more necessary than now when those undertake to inform and teach the Nation who have not so much knowledg as the Prophesying Ape with which Giles of Passamonte went about to cosen the Country N. C. What was that C. It had this notable faculty that it could tell nothing at all of what was to come but knew something of what was past and a little of things present otherwise it would never mount up to Giles his shoulder and chatterin his ear But this Phil. of yours frisks and grins in my face and grates his teeth apace and looks upon me as a scurvy lyar and yet confesses himself Ignorant of what is past and that when he mounts up himself without any bidding to talk of it Thus the poor people are cosened and this man cosens their Conscience while such as the other only pick their pockets of twelve pence a piece N. C. Why What Liturgy were they wont to use in Scotland or when was the Church of Scotland for the use of a Liturgy Were they not alway without and against a Form of Divine Service C. You need not repeat his words I was going to tell you that it is endless to write to such a Scribler who will ask that Question again which hath been already Answered Did I not tell you in our last Dehate r Continuation of the Friendly Debate p. 409. that the Scottish Form of Prayer was printed here in England in the beginning of the late Wars But he is not at leisure to read Books He is a writer forsooth and cannot spare so much time from this great imployment as to read the Book he writes against For had it pleased him to be at this pains there he might have heard of the strange thing which he imagines no body ever saw the Scots Form of Divine Service But he will think perhaps that I wrote like himself without any care at all and transcribed that passage out of my own imagination and not from the sight of my eyes For your better information therefore you may know that there being some persons at Frankfort in Queen Maries time who would admit no other Form of Prayers but that in the English Book Mr. John Knox a principal Reformer in Scotland afterward joyned with those who quarrell'd at it But it appears by the story that he was not against a Form of Divine Service no nor against all things in the English Book But as he had an high esteem of the Composers of it s Witness the Commendation he gives Cranmer whom he called that Reverend Father in God Admonition to the Professors of the Truth in England An. 1554. p. 51. so he approved in great part of the work it self A brief description indeed of it being sent by him and Whittingham to Mr. Calvin and his opinion of it return'd Jan. 22. 1555. Mr. Knox and four more were ordered to draw forth another order of Divine Service which was the very same with that of Geneva But part of the Congregation still adhering to the Book of England after some Conference they composed a new Order by the advice of Mr. Knox some of it taken out of the English Book and other things added as the State of the Church required and to this all consented as we are told in the Discourse of the Troubles of Frankfort t Repriâ—ed here 1642. P. 30 31. A little after Dr. Cox coming thither answered aloud as the manner is here which bred a new contention And to be short the English Book was again established and continued though afterward they left off the use of the Ceremonies and Mr. Knâ—â— went to Geneva There I find he was when Queen Mary dyed being one of those who subscribed the Letter to the Church at Frankfort u Decemb. 15. 1558. desiring that whatsoever offences had been given or taken might be forgotten and that all might lovingly agree when they met in England Not long after he went into Scotland where some had begun a Reformation More particularly it had been concluded by the Lords and Barons a little after their first Covenant x In which they who forsook Popery ingaged themselves to each other by a Common Bond. Decemb. 3. 1557. that it was thought expedient advised and ordained that in all Parishes of the Realm the Common Prayer should be read weekly on Sundays and other Festivals publickly in the parish-Parish-Church with the Lessons of the Old and New Testament conforming to the ORDER OF THE BOOK OF COMMON PRAYER And if the Curates of the Parishes be qualified to cause them to read the same if not or they refuse that the most qualified in the Parish use and read it y History of the Church of Scotl. ascribed to Mr. Knox. Book 1. pag. 110. In this Settlement Mr. Knox found them and though the Queen discharged the Common Prayers and forbad to give any portions to such as were the principal young men who read them yet they continued to be read z Ibid. Book 2. pag. 170. an 1559. And what was thus began by a few persons was afterward compleated by a more Publick Decree For by a General Assembly holden in December 1562. it was ordained that one Vniform Order should be observed in the Administration of the Sacraments according to the Order of Geneva That is as I understand it the very same which Mr. Knox and the rest had used when they were there And two year after Decemb. 