Society XVIII Last of all then we conclude all with this The Universal consent of nations about it also at this day viz that Religion is appointed by God That our Proposition here thus first asserted Viz That Religion is necessarily appointed by God and none else is the sense of all Nations present in the world as well as that it hath been so of those heretofore And if it be not such a common confession and supposition amongst them then what mean the mutual objections of Errour Superstition will-worship c. to be so vulgar in matters of Religion every where amongst men What mean also the so much adored names of Truth Divine authority the Will of God and the like to be the Helenaes that men contend for Truly these things will sufficiently evince the derivation of Religion only from divine authority to be still held as a common principle amongst men CHAP. III. The second Proposition asserted viz. That Government also is appointed by God The Question concerning the derivation of it from the People and the consequent doctrine of Rising in Armes in case of Male Administration and particularly in defence of Religion and the matters of an Ecclesiastical Vniformity stated and of the tendency of those Doctrines to the hurt of Religion and Humane Society I. THe causes of the want of Records in the world assigned II. The first state of men and the several ways of their coming together into Societies III. Whence the necessity of Laws and Government IV. The wayes by which men have arriv'd at Government V. The first and capital distinction of Government amongst men VI. The distinctions also of consent given to Government VII That the present lawfull Government is from God proved in the general and concerning the Church Government in particular VIII The two Constitutive causes assigned from whence the Civil Power is said to be deriv'd in the controversie concerning it IX The state of the Question concerning the derivation of the Civil Power from the People X. The grand principle of Natural freedom refuted XI The other propositions concerning the power of Magistracy fundamentally in the People and in the state of the Question considered XII The state of the Question on the Peoples part considered also from its effects XIII Last of all the prineiple of Rising in Armes particularly in defence of Religion and the matters of an Ecclesiastical Uniformity refuted XIV The proof of the Affirmative part of the Question that the Magistrates Power is from God And that XV. First from Scripture XVI Secondly from the voice of Nature and Nations XVII The tendency of the negative part of the Question to the good of Religion and Humane Society disputed XVIII That it doth not tend to the good of it proved First from Gods having stated it otherwise in Scripture XIX From the consent of the Civil Laws of Countries XX. From a comparison of things on both parts XXI From another Comparison XXII From another more particular comparison XXIII The General Conclusion I. ALL Effects under the Sun proceed ordinarily from Natural Causes And that is evident from hence The causes of the want of Records in the world because Miracles are but seldome and the difference betwixt Miracles and ordinary Effects is That the one proceeds from a Natural Cause as such and the other from a Supernatural in like manner The natural and ordinary causes of the defects of Records and Histories of former ages amongst men have been many and they either more general or more particular The greater and more general Plato assigns to have been necessarily either from Conflagrations by Fire or Inundations by Water In Timaeo cired princip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There have been and will be many and diverse destructions of men and there is a necessity that the greatest should happen by Fire and Water Which is therefore true because there are none other things in the world which can possibly and ordinarily be the causes of such destructions but the Elements and of them there are none other from which such a general Destruction both of the persons and writings of men can proceed but these two of Fire and Water and both these both Conflagrations and Inundations proceed either from natural causes as such purely or from Gods special appointment co-operating with them As to Gods special appointment such was the General Inundation in the time of Noah mentioned in the History of Moses De legib Dial. 3. in princip and pointed at by Plato and the fame of which was amongst the ancients and hath been found of later dayes remaining in many Countries Such also will be the general Conflagration at the last day Epist of Jude vers 14 15. prophesied of of old by Enoch and so often mentioned in the New Testament as also in the writings of the Sybils and Lucan the Poet and other Heathens And as to the proceeding of such more general desolations from purely natural causes In Timaeo ibid. Plato says that it comes to pass once after some long period and return of years That the Heavens and their Rotations come to such a position in respect to one another as that it is necessary for some vast and more general Conflagration to follow from it And the like may be said of Inundation And from hence the Fable of Phaeton's burning the world by the fall of the Charriot of the Sun and the like And there is no doubt but that considering the vastness of the Heavenly bodies in respect to the Earth either such Conflagrations or Inundations may follow from them The more particular causes of the like Destructions of Records In Timaeo ib. de legib ib. and Desolations of humane affairs Plato sayes also have been many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That such have hapned by a thousand other causes And they have been also of the same sorts as the former Gen. 19.4 Such as the Conflagration of Sodom proceeding from the special appointment of God concerning which some of the Greeks and Romans have said That it sprang from the sulphury vapours of the Earth drawn up by the Sun of which kind of matter the parts of that Country were full Which things may consist well enough although the denial of Gods special appointment as co-operating with those causes in Nature is rightly taxed by Interpreters Vid. Musculum in loc alios Such have been also the divers Wars and Earthquakes c. says Plato And Machiavil learned in all humane affairs except in the neglect of a Deity assigns Disputationum Lib. 2. Cap. 5. for the like causes the change of Religions and Languages the several Famines and Pestilences and especially Floods Apud Orosium Cedrenum c. that have been in the World and that these things are true also the many instances that may be given concerning them will evince Such were Ogyges and Deucalion's Floods mentioned in
it is ridiculous the Christian Church then not being national nor in an ordinary capacity to be so A Church representative is again either compounded onely of Clergy-men and the Prince by vertue of his Indirect Power in Spirituals presiding and then it is called a National Synod or Convocation of Divines or both of Clericks and Laicks and the Prince by Vertue of his Supream Power over all presiding And both these according to the occasions of Princes and the nature of the affairs committed to them to handle But it is the notion of a Church National diffused which is and will be principally concerned both here and hereafter II. A National Church is ordinarily supposed to an Ecclesiastical Uniformity A National Church is ordinarily supposed to an Ecclesiastical Uniformity Because the Chief Magistrate in every National Society hath the Right of setling it and is ordinarily supposed to have some National Religion established within his Society and so is the Supream Head upon Earth of his own Church so established And hence it is that every such National Church is independent upon any other and not at all obliged to the observance of the constitutions of it as such and concerning indifferent things but is to frame and order all things within it self according to its own proper occasions And those that do constitute the Headship upon Earth in such a Church in the Ecclesiastical Synods called Presbyterial do make way the corruptions of men being considered for the Ecclesiastical persons invading the Office of the Civil Magistrate and converting clearly into a Pope in the end The ends of a Canon of Doctrines and Liturgy distinguished III. The ends intended in a Canon of Doctrines and Liturgy in such a National Church are either general or particular And the particular ends are either mediate or immediate and both do bear the notion of means towards the general and last ends And those are they which are here first to be assigned IV. The general ends then of such a Canon of Doctrines and Liturgy in any National Church The general ends of such a Canon of Doctrines Liturgy in any National Church assigned Supra Lib. 2. Cap. 8. §. 