A LOOKING-GLASS FOR Religious Princes: OR, THE CHARACTER AND WORK of JOSIAH, Delivered in a SERMON UPON 2 KINGS XXIII. XXV. The Substance whereof was Preached April 5. 1691. at Pershore in Worcester-shire. Wherein They may see, That those Princes are only Eminent in the Sight of God, who are truly Religious, and turn to the Lord with all their Heart. That there is more required of such Princes, than their own Private Assent and Consent to the True Religion. That Religious Princes cannot be capable of a greater Honour in this World, than to be the Instruments of a Godly Reformation among their Subjects. And, That the Word of God alone is the Rule, to which both they and their People must attend in all Matters relating to Religion By RICHARD CLARIDGE, M. A. and then Rector of Peopleton in the County of Worcester. LONDON, Printed for the Author, and are to be sold by William Marshal at the Bible in Newgate-street, 1691. A LOOKING GLASS FOR Religious Princes, etc. 2 KINGS XXIII. 25. And like unto him was there no King before him, that turned to the Lord with all his Heart, and with all his Soul, and with all his Might, according to all the Law of Moses, neither after him arose there any like him. OF all the Public Blessings that Almighty God is pleased to bestow upon Nations as Nations, or Bodies Politic, there cannot be conceived a greater than good and wholesome Laws, Agreed upon and Enacted for the benefit and Emolument of the whole Society, and godly and upright Governors to put those Laws in Execution. For, as it is natural for men to enter into Society, Man not being Animal monasticum, sed politicum, a Monkish but sociable Creature; so it is necessary to Agree upon Laws for the preservation of it. And forasmuch as the main design of all Laws and Government should be Gloria Dei, & salus Populi, the Glory of God, and the Weal and Safety of the State; those Laws are ever best which have the directest tendency to those Ends: but seeing also that the best Laws are useless, and insufficient for the attaining of those Ends, unless executed according to the true intent and meaning of them, and this cannot be done but by Governors entrusted with the Administration thereof; and because it often happens that the Administration of Affairs falls into ill hands, who offend either through Remissness, Rigour, or Arbitrariness; and thereby Enervate or Debauch the People; or so Oppress them by Illegal Exactions, Mic. 3.1, 2. that like the Princes of Israel, they pluck their skin from off them, and their flesh from off their bones: It is therefore a singular Instance of a benign Providence to a People, when a skilful and religious Pilot is placed at the Rudder of the Government; who will take care for the Enacting and Executing of good Laws, always observing a due distance between the two Extremes, Softness and Tyranny, into one of which most Princes both of later and former days have fallen. It is the happiness of England, could she see her happiness, that she is delivered from One who trampled upon all Laws, and by virtue of an Omnipotent Dispensing Power did what he listed; and has a most Excellent Prince placed at the Stern, whose Head the Lord cover in the day of Battle, and appoint unto him Salvation for Walls and Bulwarks. Under his Conduct the Ship of the Commonwealth is likely to sail securely, even among Rocks and Shelves: such Princes are the Favourites of Heaven, God will take them and make them as Signets, and put them as choice Shafts in the Quiver of his special Providence. In their day the Government shall triumph, it shall bid defiance to Treachery at Home, and Opposition from Abroad, for the Lord of Hosts is with them, the God of Jacob is their Refuge. When the Government is Administered by a Pious, Prudent and upright Prince, who hath nothing equal in his Prospect to the Honour of God, and the Common Welfare; there the People are out of danger of Oppression and Invasion, and shall dwell safely, every man under his Vine, and under his Figtree, 1 Kings 4.25. as Judah and Israel did in the days of Solomon. Now of those two, the Honour of God, and the Common Welfare, the preference must be always given to the first; Mat. 22.37, 38. Deut. 6.5. because this is the first and great Commandment, Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind. The Precept reaches Princes as well as People, and it should be the chief care of Governors to observe it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For tho' they are sometimes called Gods in Scripture, yet they are but earthly ones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and by way of Similitude, as Agapetus told Justinian, and therefore should ever remember themselves to be the Subjects of the Most High. There is all the reason in the World that God's Honour should be first regarded by Princes in their Dominions, because the Most High ruleth in the Kingdom of men; Dan. 4.17. & 5.21.2.21. and appointeth over it whomsoever he will; for he changeth the times and the seasons, he removeth Kings, and setteth up Kings: and because the Happiness of a Nation depends upon its relation to the King of Kings. It is the observation of Wise and Experienced Solomon, that Righteousness exalteth a Nation, Prov. 14 34. but sin is a reproach to any people. I shall not here inquire whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Righteousness, is to be restrained to Moral Justice, or to be taken in a more comprehensive sense for Religion and Virtue in general. Experience can attest, that Piety and Morality have a Mighty Influence upon the Prosperity of a Nation, and that Vice and Wickedness have been always fatal in their Consequences to it. Religion is the best Cement of Society, and binds men in the strictest obligations to be Just, and True, and Honest to one another: For where Religion is truly embraced, it has its Tie upon the Conscience, and that by a powerful Energy checks and commands the whole Man: for Conscience, I mean, the enlightened and sanctified Conscience, will be always doing its office, in Accusing or Excusing; and he that hath such a Monitor, must be prodigiously inadvertent, if he do not perceive its Motions, and attend to them. On the other hand, where Vice is grown predominant, and become the Epidemical distemper of a People, there the Bond of Conscience is dissolved, because their Union with God is broken. And when that Bond is dissolved, the People are under no Tie, but that of Humane Laws; and how weak Humane Laws are of themselves to make a Nation truly happy, is sadly apparent, from the many woeful distresses the Nations are under at this day, by reason of their Apostasy from God. 'Tis natural for men to lay the blame of all their Miseries upon mistaken Causes, and to make those Persons and Things the Authors of their Calamities, which really are not. Thus wicked Ahab charged the Prophet Elijah with being the cause of the sore Famine in Samaria, Luke 4.25. 1 Kings 18.17. when the Heaven was shut up three years and six months, saying, Art thou he that troubleth Israel? Thus the innocent Apostles were accused for being Disturbers of the Public Peace, Acts 17.6. and Turner's of the World upside down. Paul was impleaded by Tertullus for a pestilent fellow, Ch. 24.5. and a mover of Sedition. And the Primitive Christians were traduced by the Heathen Persecutors, Tertul. Apol. c. 37. p. 30. as the Pests and Enemies of Mankind, and that they and their Doctrine procured all the Evils that so frequently befell the Roman Empire. Hence arose that general outcry against the Christians in those days, Cypr. Ep. ad Demetr. p. 197. Arnob. adv. gen. l. 1. p. 1. when any misfortune happened, Christianos ad Leones, Away with the Christians to the Lions. For 'twas the Common Objection upon every occasion, that they were the Authors of all public Calamities. But as then they who were born after the Flesh persecuted them who were born after the Spirit, even so it has been of late among us, and would ('tis to be feared) be so now, had some Men the Power they formerly had. Do not they object the distresses of the present Age, to the Pious and Sober People of the Nation, as if they were the Procurers of their Misfortunes, and the Troublers of their Israel? How often do we hear it urged, That Dissenters are worse than Papists? that 'twill never be well in England so long as the Act of Indulgence stands? and that Liberty of Conscience is Omnium malorum Fons, the Fountain of all Mischiefs? But alas, poor Envious and mistaken Wretches! Whom do they reproach and blaspheme? and against whom do they exalt their voice, and lift up their eyes on high? Isa. 37.23. even against the Holy One of Israel. In compassion to their Souls, I could wish they knew what spirit they were of, and were convinced how contrary a Persecuting Temper is to the Example and Precepts of our Saviour and his Apostles, and to the whole Genius, Scope and Design of the Gospel. Let them read the Scripture, and show me where Persecution is taught in Terms or Consequence, and I will believe it then to be lawful to Plunder and Imprison