Chytraeus and others And the like also by Georgieviz amongst the Turks And the like by others which are in use also in other Churches And the like account do De Rubeis Durantus and the other Rationales of the Church of Rome give of their too numerous company of Ceremonies and under the Law of Moses God himself appointed those of the Judaical Church for this end mention'd and such others To this end also amongst others have all Priviledges and Immunities been conferr'd on Ecclesiasticks Those so conferr'd by Moses his Law and amongst the Heathens of all Countries and in the Christian Church The Code and Novels of Justinian and the Theodosian Code are full of them The like are to be seen in the Lawes of Charlemaine and which are in use at this day amongst the Russians and others and conferr'd on Church-men and Churches and the like also have been the ends of the Celebration of Publick Festivals of all sorts And lastly this is one great end of the Celebration of all Sabbaths whether real or pretended in their several kinds Of the Friday's Saturday's and Sunday's at this very day amongst the Jewes Christians and Mahometans And last of all God himself appointed Moses to exercise his very Political Government by the Divine Lawes and dictates of his own mouth and the Persian and Turkish Mahometans Govern by their Alcoran pretendedly in like manner and the Church of Rome by it's unwritten Traditions in a great part at this very day And as these things have been Constituted for the upholding of the honour of Religion positively so negatively in the same manner also have all things been prohibited which have detracted from it By the Divine natural Law of Moses the Blasphemer the Idolater the person having a familiar spirit the Wizard the Witch and the like were to be stoned to death And as Bertram and others vulgarly observe these weighter causes as respecting the Civil State as well as purely the Ecclesiastical were determined by the seventy and the chief magistrate presiding and swaying ultimately in the determination of them Next to Moses the like humane Lawes are advised by Plato in his books of Lawes He gives Charge That the Citizens of his Commonweal That they may the better obey their Governours be instructed in the Doctrines of Gods vengeance on those that do ill and of his favour and good-will towards them that do well Ibid Dial. 9. And he condemns Sacriledge to death and the like If we look into the Christian Church Vid. Can. 69 70 71 72. in the first place those Ancient Canons called the Apostles depose and excommunicate either Clericks or Laicks who should practise any Rites of the Jewes or Gentiles So also the Roman Civil Law pronounceth it to be Crimen Publicum a Crime against the Publick L. Nemo ea C. De Paganis Sacrificiis templis L. Manichaeos seu Manichaeos C. De Haereticis Manichaeis Samarit Vid. C. lib. 9. De maleficis Mathemat Caeteris simil L. Nullus L. eorum L. nemo L. multi c. Et Novel 77. in Praefat. Cap. 1. Et Imperator Leonis Constitut 65 c. So much as to take knowledg of the Pagan Superstition and as such a Crime it condemns the Doctrine of the Manachees and Donatists and gives the reason for it Quia quod in Religionem divinam committitur in omnium fertur injuriam because that which is committed against the Religion of God is an Injury done to all So also it prohibits the Heathen Auruspices Augurs Soothsayers the Mathematicians of those times Caldeans Magitians Inchanters disturbers of the Elements and the like as Moses his Law doth It forbids Blasphemy prophane Swearing by the Haires of the head and the like usual Oathes of the times as the New-Testament doth The Lawes concerning these and the like things are to be seen up and down in the Code and Novels and the subsequent parts of the Body of the Law And the Doctors say that as Heresie is to be punished any where both because the Heretick sinneth against God who is every where and also because whithersoever he goeth retaining his obstinacy there still he sinneth so also that it is to be punished upon both accounts and as a mixt fault both against God immediately and also the Civil Magistrate And the like have been the Lawes of the later Christian Princes in their Dominions generally Disputat lib. 1. Cap. 12. And Machiavil spends a good part of a Chapter upon the proof of it how much Religion makes to the conservation of the Commonweal And that it was the cause of the Imperial power it's failing in Italy because of the innovations of the Roman Religion And he instanceth in the Heathen Romans Ibid cap. 13. Cap. 14. cap. 15. their often-times although he should have added wickedly even as to their false Religion using their Religion as a Politick Instrument in the times of Sedition at home and Warres abroad And the like many other things might be say'd to this purpose Therefore all Atheisme and lesser degrees of prophaness to be expelled out of Humane Societies De legib Diol 10. II. These things then being so no man will doubt but that all sorts of Atheisme and lesser degrees of prophaneness whatsoever are rightly to be expelled out of Humane Societies and that all the causes of these things are in order to it to be removed and the contraries to them to be established Of Atheists Plato assignes two grand sorts amongst men the one the secret and hidden Atheist the other the open and declared And because the Cognizance of man cannot reach to the secret one therefore he is necessarily to be left to God and the open one is to be extirpated by Humane Lawes There are also opinions concerning the Deity which amount to as much as direct Atheisme De legib Dial. 10. in princip such Plato recites to be that of Gods not taking any care of Humane Affairs and that of his being easily pleas'd and propitiated in case of Sin The like of late Grotius and others recite also De jure belli lib. 2. cap. 20. §. 