5. An Objection answered and since they are the two Grand Instruments of an Ecclesiastical Uniformity are the same that have been heretofore assigned as the general ends of such an Uniformity viz. the preservation of the welfare of Religion and Government and of the consistency of Religion with Government V. But here occurs an Objection then That this is the reducing Religion to Government And why is not Government as well to be reduced to Religion Answ It hath been several times heretofore said that it is so to be reduced to Religion and the Governours obligation in this particular both in the Court of Conscience and in the Court of Heaven hath been mention'd But in the mean time the Christian Religion needs no reduction by any Humane Arm to Government since it consisteth with it not only necessarily by a total negative consistency but also positively and eminently as hath been heretofore declared Lib. 1. Cap. 4. §. 5 6. And it is none of the intent neither of an Ecclesiastical Uniformity in the general nor of the two Grand Instruments of it in particular to make a Reduction of the right precepts of Religion to any unjust Rules of Government but only to reduce the errours and extravigancies of men in matters of Religion to Gods Ordinance of Government CHAP. III. What are the more particular aimes or ends of the Canon of Doctrines and Liturgy in order to these three Generals I. THe more particular ends of the Canon of Doctrines and Liturgy described II. First negatively as to an Universal inward Unity of Opinion and the reasons of it III. The first Reason IV. The Second V. The Third VI. The Fourth VII The Fifth and last VIII Secondly positively and that is as to those ends both mediate and immediate IX First what are those immediate ends in order to the first general end of them X. The first of them in respect to each of them distinctly XI The second in respect to both of them mixtly XII The third and last XIII What are those more particular immediate ends in order to the two last general ends of such a Canon and Liturgy also XIV The more particular mediate ends of them also assigned XV. The first of them in respect to the three generals and to each of the Canon and Liturgy distinctly XVI The Second XVII The Third and last XVIII Two appendant Questions resolved XIX The first of them XX. The Second The more particular ends of the Canon of doctrines and Liturgy described I. THese general ends of the Canon of Doctrines and Liturgy then being thus described I come next to describe the more particular ends of them also And that first negatively and secondly positively II. First of all negatively First negatively as to an Universal inward unity of opinion and the reasons of it And so an Universal inward Unity of opinion the pressing of which upon men was abovesaid to be an extream of strictness in an Ecclesiastical Uniformity is none of the ends of them And such an Unity of opinion in men and as to the notions they have of things is either mediate or immediate And 't is an universal Unity in the next and immediate notions that they have of those things which is here denyed to be any of the ends of the Canon of Doctrines and Liturgy in a National Church And that for the reasons following The first reason III. First because such an inward Unity of opinion in men is impossible i. e. ordinarily and the causes of mens variety of Opinions which were above assigned being considered Lib. 2. Cap. 6. §. 6. Absolute unity even in Doctrines of Faith is said by the Scripture it self to be proper to mens condition only in Heaven Eph. 4.13 And the causes mentioned of mens variety of Opinions being ordinary and natural he that will reduce them to the contrary absolute Unity must first of all change even Humane Nature it self within them and alter them any more from being men The Second IV. Secondly because inward Opinions touch not the Magistrates Province of Government .i e. of themselves and unless they be vented But the Publick welfare of Religion and Government and the consistency of each with either are the Publick charge of the Magistrate and the securing of them is the general aime of the Canon and Liturgy And the effects of mens irregular divulging of their opinions are the things from which they are to be secured 'T is the publication of wicked Opinions which is condemned by all Humane Laws Vid. Can. 9.44 59 63 c. So the Apostolical Canons condemn the outward Acts of separation And the Law concerning Authimus taxeth the divulged Speeches of Nestorius and Eutiches Novel 42. Cap. 1. prope fin
more stated solemn service of God the remembrance of God as Creator and governour of the world as in the ancient Judical Sabbath the Creation of the world and Gods resting from it to proceed to governing were assign'd as the reasons of it And it was the Doctrine of St. Paul to the Athenians Acts 17.24 that God that made the world was to be worshipped and as this is the reason of Gods Right of prescribing the Precepts of Religion to man so alike also are the reasons why the matter of such Precepts by being according to Gods will must be necessarily on mans part his Service and Worship For if otherwise the Issue of it will be no less then the removal of God from being either a rewarder or a punisher of men and so consequently from having to do at all authoritatively in Humane Affairs and so in the end all Religion it self towards him will be destroy'd which would be all one as to man as if God's very being it self were removed out of the world For a reward is for something done according to ones will And Paena est noxae vindicta Punishment is vengeance taken upon a fault sayes Vlpian But if Religion by being according to Gods will be not mans service and worship there can be no reward annex'd to it from God nor punishment because he is not wronged if the precepts of it be violated and the impulsive cause of all Divine Worship in man being naturally and primarily Hope and Fear towards a Deity and good and evil to be expected from him being the only objects of these affections and the light of Nature where Divine Revelation is wanting as it is supposed to be in this case dictating no other principles of expectation of good or evil from him but that of reward for serving him or punishment for offending him If Gods having to do authoritatively by such rewards and punishments be removed from amongst men what ground or reason would there be left for the practising of any Religion at all towards him and if not towards him then towards none at all since none else but the Creator hath any right of prescribing it The consent of Nations and the commands of God himself about it III. From these Grounds and Principles in Nature concerning these things then it is that the consent of Nations hath dictated the derivation of all Religion only from God And the Divine Law also hath commanded the same thing In Moses his Prescript of Worship it is the reason prefix'd to the whole System of his Laws which were delivered after the Moral Laws as well as to the two Tables of the Moral Law it's self I am the Lord thy God and by the same Laws the Idolatry of the Nation was forbidden to Israel as well as that the prescribed worship of God was commanded In the Law of Christ he himself contra-distinguish'd the commands of God to the traditions of men Mat. 15.9 and his followers practised the very same Doctrine and that expresly upon the very grounds in Nature which we have mentioned There is one Law-giver who is able to save and to destroy Who art thou that judgest another saith St. James And St. Paul lays down that maxime Chap. 4.12 That Without Faith it is impossible to please God and he annexeth the reason of his assertion for he that cometh to God Heb. 11.6 must believe that he is and that he is a rewarder of them that diligently seek him The same thing concerning duties Mat. 10.28 that Christ himself also before him hath prescribed concerning sins Fear not them that kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in Hell The like hath been the Doctrine of the Heathen Sages also upon these very accounts Divine Plato says De Legib. Dial. 10. in princip That those are the two great sorts of destroyers of all Religion in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either who deny the being of the Gods or else do affirm them not to take any care of humane affairs De Natura Deor. Lib. 1. And Cicero Sunt Philosophi fuerunt qui nullam habere censerent humanarum rerum procurationem Deos quorum si vera sententia est quae potest esse Pietas quae Sanctitas quae Religion That there are indeed Philosophers and have been who have thought that the Gods had no care of humane Affairs whose opinion if it be true what Piety can there be what Sanctity what Religion And Stratocles heretofore was laugh'd at when he asked a Law at Athens That whatsoever should please King Demetrius that should be reputed Religious towards the Gods and just amongst men IV. And these Grounds then of the Divine appointment of Religion being thus assigned from Nature The derivation of Religion from God instanced in the Law of Moses Contra Appion passion We shall also find the Universal consent of Nations to it in like manner if we will but take a view of the several prescripts of Religion both True and False that have been in the world So first as to that of Moses the most ancient Law-giver as Josephus in his time and