1564. It was again ordained that Ministers in the Ministration of the Sâ—craments should use the Order set down in the Psalm Book a Both these I have out of the Disputation against the Assembly at Perth and they are alledged to prove there should be no kneeling at the Sacrament because their Old Order did not prescribe it to which now that Form I suppose was annexed Nor did Mr. Knox think himself above these Forms but made use of them as appears from hence That being desired before the Council to moderate himself in his Form of praying for the Queen he related to them the most vehement and most excessive manner of Prayer that he used in Publick and after he had repeated the words at length concluded thus This is the Form of Common Prayer as you your selves can witness b Ib. Book 4 p. 380. an 1564. The same History also records a Form of Publick Prayer used in the Church of St. Giles in Edenburgh upon the Peace made with France c July 8. 1560. p. 245. and aâ—â— ther Form d P. 287. at the Election of Superintendents He also that wrote the Mederate Reply e An. 1646. to the City Remonstranâ—â— against Toleration presents the Remonstrants in the last leaf of his Book with a Form of Thanksgiving used in the Church of Scotland for their deliverance from the French by the English An. 1575. Bâ—t why do I mention these particular Prayers There was Printed as I said 1641. the Service and
Norfolk wherein a Woman was presented who doting upon a young Gentleman had the more securely to enjoy his affection secretly murdered her Husband whose Ghost haunted her and at divers times in her most solitary retirements stood before her there was a Towns-woman till then of good repute who finding her Conscience at this sight extreamly troubled suddenly shreeked and cryed out O my Husband my Husband I see the Ghost of my Husband fiercely threatning and menacing me At which shrill unexpected out-cry the people about her being amazed they enquired the reason of it When presently without any further urging she told them that not seven years ago to be possessed of such a Gentleman whom she named she had poysoned her Husband whose fearful Image personated it self they are the words of my Author m Mr. Tho. Heywood the Actors Vindic. Book third in the shape of that Ghost This she also voluntarily confessed before the Justices and was condemned for it of all which there were many eye-witnesses besides the Actors living a little before this was written n In King James his reign as appears by the Book N. C. So Conscience it seems hath been awakened at a Play No wonder then you say one of W. B 's Sermons is no better than a Play o Pag. 187. C. I have left off now to wonder that he makes no Conscience of what he saith This I have shown you is a forgery of his own which he hath further improved in his Preface into these lying words which you heard before One of his Sermons is not so good as a Play p Pag. 20. He hath a dispensation it should seem to write as he list by which means he is able to confute any Book even the Bible it self It is but changing the words and leaving out some or putting in others according to his liking and then they are for his purpose to declaim against Of this Legerdemain there are so many instances in his Book that they alone are sufficient to make a Volumn if I should go about to discover them all If I say it would not be amiss that their folly were a little chastised who fancy they are persecuted when they are not q Friendly Debate p. 190. He shall tell you that I say They who fancy themselves persecuted ought to be chastised r P. 256. of his Answ If I say you account him a painful Preacher f Friendly Debate p. 194. who preaches often he shall say that I make you confess you call him a plain Preacher who preaches often As if we were so silly saith he as to think that to preach plainly and to preach often were the same thing t P. 267. of his Answ Would not one think either that this man could not read or read with other mens eyes or else come to ill-disposed and with such naughty affections that they disturbed his light It is painful Preachers as clear as can be in my Book and plain Pâ—eachers as manifestly in his He is like those people in Lucian u In his true Hist Book first that had eyes to take in and out as they pleased themselves or when they had lost their own eyes borrowed of other men He sees nothing I mean but what he pleases and like the most of you can be satisfied to believe others and not see for himself N. C. You have made hast to get to the end of his Book I perceive notwithstanding your high charge he is not much to blame in such like matters C. These offered themselves most readily to my thoughts but if you have a mind to go further back with all my heart N. C. You shall not lead me through the whole Book if the labour be so tedious as you tell me C. I protest as Bishop Hall doth x Postscript to the desence of the humble Remonstrance in another case that I never saw any writer that would dare to profess Christian sincerity so fouly to overlash and so shamefully to corrupt and pervert anothers words as he doth as if he made no Conscience by what means he upholds a side or wins a Proselyte He would have you think for instance that I maintain that the Gospel cherishes fear more than the Law p. 41. when I only said that a Christian is moved by fear as well as hope and that the things which the Gospel threatens us withal are more terrible than the threatnings of the Law This is the manifest scope of my discourse and I still maintain it to be true that a man may be of an Evangelical Spirit who is moved to do his duty out of a fear