my Neighbour, yea, to execute the Writ de Haeretico comburendo. But till it be proved from Scripture, that I may lawfully persecute my Neighbour purely for Religion, and because he judges of Spiritual things otherwise than I do; I will always believe a Persecuting Spirit to be Antichristian, and as opposite to the Gospel as Darkness is to Light, and Papal Cruelty to Apostolical Meekness. To correct these men's Mistakes, is to show them the true Cause of all their Troubles, by resolving them into their proper Originals, their Sins and Apostasies from God. Thus Elijah told Ahab, I have not troubled Israel, 1 Kings 18.18. but thou and thy Father's House, in that ye have forsaken the Commandments of the Lord, and thou hast followed Baalim. And the ancient Apologists, Tertullian, Cyprian, Arnobius, and others, took this as the most successful course to stop the slanderous mouths of their Adversaries. The Heathen charged the Christians with their public Misfortunes; the Christians cleared themselves from those Aspersions, and showed their Adversaries how to resolve their Evils into their true Causes, such as Idolatry, Debauchery, and Ingratitude, the crimes not only of the ancient Pagans, but of too many Modern Professors of Christianity. But some will ask perhaps, Is it not a contradiction to say, Christian Idolaters? I answer, No, because there are a great many such in the World. The Papists are gross Idolaters, for to worship God by, in, or through any Image or Similitude of Saint or Angel, as they do, is gross Idolatry. A late Popish Author endeavours to excuse this practice; * A Papist misrepr. and Represented. p. 2. All the Veneration, says he, that the Papist expresses before Images, whether by kneeling, praying, lifting up the eyes, burning Candles, Incense, etc. 'tis not at all done for the Image, but is wholly reserved to the thing represented, which he intends to honour by these actions. But this will not do, unless he could persuade us, the Religious use of Images were enjoined in the Second Commandment, and all his superstitious Customs allowed by it; which will never be, so long as we have our Bibles, and see all Image-worship expressly forbidden therein. There is also another sort of Idolaters, who are more refined than the bigoted Romanists, and yet are no less guilty in the sight of God than they. Now the Idolatry of these men consists in Performing that unto the True God, which hath a Similitue, Show and Resemblance of his Service, but is not so indeed; because he (a) Deut. 12.32 requireth it not at our hands, and therefore is but a (b) Col. 2.23. Will-worship, or voluntary Religion, a thing devised and done (c) Hos. 13.2. according to our own understanding. See Ainsworth's Arrow against Idolatry, c. 1. p. 3, 4. It were well, if the Church of England could clear herself of this kind of Idolatry; she knows the Dissenters charge has been often drawn up against her, and proved by a Cloud of Witnesses. And if she can make no better defence than hitherto she hath made, it will be both her Wisdom and Honour to acknowledge her Gild, and return unto God by Repentance and Reformation. The second Commandment, saith the (d) Arrow against Idol. c. 1. p. 4, 5. Joh. 4.20.— 24. excellent Ainsworth, (e) Deu. 12.32. & 4.1, 2, 5, 6, etc. bindeth to the true worship of the true God, which is only (f) Psal. 119.113. Isa. 29.13. Col 2.23. & 22. as himself commandeth, and by the Means, Rites and Services that he ordaineth; and it forbiddeth 1. All Inventions of our own to worship God by, voluntary Religion, Opinions and Doctrines of men. 2. All Imitations of (g) Leu. 18.2, 3. Deut. 12.30.31. Rev. 17.2. Heathens or Antichristians in their God services, to do the like unto the Lord our God. 3. All Imitation or Counterfeiting (h) 1 Kings 12.28.32. Amos 4.4, 5. & 5.21.22, 23. Hos. 8.14. of Gods own Ordinances and Institutions, as to make Temples like his Temple, Feasts like his Feasts, Altars like his, Ministers like his, which was the Sin of Israel. 4. All neglect of God's Services, or of the Means and Instruments by him ordained; all irreligious profaneness or hypocrisy; together with all communion with such kind of Idolatry, all causes, occasions, and provocation thereunto. Now when a Nation is overrun with Idolatry and other sorts of Wickedness, to the great Dishonour of God, and scandal of good Men; it is the Business of Religious Princes to endeavour to retrieve the Honour of God, and satisfy pious Minds, by a general Suppression of Idolatry and Vice, because as they reign by him, so they should reign for him too. God puts the Crown upon their Heads, and Sceptre into their Hands, for other purposes, than to suffer (i) 1 Kings 12 28. Micah 6.16. Jeroboams Calves, Omri's Statutes, and the Works of the House of Ahab. He exalts them to Sovereign Dignity for more excellent Ends: They should always have his Glory in their Eye, and postpone all other Ends to that. Herein we have an Example of a King the most illustrious Scripture History affords, and who hath left a Copy of Extraordinary Zeal for God to all succeeding Kings to write after, 'tis Josiah King of Judah. And like unto him was there no King before him, that turned to the Lord with all his heart, etc. The Text contains the Character and Commendation of Josiah, with the Work and Duty of his Day, and in him presents us with a Looking-Glass for Christian Princes: Or 'tis a complete Idea, and exact Description of a truly Religious King, He turned to the Lord with all his heart. When Josiah came to the Crown, he found the Kingdom universally polluted with Idolatry, both Priests and People were infected, and every Age and Sex (a Remnant excepted) had corrupted their ways: His Great Grandfather Hezekiah was a very good King, and had destroyed all public Idolatry in the Land; * 2 Kings 18.4, 5. He removed the high places, and broke the Images, and cut down the Groves, and broke in pieces the brazen Serpent that Moses had made: (because it was abused to Idolatry,) for unto those days the Children of Israel burnt Incense to it. He trusted in the Lord God of Israel, so that after him was none like him, among all the Kings of Judah, nor any that were before him: But in the Reigns of his Grandfather Manasseh, and Father Amon, whose History is set down 2 Kings 21. and 2 Chron. 33. Idolatry increased like Hydra's heads, and the worship of Baalim, or Idols of the Sun, prevailed over the Worship of the True God. For (i) 2 King. 21.3. Manasseh built up again the High Places which his Father Hezekiah had destroyed, and he reared up Altars for Baal, and made a Grove, as did Ahab, and worshipped all the Host of Heaven, and served them. And if we look into the (k) Regnavit Annis 2. short Reign of his Son Amon, we shall find he was no better than his Father, but succeeded him in his Throne and Impieties together: For (l) 2 Kings 21, 20. he did that which was evil in the sight of the Lord, as his Father Manasseh did. 'Tis true, Manasseh, as wicked a King as he had been, after his Repentance (n) 2 Chron. 33.12,— 16.6. v. 17. did pretty considerably toward a Reformation; (o) 2 Chron. 29.3. Nevertheless the People did sacrifice still in the High Places. But in amon's time the Reformation was utterly quashed, till the Reign of Josiah, in whose time it was carried on with wonderful zeal and success. For like unto him was there no King before him, neither after him arose any like him. But how can this be, when the same Character is given of Hezekiah? For 'tis said 2 Kings 18.5. After him was none like him, among all the Kings of Judah, nor any that were before him. For resolution of this Question, several things may be offered in Answer. First, It must be understood with Exception of Hezekiah, because this Commendation is likewise given to him. Secondly, The Phrase denotes them both to have been eminently Religious. Thirdly, They had their particular Excellencies, wherein they both outstripped. Hezekiah showed his zeal for the true Religion at his very Accession to the Throne: (p) 2 Chron. 29 3. In the first year of his Reign, in the first Month, he opened the doors of the house of the Lord, and repaired them. For his Father Ahaz being distressed by Tiglath-Pileser King of Assyria, sacrificed to the Gods of Damascus, in expectation of help from them, and shut up the doors of the Temple, 2 Chron. 