when Gentilism was so rife in the world durst avouch him to be against all the Heathen prescripts He received his two Tables written with the finger of God Exod. 32.15 16. Thargum in Cant. Cap. 1.11 and the Judicial and Ceremonial Laws of Israel from the same hand at Mount Sinai And it is a Tradition amongst the Jews that the Tables were hewn out of the Saphire of the Throne of Gods Glory which they say is mentioned Exod. 24.10 But I need not insist further upon this particular V. Let us proceed next to the Prescript of Heathens So also the Heathen dated theirs and view their Derivation of their Religion from Divine Authority The only creditable and authentick Records of former ages that are left in the World are those generally of the Greeks and Romans In Timaeo circa princip and therefore Plato calls the Greeks alwayes Children because of the defect of the Histories of former Ages amongst them that was even in his time and they being the Elder of those two latter Empires if any are to be believed concerning the derivation of their Religion they are First then as to them and afterwards we will come to the Romans Herodotus says That they derived their Religion from the Aegyptians In Terpsichore In Cratyl Epimoni c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato from them the Phaenicians Assyrians and others Plutarch from Thrace But all agree in this That they received it traditionally from the Institutions of the Gods in those Countries And it is evident that from these and such other Countries they received it because they worshipped the same Gods and in the same Order generally that they did So the two famous Greeks Homer and Plato
their esteem truly Gods upon Earth By this they will procure the Divine blessing upon the Government of themselves and their posterity 1 K. 2.33 1 K. 11.12 13 and 32.36 2 K. 8.19 2 K. 19.34 2 K. 20.56 c. as God was propitious to many future Generations for his Servant Davids sake By this they will deserve the praises of men to accompany them even beyond their Graves as the blessed Emperour Constantine says the Church Historian Etiam mortuus Regnavit Reigned even when he was dead Euseb de vita Constant Lib. 4. Cap. 67. Ibid. Cap. 65. and 69. Sozomen Lib. 2. Cap. 32. Euseb Ibid. Cap. 69. 73. He was washed first with the warm tears of his Nobility and People and after buried in a Golden Coffin and after his Statues at Rome and Images in the Coins like the posthumous Phaenixes sprang from his enshrined ashes And last of all by this these Rulers of men will inherit the places of Kings and Princes eternally in Heaven DE Jure Vniformitatis Ecclesiasticae OR OF THE RIGHTS Belonging to an UNIFORMITY in CHURCHES BOOK II. CHAP. I. The Relation of an Ecclesiastical Vniformity to things Sacred further and more particularly distinguished And that the Ecclesiastical Vniformity is indicated by the Civil I. AN Ecclesiastical Vniformity and the rights belonging to it more generally treated of II. And first its relation to things Sacred more particularly distinguished III. The more general and extrinsecal Arguments for it to be fetch'd from things Civil IV. The Ecclesiastical Uniformity then is indicated by the Civil and in what respects V. The conclusion of this Chapter An Ecclesiastical uniformity and the Rights belonging to it more generally treated of Lib. 1. Cap. 1 §. 1. I. THe distinction of an Uniformity into Ecclesiastical and Civil having been given above and the Supream Publick Charge and Right of the Magistrate directly in relation to all Humane Affairs and consequentially in relation to the Ecclesiastical sort of that Uniformity having been stated by us we come here to treat more generally of the Ecclesiastical Uniformity and of the Rights directly belonging to it And first its relation to things sacred more particularly distinguish'd Lib. 1. Cap. 1. §. 2. Lib. 1. Cap. 1. §. 19. II. And first of all its relation to things sacred being more generally distinguish'd of above is here further and more particularly to be distinguish'd And that according to the fifth distinction of the consistency of Religion with Government above given and which consistency it is said to be intended principally to effect and preserve And so that relation of it is either fundamental or not fundamental Fundamental in respect to the greater and not fundamental in respect to the lesser matters of Religion The more general and extrinsecal Arguments for it to be fetched from things Civil III. The more general and extrinsecal Arguments for the appertaining of an Ecclesiastical Uniformity to the well being of humane society are to be taken from the consideration of things Civil and the state of them in those Societies IV. The Ecclesiastical Uniformity then is indicated by the Civil and from diverse particular considerations of things belonging to it And that The Ecclesiastical Uniformity then is indicated by the Civil and in what respects 1. From the Uniform Administrations of Publick Justice which do use to be where conveniently and without difficulty they may in Princes Dominions and from the tendency of them several ways to the well being of those Dominions 2. From the usual Uniformities of Language and their benign tendency in like manner also 3. And from all such other Uniformities in such other the like things The effects of which use to be the generating a greater union of men in their National Combinations the establishment of a more facile and firm amity and peace amongst them by their so doing and the like And that too from the Natural tendency of these Uniformities to these things in their way and according to their several modes and degrees in which they have been in Countries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polit. Lib. 8. Cap. 1. N. 2. But because there is one and the same end proposed by every City to its self says Aristotle therefore it is evident that there is a necessity that all should be ordered by one and the same discipline Ibid. And that of Common and Publick Affairs there should be a Common and Publick Institution and Administration For every Citizen says he further is a part of the City And it is appointed by a certain Law of Nature Ibid postea that of the parts and the whole there should be a conjunct and one only Institution And elsewhere again Polit. Lib. 5. N. 20. Seditionis autem segetem materiamque continet gentis ac generis dissimilitudo donec ad unam similitudinem consensionem populus adducatur That the dissimilitude of Nation and Kingdom amongst a people contains the occasion and matter of sedition until the people be reduc'd to one and the same likeness and consent And all Histories are full of the instances of these things Graecanicis Institutis says Herodotus of the Egyptians uti recusant In Euterpe Circ Med. ut semel dicam nullorum hominum aliorum institutis uti volunt That they refused to use the customes of Greece and briefly they would not use the customes of any other men And Paenorum multae sunt In Melpom. prope fin variae nationes quarum paucae Regi obtemperabant pleraeque Darium contemnebant That of those Affricans there were many and various Nations of which but few did obey their King and most did contemn Darius Finally the defection and breaking off of the several parts of the Roman Empire and the like examples of the consistency and inconsistency of Homogeneous and Heterogeneous National Societies in other Histories and Affairs will be sufficient instances of these things V. But so much for these things here The conclusion of this Chapter And we shall come to prove the beneficialness of an Ecclesiastical Uniformity to humane societies by more intrinsecal Arguments and from the causes and effects of it severally hereafter and as we can make our way to those matters and the declaration of them through other things CHAP. II. The Healthfulness of Religion to Humane Societies The ordinary Causes of Religious Contests assigned From thence the necessity of some Vnity to be held as to matters of Religion The benefits of Charity and Peace ensuing upon it and how much they are commanded in Scripture I. THE Healthfulness of Religion to Government and Civil Society evinc'd II. Therefore all Atheism and lesser degrees of Prophaneness to be expelled out of humane Societies III. Publick Contentions about Religion a grand cause of these things amongst men IV. The lawfulness or unlawfulness of Religious Contests stated V. The ordinary causes of unlawful Religious Contests assign'd VI. The first ordinary
