upon their proper Thrones Solo Deo minores. All which is overthrown by reſiſtence. The Governours diſplac'd by ſetting my ſelf above them; or at leaſt in an Independency, and equality with them; which is neceſſarily ſuppoſed in reſiſtence, Government caſheir'd, and render'd inffectual.

And as the Jews when in oppoſition to Chriſt they were very zealous for the honour of their Maſter Moſes, and their own freedom, for that they were freeborn (never were in bondage, ſay they, to any man) did therein eſpecially diſhonour Moſes, and enſlave themſelves. So we make our ſelves purely the ſlaves, and ſervants of men, by engaging with them in an unlawfull reſiſtence, though in pretence of our liberty. And never more highly deny, and diſhonour Chriſt, than when in this kind of way we pretend moſt to his honour, and ſervice: by deſpiſing that Government, and theſe Governours, whom God the Father (as I may ſo ſay) has ſanctifyed, and ſent into the world. For ſo Government, and Magiſtracy were abſolutely erected by God in the firſt Creation, giving the Sovreignty to Mankind over the reſt of his workmanſhip. And again, in the diſtinction, and differencing of Sexes, Man had the Sovreignty over the Woman determin'd upon him by his primogeniture, or being firſt formed, as the Apoſtle argues.1 Tim. 2.13. For Adam was firſt formed then Eve: And ſo manifeſtly before the fall, and no miſhapen piece of corrupt Nature. And again, in the production, and procreation of Children, the Parents had a Sovreignty, and Dominion over thoſe that were begotten by them. Which how limited, and confin'd ſoever it were (for that it ſeems all this while not to reach unto life: The power of Life, and Death being reſerved in God's hand, and as his peculiar) was yet certainly in every Species of it ſacred, and irreſiſtible to thoſe that were under it.

And now when after the Floud, which came upon the Old world for their ſins, and becauſe there was no Magiſtrate effectually to curb them, and cut them off (admonitions, and ſtripes, the family diſcipline, being much too gentle to reſtrain their violence) it pleaſed God in prevention of the like for the time to come, as he aſſured by a Rainbow to enlarge the Commiſſion even over the Life; and to the ſhedding the bloud of a capital offender. Whoſoever ſheddeth mans bloud, Gen. 9.6. by man ſhall his bloud be ſhed. Yet this was ſtill Salvo regimine without any power lawfully in the People either to riſe up againſt him, when he did ſo; or to ſit in Judgment againſt him, when he neglected to doe ſo; and from a Judge ſhould debaſe himſelf into a Malefactour. This appears evidently by the words, and Tenure of his Commiſſion. For as the Magiſtrates power over life, and death, is acknowledged by all in theſe words: So his impunity likewiſe as to the People (though he ſhould be Socius criminis, and guilty of the ſame Crime) will eaſily be deriv'd from the ſame Fountain. And, as the Apoſtle argues, that when the Scripture ſays in theſe words, All things are put under Chriſt, 1 Cor. 15.27. it is manifeſt that he is excepted, who did put all things under him. So there is the ſame Reaſon, and Manifeſto likewiſe that in theſe words; Whoſoever ſheddeth mans bloud, by man ſhall his bloud be ſhed; The avenger of bloud, the man that is to ſhed the bloud of the bloud-ſhedder ſhould abſolutely be exempted from it. Who elſe muſt be ſuppoſed to be under thoſe whom in that very Term, or Title, he is apparently ſet over. The avenging of their bloud being the plain Enſign of his Sovreignty over them. As the Father in being ſaid to put all things under the Son does therein appear to be above him. And therefore how univerſally affirmative ſoever the Propoſitions may ſeem to be, All things are put under Chriſt: and, Whoſoever ſheddeth mans bloud, &c. Yet they are both to be reſtrained to their proper ſubjects: and ſuch a truce to be held with the Terms, and parts of the propoſition All, and Whoſoever, as not to contradict, and make war againſt the Tenure, and Deſign of the whole. Which being once ſecured, and ſav'd harmleſs; we cannot ſtretch them beyond their meaſure. But All things, abſolutely All things are to be put under Chriſt, ſave the Father. And Whoſoever ſheddeth mans bloud, whether Perſon, or People, ſave the Avenger of bloud himſelf; here is ample Authority to cut them off.

And if this may ſerve for Government in the general; and to evince an irreſiſtibility neceſſarily flowing from the nature, and being of it (the Supreme Power in every Oeconomy whatſoever, in that it is the Supreme Power, being not poſſibly lyable to the Inferiour, or ſuch as derive from it) we will ſee next what malignant influence there is in Monarchy: or where this ſupreme power is in one man, as with us by Law it is eſtabliſhed, that ſhould quite overthrow the good of Government; and pervert it (as you complain) into the uneaſineſs, and unſupportableneſs of a Babylonian bondage. And truely if God might be allowed any ſhare, or proportion of wiſedom but equal to the conceits which we have of our own Underſtandings, we ſhould not thus haſtily aſſume againſt that Form which he was pleaſed to erect among his own people. Monarchy, even without that contradictory term of Mixt monarchy adjoyned to it, being next to Theocraty (God's own immediate rule) the conſtant ſtanding way deputed by him for Iſrael. Deut. 17. As appears plainly by Moſes, who from the mouth of God, before the people in likelihood thought of any ſuch thing, though always forbidding them a conformity with the Nations in ſin; and generally for their greater ſeparation, even in their innocent, and harmleſs cuſtoms: Yet in the way of Government, ſays He, if when ye be ſettled, and gather into a Body, and grow weary to be govern'd as at this day; and make choice rather of that uſage among the Nations (Inter omnes per circuitum nationes among all the Nations round about thee) to be ruled by a King: What then? Doth he preſently declaim againſt it, as Babylonian, and Antichriſtian? Or does he name any better Form to intervene? And ſuppoſing them to diſlike Theocraty as too far removed out of their ſight, yet propound them ſome clearer image, and repreſentation of it, than Monarchy? (as 〈 in non-Latin alphabet 〉 . S. Chryſoſto. in Iſa. 〈 in non-Latin alphabet 〉 . Divorce was found out to prevent Murther) No. But ſets himſelf onely to directions; That they ſhould follow God's choice in the election of the Perſon: And the Perſon ſo choſen ſhould follow God's rule in the diſcharge of his Function.

And therefore that God is afterwards offended with them in asking a King; 'tis onely that they did this in diſtruſt, and diſlike of his own immediate rule among them. Ye ſaid,1 Sam. 12.12. Nay but a King ſhall reign over us, when The Lord your God was your King. Which otherwiſe, and being laid together in the ſcale with 〈 in non-Latin alphabet 〉 , of all humane ordinances, and modes of Government by men, is apparently the beſt. And which God therefore ſumms up by the Prophet Ezechiel, as the crown of beauty, and perfection, which he had put upon the head of Iſrael. Ezek. 16.13, 14. I put a beautifull Crown, upon thy head, and thou didſt proſper into a Kingdom. A kingdom, or Monarchy, and that of God's putting on too, was the excellency, and perfection of that people, honoured, and commended by him, not onely by thoſe many Worthies whom he raiſed up to this Kingly Office, and Calling among them, as David, Solomon, Hezekiah, Joſiah, and the reſt: who were certainly none of them Babylonians, and Antichriſts virtute Officii: but alſo in making choice out of all the Tribes, and Families in Iſrael, that Chriſt ſhould be born of the Tribe of Judah, and the houſe of David, the Tribe, and bloud Royal, to whom the Kingſhip did peculiarly belong.

And that this was abſolute Monarchy; or that theſe Kings were ſacred, and inviolable in their perſons (which is all you can charge upon us by the No Power you ſpeak of to bound, or limit our King againſt his will) does appear at large in the ſacred ſtory. This being the Manner of the King deſired by Iſrael, qualem habebant vicini, who were all under a 〈 in non-Latin alphabet 〉 , or abſolute Monarchy, as is obſerved by the learned Grotius. And ſo likewiſe when Samuel deſcribes Jus Regis, the right and manner of their King,1 Sam. 8. in conformity to thoſe Nations round about: He leaves the People no poſſible weapon againſt him, but Prayers and Tears.

Thus then the Vizzor being taken off; and no ſuch Antichriſt, as you would fright us with, appearing under this Form of Monarchical Government, or the King's unlimitted power, as you call it, in Civils. We will next take a view of that implicit Faith in Spirituals; the evil principle, as you ſay, of our Church Government; whereby we are become Antichriſts eo Nomine, and oppreſſours of God's people.

And herein give me leave to premiſe, That you have either diſcover'd in your ſelf an Evil eye, and enmity towards our Church, beyond our greateſt adverſaries of Rome, by coining a new ſlander, and reproach againſt us, more than ever was hammer'd in their forge. Or if true, and no ſlander; you have then diſcover'd a monſtrous blindneſs, and ſtupidity in thoſe Eagle-eyed Doctours, who being ſo continually urg'd, and argued, and condemn'd by us for this very principle of implicit Faith (and which is indeed the very characteriſtical difference, and diſtinction between Us, and them) could never yet after all their poring, and diligence, be able to ſpy it in This Church; or to juſtify themſelves by returning it upon Us for Proteſtant doctrine.

But let us hear your proof, and by what ſymptoms, and indications you judge of the diſeaſe. By that evil principle, ſay you, which denied any power to be above the Church in the Interpretation of Scripture to a particular mans Conſcience. Truely, Sir, One had need be very far gone in the diſeaſe; and highly infected with the implicit Faith you mention, to believe either the truth of this your Inſtance in one ſenſe; or the weight, and conſequence of it in another. For if by Church be meant the Church in its whole latitude, and due extent, as it is Catholick, and comprehenſive of all perſons, and all times, then the Apoſtles, and Primitive Saints being likewiſe included under that Aera; to ſubmit implicitly to their Doctrines, and conform to their practice Univerſal in point of Diſcipline, will not be of weight to accuſe us. But is certainly more explicit, and reaſonable, than any reaſons, or conjectures of our own to the contrary: as being founded upon the veracity of God himſelf; who is Primus credibilium, and Principium credibilitatis: and ſo infinitely to be preferr'd a by us before our ſelves.

But if by Church be meant the church of any one Age excluſively to the Firſt, and Pureſt; or of any one particular Place, and Denomination: Then let the Calumny light where it properly belongs. Romana Eccleſia eſt infallibilis. The Church of England is endued with more modeſt principles; never attempting to make a new Article of Faith; but carefully preſerving the Depoſitum, committed to her truſt, whole, and entire; has out of this extracted onely what ſhe apprehended moſt plainly contained in it, and eſpecially conducing to good life. Which yet, in an humble opinion of her own judgment, ſhe impoſes upon none, as Truths univerſally neceſſary to Salvation; no, nor generally to be believed. Onely requires of her Clergy Sons before ſhe entruſts them with the Power of the Keys, and the Government of the Houſe of God: That they would thus far own, and honour Her for their Mother, by teſtifying under their hands; That there is nothing, in ſuch Her Articles, and Enunciations, contrary to the word of God (a rare, and ſingular example of Chriſtian meekneſs, and moderation) leaving in the mean time the reſt of her children free from any perſonal, or particular atteſtations. Being abundantly ſatisfied, if (agreeing with her in the main; and wherein ſhe has manifeſtly the expreſs, and explicit Doctrine of the firſt times for her warrant) they behave themſelves in the reſt, as her children in their places, and callings, without diſturbance of publick peace, or ſeduction of others.