45. instancing in these things And other lesser degrees of Prophaneness there are both in thought and external Action and the causes of both are to be removed although the things immediately cannot Publick contentions about Religion a grand cause of these things amongst men III. Many then are the Causes of these Enormities amongst men And amongst others in an especial manner ordinarily all open and publick contests about Opinions in matters of Religion Nam Ecclesiae dissentionem quovis malo graviorem Sentio sayd Renowned Constantine That he thought Church dissentions to be the worst of evils to a Common-weal and that for this very reason mention'd amongst others The matter of such Church contests then may be either just or unjust But as to the manner of holding of either If
Government and the Consistency of Religion with Government is committed in Humane Societies and of the means necessary for the accomplishing and preserving of it viz. An EcclesiasticalVniformity LIB II. CHAP. I. THE Relation of an Ecclesiastical Vniformity to things Sacred further and more particularly distinguish'd And that the Ecclesiastical Vniformity is judicated by the Civil CHAP. II. The healthfulness of Religion to Humane Societies The ordinary causes of Religious contests assigned From thence the necessity of some unity 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 CHAP. III. The description of the Rights directly belonging to men in an Ecclesiastical Vniformity And first of the Primitive Liberties both Civil and Ecclesiastical which belong to the People And first of the Civil and of its Right of being preserved CHAP. IV. Of the Primitive Ecclesiastical and Spiritual Liberties which belong to the People And of the several Obligations and Rights relating to them CHAP. V. A more particular consideration of the two Grand causes of all Mischiefs in Humane Affairs viz. The weakness and corruptions of men and more particularly of their Influence on the Publick charge of the Magistrate The thing to be preserved ultimately by an Ecclesiastical Vniformity CHAP. VI. The more general Description of the Civil and Ecclesiastical Powers and which belong to the chief Magistrate and Ecclesiastical Ministry as their distinct Rights in an Ecclesiastical Vniformity CHAP. VII The Proposition asserted that Humane condition in this world being considered there can be no such thing indulged really in any State or common Society of men as a loose and open Toleration of venting and disseminating of Opinions in matters of Religion without deadly Feuds and Contentions in that Society and the dissolution of it in the end by those Feuds and mens falling together by the ears and to warre one with another The dispraise of such and the like Feuds and contentions and how much they make to the hurt of Religion and also of Government and also of the Consistency of Religion with Government and how much they are forbidden in Scripture The Conclusion drawn from all these things CHAP. VIII The two Propositions asserted viz. 1. That there must of necessity be some Doctrine or Body of Doctrines for profession of assent to be made to and some Form or way of Worship to be used in Common and both these as a foundation for a medium or common means of procuring a charitative communion amongst men in matters of Religion in any Society 2. That there must of necessity also be a restraint held upon mens venting of their opinions as a means for the preventing and remova of Religious Contests And both these sorts of means t be used to these ends by the Chief Governour or Governours in such Society CHAP. IX Hence the way of an Ecclesiastical Vniformity viz. in outward profession and Publick Worship hath been alwayes endeavoured and made use of by the Governours of all Societies in their different wayes And that from the Dictates of the Laws of Nature and Nations and the Divine Law approving of and leading them to it CHAP. X. What are the Extreams in respect to this Ecclesiastical Vniformity and what are the faultinesses in it CHAP. XI From whence the just measures of an Ecclesiastical Vniformity sure to be taken and of the more particular Rights and Liberties relating to them LIB III. CHAP. I. OF the two Grand Instruments of an Ecclesiastical Vniniformity viz. a Canon of Doctrines and a Liturgy framed according to it CHAP. II. What are the general ends of such a Canon of Doctrines and Liturgy in any National Church CHAP. III. What are the more particular aimes or ends of the Canon of Doctrines and Liturgy in order to these three General CHAP. IV. Of the inward Vnity of Assent which is supposed to the outward unity of Profession and use of Publick Worship in an Ecclesiastical Vniformity CHAP. V. How the Canon and Liturgy ought to be composed in order to their answering to their general ends CHAP. VI. What are