him â and the extent of such indirect power hic Supra §. 9. XVI For the discharge of this trust reposed in him by God there is a necessity of his having an Indirect Power in Spirituals as a Branch of his Supreme Power of Jurisdiction over all conceded to him And this is a great Right belonging to him and such as is principally necessary for the discharge of his Trust mention'd in every Ecclesiastical Uniformity And this is is usually called his external Power in contradistinction to the Ecclesiastical Persons Internal power but now mentioned also in the Church and Church affairs And the extent of it is to the doing of all things 1. Negatively which are not the matters properly belonging to the Ecclesiastical Persons function And secondly positively which are necessary for the discharge of the Trust reposed in the Civil Magistrate And if any man have a mind to take a farther view of the particulars included in this General let him look into the Canon Law For Mutatis mutandis in whatsoever matters the Pope there claimes an indirect Power in Temporals for the support of his Pontifical Greatness in matters answerable on the Magistrates part and according to his Occasions doth it belong justly to him to have an Indirect Power in Spirituals in any Society XVII That this indirect power is his Right both by the Law of Nature and Nations and the Divine Law And this Indirect Power in spirituals is a Right belonging to the Supreme Magistrate in the General both by the Lawes Natural and Divine and by that of Nations also and hath in all Ages and by all particular Lawes of Countries and Practises of men been ever granted to him excepting where the Ecclesiastical Person as such hath unjustly usurped the Authority of the Civil Magistrate and constituted himself as Supreme amongst men as in the Case of Rome XVIII That it belongs to the Civil Magistrate by the Law Natural it is evident from hence First by the Law Natural because he that shall deny such a Power to him must either deny every part of that which we have mentioned yea even the Civil part of the things also to be his Charge and that with an unheard of falsity or else must deny him the means of preserving the welfare of his Charge i. e. must deny him the means necessary to the end and that with a more then tolerable absurdity For to what purpose shall God commit to the Magistrates Charge the welfare of Religion and of the present Lawful Government and of the consistency of Religion with the present lawful Government both Ecclesiastical and Civil as he hath done if he shall not in the mean time grant him the means necessary for the attaining this end and which he himself hath in the Nature of things appointed to be used for the attaining to it Truly this cannot be rationally answer'd And that such an indirect Power in Spirituals as we have mentioned is a means necessary to the attaining this end it will be evident to any one who shall consider the Infirmities and Corruptions of men and by how many thousand pretences and occasions taken from matters spiritual both all Divine and Humane Affairs in any Society may be disturb'd and utterly confounded And if any other then besides the Civil Magistrate shall have the Possession of this Indirect Power in Spirituals and not the Civil Magistrate himself for his occasions how shall he be capacitated to look to his charge mentioned That would be a most imperfect Government sayth Padre Paulo History of the Inquisition Chap. 29. in this business which in it self should not have a means to provide for things necessary but should stay for a Remedy from him that should give it according to his proper interests as the Infirmities and Corruptions of men being considered will be suppos'd concerning others in this matter and not according to the publick necessity Ibid. In his considerations upon the censure of Pope Paul the fift against the Common-wealth of Venice in 4to pag. 31. And saith he farther the opportunity of having power to work after one's own Phansy may cause a Saint to over-run his course and when a Potentate hath not the favour of him that commands in Ecclesiastical Causes Religion is made a Pretext to oppress him And saith he also elsewhere Nature in all her final drifts giveth such faculties and Powers as are necessary for the attaining the same And shall God set down an end and Commandement which cannot be executed without the favour of men this is too great an inconvenience And such then must be the Case of Princes in this business in respect to the preservation of the welfare of their charge yea even of that very part of it which consists in Affairs purely Civil and so belongs primarily and most properly to them and to be looked after by them in the world or else nothing at all doth so if such Power as we have mention'd be not conceded and whether it may be either any suhordinate Magistrate or any Ecclesiastical Person or any other person whatsoever who shall usurp it from him Secondly by the Divine Law XIX That this indirect power in spirituals is conceded to the Civil Magistrate also by the Divine Natural Law it is as evident from the Concession of it by God to the Patriarks and others of Old and to Moses and all the succeeding Kings of Israel afterwards throughout all the several Ages of the Old Testament And in the new we are bid to pray for Kings and all that are in Authority 1 Tim. 2.1 2. that we may lead a peaceable and quiet life in all Godliness and Honesty and the like needless to be recited Thirdly and lastly by the Law of Nations also XX. In the third and last place then let us see what the Law of Nations hath been in this particular and that in both the acceptations of it both as that Law is taken properly and improperly 1. Properly And as to that it hath been a general compact of man-kind ever to treat with the Soveraine Princes of Countries about the state of their Religion So in the Convocating of the Divines of the several Countries to the Oecumenical Councels in the Europian Parts of Christendom yea even in the times and places of the greatest Papal usurpation and the like 2. Improperly And as to that let us view the Lawes and practises of Countries within themselves and in their separate Capacities in respect to others 1. It is to this purpose and for the retaining with more Solemnity the investiture of this Power in Princes amongst other respects that the same person hath been so frequently both King and Priest in so many Ages and Societies in the World Let us look first amongst the Hebrewes I have recited formerly the Tradition amongst them of the first heads of Families their being both Kings and Preists to those that were subject to them And
necessary as is said and where there is otherwise no special direction of God are a thousand things in the World Their Masters their Books their Companies their Interests their Constitutions their Educations their varieties of Tempers and Distempers their degrees of light and understanding and other the like things in all the infinite particulars of them and all of them operating diversly in men The experience of all Ages will justifie these things and particularly the Histories and Monuments of the Christian Church have been a large Comment upon the Truth of them How many diversities of Judgments have there been and all of them accounted Heresies by the mutually contesting parties in matters of the Christian Religion In the Histories of Eusebius and others in the Catalogues of Epiphanius Philastrius St. Augustine and the like Writings it is to be seen And how have these been diversified over and over again in several Ages and Countries ten thousand times amongst men So that we need look no further for the illustrating of this second consideration then from these causes mentioned to their effects and from the effects back again to their Causes VII In the third and last place for the proof of our Proposition Let us go but one step farther Lastly from the array in which they go forth to the propagating and defending of these their Opinions and adde to both these also the consideration of the several qualities in which men come forth in Array as it were to the Venting Propagating and defending of these their Opinions when thus entertained by them and those are accordingly as they are accompanied either with the general Causes of all mischiefs in Humane Affairs or else with the more particular Causes of Religious Contests Hic Supra §. 