28.22, 23, 24. Josiah being a Minor of eight years old when he came to the Crown, had no sooner attained to the sixteenth year of his age, most commonly the time of Sport and Dalliance to many other Princes; but while he was yet (thus) young, he began to seek after the God of David his Father. Fourthly, The Expression is Hyperbolical, and qualified thus, Vix eyes, par, etc. they scarcely have been, or shall be parall'd. Fifthly, Their Zeal was equally fervent in restoring the pure Worship of God; but Josiah's Reformation was more extensive than Hezekiah's; for Josiah reform (q) Non in suo solum, sed etiam in alieno regno. Sanctius sup. 2 Reg. 23.25. not in the Kingdom of Judah only, but in Israel too. When therefore we read that Hezekiah threw down the High places, and the Altars, not only out of all (r) 2 Chr. 31.1 Judah and Benjamin, but in Ephraim also and Manasseh, which two Tribes were part of the Kingdom of Israel: It is to be understood with restriction to that (s) Jun. sup. loc. Grot. ibid. part of those Tribes, which was subject to the Kings of Judah, either by Conquest, or a voluntary submission by reason of the present troubles of that Kingdom. But Josiah's Reformation extended to the Altar at (t) 2 Reg. 23.15. Bethel, and all the (u) v. 19 houses also of the high Places that were in the Cities of Samaria, which the Kings of Israel made to provoke the Lord to anger. Sixthly, There are two things peculiar in Josiah's Case, in regard of which the precedency may well be given him. First, He was prophesied of above (w) Post annos circiter trecentos, Jun. sup. 1 Reg. 13.2. three hundred years, before he was born, and mentioned expressly by name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Josiah; and which is very remarkable, it was presently after Jeroboam had devised his Calf worship in Dan and Bethel; for as he stood by his new Altar in Bethel to burn Incense, behold there came a man of God out of Judah, by the Word of the Lord, and cried against the Altar in the Word of the Lord, and said, O Altar, Altar, thus saith the Lord; Behold (x) Heb Son. [a Child] shall be born unto the house of David, Josiah by Name, and upon thee shall he offer the Priests of the High Places, that burn Incense upon thee, and men's bones shall be burnt upon thee, 1 Kings 13.1, 2. Where Observe, that God's jealoulousie of his own Honour, and Love to his own Worship is such, that he cannot endure to be rivalled by Man; but immediately protests against False Worship and False Worshippers by his Servants; and though he bears with them both for a Season, yet there is a Time, secret to us, but fixed in God's Eternal Decree, wherein both shall be destroyed. Thus he dealt with Jeroboam's Altar, and the Priests of the High Places, and the like dealing may all others dread, who are involved in the like guilt. To balance this Instance, 'tis urged, Isaiah Prophesied of Cyrus (an Heathen Monarch) by Name, long before his Nativity; for according to Junius, from the time of the Prophecy, to the fulfilling of it, were 170 Years, or after Grotius 210, and therefore the Prediction of Josiah is not singular. I Answer, their Case was very different; Cyrus was foretold, as a Passive Instrument, to bring about the design of God's Providence in the Restauration of the Jews from their Babylonish Captivity, and giving them Liberty to Re-edisie the Temple. Josiah, as an Active Instrument, to accomplish God's Pleasure in the Extirpation of Idolatry in Judah and Israel. Cyrus did the Will of God, but 'twas without any sincere Affection to, or Religious Knowledge of God; for God says twice to him, Isa. 45.4, 5. Thou hast not known me. Josiah performed the Will of God, in Faith, Love and Obedience to him; He turned to the Lord with all his heart, and with all his soul, and with all his might. Secondly, Another thing extraordinary in Josiah was his most exact Conformity to the Divine Law, in purging his Kingdom of Idolatry. 2 Chron. 31.20, 21. Hezekiah wrought that which was good, and right, and truth before the Lord his God; and in every work that he began in the service of the house of God, and in the Law, and in the Commandments, to seek his God, he did it with all his heart. This is an ample Character, but Josiah's is somewhat fuller, For he turned to the Lord, with all his heart, and with all his soul, and with all his might, according to all the Law of Moses. His Conversion was Universal, for he did all according to all the Law of Moses. His Father and his Grandfather turned from the Lord and his Law; but he made the Law of God his Counsellor; He sought to the God of David his Father, and declined neither to the right hand, nor the left, 2 Chron. 34.2, 3. He Consulted not with a Carnal Priesthood, and a sensual Sanhedrim; but he sent to Huldah the Prophetess for Direction. Many Princes will Reform a Little, as Afa, Jehosaphat, Joash, Amaziah, who were good Kings, so far as they did Reform; but the Blot that is upon their Names, is, the High Places were not taken away, 1 Kings 15.14. & 22.43. 2 Kings 12.3. & 14.4. Now Josiah pulled down these High Places, he left not one of them remaining. Indeed, notwithstanding all he did or could do; Idolatry was so riveted in many of the Princes, Priests and People, that Baal had a remnant among them, Jeph. 1.4. for he had his Chemarims, his professed Priests, and he had others too, who pretended to be Priests of the True God, but would be now and then tampering with Baal's Idolatrous Rites. They durst not exercise their Idolatry publicly, for sear of the King; but they Worshipped the Host of Heaven on the house tops, and swore by the Lord and Malchom; V 5. they mingled true and false Worship together. And because there is often mention in Scripture of these High Places, and the pulling of them down is recorded as an High Act of Reformation, we will inquire what they were; and this will not be loss of time, because the Heathen had their High Places as well as the Jews. The High Places than Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Altars erected upon Hills, upon which they offered Sacrifices, the Heathen to their Idols, and the Jews to the True God. For after the Tabernacle and Ark were removed from Shiloh, which was in the days of Eli, when the Ark was taken, and his two Sons, Hophni and Phinehas were slain by the Philistines, 1 Sam 4.3, 4, 11. The Jews used the High Places as most proper and convenient for their Worship; thus Samuel and the People sacrificed in the High Place, 1 Sam. 9.12.19. and so it continued till David brought the Ark to † 2 Chron. 1.4. Jerusalem, and then it became the People's Duty to Sacrifice where the Ark was. And hence we read that Solomon, when the * V 3. Tabernacle was at Gibeon, and the Ark at Jerusalem, sacrificing in the High Places, and especially at the great High Place in Gibeon, where though the Lord appeared to him in a Dream by Night, yet hath this Note of Irregularity put upon him, Solomon loved the Lord, walking in the Statutes of David his Father: only he sacrificed and burnt incense in the High Places. And the King went to Gibeon to sacrifice there; for that was the Great High Place, 1 Kings 3.3, 4. After the Temple was built, and the Ark placed in it, the People were to bring their Sacrifices thither, according to that in Deut. 12.13, 14. Take heed to thyself, that thou offer not thy burnt-offerings in every place that thou seest; but in the place which the Lord shall choose in one of thy Tribes, there thou shalt offer thy burnt-offerings, and there thou shalt do all that I command thee. It was the People's sin to Sacrifice any where else, but at Jerusalem; though they Sacrificed to the True God: His positive Command made that to be Sin which was not sin before. When he had placed his Name at Jerusalem, and pitched his Tabernacle there, thither the People were bound to bring all their Offerings. But, alas! they soon forsook the Temple at Jerusalem, and returned to their High Places; where not content to Worship the True God, though even that Worship performed there now was sinful, because uncommanded; they fell to Worshipping of Baal or the Sun, and other Idols of the Nations, which Worship, notwithstanding they pretended it was for the Honour of the True God, is every where condemned for abominable Idolatry. Men may not intermeddle in the Worship of God to institute or alter according to their Fancies. I know they endeavour to excuse their Innovations, as Aaron did his Golden Calf, who made proclamation, and said, To morrow is a Feast to the Lord, Exod. 32.5. Not a Feast to the Calf; they think Religion too plain of itself, and therefore they will set it out in a more pompous Garb of their own devising; which is very apt to take with Carnal Worshippers: But is not acceptable with God, because he approves of none, no not that which Men call Divine Service, because but of Humane Contrivance, and neither in respect of Matter, Manner, or End such as is prescribed in the Word. Jeroboam had invented a notable Semblance of Divine Worship, and made it look as like that of God's own appointing at Jerusalem as might be: But was God to be found in that Calfish Worship? Surely No. And as he was not to be met with there, so may we despair to find him in that Theatrical Worship, which he hath not Ordained, and wherewith the Ignorant World is cajoled at this day. There is a natural Inclination in Men to be mixing something of their own with the holy Appointments of God; it is a Vice as old as the Fall, and therefore might plead Prescription, were Antiquity in this matter a good Argument. Neither is there only a Natural Inclination, but some Persons are possessed with such a mighty Fondness for Additions, which Custom or Inrerest hath decoyed them into, that they cannot think God well-Worshipt without the sinful Pageantry of their Ceremonious Decency and Order; two Words of large Extent, which when Witty and Designing Men have the Explication of, they will be sure to expound to such a Latitude, as shall serve their Ends upon every occasion. 