And where then is that evil principle which reſtrained the interpretation of Scripture from a particular man's conſcience;Rom. 12.6. 〈 in non-Latin alphabet 〉 . ſo that particular man always holding the analogy of Faith, as St. Paul enjoyns, would be contented to be a particular man ſtill; not ſubverting her publick Order; or by publiſhing, and diſſembling his private interpretations, make himſelf popular, and tumultuous? And who will have reaſon to complain of this, ſave ſuch, who under the name of Chriſtians, take it ill, that they may not make Goſpel of the Alchoran? Or who can call this Tyranny in our Church, which ſhe would gladly ſubmit to and accept (and that is ſufficient to wipe off the Tyranny) from any other? And I dare proclaim it in the name of my Mother the Church of England (though the youngeſt, and very meaneſt of all her children) that if the Church of Rome (with whom ſhe has had the longeſt, and ſharpeſt contention of any) would go no farther as to neceſſary matters of Doctrine, than what was ſo eſteemed, and taught by the Church Primitive; nor ſtretch her diſcipline beyond that pattern; leaving the reſt of her Articles, how true ſoever ſhe may think them, and ſo under that name worthy of all commendations, yet as no neceſſary conditions of her Communion, or of abſolute neceſſity to Salvation: She would then heartily draw together with her in the ſame yoke: And (yielding her the right hand of Fellowſhip, and that Primacy of Order, and dignity due unto her Biſhop, as being Primae ſedis Epiſcopus) carefully maintain the Ʋ nity of the Spirit in the bond of peace.

But while the Church of Rome abſolutely refuſing any ſuch conditions, and ſcorning to be confin'd, does ſtill preſs her new Articles equally to be received, and ſubmitted to, as the old truths of God, and his Church. We have this to anſwer for our ſelves. That it ſeems very unreaſonable that we in this latter Age of the Church of Chriſt (and ſo at fartheſt diſtance from thoſe times of Miracles, and extraordinary viſible gifts of God's Spirit, in Confirmation or his Truth) ſhould be tied to believe ſo much more, upon ſo much leſs Evidence. And what was left at liberty then to believe, or not to believe (as many Articles of the preſent Church of Rome confeſſedly were) ſhould now, without any pretention of new proof, or immediate revelation from Heaven; nay though, in appearance at leaſt, contradicting the manifeſt truths of God, and our own beſt Reaſon; be required of us under pain of Damnation. And while all other Topicks failing them, They heap up teſtimonies from the Fathers in defence of ſuch their additional Articles, accounting them thus (as the Gibeonites with mouldy bread, and clouted ſhoes) to make us believe that they came from afar, and are of ancient ſtanding in the Church of God. We have apparently this advantage (ſuppoſing we could not drop Fathers with them; if they themſelves be not too much convinc'd already to ſuppoſe any ſuch thing) That if any one Father ſay but as we ſay in this point wherein we differ: and another in another: and ſo of the reſt (which an Eaſie Undertaker might be able to produce) we are not prejudic'd at all by the Number againſt us. For that from hence it muſt needs follow; That the contrary to what is ſo aſſerted; or but admitted, as probable, by any one Father; was not then received as an Article of Faith, or of neceſſity to Salvation in the Church of Chriſt. Which yet now they are not content under any inferiour Character, and Superſcription, to obtrude upon us. And have withall ſo weav'd, and mingl'd many of them into their Devotions, as if they delighted to ſtand alone; thereby forcing, and reſtraining all the reſt of the Chriſtian world from their Communion.

Whereas the Church of England, when put to compile a Liturgy; even in Separation, and diſtinction from the Church of Rome, by whom ſhe was caſt out, was ſo far from heat, or ſpight, or animoſity; nay ſo full of Charity, and Catholick ſpirit, not in Word, or in Name onely; which the Church of Rome does ſo much glory in, but in deed, and in truth; that ſhe agrees unanimouſly upon ſuch a Form, as whereby ſhe might gather together into One all that were ſcatter'd abroad; as having nothing in it offenſive, or contrary to the Romaniſt: or ſo ſiding, and agreeing with him, as thereby to diſtaſte the reſt of Chriſtians; but acknowledged, and approved by both.

And ſurely if the Lord's Prayer, which was deſigned for the Common Prayer of the whole Chriſtian Church, and the very badge, and cognizance of Chriſt's diſciples, may be allowed to hold its place, and made the pattern of all Church Liturgies, as it ought: that Liturgy muſt needs be acknowledged moſt Chriſtian, and Catholick (as coming neareſt to that Form, and moſt ſuitable to that deſign) not which is moſt particular, and minute; but which is moſt comprehenſive, and large; and wherein the ſeveral differences of the heads, and judgments of Chriſtians, are leaſt ſuffered to work a Diviſion upon their Hearts, and Spirits, or come into their Prayers. Which, I muſt take leave again to commend, as the particular Excellency of this Church of Ours, beyond all the Churches either of the Romaniſt, or Reformed; as having nothing either in the matter, or miniſtration of it to be quarrelled at by either. Whereas the Romaniſt in his matter; and the Reformed in his miniſtery, are mutually at diſtance from each other. But our matter being apparently good, and innocent in both their eſteems: the Romaniſt muſt acknowledge our Miniſtery a lawfull Miniſtery, as being the ſame, and from the ſame Miſſion originally with his own. And ſo the Reformed, however rejecting Epiſcopacy ſome of them, and the order of Biſhops, which we embrace; yet acknowledge thoſe, whom they reject as Biſhops, to be truely Prieſts Veri ſacerdotes, and ſo to have lawfull power of Ordination, and Authorizing others to that Function.

In a word, neither the Miniſtery, nor Miniſtration of our Church, could ever be made criminous by any Party, or Diviſion of men whatſoever, profeſſing the Name of Chriſt, ſave ſuch of this preſent generation, who together with Ours, reject all Forms, and all Miniſtery: Condemning upon that very account the Lord's Prayer; and arguing againſt any ſet, and diſtinct office of Miniſtery in the Apoſtles. So that our indictment in their mouths runs thus: That not having the fear of God before our eyes, we have ſided with Chriſt in a ſet Form of Prayer; and ſucceeded to the holy Apoſtles in a ſelect, and authorized Miniſtery.

But to return from whence I have thus largely digreſs'd. You are contented at laſt to ſee, and acknowledge the excellency of Monarchy, and that according to the eſtabliſhment of England in an Hereditary way above all other ways, and Forms of Government whatſoever.

SECTION VII.

The ſtrongeſt Babel, ſay you, that can be devis'd to keep a people from being ſcatter'd into theſe Confuſions, is that Form of abſolute Monarchy, and that in an Hereditary way. Well, let that be ſtood too; and then, however it may be reproached for Babel (which it partakes in common with all Government) yet while it is confeſs'd to be the beſt, and ſtrongeſt; the moſt oppoſed to confuſion, and apteſt for Unity, and Peace (to which all Government is deſigned; and upon which the life of the Community doth immediately depend; and wherein every good man's intereſt is eſpecially concern'd) we have little reaſon to look upon them as good Patriots, or good Chriſtians, lovers of Chriſt, or of their Countrey, who unhinged us from this frame, and invited us into ſidings upon pretentions of being better rivited, and united in a popular way.

But then for the Babel which is ſtill affixed to this abſolute Form, as how highly ſoever it pretends, yet falling ſhort of its end; and neceſſarily admitting, it is ſaid, in ſome caſes thoſe very Ataxies, and Confuſions, we would labour to prevent. Eſt aliquid prodire tenus. Surely that ſome caſes onely; one, or two poſſible ſuppoſals (as that wherein you inſtance of the Monarch's being lunatick, or an Idiot) may bring it to this, will caſt no dirt, nor blemiſh at all upon our Building, while it ſtands firm, and fair, being compar'd with other Edifices. Which not onely theſe extraordinary, and prodigious events (which like an Earthquake, and general Inundation of the Sea, may ſeem to bear down all before them; and againſt which men in very prudence have not meditated of any fence) but far leſſer force, and more ordinary Occurrences (as of a land-floud, or ſtormy night) levels with the ground.

That ſome Out-let there is in Monarchy for affairs to run in a Popular, or Parliament chanel, will onely prove it to be of the ſame piece with our ſelves, and to ſuffer Quid humanum. There being a mixture perhaps of infirmity, and imperfection in the perfecteſt good we here enjoy. And therefore to quarrel it off upon this argument, will be with the ſame breath to renounce all that is ſacred. And certainly a moſt ſtupendious madneſs, and partiality, when in lieu and exchange of it, we muſt take in that which is confeſſedly worſe. A project, and contrivance, that proclaims the Deſigners 〈 in non-Latin alphabet 〉 , and has no other preſident in Story than that of Medea, —Video meliora, probó que Deteriora ſequor.— I ſee what's better, and approve it ſo: Yet eagerly purſue what's worſe I know.

Thus far upon your own grounds, and ſuppoſing the miſchief unavoidable in the caſe aſſign'd, viz. That conſiedring the King may be either a Fool, or mad, or otherwiſe diſtemper'd, ſo as to command thoſe things which are abſolutely deſtructive to that Society which he is bound to preſerve: there muſt in that caſe be ſome Counſel; or ſome ſingle Perſon to govern in his ſtead, who muſt alſo judge when he is in ſuch a condition, and not he himſelf. And ſo there muſt be ſomething ſtill like King, and Parliament to give occaſion for the like differences. But that of otherwiſe deſtemper'd ſo as to command things deſtructive, &c. is a Clauſe of ſo much latitude, as cannot be ſuppoſed conſiſtent with any Monarchy, much leſs an abſolute one, as we now ſpeak of. For whatever may be ſaid of a mad man, or an Idiot, where the Caſe is evident, and open to all eyes, as the Sun that ſhines; and ſo needs no diſquiſition, nor can be impos'd upon any that really is not ſo. Yet the commands, and Policies of a Prince, are not ſo diſcernable; but liable to many great miſtakes, and miſconſtructions. And ordinarily ſo much the more, by how much the better they are. And the deeper his counſels are laid, much leſs by them who being as much out of kenn, have yet an Intereſt always bribing them to find fault, and defame his actions, whereby to ſettle themſelves in his Throne, and get the Authority into their own hands.

Succeſs is that onely which makes any counſels, or proceedings good in the popular eſteem. What ends unluckily, was begun, ſay they, unwarrantably. And he that will be content to have the people for his judge, muſt be ſure to have good fortune his Advocate, and Friend, to plead for him. And then for a ſingle perſon, and ſuppoſing in that Caſe ſuch an One to be appointed the Judge, and to determine upon the actions of his Sovereign, that is ſtill more unreaſonable than the former; as whereby we are conjur'd into a Circle. Nam, Quis cuſtodiet cuſtodem? What better ſecurity have we of this Judge; than we had before of the King? Or why may not he be as ruinous, and deſtructive to the Kingdom in ſuch his ſentence, as the King may be fear'd to be in his deſigns, and Machinations?

But that which gives a full anſwer to the Caſe propounded, is this. That indeed it needs no anſwer at all; For that it manifeſtly implies a Contradiction, and ſo can have no poſſibility of truth in it. For to be an abſolute Monarch; and yet to be liable at the ſame time to be dethroned by thoſe over whom he is; and wherein he is thus Abſolute, does neceſſarily ſuppoſe him, at the ſame time, and in the ſame reſpect, a King, and a Subject: or Abſolute, and not Abſolute. Which manifeſtly contradicts its ſelf; and carries its own condemnation along with it. 'Tis true a Governour may be Abſolute in ſome reſpects barely; and ſuch an One may be call'd a King; but that's abuſively onely; and is the ſame as we underſtand by a mixt Monarch. But a King, or Monarch, properly taken, or (as in the Caſe propounded) an Abſolute Monarch, muſt be ſuch an One to be ſure who is ſet free from the power, and penalty of the laws; who ruling by a paternal right over the ſubjects in his Kingdom, as the ſons, and children of his Family, is not accountable, or to be judged by them; whom yet under God he is bound to provide for.

Or ſuppoſe him to come in by Compact: Yet to make him Abſolute, and a Monarch, he muſt be free, and abſolv'd, if not from the obſervation, and directive power of the Law, yet from the Coercive, and condemning power of it: if not from pecuniary Mulcts; yet from Capital ſentence: or, whereby he is in danger to be depriv'd of that wherein he is abſolute, his Kingſhip, or Monarchy. For that is the minimum quod ſic the leaſt part that can poſſibly be aſſign'd him of Freedom, and Abſolution. And therefore is eminently neceſſary, not onely to an Abſolute, but even to a mixt Monarch. The contrary to this being the very Characteriſtick of ſervitude, and ſubjection.

And therefore now to untye this ſtubborn knot, which through too much eagerneſs, and impatience you have thought neceſſary to break with violence, and ſunder with the ſword. If the ſuppoſed diſtemper ariſe to a Criſis of Frenzy, and impotency of mind, why then falling in with that of a Fool, or Madman, 'twill be but one, and the ſame Caſe manifeſt, and apparent to all eyes, diſcernible in all his actions: and then to ſet up another is not at all to depoſe him. He is Abſolute, and ſo not to be depoſed. But the Frenzy has carried him away firſt, and removed him from us; and now he is not himſelf. And therefore as before by his greatneſs, and Abſoluteneſs; ſo now by his weakneſs, and Impotency, he falls not at all within the reach of the Law, to be judged, or puniſhed by it; but is ſucceeded to by the next heir, as not being; or as to him that is already dead. But if the diſtemper be of a lower nature, as in your Caſe you ſeem to put it, by inſtancing in this deſtemper particularly after that of a fool, and madman. Why then his Abſoluteneſs, being premis'd, and preſuppoſed, it muſt neceſſarily ſecure him in his Crown. He is ſtill himſelf, and ſo the very man whom the Law inveſts with Sovereignty, and makes Abſolute. Which therefore cannot be pretended to juſtify any in the Aſſaſſinating of his Perſon, or Uſurping his Throne.

The Law in the caſe inſtanced of an Hereditary Kingdom does not neceſſarily provide to make the wiſeſt, and the beſt man King: As appears plainly by entailing the Sovereignty on the King's heirs before it is known what they will prove, a Man or a Woman: a Ruffain, or a ſober perſon: and not ſettling it by election upon one of mature judgment; approv'd integrity; and greateſt experience. And yet the Law does much the wiſeſt by this Entail. As thereby however running the hazzards of ſome inconveniences which may happen; yet avoiding that grand miſchief of Factions, and Sidings, and Diſunions which are diametrically oppos'd to Government; and which cannot but fall out in ſuch canvaſings, and elections. Thoſe inconveniences, if at any time they happen, are but as maimes, and blemiſhes in the Government: but this of Schiſm, and Diſunion, is the very death, and deſtruction of it. Which therefore, as is natural for all Bodies, it eſpecially fortifies againſt, and labours to prevent.

And from hence then we may ſee not the Law onely, but the Reaſon, and Wiſedom of the Law in not admitting the reſiſtence pleaded for in this ſuppoſed Diſtemper. For that this diſtemper not amounting, as was premis'd, to Frenzy, or Idiotiſm, which is obvious to all; and whereby a man is no longer a man, or reaſonable creature, muſt become the ſubject of much diſpute, and diviſion; the occaſion for any mutinous, and ambitious party to work upon. And as ſometimes it might really prove to be indeed ſuch a diſtemper; yet it might oftener, to be ſure, be ſo pretended, when it were not. Which the Law, or Government, therefore by admitting in the leaſt ſhould open a neceſſary gap to Confuſion; and by conſequence, to its own deſtruction. And in prevention of a remote, and onely not impoſſible danger, which it might fear to receive at ſome time perhaps from ſuch a diſtemper'd King (if ſuch a diſtemper without a downright Bedlam madneſs be not indeed impoſſible) give it ſelf a ſtab to the heart, whereby it muſt certainly, and immediately expire. And thus the diſtemper onely, and Feveriſh indiſpoſition in the King, you would pretend to cure by an Abſolute Frenzy and Frantickneſs in the Government. For ſo the Poet has already cenſured it.

Furor eſt, ne moriare, mori. For fear of Death to dye Is Bedlam policy.

The ſhort of it is this. No policy can give an abſolute ſecurity. We muſt truſt ſome body. But herein is the Goodneſs of God, and the Wiſedom, and Piety of our Anceſtours, in deriving to us ſuch a Form, as brings us neareſt to this ſecurity; and at fartheſt diſtance from danger: as whereby many moſt probable, and certain inconveniences are avoided. And the onely poſſible miſchief which we can fear from our Governour is ſo very miſchievous, and deſtructive to the intereſt of our Governour himſelf, that we muſt fear very unreaſonably to be afraid of it.

It is in our power to kill our ſelves; and yet we are not afraid of our ſelves, as Mr. Diggs obſerves. Becauſe there is a natural dearneſs implanted in us which ſecures every one from ſelf wrongs. We have as little cauſe to be troubled that 'tis in the King's power to make himſelf no King by deſtroying his ſubjects. For ſo the King periſhes in the ruine of his people; and the man onely ſurvives expos'd to the ſcorn, and hatred, and revenge of mankind. Every man's intereſt is the greateſt aſſurance we can deſire of his Integrity. That will hold to be ſure, when all ties, ſacred and humane, are laid aſide. And having that ſo apparently for our preſervation, it muſt be our folly, and madneſs to ſuſpect any ſuch diſtemper poſſibly in the King to deſtroy us. But all this being granted at laſt, which we plead for, viz. That abſolute Hereditary Monarchy is of all Forms the beſt, which you before acknowledge; and that ours by Law eſtabliſhed is ſuch, which you no where deny: Yet two objections there are behind, which will ſtill ſtave us off from our deſired Concluſion, if they be not taken out of the way.

SECTION VIII.

The firſt is from the great hazard and expence it will coſt us now to bring things again into their old chanel: whereby the remedy is worſe than the diſeaſe. And the Well-being which we purſue, and court after, in ſo doing would prove a pitifull peny-worth (ſay you) at the price, and forfeiture of our very Beings.

Surely this Objection how gravely, and ſoberly ſoever you are pleas'd to ſet it down, is no other but the murmurs of the fleſhly, and beaſtly part in you (as you afterwards phraſe it) and therefore beſt anſwer'd with ſilence, and non-attention, or our Saviour's 〈 in non-Latin alphabet 〉 , Get thee behind me, Satan. For can it put a Superſedeas to our duty; becauſe there is hardſhip, and difficulty in the performance of it? Muſt that which is the mark, and cognizance of vertue,Quid enim plano aditur excelſum? Senec. ad Ser. cap. 1. 〈 in non-Latin alphabet 〉 , The ſtraitneſs of the Gate, and narrowneſs of the way, be reaſonably made uſe of by Chriſtians as an argument againſt it? Muſt that which gives it the Crown be held forth as a check and diſcouragement to skare us from it? Or are we the firſt that ever delivered this doctrine; That Oaths, and Covenants muſt be kept to our own hindrance? True, ſuppoſing we were at our own choice, and diſpoſal, nothing but our own perſonal intereſt concern'd in it; The Lion in the way might reaſonably put us to flight, if we were not as ſure (what the Prophet threatens) while we fly from this Lion, to be met with a Bear, even utter ſpoilings, and devourings; the havock of the Church, and the harraſſing our Eſtates from this miſhapen power, in caſe we ſhould be ſo tame and cowardly not to oppoſe it. But when beſides the duty to our ſelves, we have every one of us a ſacred Obligation to the King, and his Royal Family; to our Countrey; to our Kindred, and to our Poſterity (Non nobis nati ſumus; could the Heathen ſay, ſed partem Patria, partem Amici, partem Parentes vendicant) we ſhould be ſtrangely impos'd upon to conſider any thing of our own danger. Our own particular well-being is very eaſily reconcilable indeed with the ſharpeſt miſeries which our Enemies can inflict. For we have learn'd of St. Paul, Phil. 4.11. In whatſoever ſtate we are, therewith to be content: both to be full, and to be hungry; to abound, and to ſuffer need. And therefore though we ſet no great price upon our lives, and beings: Yet we have no Temptations to expend them in vain: or for the purchaſe, and procurement of that Well-being which is already in our hands; and cannot with all the powers of men, and Devils, be wreſted from us.1 Tim. 6.6. This being, not the godlineſs of Gain; but the inſeparable gain, and advantage of Godlineſs, whenever it is found that it brings contentment, and Well-being ( 〈 in non-Latin alphabet 〉 is the Apoſtle's word, a ſelf-ſufficiency, and ſatisfaction) along with it.

But when we ſee our King, and his Family, expell'd the Kingdom, and expos'd to the Charity of ſtrangers, which yet they are not ſuffer'd to partake of: but as if the King were too much a King, while he has a Kingdom wherein to beg, this alſo is envied him, and obſtructed by his inſolent enemies: What can be a louder, and more importunate cry for our aſſiſtence, when we ſee our Friends, and deareſt Relations, every day harraſs'd, and ſlaughter'd; and the little remnant that is left in continual tremblings, and ſuſpences between life, and death? Woe be to them that are at eaſe in Zion; that ſecure themſelves in a whole skin: whilſt thoſe of the ſame flock (of the ſame Countrey, Religion and Relation) lie under the Butchers knife, and are markt out as ſheep for the ſlaughter. Hear what the Wiſeman ſays upon the Caſe.Prov. 24.11. If thou forbear to deliver them that are drawn to Death, and them that are ready to be ſlain: If thou ſayſt behold we know it not (or as the vulgar latine reads, vires non ſuppetunt, juſt as you object, in this ſcatter'd, and diſarmed poſture, we ſhall but expoſe our ſelves to the ſword by ſuch an attempt) doth not he that pondereth the heart conſider it? and he that keepeth thy ſoul doth not he know it? and ſhall not he render to every man according to his works? judgment without mercy to him that hath ſhewed no mercy, and that refuſed to be his brother's keeper in the day of diſtreſs.

And ſo for our Poſterity, and the generations to come: How are we concern'd in duty not to give them up to ſlavery, and oppreſſion; but to tranſmit unto them the ſame happy Government, and freedoms, which were left us by the Wiſedom, and Piety of our Fore-fathers? That which our Anceſtours did ſecure unto us with the utmoſt hazard, and price of their lives againſt ſeveral Inſurrections, and Rebellions, in their ſeveral Ages, ſhall we their degenerous Children, bring the curſe of all Poſterity upon us for betraying, bereaving them of it?

Surely if Being, and Well-being, had then been laid in the Scales, and minutely conſider'd by our Fathers with reſpect onely to their own particulars, when the Land was infeſted with Rebels; and the Danes had uſurped the authority of this Kingdom: The Danes had been our maſters unto this day. The peoples ſcatter'd, and diſarmed poſture at that time might as well have been pleaded for Non-reſiſtence, as now. Their danger in the attempt was every whit as great; and the burthen they groan'd under not more inſupportable, than Ours. But herein they were honourable, and truely worthy; that not unto themſelves, but unto us, they were carefull for deliverance. And in conſideration of our Well-being, and thoſe of the Generations to ſucceed after them, eaſily deſpis'd their own being, and with their lives in their hands put a ſudden period to that treacherous Uſurpation.