3. And both these such as were mention'd by us just now and so some come forth accompanied with their corruptions cunning self-ends and worldly designes Others with their infirmities weaknesses and indiscretions the one sort of them being weak in Judgment and fit to be led and distinguishing neither of times nor persons nor things neither considering from whence things proceed nor whither they tend and the other sort leading them if they do not run fast enough of themselves to the accomplishing their several designes of Envie Anger Hatred Malice Ambition Avarice c. although in the interim as to the publick it be even to the ruine of all Humane Society And in the like manner are these contestors of opinions accompanied also with the particular causes of such their contesting them Those ordinary ones which have been mentioned and the like others and so some come forth accompanied with their hot fiery vehemence of mistaken Zeal proceeding from the potent influence of the unduly fixed and immortal notion of Religion on their minds and having an appetite to burn up all like stubble as it were that comes in their way Others with the mixture of their private Passions together with their indiscretion and furious Zeal Others with the mixture also of their adored worldly interests together with all these things And although perhaps the weaker sorts of these contestors discerne not even in themselves the private and subtile mixtures of these baser things in the mean time yet however the effects of them are never the less direful to humane affairs And now the great varieties and numbers of the mutual Thwartings of mens Opinions which use to be in the World being considered in conjunction with these things if all these things thus in conjunction one with another be not enough to bring any Community under Heaven to the distempers and ruins which we have mentioned if the swing of them be permitted Then Sphinx aliud fingat Let any man assigne if he can any more certain and effectual causes of those Distempers and Ruins even in the Civil part of Humane Affairs and where the potent influence of Religion mentioned is not in Conjunction with them And if there be an open loose toleration of these things where can they or will they stop but at the Sword which is the fatal and last way of determining all Controversies amongst men And if any toleration whatsoever proceed but so farre as to the predominating of these things then 't will be found experimented too late That the Tumultuous multitude and interests of men when in such a Posture are not to be ruled and then either one party must prevail and be uppermost and oppress all the rest and reduce them to a conformity to such Lawes to be held over their opinions as they shall think fit and then the loose Toleration is at an end or else all must persist to contend mutually to their final ruin and confusion Instances in these things there are innumerable if a man will but look into the Monuments of Humane Affairs In Euthyphrone vel de Sanctitate in princip Quae sunt igitur ea sayes Plato de quibus cum dissentimus nec judicare facile possumus inimici efficimur Iracimur Why Sunt justum injustum pulchrum turpe bonumque malum Haec sunt sayes he de quibus cum dissentimus nec possumus ad sufficiens horum judicium pervenire Hostes efficimur quoties efficimur ego tu ac demum homines universi What are those things about which when we disagree nor can easily judge of them we become enemies one to another and are Angry Why they are just and unjust fair and fowl good and evil These are the things about which when we disagree nor can come to a sufficient Judgment of them we are very often made Enemies one to another both I and thou and in fine the universality of men And it is that which Herodotus sayes of the Thracians In Terpsichore ad princip Gens Thracum secundum Indos omnium maxima est Quae si aut unius imperio regeretur aut idem sentiret ut mea fert opinio inexpugnabitis foret omnium gentium multò validissima sed quia id arduum illis est nulla ratione contingere potest ideo imbecilles sunt That the Nation of the Thracians according to the Indians is the greatest of all which if either it had been govern'd by the Empire of one or else could have but been of the same mind that his opinion was that it would have been invincible and the most potent of all Nations but because that was very hard to effect nor could not by any means be brought to pass that they should be so therefore they were inconsiderable and weak But let us look into the Church Histories both of the Christians and of the Jewes It was Jeroboams policie 1 Kings 12.26 27. for the dividing Israel from Judah First to divide them in their Religion and then he was sure they would not cement again Indeed the Jewes and Samaritans differ'd in some things fundamentally and to such a degree as might deserve contention In other things but only triflingly
Vid. Epiphan Tom. 1. lib. 1. Haeres 4. See Weemes his Christian Synagogue pag. 147. and Jo. 4 9. and for little cause especially in the after Ages and later times of their separation and yet their hatreds and implacable differences arose betwixt them in all things and even beyond any due limits The Jewes would not at all converse with the Samaritans nor eat with them nor wear the same Apparel nor write the same Character The worst they thought they could say of Christ was that he was a Samaritan and had a Devil They excommunicated them yearly by sound of Trumpet Vid Drusium de Trib. Sect. lib. 3. cap. 11. ex Ilmedenus They cursed them in nomine Tetragrammato In the Name Jehovah They sealed their Curses on Tables and sent them throughout all Israel In the like kind hath their dealing been with us Christians as it was with their Neighbours the Samaritans They call us Goijm The Abominable and Christ the Hanged God c. And if we look into the Christian Church the like have been the bitter Feuds amongst Christians themselves even amongst those that have been of one Civil Community and Conjunction and have professed to have been of one and the same Church of Christ The Church Histories are full of these things in all times and Ages where opportunities of them have been given Hist Ecclesiast lib 2. cap. 22. and 26. Ibid. Cap. 23. The Historian Socrates is witness what wrackings of Joynts sales of Estates Banishments Deaths c. were inflicted by one party upon another how they contested their Judgments and Opinions with Fire and Stripes even to egregious Cruelties and the Barbarous depriving one anothers dead bodies of Burial and to the Mutilating and Banishing and Murthering the Ministers of Churches Ibi. cap. 30. and the like how they gagged the mouths of them that would not communicate with them in the Sacrament and forced the Sacramental Bread and Wine down their Throats and stretched forth the Womens Breasts with Instruments and and Pincers and Sawed them off Others they burnt off with red hot Irons and Eggs made burning hot in the Fire and the like How they pull'd down the Churches of some Ibid. Vid. made the others swim with blood and the like It is a shame and would irke any one to read of these and the like things and all these and many more such have been the effects of the contesting of Judgements even in the Primitive Christian Societies Finally the several Martyrologies of Countries contain these things in Folio The late Sacred flames and intestine Warres of Germany France Ireland England and other Territories have been recent and fresh examples of them And in all these the predominating Causes of mens contesting their Opinions which I have above mention'd have run away with them furiously and put the several Societies into a flame And thus is the proof of the Proposition The more particular mischeifs of Opinion Contests to the Affairs of Humane Societies Supra lib. 2. cap. 1. §. 12 13 14 15. VIII So then as I have above more particularly described the benefits of that Charity and Peace which accrue to Humane Affairs from that opposite Unity which may ordinarily be held in matters of Religion so here I shall in like manner describe also those mischeifs that flow from these Dissentions and publick contesting of Judgments which are the effects of this loose toleration in the same matters and how much also they are forbidden in Scripture First to Religion IX First then how much they make to the hurt of all Religion whatsoever which Feuds Warres and popular Contests alwayes prejudice more or less but in an especial manner to the hurt of the Christian Religion which we still eminently referre to And as to that they create Atheisme and Prophaness and all manner of Scandals and Offences amongst men They blemish the Christian Profession both as to those that are without and as to those that are within they drive both of them from the very Profession either of them in any serious manner of the Christian Religion which they think from their beholding them amongst Christians maintains so ill things as such bitter and passionate Feuds and Contentions are The Jewes have a saying That the Christians predicate their Messias to be the Prince of Peace but that they themselves are ever at Warres As if like to what is said of Semiramis they carryed a Dove in their Banners but with a bloody Sword in his Beak And it is a true saying of the Lord Verulam See his Essayes Ess 3. of Unity of Religion and which the several Ages of the Church will testifie to that in respect to Scandals and Offences Heresies and Schismes have done by far more harm in the Church then corruption of manners Alike hurtful also these contentions and Opinion-Feuds are to the Practice of the Christian Religion And briefly whatsoever benefits we have recited above to accrue by Charity and Peace to it Lib. 2. Cap. 1. §. 12 13 14 15. the contrary mischiefs in every respect we do assert here to accrue to it by these Contentions Instances and evidences of these things there have been ever abundance if I should stand to recite them Apud Socrat. Hist Ecclesiast Lib. 1 cap. 5. In his Politicks lib. 2. cap. 8. It was not for nothing that Famous Constantine burnt the Bills of Complaint that were brought to him by the Ministers in his time in the Christian Church And it is the saying of Contzen the Jesuite That all open Disputes amongst the Vulgar concerning either Points of Religion or Government do weaken the Authority of such Points at least by bringing them into doubt with men And the late Civil Warres of France were a great instance of these things See his History in the first and second Books and elsewhere the Warres lasted about fifty years and there were sayes Davila the Religious names of Lutherans and Calvinists Hugonots and Catholicks and the like to lead the front of them And it was said in a Proverb about Italy and in other Countries at the end of them That the Civil warres of France had made a Million of Atheists and thirty thousand Witches X. The like are the mischiefs also of these Opinion-Contests to Government both in Church and State in their several Spheres Secondly To Government They bring all the mischeifs and make all those several wayes to the hurting of the present lawful Governours and Government which are contrary to the benefits and to those several wayes by which those benefits accrue to them by the Charity and Peace above mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Aristotle Polit. lib. 5. cap. 3. n 17. Thirdly to the Consistency of Religion with Government And lastly how much they are forbidden also in Scripture That the States of Common-weals are sometimes changed without Sedition viz. by Contention XI And in like manner do they