of what Christ threatens as much as out of a hope of what he promises Nay I do not see but one may have an Evang. Spirit who is moved more by such fear than he is by hope though that was not the thing I undertook to make good It was only this that it is not a just Character of a Gospel-Spirit that it is put on rather by promises than threatnings This I said and still say is false which is not to affirm as he would have it that the Gospel cherishes fear more than hope but that it cherishes them equally or rather that one may be a good Christian who is moved as much by the one as by the other By this you see either how dull and stupid he is or how maliciously disposed who cannot understand so plain a discourse And yet he would have you think he is so sagacious and hath so good a Nose that he can smell y Pag. 42 I smell what you would be at c. my thoughts even then when he mis-reports my words you make saith he as if the Mosaical spirit did fear only temporal calamities upon Body and Goods c. That word only is his own not mine as you may see if you will compare our Books together though I must tell you all that he hath said to overthrow that position is of no more force than a small puff of wind for they might and I doubt not did know under the Old Testament that there was a life to come of misery and happiness though it was not declared by Moses his Law And so the meer Mosaical Legal Spirit which we spoke of may truly be said to fear only those calamities which were threatned by that carnal commandment But he hath not done yet He makes you believe that I deny the Legal dispensation to be terrible and the Gospel comfortable p. 44. which is a gross abuse for my position was that this is not the difference between the dispensations that the one is terrible and the other comfortable because both are terrible and knowing the terror of the Lord the Apostles perswaded men This he could not but see and therefore to make work for himself pulled my words asunder And as he could not find in his heart to speak a word of the Impertinances I noted
Discipline and form of Common Prayer and Administration of the Sacraments used in the English Church of Geneva received and approved by the Church of Scotland and presented to the High Court of Parliament that year And though in that there are now and then such passages as this the Minister shall use this Confession or the like in effect yet they are not to be found in the ancient Books I have been long Owner of a Form of their Divine Service Printed at Edinburgh Cum Privilegio Regali 1594. and bound up with the Psalm-book spoken of before and there is no such allowance given in any place of the Book The Confession is enjoyned in these words Ane Confession that sall ga befoir the reading of the Law and befoir every Exercise And if you read the first Book of Discipline presented to the Lords of the Secrct Council of Scotland 20 May. 1560. and by them confirmed f Though never coafirmed by Act of Parliament Mr. Knox complaining that some in chief Authority called the same Devout Imaginations you shall find they make some things utterly necessary and others only profitable for the keeping the Kirk in good Order Among the first sort are these that the Word be truly preached the Sacraments rightly administred Common-Prayers Publickly made These things be so necessary say they that without the same there is no Face of a visible Kirk And that they mean the Form of Prayer agreed upon appears by what follows in the end of that Chapter g All this you may fiad in the ninth head concerning the Policy of the Kirk In Private houses we think expedient that the most grave and discreet persons use the Common Prayers at morn and night for the comfort and instruction of others More particularly when they tren of Discipline h In the seventh head they advise in case any man be excommunicated his Friend should travel with him to bring him to knowledge of himself and Commandment given to all men to call to God for his Conversion And that for this purpose a solemn and special Prayer be draâ—â— for then the thing would be more graâ—â— done They are their very words By all which it is apparent what the constiâ—â—tion of their Church in the beginning was and that later times have swerved from the Decrees of their Fore-fathers So the Doctors and Professors of Aberdeâ—â— i In their Daplia's 1638. pag. 37. and they no mean men neither tel those who came to urge the Coveâ—â—â— on them They who have subscribed to it misregard the Ordinances of our Reformen praefixed to the Psalm-Book concerning the Office of Superintendents or Bishops Funeral Sermons and set Forms of Prayer which they appointed to be publickly read iâ— the Church This was a thing so well known though this Bold-face gives me the lye for supposing it that Ludoviâ— Capellus * Thes Salmur pars 3. p. 658. had reason to write these words At the Reformation the Sacred Liturgie was purged from all Superstitiâ—s and Popish Idolatry c. and so there wert several Forms of holy Liturgie pure and simple made and prescribed all about by the several Authors of the Reformation in Germany France England ☞ SCOTLAND the Netherlands c. Departing as little as possibly they could from the ancient Forms of the Primitive Church which the reformed Charches have used hitherto happily and with profit every one within