For ſo 'tis not our Being, and our Well-being as they are ſet oppoſite in the Objection, from whence we ſhould calculate, and take our Elevation in this matter (though perhaps, even thus ſet, the Being will not greatly over balance, a miſerable, or not Well-being, having little in it to weigh, or become deſirable with any) but our Being, and the Well-being of the whole Nation, as in that are comprehended not this preſent Age, and Generation of men onely, but thoſe that are yet in our loins, and to ſucceed from us, Et nati natorum, & qui naſcentur ab illis, even to perpetual Ages. And then it will not ſeem abſurd to you, I preſume, or to any ſober, and conſidering perſon, that the hazards of this preſent Age ſhould be freely ventur'd for the ſo great happineſs, and advantage of all poſterity. And, what we have loſt by our ſins, that we ſhould endeavour to repair by our vertues. The Parents ought to lay up for the children. And he that provides not for his family; for the peace, and proſperity of his Countrey; for the happineſs, and Well-being of thoſe that derive from him, or are related to him, 〈 in non-Latin alphabet 〉 ,1 Tim. 5.8. in the Apoſtle's language, abnegavit fidem, he has renounc'd the Faith, and is worſe than an Infidel, who onely not believed nor own'd it.

'Twas the profeſſed honour, and renown of thoſe Infidel Nations which knew not God, to prefer the Community before themſelves. And ſure our Lord Chriſt, who gave himſelf up for us all (and therein infinitely out-did the foremoſt of thoſe forward Heathens, Codrus, Regulus, and the reſt, at their own weapon) did never deſign by that gracious example of his to ſhrink us up to a ſize, and pittance ſo much below them, to live onely to our ſelves; and in care, and tenderneſs of our Being, to neglect the well-fare, and well-being of all others.

And as to what you add in the Objection concerning thoſe that are engaged, and have already acknowledg'd the preſent power: That any oppoſition from them will be to their greater hazards; and themſelves the more inexcuſable for ſuch double dealing: I anſwer, theſe greater hazards, and inexcuſableneſs, being created by their own default, will not at all excuſe them therefore in their fears, and unwillingneſs to venture on them. They are inexcuſable indeed for their ſin in engaging: but much more inexcuſable, if their ſin of Engagement be made an incentive to farther ſinning. Which has properly nothing of an Engagement in it, but to engage them cloſer to duty, and to expiate their double dealing (whereby they have added a new Engagement contrary to their old Oaths) with double diligence. For ſo their great ſin in engageing does neceſſarily call for a great repentance: and a great repentance muſt neceſſarily bring forth great fruits; fructus dignos poenitentiâ, fruits meet for ſuch a repentance. That as they were betrayed before by fears, and apprehenſions of danger, to this ſinfull Engagement: ſo their 〈 in non-Latin alphabet 〉 their after-wiſedom, and repentance, will be in utterly ſubduing this ſinfull paſſion, ſlighting all fears, and boldly encountring what ever hazards, and difficulties can be laid in their ways. Whereby it is come to paſs quite contrary to what you fore-ſaw that theſe of all others are the fitteſt inſtruments for the work. And by ſo much the more proper, and neceſſary for the doing of it, by how much they are the more inexcuſable with thoſe againſt whom it is done.

Though after all, perhaps, this wary diſcourſe of dangers and difficulties, may be found in the end but a mere skare-crow. The Uſurpation is not ſo firmly ſetled, as not to be removed, but by the Faith of miracles.Seneca. Scalpello aperitur ad magnam libertatem via; & puncto conſtat ſecuritas. And not being built upon the likeing of the people (which yet at the beſt gives but a ſandy and uncertain foundation, much leſs can it always hover in the Air. The Devil may keep it a while upon the wing,Act. 8.9. as he did Simon Magus, to the aſtoniſhment of all: But upon Peter's Prayers the Devil is conjur'd down, and the 〈 in non-Latin alphabet 〉 (as Simon ſtyles himſelf) the great one in power falls, and tumbles headlong with him into Hell. Onely there is one farther offer made yet, to hold him up, and ſecure him in his high flying. And that is from Succeſs, in theſe words.

SECTION IX.

The Lord having once declared his mind, ſay you, by a full poſſeſſion, and ſeconded it with ſo many ſignal providences, we may doe well to ceaſe from fighting againſt his Prerogative, &c. Where God's hand has been ſo very manifeſt in the work, we may not dare to lift up a finger againſt it.

That the hand of God has been very eminent, and remarkable in thoſe ſevere judgments that have overtaken us, he muſt be perfectly blind that does not ſee; and a very formal down-right Atheiſt that will not acknowledge. And indeed can there be evil in a City, or in a Nation, and the Lord hath not done it. Affliction comes not forth of the duſt; neither does trouble ſpring out of the ground. A ſparrow falls not to the ground without your Father; much leſs doth a whole Nation. Whoſoever is the rod, his is the hand that ſmites us. Which yet cannot be ſuppoſs'd therefore to juſtify or acquit the inſtruments, who being Agents likewiſe, as well as inſtruments, not merely paſſive, but active, and operative in the judgments, muſt be accountable for every ſuch action of theirs in that rank, and relation, wherein God has placed them among mankind. And ſo what is juſt and righteous in God to doe, as having a Sovreignty and Lordſhip over all his creatures, may yet be ſinfull, and damnable in men to act againſt their Equals, and Superiours. What is juſt, and righteous in God to whom I am guilty, may yet be wicked, and damnable in men before whom I am innocent. Let every man, ſays St. Paul, 1 Cor. 7.24. wherein he is called, therein abide with God. Though I may doe God's work indeed, and ſerve his End, and the intereſts of his Church; as whatever we doe, we cannot doe otherwiſe, his infinite wiſedom diſpoſing, and improving our worſt actions to thoſe ends, (even the crucifixion of Chriſt to his greater glory, and the Salvation of mankind) yet we abide not, we work not with God in any action how fair, and ſpecious ſoever, that carries us out of our calling; or diſturbes that ſubjection, and ſubordination, wherein God has placed us.

And ſure for the ſucceſs which follows upon ſuch actions, that being ex poſt facto, can never be our Commiſſion for the doing of them. No nor ſecondly any mark, or Teſtimony of God's approbation to them when done. Firſt, becauſe it is common, and indifferent to all actions good, and evil; according to that of Solomon. No man knows either Love, or Hatred, by all that is before him. All things come alike to all. There is one event to the righteous, and to the wicked; and therefore no judgment to be made from thence. If the trumpet give an uncertain ſound, ſays St. Paul, who ſhall prepare himſelf for the battel? How ſhall we call that the voice of God, or what can we rely upon in an uncertain inſignificant ſound? But then, Secondly, the alteration of God's Oeconomy ſince the days of Solomon, now that a greater than Solomon is here, does yet farther weaken the argument from ſucceſs; as much more enclining the contrary way. And being lookt upon through the glaſs of the Goſpel, it does rather prejudice, and condemn that cauſe on whoſe ſide it ſtands. Lo theſe are the ungodly; theſe proſper in the world; and theſe have riches in poſſeſſion. Son, remember that thou in thy life time receivedſt thy good things. While in the mean time ſufferings, and afflictions, are meaſured out for the lot of the righteous. In the world ye ſhall have tribulation, ſays our Saviour. All that will live godly in Chriſt Jeſus, ſays St. Paul, ſhall ſuffer perſecution. And then mark what follows in the next words. But evil men, and ſeducers ſhall wax worſe, and worſe; deceiving, and being deceived. The godly ſhall be perſecuted by the wicked, and ſo made better; but evil men, and ſeducers ſhall wax worſe, and worſe; namely for want of perſecution. For ſo the Context and Coherence of the words does plainly expound it. Being deceived themſelves, and deceiving others; by reaſon of the low eſtate of the Godly, and their own great power above them, and proſperity againſt them. Sutable to that ſaying of Solomon: The proſperity of Fools ſhall deſtroy them.

And indeed ſucceſs is a bait ſo proportion'd, and well reliſhing to our palate, that the Saints of God Job, David, Jeremy, and the reſt, have been in danger to be ſnared by it. If it were poſſible it would ſeduce the very Elect. And therefore no marvel if the men of the world find ſome ſavour, and lay ſo much weight upon it. Thus in the Turkiſh divinity, Proſperum ſcelus virtus vocatur. We reade of Selimus juſtifyed, and approved by them for depoſing and deſtroying his Father. Nam rerum exitus ſatis docuit, ſaith the Hiſtorian, illum, quod fecit, divino feciſſe inſtinctu, & coelitùs fuiſſe proedeſtinatum. The proſperous event did ſufficiently declare him to be predeſtinated, and ſet on by God. While in the mean time unfortunate Bajazet, who took up arms to defend his life againſt his brother, is bitterly execrated, and accurſed by them, merely upon this account; becauſe he was unfortunate, and thrived not in the attempt. And ſurely the Providence of God in this Turkiſh doctrine, and thoſe great, and flouriſhing Empires, which the worſhippers of Mahomet have attained unto from very mean, and inconſiderable beginnings, did deſign, as by a ſtanding grand Exemplar ſuperadded to this word, to take off Chriſtians from gazing after ſucceſs, or applauding themſelves at any time in faction, or diviſion among themſelves, by this argument which muſt plead for the common enemy of Chriſtendom, and if throughly received and relyed upon, advance Mahomet above Chriſt And juſt it is that thoſe who ſtill take pleaſure in unrighteouſneſs (qui Turcam gerunt in pectore, as Eraſmus's phraſe is) ſhould be condemn'd to a Turks paradiſe, even a ſtrong deluſion, 〈 in non-Latin alphabet 〉 , to be brought upon them by God, as the Apoſtle foretells,2 Theſ. 2. 〈 in non-Latin alphabet 〉 , in ſtrange ſucceſſes, and great power. While they conſider not what is excellently hinted to them by his late Majeſty, That the wind which fills the Pyrat's ſails where there is nothing at all of man in it, but immediately the hand of Heaven, and ſo lays a faire plea to Providence, than any the ſucceſſes, and Atchievements they ſo much boaſt of, does not at all juſtify his piracy, or approve his rapine, though it bring him ſafe with his ill gotten goods into the Harbour. I ſhall diſmiſs this point fully, whe • I have tranſlated the Heathen Poet's wiſh into a Chriſtian Prayer.

—Careat ſucceſſibus opto, Quiſquis ab eventu facta notanda putat. Lord, with ill luck vouchſafe that man to bleſs, Who judges actions merely by ſucceſs.

But in all this arguing againſt Succeſs, and that falſe bottom which is pretended by you for the eſtabliſhing of a right, We may not be thought to fight againſt God's Prerogative; or deny him the Power of diſpoſing the Kingdoms of men to whom he pleaſes, without being asked what he does, though he ſhould give them to the baſeſt of Men. For while we deny this of Succeſs, and ſignal Providences, as you ſtyle them, to be God's way (ſuch a way (that is to ſay) as muſt be ſuppoſed to make up for all other defects, and irregularities, and incapacities whatſoever) we do not at all doubt but God has his way for the bringing about what ſeems good in his eyes. Even the baſeſt, and meaneſt wretch upon the Earth, may by the Power of God be advanced to a Kingdom, and dignified with Dominion. And in all this we ask not God what he doeth, or why he does ſo: but reſt ſatisfied, and rejoyce, in as much as he is the doer of it. The onely Quere is, How he does it? And that certainly ſince all ways are equally open, and eaſie to him, we may not believe he does by ways and means which his Soul hates. O houſe of Iſrael are not my ways equal, are not your ways unequal? The unequal ways, and actions, are our own, which the more they grow, and thrive, whatever providences they may pretend to, they are ſtill but the more unequal, and at fartheſt diſtance from God's ways. The Devil indeed may by theſe wicked, and unequal ways give us the poſſeſſion of a Crown, and Kingdom (for, all theſe are mine,Luk. 4.6. ſaith the Devil truely in a limited ſenſe, and to whomſoever I will, I give them) but to ſhew that power is quite another thing; it is wholly reſerv'd in another hand. There is no power but of God. And ſo it does not neceſſarily go along with poſſeſſion; unleſs we ſhould think that God is but the Devil's Miniſter; bound to approve, and authorize what the Devil does.