'Tis not to be questioned, but that the Idolatrous Priests had a great deal to say for their Idols and High Places; they had the Examples of several Kings, the approbation of Princes and People, their Idols were only Symbols or Medium's through which their Worship passed to the Supreme Being, and they could tell the People they used them merely for Decency and Order, and their High Places for greater Splendour of Devotion; for they looked upon both Idols and High Places not as having any Divinity or Holiness in themselves, but as things in their own Nature indifferent; and yet being enjoined, as not to be omitted, because the Magistrate's Command changes the very Nature of things, and makes that which antecedent to his Sanction was indifferent, become immediately after to be Necessary, that is, Necessary because Commanded by the Magistrate. This also is the Modern Plea, which has been enforced with all the Wit and Power of Man, to defend his Innovations in the Worship of God. But all his Attempts will not do, for weak sinful Man is not able to stand out against the Omnipotent and most Holy God, who will maintain his Cause against all Opposers, and make his Truth to triumph over Error, though backed with the utmost Skill and power of Men. But to return to Josiah, that most eminent Reformer in his day; his Zeal for God manifested itself in sundry particulars: First, He took care about the Temple at Jerusalem, that was much dilapidated through the Neglect of his Idolatrous Predecessors, 2 King. 22.3.4, 5. and gave Hilkiah Orders to repair the Breaches thereof. Secondly, As soon as the Book of the Law was found, and read before him, and he heard the Wrath of God denounced against Idolatry, he was mightily concerned thereat, and rend his ; V 11. he considered himself as obnoxious to the Threatening as his People, and therefore commanded Priests and Princes to go and inquire of the Lord for him and his People, 12. 13. and for all Judah, about it. Thirdly, He sent and gathered together all the Elders of Judah and Jerusalem, 2 Chron. 34.29, 30. and the Priests and the Levites, and all the People great and small, and went up into the House of the Lord, and read the Book of the Covenant unto them: that they might all be made sensible of the grievous sin of Idolatry, and the Wrath of the Lord against it, and might be moved thereby to repent of it, and renounce it. Fourthly, He and the People made a Solemn Covenant before the Lord, 2 Kings 23.3. to walk after the Lord, and to keep his Commandments and his Testimonies, and his Statutes, with all their heart, and all their Soul, to perform the words of the Covenant, that were written in the Book of the Law. Herein, the King and his Subjects proved themselves to be Religious indeed, for all True Religion is an entering into Solemn League and Covenant with God, to be true to him and his Appointments. The terms, League, Covenant, Association, have a brand of Infamy put upon them by some men, whose Ears are grated at the sound, and their Stomaches raised at the mention of them; they are as great pretenders to Knowledge as any men we discourse with, and yet as blind and ignorant as the Pharisees their Forefathers: for as they boasted of their being the Seed of Abraham, Joh. 8.33.— 9.28. and Disciples of Moses, but erred not knowing the Scriptures: So our Modern Pharisees talk much of their being the True Sons of the Church, and Lovers of the Common-Prayer, when they are, many of them, as ignorant as the Pharisees of old, in points of Real saving Knowledge, and understand no Covenanting with God, but that Popish, Childish, perfunctory and unwarrantable one, of Godfathers and Godmothers for them in their Infancy, which when they come to Age, they are usually as careless altogether to perform, as their Substitutes did at first negligently and superstitiously engage. But thus it happens among all Ways of Religion (though never so highly applauded by Traditionary Professors) which are destitute of Divine Authority. Fifthly, He and his People having taken the Covenant, to walk after the Lord, and to keep his Commandments, etc. there was no delay, no fear of precipitation, and waiting for a more convenient Season, which are too often suggested to Religious Princes by carnal Counsellors; but down went the High places, Groves, Altars, 2 Chron. 34. & 2. Kings 23. Priests of Baal immediately: And so universal was the Reformation, that not one public Monument of Idolatry was spared throughout Judah and Israel. Sixthly, He restored the Passeover to its right Observation, commanding it to be kept exactly according to what was written in the Book of the Covenant, 2 Kings 23.21 v. 22. from which he turned not aside, by putting to, or taking from. Touching the celebration of this Feast, it is recorded, Surely there was not holden such a Passeover, from the days of Samuel the Prophet, nor in all the days of the Kings of Israel, nor of the Kings of Judah. Seventhly, He took care that no Public Idolatry should be practised in his days, whatsoever some of the Priests and People did privately; for 'tis said, 2 Chron. 34 33. he made them serve the Lord their God. And all his days they departed not from following the Lord, the God of their Fathers. Upon consideration now of the whole matter it might well be recorded of Josiah, Like unto him was there no King before him, that turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the Law of Moses, neither after him arose there any like him. In the words these three things are presented to our Meditations: First, Josiah's personal Eminency above all other Kings, Like unto him was there no King before him, etc. Which is to be taken as in the Instances above mentioned, and though it includes his public and private Deportment, yet it seems mostly to relate to his extraordinary Zeal for God in a public Reformation. Secondly, The Subject matter of his matchless Glory, namely, his own Conversion, and his People's Reformation; wherein his Love to God was very conspicuous, whether we consider its Integrity or Extent; for it was not only sincere, but universal also; he turned to the Lord with all his heart, and with all his soul, and with all his might. He was not almost, but altogether a Convert; he had not a double Heart, one for God, and another for Baal, dividing himself between true and Idolatrous Worship; No, he turned to the Lord with all his heart. Thirdly, The Rule he walked by in rooting out Idolatry, and restoring the pure Worship of God, not the High Priests decretals, or the Canons of the Clergy, or the Parliamentary Acts of the Sanhedrin; but the Law of Moses; according to which he strictly acted in all his Proceed about the Reformation. The Doctrinal Observations from hence are these: First, Those Princes are only Eminent in the sight of God, who are truly Religious, and turn to the Lord with all their heart. Secondly, There is more required of such Princes, than their own private Assent and Consent to the true Religion; they must promote it in their Dominions, by all such ways as are commanded or allowed of in Scripture. Thirdly, They cannot be capable of a greater Honour in this World, than to be the Instruments of a Godly Reformation among their Subjects. Fourthly, The Word of God alone is the Rule, to which both they and their People must attend in all matters relating to Religion. First, Those Princes are only Eminent in the sight of God, who are truly Religious, and turn to the Lord with all their heart. For such are Vines of his own planting, Kings set up by him to Rule in the fear of God, they are his Darlings and Favourites: Not that they can do any thing of themselves, how Great and Potent soever they be, to merit, or any way procure the Divine Favour and Protection; their very Exaltation to their Thrones being an Act of pure Beneficence. But they are eminent in his Estimation, upon the account of those Graces, which spring from the Righteousness of Christ, and do manifest themselves in an affectionate Zeal for God. As for those Princes who are professed Enemies of God and Religion, they may be said to be set up by God too, because All Power is of God: Rom. 13.1. But then we must remember what God himself says of such, He giveth them to a People in his Anger; Hos. 13.11. and consider in what sense they are constituted by him, ut flagella Dei, as the Scourge to punish the Rebellions of a Nation. So that the Powers that be in the World, whether Good or Bad, are ordained of God; that is, Rom. 13.