the limits of their own Nation and Territories Till at last there very lately arose in England certain morose scrupulous and nice and delicate that I say not plainly superstitious persons to whom the Liturgie of their Church hitherto used seemed fit for many though most slight and frivolous causes not only to be disapproved but plainly abrogated Bishop Hall N. C. Enough enough You will be as long and tedious as the Common Prayer C. If that were shorter you would find the greater fault and if I used fewer words he would keep the greater quoile He is not one of those whom a word will suffice He will struggle and keep a stir even when he is overthrown and he must be oppressed with Proofs and Arguments or else he will not cease to quarrel and contend I shall add therefore the words of Bishop Hall k Apology against the Brownists Sect. 37. who justifying a stinted Form of Prayer against the Separatists saith Behold all Churches that were or are in the World are Partners with us in this Crime O Idolatrous Geneva and all French SCOTTISH Danish and Dutch Churches All which both have their Forms with us and approve them The same you may find in a Divine of your own l Mr. Sam. Clark collection of the lives of ten Divines p. 255. who tells us in the Life of Mr. Capel That he was clear in his opinion for the lawfulness of the use of Set Forms of Prayer according to the Tenent of all our best and most judicious Divines and according to the practice of all Churches even the best reformed saith M. Rogers now and in all former Ages So saith Mr. Hildersham Yea and Mr. Smith himself saith upon the Lord's Prayer though as then he was warping and afterwards wandred far in the waies of Separation that it was the practice of the ancient Church and of all the Reformed Churches in Christendom Of the Churches immediately after the Apostles nay saith he of the Church in the time of the Apostles as may be probably gathered out of 1 Cor. 14.26 This hath also been the practice of the best Lights that ever were set up in the Churches of Christ It is very well known that the flower of our own Divines went on in this way when they might have done otherwise if they had pleased in their Prayers before their Sermons To this Testimony which may serve also for other purposes I would cast in more but that you complain of weariness already N. C. I had rather take your word than be troubled with them C. And will you take Mr. Impudence his word against all these Author ties What say you Was there never a time when they used a Form of Prayer in the Church of Scotland Were they alway without nay against a Form when they were left to their own choice Did their Queen force them to Common Prayers when she forbad the use of them What do you think Must we believe all these strong Proofs and solid Testimonies or will he rub his forehead and say like himself believe me before them all In good time Sir Let him play never so many tricks let him frisk about and tumble up and down and endeavour to make you sport that you may forget the Question you came about You will have more wit I hope than to let him deceive you any more Remember Whise the Ape dances on the Rope that 's the time which is taken to cut the Purses of the Spectators But I think he may put all that he hath gain'd
the emptiness of the former without the latter and how much the poor people have been cosened by forms of Religion and canting Phrases which some of your selves have confessed when it would serve their turn N. C. Where did they acknowledg it C. Some Officers of the Army told the rest that setting a part days for seeking of God when the way is not good will not hereafter blind English mens eyes Doing things unwarrantably and then intituling God to them as they will never the more be owned by him so they will be never the more acceptable to discerning men c Humble representation to the Lieft. Gen. Nov. 1. 1659. Thus also the purest of you all thought it no profaness heretofore to unmask the hypocrisie of some great Zealots in Religion as they thought it and expose their canting to scorn To omit Mr. Edward's for brevity sake the Author of the Image of our Reforming Times d Or Jâ—hu in his proper Colours 1654. p. 11 12. set out you know whom under another name in this manner Jehu will have a word for all his Actions and do all according to the mind of the Lord. O Heavenly man whose tongue is tipt with Scripture the Experiences of the Saints and the Revelation of the Prophets But now as I was going to say before you interrupted me we have found a man that would fain blind the eyes of English-men as much as ever and in stead of confessing honestly as others have done that a great many walk in a vain show and image of godliness who deny the true power of it he amuses you with a long discourse of a Design laid to overthrow all Religion root and branch And for that end presents you with a great many Maximes and Aphorisms composed with much art to that wicked purpose Such as these Let there be no Godly Discourse Let keeping of Days of Fasting and Prayer be jured Let mirth and jollity be in incouraged Teach men to distrust their spiritual senses with divers others of the same Nature Which are none of mine as every one may see that can read a Book But he throws in your faces the snivel of his own nose and would make you believe it is not the excrement