And then what means the law of Reſtitution? And how pitifully did Zacheus overſhoot himſelf in the Goſpel by reſtoring four-fold what he had taken by falſe accuſation? If poſſeſſion be indeed a good Tenure; be-like his crime was that he had not taken enough: if to his falſe accuſation he had but added rebellion, and execution: if while he was nibling at pence he had but exacted pounds: and while he was pilfering the Commons Coffers, he had but plundred Caeſar of his Crown, Euge bone ſerve! well done good, and faithfull ſervant! have thou authority over ten Cities. Inſtead of his four-fold Reſtitution, he had been highly applauded, and immediately authorized by God in the dominion of it.

It has been an old complaint againſt the corruption of humane laws, that they were as Spiders webbs, where the little Flies are hamper'd, and taken, but the great one breaks through and eſcape. And this onely in relation to perſons, the common, and ordinary ſort of people compar'd with thoſe of greater quality and eſtate, though both guilty of the ſame offence. But how much a fouler corruption is it that is here charged on the Laws of God? O what a Spiders webb do theſe poiſonous tongues make of it! Not the accepting of perſons indeed, the rich any more than the poor; but which is much more horrid, and blaſphemous, the accepting of ſinners, the great ſinners before the little. And while little ſinners, petty robbers are taken, and damn'd; the great Thieves, and Murtherers, not eſcape onely, but are highly honoured, and rewarded by him. And having out-ſinn'd the puniſhment of humane laws, which leſſer villanies fall under, they have thereby eſcaped the vengeance of God: and as by a probation exerciſe (I tremble to write it) have approv'd themſelves for the bearing of his image, and being in his ſtead among men.

SECTION X.

And to make all this good, we are remitted in the laſt place to the fourth of Daniel. Where upon ſerious peruſal ſomething may be found hinted, you think, that may be for our ſatisfaction in this point.

Truely though the Method being ſo very improper to ſeek for that in the dark which we cannot find in the clear light: and being condemned in the New Teſtament as in open Court; ſtill to traverſe the ſuit, and hope to be acquitted in the obſcure Prophets: I am utterly hopeleſs that a ſerious peruſal will be to purpoſe in this matter. Yet ſeeing this place of Daniel is your laſt refuge; and though beaten out of the field, you will ſtill talk of a reſerve behind the hedges (as the poor diſperſed Jews bragg of a great flouriſhing Empire they have at this day in ſome remote Country) I will ſeriouſly peruſe, and as faithfully ſet down, all that may found this way in that fourth Chapter. Which is no more than has been already conſidered by us: That the moſt High ruleth in the Kingdom of men, and giveth it whomſoever he will, and ſetteth up over it the Baſeſt of men. verſ. 17. And the moſt High ruleth in the Kingdom of men; and giveth it to whomſoever he will, verſ. 25. And ſo again in the ſame words, verſ. 32. And none can ſtay his hand, or ſay unto him, What doeſt thou? v. 35. And all this exemplifyed there in Nebuchadnezzar, who for his proud ignorance was humbled by God into a very Beaſt: and from reigning on the Throne driven to eat graſs with the Oxen; and to be wet with the dew of Heaven; till after a time his Reaſon, and humane ſoul again returning, he was reſtored again to his Kingdom; and excellent Majeſty was added unto him. v. 36.

Now what is there in all this which without manifeſt wreſting can poſſibly bear that horrid, and helliſh ſuperſtructure which is laid upon it? Nay ſo far is it from a hint this way, as indeed it affords a full heap of proof to the contrary. For if God give the Kingdom to whomſoever he will, and ſetteth up over it the baſeſt of men, and in all this no man may ſay unto him, what doeſt thou? Then none certainly may pretend authority to queſtion, or depoſe, or murther him that is thus ſet up by God, though he ſhould be the baſeſt of men, and they could bring a charge againſt him of Tyranny, and miſgovernment twenty years. 'Tis a right this onely reſerved in the hands of God. He ruleth in the Kingdoms of men. And therefore to ſhew his Power, and exemplify his way of depoſing Kings in Nebuchadnezzar, and diſpoſing of Kingdoms, he does not (for all Nebuchadnezzar's baſeneſs, though the baſeſt of men) arm his ſubjects againſt him, while he continued to be their King (this is none of God's way) but he firſt takes away his capacity to govern by turning him into a beaſt: And then they who were formerly his ſubjects while he was himſelf; upon this great, and evident change ceaſe to be ſo; and accordingly drive him from among men. Which is exactly parallel to what we ſaid before in the Caſe of Idiotiſm, and down-right madneſs: whereby the King degenerates, and ceaſes to be a reaſonable creature. He can be no longer a King that is not a man. God, who onely could, by taking away his reaſon hath depos'd him from his royalty. God hath depos'd him, and not man. And to ſhew that this is it alone which did unking him, viz. The ſame that did plainly, and evidently unman him: Nebuchadnezzar no ſooner returns to be a man, but his Kingdom returns unto him again. All his former failings, and miſcarriages; all the Inter regnum, and ſeven years poſſeſſion of the Kingdom in other hands, does not prejudice his title, or prevent him of his Crown. From the baſeſt of men, nay from a very beaſt he is again become 〈 in non-Latin alphabet 〉 , as the Etymologiſt derives the word, the baſis, and foundation, and ſupport of the people. The baſeneſs of man is no obſtruction againſt the dignity, and dominion of God. Thus ſhall it be done to the man whom God delighteth to honour. All his baſeneſs is immediately covered, and ſwallowed up in that excellency, and Majeſty put upon him by God.

But this makes nothing for the baſeneſs of the means whereby God is by you ſuppos'd to doe this. We make no peradventure at all but that this preſent Uſurper, though baſe enough in his firſt extract, and original, being one of the 〈 in non-Latin alphabet 〉 the loweſt of the lower houſe men; and who has made himſelf much baſer by his daring, and diſſembl'd villany, whereby he is become without a rival the baſeſt of men; and at leaſt the image of Nebuchadnezzar's beaſt, may yet be dignified by God with Sovreignty, and Dominion. Is any thing too hard for the Lord? Has he not ways, and means enough to entitle him to it, if it ſeemed good in his eyes, either by a voice from Heaven; and ſetting the people at liberty from their former Allegiance; and then diſpoſing their ſuffrage on him: or by bringing him into allyance with the Royal Family, or the like? Onely we ſay (and ſure againſt that there can be no pretence made from the fourth of Daniel) that the price of bloud is not to be caſt into the Treaſury of the Lord. Rebellion, Murther, and the like, are not to be put upon his account, or to be imagin'd as God's way for the authorizing, and impowering any perſon. Haſt thou kill'd, and alſo taken poſſeſſion? was yet far enough from entitling Ahab to Naboth's Vineyard. And, ſure would have been of as little force, if Naboth had contriv'd the ſentence, and uſurp'd upon King Ahab.

God's Providence was indeed very viſible, and remarkable, etiam Deo digna, in ſetling the Government of this Land upon the Family of the STEUARTS by taking away one King, and two Queens ſucceſſively by his own hand without children; Edward the ſixth, Queen Mary, and Queen Elizabeth, the onely poſterity of Henry the eighth; without the contrivance, and beyond the thought, and expectation of Men. And yet farther; He brought our late King to the Throne, which he was never born to, by taking away his elder Brother in the hopes, and ſtrength, and prime of his years. And was not his Providence as viſible upon this, when in the rout, and overthrow of his Army at Worceſter, He, who was the onely man aim'd at, was the onely man well nigh that eſcaped? This was the Lord's doing, and it was marvellous in our eyes. Whereas now for the outing, and rejecting of them, diſpoſſeſſing, and diſcarding of the Royal Family, ſo much owned by God by ſo many ſteps, and gradations; with ſo many arts, and methods provided for by him, what do we meet withall but the wickedneſs, and impiety of men? and that indeed as viſible, and eminent, as God's Providence was before for the advancement of them. God raiſed them to the Throne as it were without man immediately by himſelf, and man has pull'd them down without God: So plainly, and manifeſtly without God, that no pretence is laid to God's work in the matter; but that which is the moſt oppoſite, and contrary to it, which does really profeſs God at the greateſt diſtance, and abhorrence from it, Your thriving, and proſpering in your ſin. Sin when it is finiſhed bringeth forth Death. And ſure God is never ſo expreſly angry, and offended at us; never removed ſo far from us; never leaves us ſo wholly to our ſelves, as when he ſuffers us to complete our wicked purpoſes.

SECTION XI.

And thus, Sir, having run through your whole Letter, and duly conſider'd every part of it that could be any where improv'd into an Objection, I ſhould think it a fit ſeaſon to take my leave. But when I look back, and find this Reply ſwelled to ſuch a monſtrous bulk beyond the pittance, and proportion of an Epiſtle, which is all I deſigned: I have no way to bring my ſelf into ſhape now, but by ſtretching it wider; and ſo ſet up for a little Volume. Which gives me ſcope therefore (holding my ſelf ſtill to the ſubject matter before me) to review again the title of Poſſeſſion as it ſtands pleaded by Mr. Aſcham, and ſo downwards from that Text of St. Paul, Rom. 13. Let every Soul be ſubject to the higher powers. For there is no power but of God. The powers that be are ordained of God. Whoſoever therefore reſiſteth the power, reſiſteth the ordinance of God. And they that reſiſt ſhall receive to themſelves damnation. Here the great Emphaſis is laid upon the Powers that be. Which eo Nomine in that they be, however they come ſo to be, are acknowledg'd by the Apoſtle, ſay they, to be ordain'd by God; and then under pein of Damnation not to be oppos'd, or reſiſted by us.

Si violandum eſt jus, regni cauſâ violandum eſt, Thus much the Heathens, who knew not God, were contented ſometimes to bid for a Kingdom, even the price, and forfeiture of common Juſtice. But theſe ſaints are the firſt men, I believe, that ever profeſs'd ſuch love to a Crown, as to bragg of the bargain, and think it a huge penyworth at the loſs, and utter damnation of their Souls. For ſo they expreſly do, while they ſtrive, and plead for it on this Tenure. For there was a time we know within the memory of man, when the Government was held in other hands. To whom certainly that title was then as juſtly applicable 〈 in non-Latin alphabet 〉 , The powers that be. And being ſo, ex ore proprio, their own argument, and their own mouth does plainly urge damnation upon them for riſing up, and reſiſting of thoſe Powers then in being. They that reſiſt ſhall receive to themſelves damnation. The application is ſo eaſie, and obvious, as I cannot believe them ſo very blind, as not to ſee it. Onely they are ſo eagerly bent to ſecure themſelves in the Throne for the preſent, as in order to that they can willingly bind themſelves to Damnation for ever after. And that is indeed ſuch a vaſt price, and ſo round a payment, as God may afford them (and we ſhall have little reaſon to grudge that he ſhould afford them) all the peace, and pleaſurable enjoyments of their luſts, and ambitions in this world; the ſpoils and treaſure of a poor Church; the ſway, and Government of one ſmall Iſland. Alas! that inflamed reckoning which will be put upon them at laſt in Hell torments, might ſeem hugely unreaſonable, and diſproportion'd, if they had not this bill of Fare going before: Son, Remember that thou in thy life time receiv'dſt thy good things.