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bad Princes are God's Ordinance of Wrath and Permission, Good Princes of special Love, Choice and Approbation. The first are given in his Displeasure, the latter in his Good will to a People. There is much Controversy among the Learned about the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Power, Ham. Annot. ● loc. Chrystost. & Theophil. in lo● sherlock's Cas● of Alleg. baxter's Annot Clarks Annot● and therefore must not pass without a little Examination. Some take it for the person invested with the Power of Government; others for the Office of the Prince, not his Person; some understand all manner of Power right or wrong, if it gets the Possession, and have the Administration of Affairs. Others understand Authority or Right to Govern, observing a Criticism between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which some think will not bear the Test. And others comprehend both lawful Authority, and the Persons exercising it: But whether we take it for Legal Authority, or usurped, for the Person or the Office of the Prince, or for both; the thing is much the same, for Authority itself is certainly God's Ordinance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and the persons exercising it, are placed so by his permissive or Effective Providence. How far the People are interested in placing or displacing of the Supreme Magistrate, and whether he be not inferior to the whole Community, though superior to the Individuals, are improper Inquiries, when the Government is settled in Excellent hands, and Liberty and Property secured. I shall only mind you of God's special Designation upon some Persons, and the turning of the People's Hearts unto them, after a most wonderful manner, and his manifest Abdication of others, as utterly unfit to Govern, sending a Blast upon all their Attempts, while the others Erterprises are blest with an unaccountable Success; and again, that the people have sometimes a mighty stroke under Providence in the Disposal of Crowns, and at other times they stand amazed to behold their Unconcernedness in the Revolutions of the World. There is an Objection to one part of this Discourse, that if all Power be of God, and the Powers that be are of his Ordination, how doth he then complain in Hosea? They have set up Kings, ch. 8.4. but not of me; they have made Princes, and I knew it not. To which I answer, that All Power is of God notwithstanding, and Government is his Ordinance, although the people set up Wicked Kings, and make Princes, such as he knows not, that is, approves not. His permissive Providence tolerates, what his Effective Providence allows not. We must therefore distinguish between Sovereign Authority, and the manner of acquiring and administering of the same. John 19.11. Authority itself, or Power to Govern, is from God; but yet the Throne may be ascended by unlawful steps, or being lawfully mounted, it may be filled with Apostasy, Cruelty, and Violence; and so the Person sitting thereon may be disowned by God, as a Tyrant or Usurper. Or thus it may be answered, this place in Hosea respects the Israelites revolt from Rehoboam to Jeroboam; Kings 14.7, 8. and if we weigh the thing well, the Translation of the Kingdom was from God, and so Jeroboam was a King of Gods setting up, and the People did their Duty in transferring their Allegiance to him: But his falling away immediately after he was made King from the true Worship of God, to that of the Golden Calves, Kings 12.28, ●, 30.14.9, 16. which he had set up in Dan and Bethel, and causing the People to sin therewith, was from the Devil, and so God renounces him. But though the Authority of Kings (generally speaking) be of God, and the Bad too often make a greater Figure in the World than the Good; yet the Good are his choice, his excellent Ones, who with Josiah are truly Religious, and turn to the Lord with all their heart. But how may poor revolted Mortals be said to turn to God, have they any Power to turn themselves before they are turned? I answer, No; they have not in their Natural, Unrenewed State any more Power to turn themselves spiritually to God, than the Ethiopian has to change his skin, Jer. 13.23. or the Leopard his spots. God must first turn to them before they can turn to him; yea, he must turn them, — 31.18. or they can never be turned, for no less Power than Omnipotence can convert a Soul. But when the Soul is effectually converted, than it will turn to, and clasp about God. The motions of converted Souls towards God, are like the turn of the Needle touched with a Loadstone to the North; for being touched with the Magnet of his Love, they draw incessantly towards him. In such Souls the Attraction of Freegrace is so strong, that nothing can possibly prevent it. The Saints are sensible of great slackness and backwardness in their Spiritual progress, of many stops and hindrances in their Christian Race, but they are secured against total and final Apostasy, by God's everlasting Covenant of Freegrace, sealed and ratified in the Blood of Christ, by many sweet and precious promises to keep them from falling away, by virtue of their Mystical Union with Christ, and the Prayer and Intercession of Christ for them: They meet with many Assaults from Sin, Satan, and the World; but Sin cannot separate them from the Love of God in Christ, because that is pardoned in the Blood of Christ; Satan cannot vanquish them, because Christ hath subdued him; and the World cannot overcome them, because Christ hath overcome the World. But though the Saints are secured from all danger of final and total Apostasy, yet this is no ground of carelessness and carnal Confidence to them; the way of their Salvation is of Gods own ordering and appointing, and it is this, Pet. 1.2. They are Elect according to the foreknowledge of God the Father, through Sanctification of the Spirit unto Obedience, and sprinkling of the Blood of Jesus Christ. Mark this passage, Through Sanctification of the Spirit unto Obedience; they are not Elected to Salvation without the Spirits Sanctification unto Obedience, but they are Elected to attain Salvation by Sanctification as the means to the End: and being sanctified by the Spirit of God, they are thereby enabled to perform Obedience to the Gospel. God did not Elect them that they should be careless, ●…ph. 1.4. but that they should be careful; for they are chosen of him in Christ before the foundation of the World, that they should be holy, and without blame before him in love. They are chosen to the Means, and the diligent use thereof, as well as to the End: h. 2.10. For they are God's Workmanship, created in Christ Jesus unto good works, which God hath before ordained, that they should walk in them. This denotes their Course, 'tis a walking in good works; they are Elected to live in the constant exercise of all Graces infused into them, and of all Duties required of them. They then most horridly abuse the precious Doctrine of the Saints Perseverance, who call it a Doctrine of Looseness and Libertinism, and pretend it takes away all Watchfulness and Diligence in Duty; whereas it requires all possible strictness and exactness from the Saints. And certainly no persons in the World can consider themselves under stronger ties to Obedience, than they who believe that 'tis God's method in their Salvation to bring them to it of Free Grace, through Sanctification of the Spirit unto Obedience, and Sprinkling of the Blood of Jesus Christ. For believing this to be God's Way of Salvation, they will endeavour to be found in it; and knowing that God hath chosen them to Salvation through Sanctification of the Spirit, Thes. 2.13, 15, 17. and belief of the Truth; they will pray that they may stand fast, and have their hearts comforted and established in every good word and work. Upon this Score it is, namely, Election in Christ, and Sanctification of the Spirit, that Princes become truly Religious, and so highly eminent in the sight of God; and by virtue thereof their Dominions are founded in Grace, and have a Spiritual superadded to their Political Right. I do not say, that the Godly or Gracious only have a Political Right to Govern, but that Gracious Princes have a double one; First, As Princes, and Secondly, much more (I am sure much better) as being gracious Princes. By how much the Unction of the Spirit excels that of the Body, by so much the Sceptre polished with Grace outshines its Native lustre. Impious Rulers are compared by Solomon to roaring Lions and ranging Bears, the most savage Beasts of prey, Prov. 28.15. to set forth their Violence, Cruelty and Oppression. Lions and Bears, the Naturalists tell us, are naturally crueler than other Wild Creatures, but when pinched with hunger, Sed cum fame premuntur seipsos crudelitate superant. they exceed the cruelty of their Natures. In those Creatures we have a lively portraiture of Arbitrary and Tyrannical Governors,, who as cruelly prey upon the poor oppressed People, as they do upon the Beasts of the Field. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tenui populo Ar. Mont. Rom. 13.3, 4. With a little variation of the Apostles words, we may say of them, They are a terror to good works, and Revengers to execute wrath upon them that do well. They are Perverters of public peace and Order, and men have no Security, notwithstanding Law, of Life or Property under them: For they care not what ravage and spoil they make of their Counrrey, vainly fancying the people are made for them, not they made for the People; contrary to what Seneca writes to Nero, That the Commonwealth is not theirs to use as they list, Non Republicam suam esse sed se Republicae. de Clem. l. 1. c. 19 but they are the Commonwealth's. Which makes me stand amazed when I read or hear what unsuitable Titles some Parasites give them, and how Jeroboam's, Herod's, Maximines, Dioclesian's, and julian's, Idolaters, Adulterers, bloody Persecutors, and infamous Apostates, are complemented with the glorious Appellations of the Lords Anointed, Sen. Epist. 5●. Q. Curt. l. ●. and Ministers of God, as the Heathen Priests flattered Alexander, and persuaded him to be Jupiter's Son, though King Philip was his Father. But as Wicked Rulers are like roaring Lions, and ranging Bears; Isai. 49.23. so Religious Kings and Queens are compared to Nursing Fathers and Nursing Mothers. The Glory of God, and Welfare of their People sway more with such, than their own self-Interest, or Personal Greatness. They always postpone their private Advantages to the public Good, and make less reckoning of their own than their Subjects safety. And this is notorious, from those many dangers they voluntarily expose themselves to, which 'tis not imaginable they would ever do, if they had not more regard to the Honour of God and the Subjects Weal, than to their own Applause and Interests. The Greek and Roman Histories inform us of some that sacrificed their Lives upon their Country's score, as Codrus, Decius, and several others; but whence sprang this adventurous Love? from natural Courage, Ambition, vain Glory, Affectation of a Statue, superstitious observation of Oracles, or the like. But truly Religious Princes act from Nobler Principles, and are moved by the mighty impulse of him, who sits upon the Circle of the Earth, Isa. 40.22, 23. and the Inhabitants thereof are as Grasshoppers; that bringeth Wicked Princes to nothing, and maketh the Judges of the Earth as Vanity. Now who those Princes be that are truly Religious, because many pretenders are in the World, is not very easy for us to know. The Heart falls not within our Cognizance, for no man can sufficiently understand his own, and how then should he know another Man's? we leave that therefore to his Judgement, who is the Maker and Searcher of it. The Text describes them to us by an universal Conformity to the Law of God, in turning to him with all their heart, with all their Soul, and with all their might: which shows the nature of true Conversion, it must be Universal. A partial Change is an imperfect one; for half an Heart is such an Offering as God will have no respect unto. He who made the whole, requires the whole; and therefore he who gives him not the whole, but reserves a part for another, robs God of his Right, and by that reservation desperately cheats himself too. Our exactest Scrutinies cannot penetrate any further into the Heart of Man, because it lies quite out of our sight, than it discovers itself by Overt Acts. This we know, an Hypocrite may for a time appear to be a Saint, but his Vizor will off at one time or other; for will he delight himself in the Almighty? will he always call upon God? Job 27.10. But where there is true Grace in the Heart, there will not be a Personating, but a real Acting of Holiness in the Life: Can the Fountain be sweet, and yet send forth bitter streams? Can the Tree be good, and not the Fruit? So it is impossible for a Sanctified Heart not to show itself in a Reformed Life. In whomsoever the principle of true Sanctification is rooted, it will spread and branch out itself, and extend to others. Holiness is not only of a Diffusive, but also of an Assimilating Nature, and would have all like itself. When men are throughly converted, they will endeavour the Conversion of others. Having effectually tasted of the immerited Love of God, they will be telling what he hath done for their Souls; and having their Hearts perfumed with the fragrancy of Freegrace, they will always retain the Scent, and be ever admiring and commending it to others. We may then say, that truly Religious Princes will not put their Candle under a Bushel, but set it in a Candlestick, that it may give light to their Subjects; nor hid their precious Ointment, but break the Box of Spikenard, that the Odour may perfume the People: For they are under an Obligation to countenance and encourage the Gospel, and to endeavour the Reformation of those under them. For, Secondly, There is more required of such Princes, than Obj. 2 their own private Assent and Consent to the true Religion; they must promate it in their Dominions, by all such ways as are allowed or commanded of in Scripture. It is the Duty of every Christian to do what he can for God, and the Kingdom of his Son, in his private Capacity; and then much more the Prince's, who is exalted to an higher station, and placed in an Orb, wherein he may shine as the Sun before his people. It is no part of my present work to speak of the power of Princes in matters Civil and Political, the Laws and Constitutions of the Government must be the Rule there: * Defence of the Present Government. We must have recourse to the wholesome Laws and Customs of our Country, for our direction in Civil Proceed. Neither our Saviour, nor his Apostles intermeddled with Civil Government, but left that as they found it. Christ's Kingdom was not of this World, and therefore he and his Apostles meddled no farther with the Kingdoms of the World, than to teach all their Duties in their respective Stations, the Magistrates to Rule, and the people to Obey in the fear of God. The Standard of our Civil Government is the Law of the Land; it is superior to all Orders and Ranks of Men, and looks with an equal aspect upon the Prince and People. The Author of Jovian says, that the King is a Sovereign doubly limited, p. 212. by the Laws of God, and the Civil Laws of his Kingdom. And (out of Bracton) adds, Et sub Lege, ibid. quia Lex facit Regem: He is under the Law, because the Law makes the King. And Dr. Hammond upon the words, Pract. latech. l. 2. p. 160. [He beareth not the Sword in vain, he is God's Minister, an Avenger for wrath to him that doth ill] says, By this is intimated, that the Sword is, as far as respects this Life, put into the hands of the lawful Magistrate, with Commission to use it, as the Constitution of the Kingdom shall best direct. I shall therefore limit my Discourse to things pertaining to Religion, and inquire briefly how far the Civil Magistrate is interested therein; and this I shall do with humble reverence to Almighty God, and a due respect to those whom he hath set over us in the Government of this Realm, by laying down a few Theses or Positions. 1. The Lord Jesus Christ is the Supreme Head, Governor, Eph. 5.23. Col. 2.10. and Legislator of his Church, and he hath not delegated this his Headship, Government, and Legislature, Mat. 28.18, 19, 20. Joh. 15.14. Jam. 4.12. Isai. 9.6, 7. to any Person, or Persons upon Earth. He hath left no Humane Vicar or Deputy to preside over it; for neither Pope, nor general Councils, nor National Synods, nor the Civil Magistrate singly, or with the Body Representative in Parliament, have any Sovereign Authority in Church Affairs. In things purely Divine they cannot make one Law to bind the Conscience to Obedience. They have nothing to do to make Articles of Faith, to compose Forms of Prayer and Worship, and impose them upon the people under Penalties, to make Ecclesiastical Canons and Rubrics, and to decree Rites and Ceremonies. Christ hath strictly tied his Church to the observation of the Rules laid down by him in his Word: Ye are my Friends if ye do whatsoever I command you, John 15.14. I your sole Lord, Head, and Master, to whom all Power in Heaven and Earth is given, Mat. 28.18. And therefore the Churches of Christ own none other Head but him; nay, they dare not own any other, because God hath put all things under his feet, and given him to be the Head over all things to the Church, Eph. 1.22. To admit of any other Head, whether Polilical or Ministerial, were to deny his Headship. The Saints are the best friends to Caesar, they are, as Elisha said of Elijah, The Chariot of Isrrel, and the Horsemen thereof, 2 Kings 2.12. But they are forbidden to give to Caesar the things that are Gods. With respect to things Civil, they will, yea, they must own the Supreme Magistrate; but with respect to Divine Worship, they must own no Master or Superior but Christ. The Argument that the Sticklers for Magistratical Authority in Religion draw from the Jewish Kings, is of no force under the Dispensation of the Gospel, could they prove what they are never able to do, that they were * God was its alone Head, the Government being a Theocracy. Jerubbaal. p. 312. Heads of the Church: because, as the Learned Answerer of Mr. Tomb's Theodulia saith, Betwixt the Oeconomy of the Law and Gospel, there is a vast disproportion; many things were of old lawful, which now to practice were no less than a denial of Christ come in the flesh. And a little after, the same Worthy Author says, That neither the Rulers of the Jews, or any other Nations had de Jure any such Dominion or Power over their Subjects, as to make Laws, introduce Constitutions of their own framing, in Matters relating to Worship, and compel them by force and Violence to be subject thereunto. As little success they have had, who urge the Power assumed by the first Christian Emperors; for if they took upon them the Headship of the Church, they invaded Christ's Prerogative; and it is not what they did, but what they had Warrant from the Word to do, that is Precedential to us. Those Jewish Kings, David, Hezekiah, and Josiah, had Divine Warrant for what they did; and Solomon in deposing Abiathar from the Priesthood, acted not as Head of the Church, but as King of Israel: for as the Author before mentioned truly distinguisheth, Jerubbaal p. 314 Solomon deposed Abiathar not as High Pontifee, or Head of the Church, for Male administration in Church Affairs, but as King of Israel, for treason against the Commonwealth, in the business of Adonijah. But though Christ hath constituted no Heads, Vicars, or Deputies over his Churches, yet he hath not left them without a Power to act by in Church Society: For, when people by the inward working of the Spirit, through the outward Ministry of the Word, are effectually wrought upon, and have voluntarily joined themselves into Church Fellowship, for the mutual participation of all the Ordinances of Christ, they have then a power to Elect such Persons as they shall judge fitted with Spiritual Gifts and Qualifications for the Ministry and Exercise of the same Power, and therein they are to proceed by a close adherence to the Rule of the Gospel. To prevent all Mistakes touching the Power and Authority which Christ hath given to his Church, I do not assert any Sovereign, ●…wen's true ●ature of a Go●…el Ch. c. 8. ● 163. Legislative or Lordly Power, but such as is Declarative or Ministerial, only with respect to Christ's Authority, and the Church's Liberty, and in its nature is purely Spiritual; for whether we consider the Object, the Souls and Consciences of Men; or the End, the Glory of God, in directing of them to live unto God, and to come to the fruition of him; or the Rule, the Word and Command of Christ himself alone; or the Acts and Exercise of it, in Binding and Losing, in Remitting and Retaining Sin, in opening and shutting the Kingdom of Heaven; it is in every part merely and only spiritual: From whence the Conclusion is plain, that all such Acts and Exercise of Rule or Government, from any Interest in Church Affairs, which are Carnal, Political, Despotical, of External Operation, or not entirely Spiritual, are utterly to be excluded, as wholly Heterogeneous to Christ's Headship and Government. 2. The Churches of Christ are not National or Political Bodies, See Assembly in their Jus Divinum, Rutherford in his Divine Right of Ch. Government. as States and Commonwealths, but they are Congregational and Spiritual Societies, and have Laws and Offices distinct from those of the Commonwealth. (1.) They have Laws formally different from those of the Commonwealth, viz. The Precepts of Christ himself alone: As, 1. About Church Officers, they must have a Divine Call and Mission, Mark 16.15. and John 20.21. 2. About Church Duties, as Prayer, Preaching, etc. which must all be performed according to the Word. 3. About Church gathering and Discipline; Members are to be admitted, and Offenders dealt with as the Rule, the Command of Christ directs. (2.) The Churches of Christ have Officers distinct from those of the Civil Magistrate, they are of his sending and appointment, Eph. 4.8.11. and 1 Cor. 12.28; they are elected and ordained by the Church, Acts 6.3, 4, and 14, 23. 1 Tim. 4.14. and Acts 13.1, 2, 3, 4; they act in Christ's Name, and by his Authority, 1 Cor. 4.1. 2 Cor. 5.20. Gal. 1.1. and Mat. 28.19, 20. It is the saying of Optatus Milevitanus an African Bishop, † Non enim Republica est in Ecclesia; sed Ecclesia Republicâ. Lib. 3. That the Commonwealth is not in the Church, but the Church is in the Commonwealth. And 'tis a great Truth, for were it otherwise, the two Societies would be confounded, which are essentially distinct from each other. If the Commonwealth should be in the Church, than there could be no Church but there must also be a Commonwealth, and wheresoever there is a Commonwealth, there would be a Church. But this is so absurd, I will not spend time in the confutation of it. We learn from the Word, that the Churches of Christ are gathered out of the Kingdoms and Commonwealths of the World, by the preaching of the Gospel, and united into Bodies by other Bonds and Confederations than Civil Societies are; the Members of the one may be Members of the other Society, but the Laws, Officers and manner of Administration are perfectly distinct. 3. The Civil Magistrate has no Legislative or Coercive power in things of mere Religion. 'Tis his duty to protect the Churches of Christ in the free Exercise of Religious Worship, to punish Vice and Profaneness, and to minister Justice to Evil doers. But he has no power to institute, altar, change or abolish any thing in the Worship of God, or to punish the man for his Conscience. 4. The Civil Magistrate is to Rule his Subjects in the fear of God, and to be a Nursing Father to the Churches of Christ. He ought to be a person as David was, a man after Gods own Heart; a Man Exemplary for Holiness, Righteousness, and all other Virtues, and to promote, as much as in him lies, by Precept, Recommendation, and Example, true Piety and Religion in their Dominions. Obs. 3 Thirdly, Religious Princes cannot be capable of a greater Honour in this World, than to be the Instruments of a Godly Reformation among their Subjects. Some Princes have been bloody Murderers of their Country, and cruel Persecutors of their people, and have made Laws for the Justification of their Barbarities: Vide Aug. tom 4. Thus Valerian enacted against the poor Christians, That unless they sacrificed to the Heathen Gods, they should be exposed to divers kinds of Punishments; and Dioclesian's Edict against them was, That no Man should sell, Beda in hymno Jul. Mart. or secretly give them any thing, except they would first burn Incense to the Gods. These and all like them shall stink for ever in the infamy of their Names, whiles the memories of good Princes shall be always precious. The remembrance of the one shall rot, and the other shall be ever fresh and flourishing. The remembrance of Josiah is like the perfume that is made by the Art of the Apothecary; it is as sweet as Honey in all Mouths, and as Music at a Banquet of Wine: He behaved himself uprightly in the Reformation of the People, and took away all the abominations of Iniquity: He directed his Heart unro the Lord, and in the time of the Ungodly he established Religion. Jeroboam, Omri, Ahab, and other wicked and irreligious Kings, have left a Brand of Ignominy upon their Names, that time will never wear out. The decree of Nabuchadnezzar, Dan. 3.29. Dan. 6.26. Ezra 1.1, 2, for speaking honourably of the God of Shadrach, Meshech and Abednego; of Darius, for worshipping the God of Daniel; and of Cyrus, for building the Temple at Jerusalem, more beautified their Diadem's, than all their Victories and Empire over Nations. Constantine the first Emperor that embraced the Christian Faith, was surnamed the Great, more for his Piety than his Greatness. 'Tis the protecting, favouring, and encouraging of Religion, that brings in the largest Revenues of Glory to Princes. Such shall have the Divine Protection to watch over them, for the eye of the Lord is over them that fear him, and put their hope in his mercy, Psal. 33.18. They shall constantly be remembered in the prayers of the Lords People, and have a Name more honourable and lasting, than one cut in Beams of Cedar, or Pillars of Brass. Obs. 2 Fourthly, The Word of God alone is the Rule to which both Princes and People must attend in all matters relating to Religion. Whoever shall go about to redress the Corruptions of the English Church, will undertake an excellent Work undoubtedly, acceptable to God, and desired by all good Men; and my earnest prayers shall be, that he may never fail of success in so brave and Christian an Enterprise. The measures that some Princes have observed, have been taken from wrong Standards, carnal Ends, and worldly Counsels; and they themselves have been rather governed by Schemes and platforms of designing Men, than the unerring Oracles of the Living God, which doubtless has been one main Remora to a thorough Reformation. It was this which stifled the English Reformation in the Birth, and if not removed, will render all attempts of this kind abortive. For whiles men advise a Reformation suitable to such Models as they themselves contrive, and refuse to hearken to the Lord Christ commanding and directing in his Word? what ought to be done, how can it be expected that ever a good End should be attained, when the only adequate means