of his brain but of mine N. C. How came such a word to drop from your mouth C. Are they uncivil N. C. I doubt they will be thought so C. They are the words of Mr. Baxter e Postscript to his Book of the True Catholick Church pag. 283. without any alteration to another man who accused him absurdly and may as well be applied to this Who after he had filled a great part of his Book with such senseless stuff as I now ment oned makes a long snufling Preface to the same effect And some of your people I am told receive it with as much contentment as if he had come out of that Country where if we will believe a story f Lucian Ver. Hist Lib. 1. like his Discourse the dropping of the peoples Noses is sweeter than Honey N. C. You did well to say some for all have no such good opinion of it C. There is no man that being puft up with a good opinion of himself speaks with confidence and zeal but will find some admirers though his Noddle be lighter than an Oak Apple and as void of wit as Cockles are of meat in the wane of the Moon A sad thing indeed it is that the world should be troubled and abused by some men of emptiness and noise but so it always was and we must be contented with it Nay grave and solemn persons are sometimes carried with a furious zeal to accuse their opposites of such impieties as never entred into their thoughts and will make their Books speak what the Authors never so much as dreamt Mr. Calvin and other Reformers it is possible Philagathus may know were charged with depraving and adulterating the sense of the Holy Scriptures which give testimony to the Deity of our Saviour Christ And there is one g Feu-arâ—entius his Notes upon â—he Fragments of â—renaeus â—ag 508. who hath given us a Beadrole of them longer than that of the Aphorisms which this new zealot hath fansied to himself and formed out of my Book In his Comments also upon the Epistle of Sr. Jude writing on those words v. 4. Ungodly Men he tells us among other things that Calvin would have the Holy Trinity neither to be adored nor invocated h Comment in Epist â—udae â—595 â—ag 87. And upon those words denying the Lord Jesus Christ he gives us a Catalogue of the Old and New Hereticks who opposed the Deity and Majesty of our Saviour and after Simon Magus Menander and the rest of that Rabble come Luther Calvin and their followers as men that preached and writ much against the Mystery of the Trinity the Majesty of God the Father and the Deity of Christ and of the Holy Ghost i Ib. â—ag 117. But what need I go so far back for instances of this kind when it is but a few years ago since Mr. Baxter was solemnly accused for a Papist by Mr. Crandon And Mr. Eyre of Salisbury endeavoured to perswade the world that when he wrote against the Antinomians he meant Antipapists k Confess â— Faith â—ag 6. just as this man would perswade you that when I write against N. C. I mean Religious people and such as oppose profaness Nay he made such a Monster of him as if you should conceive the Body of a Horse to be joined to the Head of a Man for he said he was a Socinian Papist and Jesuite And that he was not only a down right Papist but one of the grosser sort and that he subtilly endeavoured the Propagation of Popery and all his pretences to the contrary were but Jesuitical dissembling and lastly that no Papist spoke more of Merit than he did Others undertook to conjure the Devil of Pelagianism out of him as he himself also tells us l Disputations about the right tâ— Sacraments pag. 520. And another m Vindication of â— Sir Hen. Vane 1659. accuses him of calumnies and invectives against the most eminent Protestants reckoning up withal eight godly men whose names he mentions that had writ against him And I find mention in Mr. Baxter of three more whose names are not there beside Mr. Blake which make them up a dossen And that you have 13. to the dossen I may cast in Mr. Will. Lyford who put him into the black bill of those who are guilty of Errors and Heresies because of some opinions of his about the sin against the holy Ghost Nay some boldly published him to be a Subverter of Fundamentals observe it even then when he was constrained to be as confident that he should subvert the foundation it self if he should think otherways n Confess of Faith pag. 111. What need I add more to shew the mad zeal of some
because they impose terms of Communion which are unnecessary to be imposed e p. 134. N. C. That might have been left out I think for he adds and which our Conscience cannot submit unto C. But is he in good earnest May we leave a Church without sin whensoever it imposes any thing that our Consciences will not let us submit unto N. C. Pray do you determine C. You shall determine it your selves for we have not time to discuss this matter thoroughly now Pray tell me upon what account did you accuse the Independents of Schism heretofore They would not in Conscience submit to your Government and yet Mr. Jenkins calls it The Schism of Independency f â—ind Guide guided p. 11. and so doth Mr. Edwards Antopolog p. 248. and it is the third general Reason given by the London Ministers in their Letter to the Assembly against Tolleration That Independency is a Schism which they prove by such Arguments as I cited in our first Debate out of your own Authors which this man wisely passes over and among the rest by this they