But the Text, will they ſay, remains ſtill untouched. Incommodum non ſolvit Argumentum. The Argument is good, and proves what we bring it for, though we perhaps ſhould be damn'd by it. To that therefore (when I have firſt premis'd what is already ſuppos'd in the Objection, and which Mr. Aſcham expreſly grants: Or if he did not is apparently proved by Mr. Diggs in his Caſual Paraphraſe; and yet more largely, and moſt convincingly, by Dr. Hammond in his Annotations on the place. That by Powers here (The powers that be) are meant not merely Power, and Authority abſtracted from Perſons; but Perſons cloathed with that Authority) I now make Reply by diſtinguiſhing between 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 Poteſtas & Vis; Power and Force; Authority and Uſurpation. And the Apoſtle's inference, and argument being wholly founded upon the former 〈 in non-Latin alphabet 〉 , Poteſtas, Powers and Magiſtrates; is ſo far from being applicable▪ that it is down-right contrary, and deſtructive unto 〈 in non-Latin alphabet 〉 , Tyrants and Uſurpers. For ſo the Apoſtle proceeds. Let every Soul be ſubject to the higher powers ( 〈 in non-Latin alphabet 〉 ) For there is no power ( 〈 in non-Latin alphabet 〉 ) but of God. The powers that be ( 〈 in non-Latin alphabet 〉 ) are ordained of God. And then follows his inference, or concluſion. Whoſoever therefore reſiſteth the power ( 〈 in non-Latin alphabet 〉 ) reſiſteth the ordinance of God, &c.

That the Apoſtle herein reſtrains himſelf wholly to 〈 in non-Latin alphabet 〉 is evident by the words thus truely, and orderly ſet down. And that 〈 in non-Latin alphabet 〉 is uſed by him in its proper limited ſignification for lawfull Power, and Authority with excluſion to Intruders, and Uſurpers, will as eaſily appear from the adjuncts, and attributes he aſcribes to it, and from the inference, and deduction he draws from it. From the Adjuncts, and Attributes, That it is of God: and farther ( 〈 in non-Latin alphabet 〉 ) tis not but of God. Not of God barely, and at large, as all things generally may be ſaid to be: but ſo wholly and immediately of God, as of no other whatſoever in the leaſt. Which certainly cannot be underſtood of all powers in the general. For then we muſt arraign God of all the Robberies, and Violences, and Oppreſſions that were committed in the world. And the Magiſtrate cannot pretend to puniſh a Thief, or an Oppreſſour, for that he is a power, as to what he has thus got into his power, of the ſame Divine original, and eſtabliſhment with himſelf: And ſo acts as lawfully, and authoritatively in his ſphere, as the Magiſtrate can be ſuppoſed upon that ground to act in his. Magna regna magna latrocinia. And I am equally bound to deliver up my purſe upon the demand of the Thief having a power over me; as to pay a Tax, or Tribute, upon the command of the Magiſtrate. They are both authorized by God. For there is no power but of God. Nay the Devil himſelf will come in for a large ſhare. And if Poſſeſſion be that which makes a Power, he will be found to be the 〈 in non-Latin alphabet 〉 , The ſupreme Power ſet up, and eſtabliſh'd by God; and ſo ruling lawfully, and Jure divino in the children of diſobedience,Epheſ. 2.2. who would become much more the children of diſobedience, if they ſhould reſiſt him, and thereby become lyable to greater Damnation. They that reſiſt ſhall receive to themſelves damnation.

And therefore the Apoſtle, that he might not lie open to this deviliſh miſconſtruction, gives us in the next place the limitation of Powers. 〈 in non-Latin alphabet 〉 , Not the Powers that be, as we tranſlate it: But Quae autem ſunt Poteſtates, as the vulgar Latine: Or, & quae ſunt Poteſtates, as Beza renders it, and thoſe which be Powers: Thoſe who are intended by that Name, who we ſay are from God onely, and to whom that title and honour does properly belong of 〈 in non-Latin alphabet 〉 , Powers. However in other reſpects they be Heathens, and Idolaters, and ſo very diſorderly, and contrary to God, as the Roman Caeſars of whom he ſpoke: Yet 〈 in non-Latin alphabet 〉 , their being Powers: or as to Magiſtracy, and Power, 〈 in non-Latin alphabet 〉 , they are ordered, and ordained by God, placed regularly; that is to ſay, in that rank, and order of ſuperiority by God himſelf. Than which nothing can be more oppoſite to, and excluſive of thoſe counterfeit powers; who in opinion of their ſaintſhip, and orderly ſubjection to God in other matters, have aſſum'd to themſelves a Sovreignty; made themſelves Judges, and Dividers over us without any Commiſſion, and againſt the plain Order, and Ordination of God among us. This being ſuch a Ʋnicum neceſſarium in the Caſe; that as to be right, and regular in this matter, to have God's Ordination to it, does ſo fully impower any perſon, that no impieties, or miſcarriages of his own; no misfortunes, nor miſadventures that can befall him from others can deveſt him of it 〈 in non-Latin alphabet 〉 . Take him at the worſt, and loweſt, he is ſtill a Sovreign Power, and has thereby a juſt Propriety in the Regalia, in all thoſe Honours, and Privileges, which God, and Man, have any where affixed to the Higher Powers. Whereas on the otherſide if one miſcarry in this point, and get into the Throne diſorderly; All the Piety, Proſperity, and Poſſeſſions which Men and Angels can pretend to, will nothing avail towards the making him a Power, or ſalve up the defect of God's Ordination. They may ſet him up indeed in high places, and flatter him with names, and titles, and honours, but all is diſown'd, and rejected by God; becauſe not conferr'd by his Order.Hoſ. 8.4. They have ſet up Kings, ſays He, but not by me: they have made Princes but I knew it not. And then it follows aptly in the next words; Of their Silver, and their Gold have they made themſelves Idols. An Idol-king on the Throne, and an Idol-god in the Temple. An Idol-king that can neither doe good, nor evil, that has no juſt power for the puniſhment of evil doers, or for the praiſe of them that doe well. Becauſe ſet up but not by me: becauſe made a Prince without my knowledge in a way which I never authoriz'd, nor approv'd. But the Lord knoweth the way of the Righteous. 〈 in non-Latin alphabet 〉 , Thoſe which are rightly Powers, whatever elſe they miſs, and fail in, are certainly regular in this, That they are ordered, and ordained by God.

And as the Apoſtle has fully explicated, and explained the meaning of this Phraſe: When he derives the Power from God onely, and beaten back all thoſe ſhameleſs, impudent Pretenders, who would neſtle themſelves under the generality of thoſe Terms, by farther adding, That this Power is ordained of God. To be a Power from God is not to make our ſelves ſo; or be authorized by any other, Officers, or Army: but to be ordained of God. Yet becauſe theſe reſtleſs contenders will nodum in Scirpo quaerere; and catch hold on any Bulruſh to ſave themſelves from drowning; or rather indeed from diſcerning the Truth, and being ſaved. To be ordain'd of God, here ſay they, and to be The Ordinance of God. v. 2. is nothing elſe but, To be decreed, and ordained of God from all Eternity to ſuch a power; and to be inveſted with it in time by virtue of this Ordinance, or Decree. Which title we juſtly challenge, ſay they, being now actually poſſeſſed of it: which certainly we could not be either without, or againſt God's Decree.

Not to plunge my ſelf into the vaſt Ocean of God's ſecret Counſels, and Decrees, whoſe Name being ſecret we are thereby forbidden to enquire after. Cam vides velatam, quid inquiris in rem abſconditam? This Tree of knowledge is certainly the forbidden fruit. And in the ſearch whereof it is much eaſier to looſe our eyes, than find an iſſue; as being the moſt immenſe, and inſcrutable treaſury of an infinite, and incomprehenſible Wiſedom. Yet thus much we may venture to aſſert, That either all things which befall here on Earth, however foreſeen and foreknown by God are not all of them ſo neceſſarily conſtrain'd by any degree of God's to fall out as they do, but that ſome of them (at leaſt as to any ſuch Decree) might fall out otherwiſe than they do: Or elſe that it is lawfull, nay pious, and neceſſary in us to oppoſe ſome events which God has decreed. The reaſon of the conſequence is plainly this: Becauſe we are commanded to oppoſe the being of ſome things which yet actually are, and continue to be. Whereupon it follows that either they are without a Decree according to my firſt Propoſition: Or elſe, that we are bound to reſiſt ſome things which God has decreed, as was ſaid in the Second. Either of theſe Propoſitions being granted (as one of them muſt, for that both cannot be falſe) it will follow that either your poſſeſſing of the Place is no ſure Evidence of God's decree: or ſuppoſing it to be ſo, yet that you are not thereby ſecured from Oppoſition, and Reſiſtence: Nay, that our duty, and piety to God may urge us perhaps notwithſtanding to root you out. Thus Diſeaſes, and Invaſions, though both from God, and according to your Tenet from God's Decree, are yet to be repuls'd by Force, and Phyſick. And who knows whether the Decree to remove you again be not as fix'd, and preſſing as that whereby at preſent you ſtand poſſeſſed. Be not high minded, but fear.

But to take away all ſeeming force of this Objection: To be ordain'd by God, and the ordinance of God cannot be here underſtood barely of his Decree. For the words are 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ; which an eaſie Graecian muſt needs know derive themſelves from 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 (Non mandato aliquid inſtituo ſays Beza on the words, not to command, or decree, but) ordino, or in ordinem diſpono to place, or to diſpoſe in Order. Thus the Centurion in the Goſpel is 〈 in non-Latin alphabet 〉 plac'd or rank'd under Authority. Thus 〈 in non-Latin alphabet 〉 ſignifies Order, and 〈 in non-Latin alphabet 〉 diſorder, and confuſion. And thus 〈 in non-Latin alphabet 〉 muſt not ſignifie an Ordinance as that is taken Ʋſu forenſi for a Statute, or Decree, but properly Ordination (and accordingly the Latine tranſlations both Beza's, and Vulgar, have Ordinatae ſunt, and Ordinationi) as that word is uſed in the Eccleſiaſtical acception for the placing, or admitting of a Perſon by ſome formality, or other, into ſuch, or ſuch an Order. So that ordained by God here, is to have ordination; and is the ſame with what the Apoſtle terms in another place, called of God. No man takes this honour to himſelf, Heb. 5.4. but he that is called of God. Where called of God we ſee is manifeſtly oppoſed to taking it of himſelf; and ſo cannot be the ſame thing. And how then can we ground, or imagine God's Decree, or Call, or Ordination, upon this argument, which is of all other the moſt evident bar againſt it. No man is ſo clearly, and evidently not the rightfull Power, as he that takes it unto himſelf, and pleads, and challenges it upon that Title. Inaſmuch as ſtanding ſtill, or not acting, is more competible, or leſs contrary to God's Call, and Ordination, than running on Ones own head. For ſome men have been call'd, or ſent, or ordain'd by God, which have delayed to go, and act. But no man that took it to himſelf, that run upon his own head, was ever call'd, or impower'd by him. 〈 in non-Latin alphabet 〉 , They that take the ſword are adjudged already by our Saviour to periſh by the Sword. Not onely to bear it in vain (which is enough to take them off from being a rightfull Power. For he beareth not the ſword in vain) but to bear it manifeſtly againſt themſelves, and to become their own Executioners by it. Which they can onely fence by plainly denying our Saviour, and St. Paul. That whereas they ſpeak of taking the Sword, and taking honour 〈 in non-Latin alphabet 〉 to Ones ſelf in oppoſition to God's call: it is utterly groundleſs, muſt theſe men ſay; there cannot poſſibly be any ſuch thing. The having of honour is a certain evidence of being call'd by God. And poſſeſſing of the Sword does manifeſtly entitle one to the power of it. And therefore leaving them a while to try it out with God, and his Word, I muſt be allow'd upon this Authority to ſuppoſe their Poſſeſſion turn'd out of doors. And then the onely task remaining for me is to find out ſomething to fill up the place, that may be an evident mark of God's Ordination, whereby this Power is convey'd to a Perſon, and how we ſhall know it.