are omitted? When the Affairs of Religion are as carnally debated as Temporal matters, and the Church is no otherwise considered than as a part of the State; nay, when things are so jumbled, that there is no discerning Church from State, but persons are made Members of the former, as soon as they are born Subjects of the latter, and so come to know hardly any other Regeneration, than what they are told they received by Infant-Sprinkling: in a word, when nothing will content some Men but a Draught of Reformation forged in the Shop of their own Brains, or when they are so stubborn that they will not submit to the Inclination of an Excellent Prince, or so blind, that they cannot see the necessity of an Amendment; we may as soon hope to see Turk and Pope turn Protestants, as some Vizarded Protestant's set forward a Reformation: For Reformation work is contrary to the sensual Lusts and Interests of worldly men, and therefore will meet with constant opposition from them; yet notwithstanding all their endeavours to obstruct it, nothing shall be able to stand before him whom God hath appointed to the Work. All difficulties shall be removed, and hindrances immediately vanish in that day, that the Lord shall say unto his Zerubbabel, Not by might, nor by power, Zech. 4.6, 7. but by my Spirit, saith the Lord of Hosts: Who art thou, O great Mountain? before Zerubbabel thou shalt become a plain, and he shall bring forth the Headstone thereof, with shoutings, crying Grace, Grace, unto it. Wherefore, Be strong O Zerubbabel, Hag. 2.4. 1 Chron. 12.32. Hag. ibid. and be strong all ye people, who have understanding of the times to know what Israel ought to do, for I am with you saith the Lord of Hosts. As for those Dignitaries of the English Church, who pretend a willingness to reform Errors and Abuses, by Humane Canons and Constitutions; I humbly desire them to consider whether men's Traditions are a good Rule to reform by, because they are erroneous; and whether the Word of God is not a sufficient Rule of itself, without their sinful Additions? Let the Sacred Book therefore be opened, and if upon examination the Building be Babel, let it be pulled down, and not one stone left upon another, how goodly soever the Structure hath been in the Eyes of the long dazzled and deluded Spectators. Consult no longer with the base Inclinations, and corrupt reasonings of Flesh and Blood; but away to the Law and Testimony; Covenant with the Lord, as Josiah and his People did, to keep his Commandments and his Testimonies with all your heart, and with all your soul, 2 Chron. 34.31. And whereas there are some others that would persuade the People, that no Reformation is needful, I would entreat them seriously to answer me these following Questions: 1. Was a Reformation necessary in Josiah's time, and did he well in restoring the true Worship of God? Is the Case of England much different from that of Judah's? Nay, is not our Apostasy as palpable as hers? and than are not we in as much need of a Reformation? 2. Are the Cathedral and Parochial Churches (as they are vulgarly called) of England, called and constituted according to the Rule and Order of the Gospel, or are they not? if they are not, than they cannot but stand, in need of Reformation: If they are, than these two things (among others) must be made out: 1. That they have the right Matter, and 2. The right Form of a Gospel-Church. 1. If they have the right Matter of a Gospel Church, than the Persons or Members thereof are Visible Saints: For by Matter, we understand the Persons whereof a Church consists, with their Qualifications. Now that we may know whether the Members constituting the Cathedral and Parochial Churches of England, are Persons fitly qualified, and so right Matter of a Gospel Church, we will see what the Scripture says in that point, for that must be our Rule herein: And upon search we shall find the right Matter of a Gospel-Church to be Visible Saints; they are called New Creatures, 2 Cor. 5.17. Heb. 3.1, 1. 1 Pet. 2.5, 9 Joh. 15, 18, 19 Eph. 1.14. 2 Cor. 6.18. Holy Brethren, Partakers of the Heavenly Calling, Living stones, a chosen Generation, a Royal Priesthood, an holy Nation, a peculiar people, chosen out of the World, Christ's purchased Possession, the Sons and Daughters of the Lord God Almighty. Now if we can find such a choice, select, sanctified, and separate People from the World, that is, from the sinful Doctrines, Courses, Customs, and Society of the World, in the Cathedral and Parochial Assemblies, than they have the right Matter of a Gospel-Church; if not, but their Members are as mixed as the Head, and the major number openly to be profane, carnal, scandalous Livers, such as Swearers, Adulterers, Drunkards, Liars, Backbiters, Persecutors, Revilers, or at best mere Formalists; have we any ground to call these Visible Saints▪ and to reckon them fit Materials for the Spiritual Building of a Gospel Church? 2. As right Matter, Visible Saints are one Constituent part of a Gospel Church, so right Form is the next thing required to its Essence or Being. By Form, I mean, the manner how any Persons come to be a Church, and that is, by a free Consent and Agreement to unite in Fellowship, for the performing of all the Duties, and observation of all the Appointments of Christ, and for the exercise of that Power wherewith he hath entrusted them, according to the Rule of his Word. This is the Formal Cause or Constitutive Form of a particular Church, namely, their † Owen's True Nature of a Gosp. Church, p. 21. Actual, express, voluntary Consent to Walk together for the Ends, and according to the Rule aforementioned. But you will ask me perhaps: What? is there nothing pre-required unto this Conjunction of Visible Saints in a particular Church? Is no more to be done, than for Believers immediately to enter into Church Fellowship? I answer, They are first to be Baptised, before they are admitted to Church Society. In which point the Scripture is so clear, that there is no place for Hesitation about it. The Church at Jerusalem was the first Gospel Church, this was not to departed from thence, but wait for the promise of the Father, Acts 1.4. The number of the Names was about an hundred and twenty. v. 15. These when the day of Pentecost was fully come, were all with one accord in one place, Acts 2.1. and were all filled with the Holy Ghost, v. 4. By the help whereof Peter proved so convincingly to the Murderers of Christ, that God hath made the same Jesus whom they, the Jews, had crucified, both Lord and Christ, v. 36. that they were pricked in their heart, and said unto Peter, and to the rest of the Apostles, Men and Brethren, what shall we do? verse 37. Peter presently directs them in this their great extremity: Repent, saith he, and be baptised every one of you in the Name of Jesus Christ, for the Remission of Sins, and ye shall receive the gift of the Holy Ghost, ver. 38. Upon testification of their Faith and Repentance, they were Baptised about three thousand Souls, and added to the Church, v. 41. Here is a plain Account of the Apostles manner of receiving persons into Church Fellowship, They that gladly received the Word, were Baptised, and then Added. If now upon Examination it prove, that such as are Visible Saints, and Baptised into Jesus Christ, Rom. 6.3. do make up the Cathedral and Parochial Societies of England, than they are rightly constituted in respect of Matter; and if Mighty Grace having bowed them to the feet of Jesus, they have freely consented to give up themselves to the Lord, and to one another, to walk together in Church Fellowship, in obedience to all Christ's Institutions, then are they also rightly constituted in respect of Form: But if one or both of these are wanting, as there is cause enough to believe so: Let them cry, The Temple of the Lord, the Temple of the Lord are these; and Preach and Print Apologies and Vindications in Defence of the Excellent Constitution, as they call it, of the Church of England, on purpose to obstruct the searches of the Inquisitive, and to retain the Ignorant in their Ignorance; this will not justify them before God at the Great Day, though now their false Pleas pass undiscovered by the unthinking Crowd of poor deluded Wretches. I hearty wish, that the Guides and Teachers who act by public Authority, would not be led more by Interest than by Truth; that they would lay down their Prejudices which they imbibed in their Education, and received by Tradition from their Fathers, and would beg of God to direct them to inquire into Gospel Verities: I am persuaded the Lord would either teach them to discern their Mistakes, or to exercise more Moderation, and Charity towards those whose Judgements are convinced of former Errors. I conclude all with a little variation of the Apostles words in another case, † Rom. 14.3, 4. Let not him who is in an Error, judge him who is convinced, for God hath received him. Who art thou that censurest and condemnest another? to Christ he standeth in the Truth; yea, he shall be holden up, for God is able to make him stand. THE END.