And again Si quis c. cum Judaeis jejunacerit Can. 69. aut communem festum diem cum ipsis egerit c. deponitor si Laicus a communione segregator That if any one should fast with the Jews or celebrate any solemn festival with them or the like Vid. C. De summâ Trin. L. nullus c. Et de Episcop Cler. l. Conventicula c. Et de Hereticis Manich. L. Cuncti heretici Et L. Arriani Macedoniani L. damnato L. quicunque in hac Sacra Vrbe c. Et Novel Constitut 67. Cap. 1. c. Et Constit 131. Cap 8. cap. 14. constit 132. in praefat c. Et Feudor lib. 2. Tit. 53. c. Vid. De Cret Part. 1. Distin 17. alibi Et part 3. distinct 1. alibi he should be deposed and if he were a Laick that he should be excommunicated In the Code and Novels also of Justinian and the other parts of the new Civil Law infinite are the particular Laws made against Conventicles They are called so by way of reproach they are prohibited under the penalty of forfeiture of the houses in which they were kept and the like The body of the Canon Law we may be sure concurs with the Civil in this matter Both in the Decretum the Extravagants and other parts of it And the like Laws are to be found in the Theodosian Code and the like Canons in Councels In the Councel of Antioch the fifth Canon In that of Laodicea Canon the 9th In the fourth of Carthage Can. 71. and the like And last of all the like are the more modern Laws and Constitutions of Countries Boterus gives the Directions Quomodo Rebellium conventicula impediantur How the lesser Convenings of Rebels may be hindred And in the Laws of Charlemaine many are the like provisions made against such kinds of meetings And in the very Statutes of Geneva The Captain General shall be diligent sayes the Statute and vigilant over all the Town He shall gather no assembly suspect nor make any Conventicle which may be a preparative to Sedition Tumult or Mutiny c. And again If any do perceive any manner of practise Et extravagant commun Lib. 1. De Treuga et pace prope sin Et Lib. 3. de reliquin et venerat Sanctor Cap. 2. c. Vide Cod. Theodos Lib. 16. De Haereticis Tit. 5. Nullus Haereticis c. Vid. Concil Ancyran Can. 18. Concil Antioch Can. 5. Laodic Can. 9. Carthag 4. Can. 71 c. Apud Carranz Vid. de Politia illust lib. 5. Cap. 7. Vid. Capitulare Lib. 5. L. 3. L. 118. L. 230. lib. 6. 101. 198 c. See the laws and Statutes p. 22. Of the Office of the Captains c. and p. 37. the preservation c. See Sir Edw. Turners Speech to the King Anno 1664. See the Ecclesiastical Canons Can. 72. And certain considerations c. said to be the Lord Bacons p. 29 30. or conspiracy against the Principality of this City or against the Word of God c. And in the last place in England the Speaker of the House of Commons in this present Parliament in one of his late Speeches to the King hath called the Conventicles held there The Seminaries of the Divisions in England And it was upon the accounts that have been mention'd that the Meetings heretofore called Prophesyings in England were prohibited also by Authority And thus then for this Second Question CHAP. IV. Of the inward Vnity of Assent which is supposed to the outward Vnity of Profession and use of Publick Worship in an Ecclesiastical Vniformity I. THe great weight of the things contained in this Chapter II. The immediate inward Unity of Assent denyed to be the kind of assent here to be mentioned III. Yet there may be such an Unity of Assent in men in part IV. But yet this is not the kind of it that is to be fixed upon here neither V. The Positive stated and what this kind of such Assent is VI. The Third Notions assigned in which it is to terminate VII The Reasons why it is here to be fix'd upon VIII Two cautions subjoyn'd to this the fixation of it IX The first of them X. The Second XI The conclusion drawn from these things XII Two appendant Questions resolved XIII The first of them XIV The Second I. THat which is the main drift and scope of this Chapter The great weight of the things contained in this Chapter is of great moment towards the pacification and satisfaction of Conscience in its submission to the Ecclesiastical Laws of Princes viz. the assignation of what kind of assent it is that is supposed to the external profession and use of things either in respect to matters of Doctrine An immediate inward unity of assent denied to be the kind of assent here to be mentioned §. 2 3 4 5 6 7. Lib. 2. Cap. 7. §. 9 11 12. or Worship and Practise in an Ecclesiastical Uniformity II. An immediate inward unity of assent then being denyed in the former Chapter and deny'd to be that kind of assent in man which was said above to be supposed to the External Acts of profession and use of publick worship it is evident that it is not it which is here to be assigned and fixed upon as a sufficient ground for such profession and use or practise of things Yet there may be such an unity of assent in men in part III. But although such an universal inward unity of assent is not ordinarily possible nor to be expected to be in men yet however it doth not from thence follow but that there may be such an unity in them in part i. e. in respect to some things whether matters of belief or practise and in some notions that they have concerning those things Things may be perhaps so plainly and particularly expressed as is the case of the fundamentals of the Christian Religion or else there may be the same causes of the same immediate notions of things co-operating in several persons at the same time and as to some things And these things are possible in Nature But yet this is not the kind of it that is to be fixed upon here neither Lib. 2. Cap. 7 §. 8. in fin IV. But because as was said above that such a profession and use of worship was enquired after as might be an ordinary stated medium for procuring a charitative communion amongst men and because the assent supposed to both of them ought to be proportionable and adequate to the universality of them both And because this Unity of assent here mentioned is also but partial either as to things or persons and but accidental either as to those things or persons or times and cases up and down in the world therefore it is that this is not the kind of unity of ascent which is here to be fixed upon
exil'd and dispersed Nations and who are not associated locally under one Head And so in any other of those that are and whether they do at any time treat or intercede either that their Profession of Religion may be only tolerated or else established authoritatively as national in any Society And the humane Histories and other Monuments and Records abroad in the World are full of the more direct instances in this matter Amongst the Greeks The Senate of Athens and the Areopagus and other Tribunals did debate formes of Religion Blasphemies against the Gods divulging of Mysteries and the like both Sacred and Civil matters In Solone In Aristippo lib. 2. Orat. in Ctesiphont paule post princip D. De Orig. jur L. 2. D. Eodem L. 2. ¶ Exactu Pro Domo sua in princip sayes Plutarch Diogines Laertius and others to be propounded ultimately to the People And Eschines recites the words of the Law against Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And whosoever receive the Powers of Interpreting the Lawes from the People Of the Roman State sayes Pomponius in the Civil Law that in the beginning of the City Omnia manu a Regibus Gubernabantur all things were governed immediatly by the Kings And afterwards when publick Authority had fetched Lawes from Greece it also gave the Power of the Interpretation of them And Cicero in his Oration to the Pontifies cum multa divinitûs Pontifices à majoribus nostris inventa atque instituta sunt tum nihil praeclarius quam quod vos eosdem Religionibus deorum immortalium summae Reipublicae praeesse voluerunt Vt Amplissimi et Clarissimi Cives Rempubliacm bene gerendo religiones religionibus sapienter interpretando Rempublicam conservarent Whereas many things as it were by inspiration from Heaven O ye Pontifies have been found out and instituted by our Ancestors