God's Lordſhip, and Sovreignty over us does originally ariſe from the right of a Creatour. In that he is the cauſe, and authour of our being, he muſt neceſſarily have an abſolute dominion over us, who are produced, and created by him. It is he that hath made us, and not we our ſelves, ſays the Pſalmiſt. And then it follows regularly in the next words, We are his people, &c. And as he was pleas'd not to produce all men, as he did Adam, ſolely and immediately by Himſelf, though he had the reſidue of the Spirit, as the Prophet ſpeaks: but to take in man as a 〈 in non-Latin alphabet 〉 , and Copartner with him in the production of the reſt, deriving them by Generation one from another. He has hereby admitted man likewiſe into a partnerſhip of his Sovreignty: made him naturally a Sovreign over thoſe who receive their being, and production from him. And thus Parents are petty gods in relation to their children. And children have the obligation of creatures upon them in reſpect unto their Parents. And this not onely to their next, and immediate parents who beget them; but upon the ſame Tenure (for Cauſa cauſae eſt cauſa cauſati) to their Parent's Parents, Avus, Proavus, Tritavus, Grandfather, Great-grandfather, and ſo upwards. Every one in the whole Category, and Succeſſion of them being a Subalternum genus: That is to ſay, a Power in reſpect of thoſe under them; but a Species, and Subject ſtill in reſpect of the Summum Genus, the Supreme Parent from whom they flow, and by whom they are ſent. And thus a Family becomes a Kingdom: and the King, or Pater patriae Father of the Countrey, is the very Paterfamilias Maſter of the Family. And as Noah, if he were ſtill alive, would certainly be Rex Catholicus not in Title onely, but in Truth, the Catholick, or Univerſal Monarch of the whole World; as being the Father of all the Families, and Kingdoms now in being. So this Univerſal Monarchy muſt neceſſarily expire upon his death, and become divided, as it was between his three Sons Shem, Ham and Japhet. None of them being a Father, and therefore not a King over the other: but every one a Father, and abſolute in his own Family. Shem the elder brother being ſtill but a Brother; and ſo though he had many privileges, and priorities, even a double portion above the reſt, as due by his Birthright. Yet not neceſſarily, or by the law of Nature to ſucceed into a paternal power over his brethren, no more than he could be a natural Father to them.

And as here began the diſtinction of Kings, and Kingdoms in theſe three Brethren, and their Families: So they all multiplying into many Sons; and thoſe Sons into many more, who were all after their Fathers deaths, as their Fathers before them had been, abſolute, and Independent Monarchs over their reſpective children. Every Family being ſtill a ſeveral Kingdom, it muſt needs be that in proceſs of time among ſo many Kings, and Kingdoms all abſolute, and independent from one another; there could not but fall matter of continual, and endleſs Controverſie. Every leſſer Family oppreſs'd by the greater. Every difference with a Neighbour being onely determinable by the ſword, and to be managed by a bloudy war. For the avoiding of which great inconvenience manifeſtly ariſing from the multiplicity of Kings, and Kingdoms; we muſt ſuppoſe, That either admoniſhed by God, or prompted by right Reaſon, theſe ſeveral Fathers of Families, ſo many of them as were adjoyn'd by any nearneſs of place, and Kindred meeting together in one body, and others in another, and ſo of the reſt, did give up this their abſolute power, which they had ſeverally before over their own Families, into the hands of ſome one perſon, incorporating themſelves, and their Families into his Family; adopting themſelves his children; and by uniting their ſeveral paternal powers in him alone, did thereby make, and acknowledge him the common Father of them all. And that not perſonally onely, or with limitation to his particular ſelf, (For then at his death they muſt have return'd to the ſame inconveniences as before. Which by the greater increaſe of Families would then become much greater: and which therefore they were concern'd the rather, and with greater diligence to prevent) but to his Heirs after him. So making his Family to be a Family of Fathers in their ſeveral generations to them, and their Families for ever.

And that this is indeed the true original of Kings, and Monarchs, all particular paternal powers being really transferr'd, and united in them, is very evident, as Mr. Diggs obſerves. Becauſe elſe we ſhould be bound to obey our Fathers commands before thoſe of the Kings. For divine precept ſtands in full force, Honour thy Father, &c. Which being, as St. Paul ſays, the firſt commandment with promiſe, and the firſt in the ſecond Table, does certainly in its own weight, and obligation (and ſo ought to do in our value, and obſervance) out-ſtrip all other after Commandments of the ſame Nature with it, or relating to Man. And were not therefore to be ſet lower in the leaſt by honouring, and obeying the King before our Father; if it were not certain that the King is more our Father, than our Father that does beget us. Tam pater nemo eſt in terris. No man is ſo much our Father, as the King. And to whom therefore the honour enjoyn'd us towards our Father does moſt eminently, and in the firſt place, upon that very account, belong.

But if this derivation of Kingly Power ſhould not become perhaps ſo plain, and intelligible to ordinary apprehenſions, as too far removed out of their ſight: I ſhall endeavour in a new draught to bring it nearer; and by clear, and evident inſtances, to facilitate the underſtanding of it.

God doth impower a Perſon, or call, and ordain him to power by two manner of ways. Either mediately, or immediately. Immediately, and by himſelf, ſo he called Aaron to the Prieſthood; Saul, and after him David to the Kingdom: mediately, or by right from theſe, as Eleazar, and his Sons after him ſucceeded to Aaron: So Solomon, and his Sons after him ſucceeded David in the Kingdom. Though all theſe may be rather ſaid to be immediately call'd by God, in as much as in the firſt inveſtiture, and conferring authority on Aaron, and David, the promiſe, and ſo the Power was made to them, and their ſeeds for ever. Which yet while it was immediately done by God, was never ſo immediately done by him, as not to take in the Miniſtery of men for the doing of it; even ſome known authentick Prophet to convey this meſſage, to call, and conſecrate the perſon to this authority. Thus Moſes by God's appointment ſettles the Prieſthood upon Aaron: and Samuel the Kingdom upon David. And whoever will derive from this claim, even this immediate call from God, muſt not pretend I know not what Revelations from Heaven between God and his own Soul; the ſecret whiſperings of a private ſpirit to impower him in it. For beſides that a man's own ambition will eaſily whiſper, and prompt him to ſuch motions; God's own ſecret and immediate way is not ſo very ſecret, and immediate. And upon this reaſon; becauſe Power, and authority being a relative to obedience; the Power of the King to the obedience of the people, if it were thus privately, and ſecretly conveyed to him onely whoſe intereſt, and advantage it is to pretend it; how could this draw after it the ſubjection, and obedience of the people, unleſs we ſhould reſolve quite contrary to David's, Omnis homo mendax, All men are liars; that every man ſpeaks right, and truth in his own cauſe. Which principle as ſoon as ever it could be taken up muſt neceſſarily be proved falſe by ſo many pretenders as would ariſe under the favour of it one againſt another. And therefore the revelation in this caſe muſt be to the People as well as to the Prince: or, as God has better deſign'd it, to a Prophet known, and acknowledged by all. Otherwiſe if God ſhould ſecretly call him to be the Prince, or Protector; yet where has the People by this any call, or warrant to be his ſubjects? If he have a revelation to be our Sovreign: yet we have no revelation to be his ſubjects. And how is he a Prince then that has no People? Let the Prince therefore that pretends this tenure produce his Prophet: and the Prophet produce his Commiſſion. Which if he can confirm with no better miracle than that lying wonder of ſucceſs, and cauſing Fire to come down from Heaven; killing, and ſlaying as many as will not receive him: he proves himſelf but a falſe Prophet by all this. As appears, Rev. 13.13. And he, and the Beaſt which he worſhips, the 〈 in non-Latin alphabet 〉 , and the 〈 in non-Latin alphabet 〉 ſhall both be caſt alive, Rev. 19.20. ſays God, into a lake of fire burning with brimſtone.

But indeed, whatſoever is ſaid, this immediate way, and call, could onely be expected when God was pleas'd to govern immediately by a voice, and revelation from Heaven, as among the Jews. But for the generality of mankind, and the reſt of the world, he has left them, as the Wiſe man tells us, in the hands of their own counſels. Chriſt's Kingdom is not of this world. Nor has he ever been known from the firſt day of his Incarnation to call, or conſecrate any man to Power, and Dominion, merely Secular, by any of his Apoſtles, or Prophets in an extraordinary way. All that he does peculiarly in this matter is by giving laws to hold us faſt to duty, and Allegiance; confirm, and ratify the Covenants we have made, and the Oaths we have taken: impower the Perſon whom the Law has appointed for our Prince; over-rule all the actions, and counſels both of Prince, and People, as ſeems beſt to his divine Wiſedom, and for the good of his Church. And laſtly, when he pleaſes to alter the Government not by permiſſion barely, which wicked, and unreaſonable men may extort from him, but by his own act, and approbation he ſo diſpoſes, and orders affairs, and Perſons, that by the laws, and rights among men it is transferred to another. Think not that I am come to deſtroy the Law; I am not come to deſtroy but to fulfill. This though ſpoken by our Saviour in relation to the Moſaical law, is verified likewiſe of him in relation to the law of Nature, and of Nations, and the Municipal laws of every particular Kingdom, ſo far as they are not repugnant to that Supreme Law of his laid down in the Holy Scripture. He comes not to deſtroy but to fulfill them; not to ſuperſede, or evacuate them; but to hold us the faſter, and the cloſer to them; to make us the more dutifull, and obſervant to them in our ſeveral places, and relations, whether of Nature, Nations, or thoſe of our own Land.

And this the Apoſtle has plainly intimated. When as a motive of all chearfull ready obedience of wives to their Husbands; of children to their Parents; of ſervants to their Maſters; and ſo of ſubjects to their Sovreigns, he tell us, that in obeying them, we obey not men but God, even the Lord Chriſt.Col. 3.24. Whereby it appears that their laws are not their laws, but Chriſt's. And that he dictates to us by their mouths, this being that which, as it preſerves peace, and a decent Subordination among men, does admirably ſet forth the Excellency of Chriſt's Oeconomy, and Government of the world, with ſuch a power of Wiſedom (as becomes him that is the Wiſedom of the Father) as without making uſe of the ſtrength of his arm, or doing every thing by mere force, he does yet effect, and bring to paſs what alterations he pleaſes in the world by his wonderfull, and wiſe diſpoſing the counſels and affairs of men to his deſigned iſſue. Attingit à fine uſ que ad finem fortiter, Wiſ. 8.1. ſays the Wiſeman, & diſponit omnia ſuaviter. Wiſedom reacheth from one end to another mightily; and ſweetly does ſhe order all things. Fortiter & ſuaviter mightily and ſweetly.

And therefore ſuppoſing onely Paternal power, or the authority of Parents over their children immediately from God; and wherein the child to be under obedience was never askt his I or No, to aſſent, or differ: The mediate, or more remote way I ſhall grant to be in our own choice, and Election. Which yet after we have determined, and bound our ſelves; boared our ſelves as it were through the Ear, by entring into Oaths, and promiſe of Obedience (thoſe two 〈 in non-Latin alphabet 〉 , Heb. 6.) we are then as faſt, and as irreverſibly bound, for ſo long as we have bound our ſelves, as if we were bound immediately by God; and a voice from Heaven. And as it was with the ſervant boared through the Ear, there is no Jubilee to ſet us free.

Conſider the caſe of Ananias's ſacrilege, Acts 5. The ſame ſin as Achan's, Joſh. 7. And both puniſhed with death, though Achan's was in ſtealing part of that which God had immediately and by himſelf conſecrated to himſelf, The wedge of Gold, and the Babiloniſh garment: Ananias's in detaining part of that which he himſelf of himſelf had dedicated to God's ſervice. Which to ſhew it was by this promiſe, and conſecration of his, as holy now, and irrevocable as if God had immediately conſecrated it himſelf; St. Peter tells him 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , Thou haſt not lyed unto, or cheated men, but God. So to whom we give our lawfull promiſe of ſubjection, and obedience, thereby diſcriminating that Perſon from the reſt of the lump, ſetting him up in a peculiar reference to God Almighty to whom all our obedience, and ſubjection is eſpecially due, which is the proper notion of Conſecration; He is then as truely ſacred, and to be uſed cum diſcrimine with reſpect, and reverence by us, as if God had plac'd him by name in this authority over us. Whilſt it remained was it not our own? was it not in our own power? But to go back, and withdraw our Allegiance; after vows to make enquiry, what is Moſes and Aaron that we murmur againſt them? Our murmurings, and ſo our diſobedience, and Rebellions are not againſt them, but againſt the Lord.