separate from a true Church and therefore make a Schism There was one I know who replied upon this that it is no true Church which uses compulsion but he was answered immediately then the Churches of New England are false Churches for they will suffer no Sectaries neither But we must not debate this further unless there be another occasion and I must also pass by several things I thought to have said about scandal because it is not fit to weary you It shall suffice to admonish you of that good rule of Mr. Baxter ☞ It is a private uncatholique Principle that a Minister should more feare or avoid the offending and hurting of his own particular flock then the offending and hurting of the Catholique Church or of many particular Churches where the interest of Christ and the Gospel is greater c. g True Catholique Church p. 144. If Philagathus had considered this or what I said the last time he would not have made that lame excuse for your Ministers which you meet withal p. 130. Which shows he had a mind to make a Book rather than an Answer Such another is that which he makes for their meeting in time of Divine Service h pag. 15. which he could not but know is a covering a great deale too short for them Do they therefore meet at that time because the Churches will not hold all our people open thy mouth man as at other times and speake out Is this the cause dost thou verily think that they hold their Assemblies at those hours when we hold ours Let him assure himself this very thing hath laid such as he is very low in the opinion of some who had better thoughts of them before that they strain themselves on this fashion to alledg those for the reasons of their Brethrens actions which they know in their consciences are not the reasons It is a great discredit to themselves and an affront withal to their Neighbours N.C. How so C. By imagining them so silly as to be put off with such flams as these But we may pardon such little things in a man who can presume many things to be true without any reason at all Nay he can presume contrary to reason and the very scope of my discourse as I have shown you that some things which I had learnt more than ordinary contain an enumeration of all the material points our Minister hath preached to us after it may be six years residence with us i They are his own words p. 138. And that I would turn one of them if need were p. 147. and that if our Governours should put forth their hands and touch all we have we would curse them as the Devil * You see whom he imitates in this wicked presumption said Job would curse God though not to their faces yet behind their backs p. 28. and that they themselves would not be so rigorous as they were if they had power again p. 84. N. C. Some of them he saith would not c. C. who are they A very worthy man as he tells you he is p. 111 the Author of Nehushtan will not have it lawful to tollerate the Common-Prayer His Auditors you need not question are of that mind and thought those Sermons would do well to be printed to make more Proselytes How many they are we know not but will not they be earnest think you had they power for the abolishing of the Liturgy as a Monument of Idolatry And when indulgence was consented unto in some cases was it not conditioned expresly that it should not extend to tollerate the use of the common-prayer in any place whatsoever k Four Bills and propositions ordered to be printed 11 March 1647. p. 32. How shall we be sure that such stiff men would be more yielding if they were armed with their former strength But this man hath such a strong belief otherwise called conceit that he can presume any thing no less than this that he deserves some Countenance from our Governours for writing this goodly Book l Preface p. 35. and from his party no doubt for presuming so lustily for them that there is no such principle as this which the N. C. hold that things lawful enough in themselves become unlawful when they are once enjoyned in the worship of God m P. 105. When the contrary is so apparent that some say it is Idolatry to use such things N. C. You tell me news C. It is easier a great deal to write a Book about this bigger than any I have made than to say all those things which we have now discoursed Did I not tell you the last time of one who makes the imposing of any Form model or method of worship though made by a Council of Elect Angels to be an usurpation of Divine Authority and a setting up of a mans self for God n Continuation of the Friendly Debate p. 386. c. How come you to be so forgetful N. C. Now I remember it more words C. Let me tell you he is not singular in this but it is a common opinion spread very much among you that no man on Earth hath power in matters of Religion o Christ on his Throne p. 60. 〈◊〉 and therefore any ordinances about such matters are an Evacuation of Christ's Death an apparent Apostacy from him and sute not with the liberty of the Gospel wherewith Christ hath made us free The most moderate of this sort of men and many that go under the denomination of Presbyterians tells us that it is an invasion of their Christian Liberty which they ought to maintain But the more zealous say it is an invasion of Christs own royal Prerogative which is incommunicable to any to all the powers on Earth and which they ought not to betray to prescribe rules to men which he hath