truly nothing more excellent then that you the same persons should preside both over the Religion of the immortal Gods and also over the summe of the Common-weale That the most Honourable and Renowned Citizens De Vita Constant lib. 1. cap. 37. alibi Vid. C. De Summa Trin. L. nullus Haereticis Et L. Cum recta Et alibi C. De Haereticis Manichaeis L. Quoniam multi Et De vetere jure Enucle L. 1. ¶ 6. C. De Legib. Constitut princip edict L. 1. C. eodem L 9. by the well discharging of office in the Common-weal by the wisely Interpreting of matters of Religion by matters of Religion might conserve the welfare of the Common-weal If we look into the state of the Christian Church so soon as it came to be National Constantine and the other Emperours sayes Eusebius and the other Ecclesiastical Histories did in person many times preside in Counsels and Synods Ecclesiastical And up and down in the Code and Novels of Justinian Confessions of Faith are established by the Law Imperial Heresies are Anathamiz'd and the like The imperial decision of matters is stiled an Oracle The Emperour's sentence called a Divine Sentence And finally the Supreme Interpretation of all Lawes both Divine and Humane both Sacred and Civil is claimed as a right belonging only to the Prince Inter aequitatem jusque interpositam interpretationem nobis solis et oportet et licet inspicere It belongs to us only both out of duty and by our office to have the inspection into the Interpretation betwixt the equity and letter of the Law sayes the Emperour Constantine And the Emperours Valentinian and Martian Leges Sacracissimae quae constringunt hominum vitas intelligi ab omnibus debent Si quid vero in iisdem Legibus latum fortassis obscurius fuerit oportet id ab imperatoria interpretatione pate fieri The most Sacred Lawes which do bind the lives of men ought to be understood by all But if there be any thing established in the Lawes which perhaps is more obscure that ought to be explained by the Imperial Interpretation Vid. C. De Legib. constitut Princip L. 12. Et C. De vetere jur Enucle and L. Auctore ¶ 4. Et C. eodem L. Dedit nobis ¶ 21. Et In Novel Constit 112. cap. 1. Et alibi In Pandect Hist Turc Gradus Legis Mahum c. And the like many other Lawes might be mentioned Last of all If we look abroad amongst the more modern practises of Countries and such as are at this day amongst the Mahometans although the Chief Mufti at Constantinople be Instar Papae nostri vel Patriarchae Graecorum Quippe juris omnis Sacrorum Rex est uti veteres etiam Romani loquebantur sayes Leunclavius like our Pope in Italy or the Patriarch of the Greeks for he is the King of all Law and Holy Things as also the Ancient Romans were wont to speak Yet it is indeed in Subordination to the Emperour and according to his will really guiding him And it is said that for not Interpreting according to the mind of his Master not long since the Mufti at Constantinople was degraded and sent to be Mufti at Damasco and that he died by the way in his journey thither at Aleppo The like to this up and down in Europe is the Right exercised by all Princes in their several wayes Lib. 2. T it 5. De Regim Reipub. Christian p. 1. lib. 4. disp 10. §. 3. n. 187. Vid. In Legib. Ordin lib. 4. Tit. 1. L. 4. Et Diaz de Montalu ad Leg. For. Hisp lib. 1. Tit. 6. n. 1. in addit Vid. Constit Car. 5. Criminal cap. ult and according to the several modes of their Countries And the Princes only do appoint and constitute the Ordinary Interpreters of Lawes So saith the Ordines Susitaniae Fragosus and others that it is commanded to the Judges that where the Lawes of the Kingdome and the Civil Law are deficients they should have recourse to the Glosses of Accursius and to Bartolus and by the Laws of the Kingdome of Castile the Judges are appointed to give sentence according according to the Opinions of Johannes Andreas and Panormitanus in the Law Canon and of Bartolus and Baldus in the Civil Law And in Germany Charles the fifth in his Criminal Constitutions commanded the Colledges of Civil Law Doctors in the Universities appointed by him for Interpretation to be Consulted if any thing doubtful or obscure should occurre in those his Constitutions Finally by the general consent of the Civilians the Imperial Interpretation is held to be Authoritative and necessary and such as must be obeyed upon the only account of Command and Soveraign Power And indeed whose should the Supreme Interpretation of Lawes be but theirs who made them and who have the Legislative power in their hands and that rightly and necessarily since the interpretations of Lawes are Lawes themselves in effect and in the decision and determination of all causes by them And the same reason there is for these things and much more in Lawes Ecclesiastical
then in Lawes Civil things being weighed on both sides and proportionably in respect to both And whithersoever we will look abroad in the World and wheresoever any Canons of Doctrine or Liturgies are established in Churches The Opposers of it Taxed we shall find the Authority that first constituted them retaining also the Supreme Right of the Interpretation of them IV. Amongst those then that make Opposition against this Right of the Supreme Magistrate in his Ecclesiastical Uniformity the Papal Infallibility heads the foild and in effect shuts out the Scripture from being made use of for the determination of Controversies and establisheth those Traditions a certain and definite Catalogue of which would never yet be given Hence are the Interpositions of Rome whether by its particular appointment or the actings of its Instruments upon every occasion of Schisme in the dissenting Churches of Europe Edit 1618. to perswade that they would return to the Infallible Judge of Controversies in the Roman Uniformity Such was the Enoticon dissecti Belgii in the time of the dissentions of the Low Countrie s occasioning the Synod of Dort Against Knot Such also was of late the Fiat Lux in England prohibited by Authority And concerning this pretended Infallibility we shall further only write the words of Mr. Chillingworth It is strange saith he if the Bishop of Rome be Constituted by God in an Office of so great moment as that of an Infallible Judge of Controversies that there should be nothing at all no evident direction in the Scriptures to send all men to him for determinations The like Injuries do they also do to the Supreme Magistrate whosoever they are that upon any other pretentions whatsoever do claim from him this Supreme Interpretorship And lastly they who assigne God himself speaking in the Scriptures to be the Interpretor of his own Lawes De Judice Controversiarum cap. 9. speak not reason nor reach not the Case common to all Humane Societies and their Ecclesiastical Uniformities of emergent Controversies In vain then doth Mr. Cameron in this Case compare the speaking of God in the Scriptures with the speaking of a King by his Instructions to an Ambassadour of a father by his Testament of a Judge by his Sentence and the like and ask whether such things do not express the mind of these persons in the same manner as the vocal word and lively voice doth And who knowes not that all Courts of Judicature and Humane Tribunals in all Ages of the World and in all kinds of Controversies and Causes whatsoever have ever been forced by even what nature it self in this matter and present occasion hath exacted from them to proceed by the way of a Living Judge D. De Legib. Senatus consult L. 4. D. De Judiciis L. 62. for the determination of those Controversies Ad ea debet aptari jus quae frequenter facile eveniunt sayes Celsus the Civilian That the Law ought to be fitted to those cases which do frequently and easily fall out And Vlpian Inter litigantes non aliter Lis expediri potest quam si alter Petitor alter Possessor sit That between two parties litigant the Contention cannot be otherwise put to an end then by the ones being Plaintiffe and the other defendant before a Tribunal And innumerable other the like Testimonies and instances might be given in this matter The principal Assistances in respect to the Actual exercise of it assigned also V. In the interim the Principal Assistances which the Chief Magistrate may have in this matter of his Supreme Interpretorship and upon any occasion whatsoever of his actual Imployment of himself in it are the Subordinate and Deputative Interpretors which have been mentioned And that according to the peculiar quality of any particular sorts of affairs which may occur and as they are more or less proper to either sort of those Interpretors either Laicks or Ecclesiasticks to advise in and as they do in any degree or kind whatsoever concern any particular Society The Conclusion of the Whole De Turcarum Ritub In Epistola nuncupatoria Pio Christiano Lectori c. VI. We have put an end to this Work We Conclude with fervent wishes of Peace to all Christian and Humane Societies Saeva discordia Principum nostrorum intestina bella hoc mihi peregrino pepererunt Christiane Lector c. sayes Georgieviz the Turkish Captive O Christian Reader It was raging discord and the intestine Warres of our Princes