Nay to ſhew that this mediate, or more remote way, as we call it, of our own choice, and Election is yet, after our choice is made, as truely God's act ratified, and confirm'd by him, as if he had done it immediately, and by himſelf, it does in ſome degrees, and Species of it lawfully make null, and is preferr'd by God before that authority which he brings us under without our ſelves. Thus the obedience we owe to the authority of our Parents whom we are brought under merely, and immediately by God, and where he does wholly chuſe for us, yet ceaſes, and gives way to the duty between the Husband, and his Wife; which is of our own Election. For this cauſe ſhall a man leave Father, and Mother, and cleave to his Wife. And by this reſemblance of the caſe between a man and his Wife, we ſhall be able more explicitly to reconcile, and unite the mediate, and immediate way of God in placing of Rulers over us.

God did marry Adam and Eve together immediately, and by himſelf. Of the rib made he a Woman, ſays the Text, and he brought her unto the Man. But to others there is a liberty, and freedom given them not to marry neceſſarily, this or that man; this or that woman; but at their own choice and liking. But now when they have made their choice, determin'd, and tyed up this their former liberty in the Marriage-knot: God himſelf has done it; and it is, even the marriage of this particular man and woman, as truely, and verily God's act, as if He had done it (and not Man) immediately by himſelf. For ſo ſays our Saviour even of theſe ſo married, Quos Deus conjunxit, &c. Whom God has joyn'd together (ſo as to be ſacred, and inſeparable) therefore (but by God himſelf, till death us do part) let not man put aſunder.

Now God may be ſaid to marry the King and the children of Iſrael together (as Adam and Eve) immediately, and by himſelf, by an open, and profeſs'd revelation from Heaven. But the reſt of the world he has left at liberty, as to be married to this or that man: ſo to be govern'd not neceſſarily by this or that authority; this or that King, and Family: but at their own choice, and election. But when this choice is once made, and determin'd: when the People have elected this Man for their King; plac'd him as their head, and Supreme by ſacred Oaths of Allegiance, in the preſence of God, to tye, and aſſure themſelves for ever in ſubjection to him (as the Woman to her Husband in the holy eſtate of Matrimony) Vox populi eſt vox Dei. 'Tis then as verily God's act as if he had by a voice from Heaven ſent a Prophet to anoint this man King over this People. The people have no more to doe; he is then ſacred, and unalterable. Whom God hath joyn'd together, let not man put aſunder.

But now when the People who are one Body, as the Woman; but yet Corpus fluidum a ſucceſſive body; as we call a River the ſame river to day as yeſterday, though there be not one drop of the ſame water in the Chanel to day which we ſaw yeſterday: So the ſame People though one Generation paſſeth and another cometh; when they I ſay for the better ſecurity of their own times, and to provide likewiſe for this Succeſſion, do elect, and ſwear Fealty to the King, and his Heirs after him, and lawfull Succeſſours: Thoſe his Heirs in their ſeveral ages, and Succeſſions, muſt needs be thought by virtue of this firſt Election, to have the ſame right, and authority conferr'd upon them by God as irreverſibly, and indiſpenſably as to the people; as He who was firſt plac'd in Supremacy over them. Whom God has joyn'd together has the ſame force here as formerly. And as at, or by the death onely of every particular King, they are freed, and at liberty from this particular King (as the Woman at the death of her Husband) ſo they cannot be abſolv'd from the Succeſſion but by the death, and 〈 in non-Latin alphabet 〉 of the whole royal Line, and who were of right to ſucceed.

Saul was anointed indeed King over Iſrael onely in his own Perſon. But when God ſettles it upon 〈1 page duplicate〉 〈1 page duplicate〉 David, and his ſeed after him, as with us to the King, and his Heirs, 'tis very obſervable they were not anointed afreſh in their ſeveral Succeſſions (as they need not with us any New, and particular election of the people) but the Ointment upon the head ran down upon the beard, and went down to the skirts of his clothing: and ſo the hem of this royal robe, the very farthermoſt in the Succeſſion has God's anointing, viz. the People's lawfull Election upon him. Which they cannot reverſe, though to take place onely (as David's actual perſonal anointing did not prefer him to the Crown till the death of Saul) when by the death of thoſe before him it rightly, and regularly deſcends upon him. For ſo the anointing the King with Oil was but an Emblematical ceremony of placing that Perſon ſo anointed in Supremacy above the reſt; from that peculiar quality in Oil to be uppermoſt, and Supreme in all mixtures (and therefore the Lord's anointed in the Old Teſtament is call'd the Supreme in the New. Whether to the King as Supreme. 1 Pet. 2.13.) which is done viva vice, or in words at length in the peoples election. And therefore to chuſe, and to anoint a King or Synonoma's, or words of the ſame ſignification. So in Jotham's parable, Judg. 9.8. When the Trees went forth to chuſe a King, they went forth, it is ſaid, to anoint a king over them. And in the 15th verſe, If in truth ye anoint me king over you, i. e. make me your King.Exod. 30.31.39.38. Pſal. 89.20. v. 16. And then the anointing Oil was holy, as we may reade in ſeveral places, to ſhew that the King's Perſon was by this anointing become ſacred. His ſacred Majeſty as we us'd to ſay, not to be prophan'd therefore by rude, or common uſage. Touch not mine Anointed: And, Who can ſtretch forth his hand againſt the Lord's Anointed, and be guiltleſs?

In brief, God's method in ſetting up a King was anciently by ſending a Prophet with commiſſion to pour Oil upon the head of that Perſon whom he deſigned for that Honour. Now the People is that Prophet. God's ſending the Prophet with commiſſion to anoint ſuch a Perſon is his opening a fair lawfull way, and inclining the hearts of the people to the Election of this Perſon: and the peoples voices, and ſuffrages pour'd upon him in the Election is the very holy Oil upon his head, whereby he is made Sacred, and irreſiſtible. Where firſt the ſuffrage of the people is the Oil of the Prophet. Which as the Prophet might not be pouring out firſt upon this Perſon, and then upon that, as often as he pleaſes, but onely when God ſends him. So nor are the People impower'd to reject this, and elect a New King, but when God gives them commiſſion, that is to ſay, when a fair vacancy, and utter extinction is made of the Perſon, and Family whom they had formerly choſen. In the mean time the Prophet has nothing to doe with the Oil; nor have the People any voice, or ſuffrage whereby to confer Sovreignty on any. And ſecondly, as in the anointing with Oil the Prophet that pour'd the Oil yet was not he that gave the power; but the means, and Meſſenger onely by whom it was conveyed: And therefore was himſelf ſubject to the King as ſoon as he was thus anointed by him. So the People in their election, and impowering any by their ſuffrage, are not to be lookt upon as the Authours, and Donours of the power; but the means, and inſtrument onely whereby God conveys it to this Perſon. There is no power but of God. Neither the Prophet, nor the People had Jus vitae & necis, Power of Life and Death over others, much leſs over themſelves: and not having it, cannot be ſuppoſed to beſtow it (Nihil dat quod non habet) which therefore muſt needs be deriv'd to him from a higher original. And the People in their fulleſt freeſt convention, when they are moſt the People, remain ſtill in the condition of the People; as the Prophet in the caſe before, in a degree, that is to ſay, of Subjection, and Inferiority to the King ſet over them.

That there may be indeed a King, as there is a Duke of Venice inferiour to the Senate, and Body of the People, we have before acknowledged. But ſuch an One is, as I have ſaid, abuſively call'd a King. And the arraying him with royal Title, and denying him the power of it is but the ſame piece of mocking, as when Herod cloathed our Lord in purple, and put a Reed in his hand, viz. a Sceptre that muſt bow, and give way at every blaſt of the People. The colours that waſh off were never laid in Oil. He that is truely a King is as truely Supreme. And that Ours in this Kingdom is truely, and rightly ſuch, if it be not granted before, may be proved evidently by the Oil of his anointing; and ſo at large from the body of our Laws; and moſt undeniably from that particular Law, which with ſo much pena 〈…〉 y does urge, and require it of us, to ſwear in expreſs Terms, That the King's Highneſs is Supreme in theſe Realms. And leſt there might be room left for copeing, or joyning others in Supremacy with him to intermingle other liquors with this Holy Oil, by fanſying a Coordination between the King and his Parliament, as was once pretended: It is yet more plain, and full, in the words of the Oath. The King's Highneſs not onely is Supreme, but the onely Supreme Governour in this Realm. And being ſo, it is thereby evident that all the ſacredneſs, and immunities of the Lord's anointed in the Old Teſtament: All the Honours, and Prerogatives which are affixed to the Higher Powers in the New: Whether to the 〈 in non-Latin alphabet 〉 in St. Paul; or to the 〈 in non-Latin alphabet 〉 in St. Peter, do truely, and properly belong unto him. His non-poſſeſſion will not allow us in a non-ſubjection. Honour, and Cuſtome, and Tribute, ſays Saint Paul, not where theſe are claim'd but where theſe are due. And to be ſubject for conſcience ſake, as we are enjoyn'd, never reſpects how high, or how low, our King is; how near, or how far off; but has the ſame force upon us even when we have leaſt reaſon to be afraid of his wrath.

And therefore to drive this to the quick, Saint Paul's ſword has two edges. The firſt againſt the Romaniſts, who upon the Pope's account, and in obedience to him, do take liberty of diſobeying their King. Againſt theſe in the firſt words. Let every ſoul be ſubject to the higher powers. 〈 in non-Latin alphabet 〉 , ſays S. Chryſoſtome on the place; though he be a Prophet, or Apoſtle. The Pope is included in 〈 in non-Latin alphabet 〉 , Every ſoul, and ſo falls himſelf, as to any thing in his Papacy, under ſubjection. The Higher Powers referr'd to in this place being plainly not the Eccleſiaſtical, but the Civil Magiſtrate: not the power of the Keys, but of the Sword, as he is deſcrib'd in the fourth verſe. For he beareth not the Sword in vain: not the Rod, or Keys of Excommunication, but the Sword of Execution. And then Secondly, againſt thoſe Popular Partiſans who derive from the people, and rebell upon their account. Every Soul will fetch them in too, as comprehending under it Singula generum, & genera Singulorum. All ſorts, and every one of all ſorts which is not the Supreme. And they that reſiſt, ſays the Apoſtle, though they be as many as can be comprehended under the word They. Which ſure will reach from Dan to Beerſheba, and include the whole people, though being a They ſo numerous, and ſo great a Multitude, they may poſſibly prevail ſo far as to make ſure of him from calling them to account, or avenging himſelf upon them. Yet they ſhall not eſcape the vengeance of God. They ſhall receive to themſelves Damnation 〈 in non-Latin alphabet 〉 , as they have been 〈 in non-Latin alphabet 〉 . Becauſe they have taken the Sword, and taken Honour to themſelves, to themſelves likewiſe they ſhall receive Damnation. The pretence of Rebellion is always indeed for the Common good: but the Deſign being wholly for themſelves; for their own advantages, and preferments; to ingroſs the Wealth, and Royalty to themſelves: juſt it is, that they ſhould receive to themſelves Damnation; that is to ſay, in ſo full, ample and infinite a meaſure as if Damnation, which is the common portion of the wicked, were ingroſs'd, and appropriate onely to themſelves.