which brought forth this evil to me a Stranger that being spoiled of all my Goods bound in Chains led like a beast to market through Towns and Villages and Streets through the rough and dangerous places of Thrace and the lesser Asia I was sold seven times and there under the Turkish and Rustick slavery and harsh usage in hunger and Thirst in cold and nakedness lying under the open Heaven I was compelled to feed a flock of sheep and herds Apud Damianum ◠Goes De Aethiop Morib to betake my self to plough to look to Horses and to learn the Art of Warre c. And Zago Zabo in his Confession of the Ethiopian faith Multo consultius erit hujusmodi Christianos homines sive Graecos sive Armenios sive Ethiopes sive ex quavis septem Christianorum Ecclesiarum in charitate Christi amplexibus sustinere sine contumeliis permittere c. It would be far better in relation to Christian men that are strangers in Countries whether they be Greeks or Armenians or Ethiopians or out of any of the seven Churches of Christians to support them in Charity and the Embraces of Christ to permit them without Reproaches to live and converse amongst other Christian brethren because we are all Children of Baptisme and do believe unanimously concerning the true faith Neither is there any reason why there should be such sharp disputings about Ceremonies but that every one should observe his own without hatred and inveighing against others c. And the Heathen Tragedian Seneca In Hercule furent Si Aeterna semper odia mortales agant Nec caeptus unquam cedat ex animis furor Sed Arma faelix teneat infaelix paret Nihil relinquent bella Tum vastis Ager Squalebit arvis subditâ tectis face Altius sepultas obruet gentes cinis If eternal hatreds shall alwayes drive men on Nor fury once began shall ever depart from mens minds But the Conqueror shall hold up his weapons and the conquered give place Warres will at last leave nothing Then the unplowed ground in vast Fields shall lie wast the fire being put to houses Deep ashes shall overwhelme the buried Nations And lastly Leunclavius in his relation of the Seige of Vienna De obsidione Vienna circa med Tempus itaque est viri Christiani ubicunque terrarum Christo vivitis Tempus inquam est nos è Somno excitari hanc irati ob nostra scelera numinis plagam agnoscere unanimiter
splendors of the Civil Magistrate 147. above all orders in the Church c. according to the Canonists 38 his stiles and ambition 64 65 Pope Paul the 5th his usual saying concerning Magistrates 65 Popular state when first erected 35 Powers Those belonging to the Civil and Ecclesiastical Government distinguished 122 the persons concern'd in them assign'd Ibid. Praefectus Vigilum his Office amongst the Romans 300 301 Prayer a form of it was approved of by Christ 197 Preaching why so great a latitude of it generally is left open in national Vniformities 207 208 and the case stated concerning it Ib. the Magistrates power of laying a restraint upon it 296 Prelacy from God 38 Prescript of the Christian Religion it hath been most vexed with contests 194 whether a traditional and more Ceremonial Prescript of Religion or else a written and more doctrinal one be least subject to popular contests 203 Printing none amongst the Turks 180 the Magistrates power of laying a restraint upon it 296 and the ill consequence of licentiousness in it Ibid. Prophaneness to be expelled out of humane Societies 88 the greater and lesser degrees of it Ibid. Profession national how far forth the Magistrate may compel men to unite in it stated 228 229. External Profession the onely thing in relation to which all external Vnity as to matters of Religion is to be held amongst men 162 It is the only great stated medium for the holding a charitative communion as to those matters then Ibid. The Magistrates Right as to the injoyning an unity of it in Societies 165 166 Profession in an Ecclesiastical Vniformity distinguished 274 mixture of it why tollerated where otherwise of divulging of opinions are not 293 294 Prophesie one of the primary divine Testimonials to Religion 18 its pretended testimony to the Heathens Religion 20 21 and to Mahomets prescript 22 and how it testified to the truth of the Christian Religion in a more peculiar manner 23 Prophets those of the Old Testament 18 Proselites the proverbial saying concerning them in Israel 170 Protestant Churches their Liturgies 198 Publick Worship the Vnity of the use of it the great secondary medium for the holding a charitative communion amongst men as to matters of Religion 163 The Magistrates Right of injoyning an Vnity of it in Societies 165 166 Punishments their peculiar necessity to the regiment of humane Societies 261 the doctrine of them in respect to an Ecclesiastical Vniformity laid down the several sorts of them distinguished 267 Q Quintus Sectorius his trick for his encouragement of his Souldiers 115 R Rabbinical Age when it began In proleg circa med Records of humane affairs the causes of the defects of them 29 30 31 Reformed Churches their derivation of the Magistrates power from God 55 56 c. Religion its consistency with Government intended by God and Nature 2 Religion defin'd Ibid. and distinguish'd 3 4 It s divine appointment evidenc'd 9 It s Divine Original 9 10 c. And the grounds in nature and consent of Nations about it 10 11 12 c. Two only sorts of Precepts of which it can consist 16 how the true prescript of it is to be known 16 17. It s Divine Original the sense of all Nations present in the world 27 its propagation by Arms warranted by Mahomets Law 50 the distinctions of it applyed to its consistency with Government 67 such its consistency proved 68 69 c. Its healthfulness to Government and Civil Society 85 86 87 c. the damnifying it a publick crime 87 its being used as a politick instrument by the heathen Romans 88 the false application of the immortal notion of it the cause of Religious contests 89 that it is the bond of all humane Society In Proleg in princip about what matters of it is both all peace and contention 160 161 Revolting from profession in an Ecclesiastical Vniformity the mischiefs of it to Churches 275 286. Rewards the peculiar necessity of them to the regiment of humane Societies 261 the doctrine concerning them in respect to an Ecclesiastical Vniformity Ibid. the distinction of them Ibid. the original intents of them 262 and their opposites Ibid. the Rules to be held concerning the dispensing them 263 264 c. the mischiefs of the neglect of observance of them 264 265 Right that of God to his obliging man by Precepts of of religion two-fold 9 10 whose right the preservation of the welfare of religion and Government and the consistency of Religion with Government is 73 74 75 c. Right the publick cement of all humane affairs In Proleg in princip Rights those relating directly to an Ecclesiastical Vniformity the Tripartite division of them 99 and those Rights distinguished Ibid. the primitive Rights of the people 100 the Rights of an Ecclesiastical Vniformity dispersed up and down in the Greek and Roman writers In Proleg circa princ the Rights of Government the distinction and proper extent of them from whence they flow 123 c. the Rights of the Church Governours and Ministers in every Christian Church 132 133 Right Reason the great commendation of it as the ultimate and universal interpretor of all Laws 257 258 Rising in Armes against Princes and particularly in defence of Religion and the matters of an Ecclesiastical Vniformity not justifiable 47 48 49 50 51 its opposition to the common good of Societies 59 60 61 c. The Scotch and English Presbytery their following the principles of the Church-men of Rome in it 65 it 's not being the Right of Ecclesiasticks for the support of their Church Society 133 Romans their Orders of Ecclesiasticks 124 Roman Civil Law the body of it the largest and most compleat body of such Laws now extant In Proleg ad fin the reception of it in the dominions of Princes Ibid. Roman State its most ancient Laws fetcht from Greece In Prolegom circa princip Roman Church its Liturgies 198 Its emission of the doctrine of Rising in Armes against Princes into Christendome 64 Romulus his Law concerning the Senates taking care of Religion 141 Russians their Priests and Bishops of no learning 180 Russe Church its Liturgy 198 S Sanhedrim what things chiefly it took cognizance of in Israel 141 Scipio Africanus his custome of deceiving the multitude 115 Scripture whether it as the Original Divine Canon of Doctrines be not sufficient for the attaining the ends of an Ecclesiastical Vniformity 203 Sedition the Ring-leaders of it the persons ordinarily guilty of the faults of malice against the Magistrates publick charge in an Ecclesiastical Vniformity 117 Senate of Rome their trick for their with-holding the people from Sedition 115 their refusing to enroll Christ amongst their Gods 141 Society the term explicated and applyed 5 by what several ways men came first into Societies 31 Sophi of Persia his dismissing his horse c. kept for Mahomet against his second Coming 24 Sorbon their threatning against the Pope 144 A Subject defin'd 100 Submission to the Ecclesiastical Laws