the Vses that are to be made of the Canon and Liturgy by the members of any National Church CHAP. VII What is the Doctrine of the Church in the Canon and Liturgy CHAP. VIII Of the interpretation of the Canon and Liturgy to be made by private persons and how it ought to proceed CHAP. IX Of the rewards and punishments belonging to an Ecclesiastical Vniformity and the Authorities and Rights concern'd in the dispensing of them CHAP. X. Of the Magistrates further intent in relation to the inward notions supposed to the External Profession and use of things And of the more particular latitudes belonging to those notions and the Assent included in them CHAP. XI Of the Testimonials to profession in an Ecclesiastical Vniformity And what they are CHAP. XII Of these Testimonials as Religious Bands and in what manner upon what grounds and to what things they oblige CHAP. XIII Of mens Liberty of opining and exercising their judgment of discerning concerning the matters of the Canon and Liturgy and how far it extends And some cautions concerning such the exercise and spending of it CHAP. XIV What are the more particular restraints and liberties and the Rights of the Magistrate relating to mens divulging of their opinions Especially concerning the matters of the Canon and Liturgy CHAP. XV. Of the Supervisors in an Ecclesiastical Vniformity CHAP. XVI Of the Supream Interpreter in an Ecclesiastical Vniformity DE Jure Vniformitatis Ecclesiasticae OR OF THE RIGHTS Belonging to an UNIFORMITY in CHURCHES BOOK I. CHAP. I. The General Notion of an Vniformity and also those of Religion and Government and the Consistency of Religion with Government defin'd and distinguished I AN Uniformity defin'd and the first and Capital distinction of it II The first and capital divivision also of all Affairs amongst men and the application of them to the general intent of an Ecclesiastical Vniformity III Religion defin'd IV The first distinction of it V The Second VI The Third VII The Fourth VIII The Fifth and last IX Government defin'd X The first distinction of it XI The Second XII The Third XIII The Fourth XIV The Consistency of Religion with Government defin'd XV The first distinction of it XVI The Second XVII The Third XVIII The Fourth XIX The Fifth XX The Sixth and Last XXI The Conclusion subjoyned to these preceding Matters The definition and first distinction of an Vniformity I. AN Vniformity from the common use and connotation of the term is nothing else but an Unity of the outward Form of things and it is either Ecclesiastical or Civil The Ecclesiastical is that which is Directly conversant about the Affairs of Churches And the Civil that which is in like manner conversant about the Civil State II. The first and capital division then of all affairs amongst men is according to this first
vulgarly and popularly permitted they ordinarily fail not to produce those Enormities mention'd and that partly through the Infirmities and partly through the Corruptions of men Both which two Grand causes of all Mischiefs in Humane Affairs will be more particularly treated of anon Infra lib. 2. cap. 5. The Emperor Marcianus therefore gives the very Reasons mention'd of his forbidding these Contentions C. De Summa Trinitate L. nemo Clericus Nemo Clericus vel Militaris vel alterius cujuslibet conditionis De fide Christiana publice turbis Coadunatis Audientibus tractare conetur in posterum ex hoc Tumultûs persidiae occasionem requirens That none neither Clerick nor Military man nor of any other condition whatsoever should endeavour for the future to handle any matters of the Christian Faith with Companies gathered together and hearing of them and from thence seeking occasion of Tumult and Treachery And so the Emperours Leo and Athemius concerning those that were permitted to go forth of their Monasteries L. Qui in Monasteriis C. De Episcop Clericis Caveant autem hi qui ita exibunt ne de Religione vel Doctrina disputent vel conciliabulis praesint vel turba concitata simpliciorum animos seducant c. But let these beware who shall so go forth that they do not dispute concerning Religion or matter of Doctrine or that they do not head private Councels or stir up Companies Lib. 2. cap. 7. ad finem whereby to seduce the minds of the Simple c. And we shall come to describe and evidence more particularly hereafter how much such Religious contests make to the hurt both of Religion and Government and the consistency of Religion with Government IV. In the interim contentions about matters of Religion The lawfulness or unlawfulness of Religious contests stated in the general are taken either in an ill or good sence and so are accordingly either lawfull or unlawful And that either as to the matter contested as was said just now or the manner of contesting it And as to either Lawful when they make either to the confounding of Hereticks or the cleering and advancing of the Faith and Unlawful when the contrary And so the Imperial Lawes determine in this matter But then the respects which such Contentions bear to Government and Religions consistency with it as well as those which they bear to Religion simply taken are to be supposed to be understood in this determination also V. The causes of such ordinarily unlawful contentions then The ordinary causes of unlawful Religious contests assign'd as we have mention'd and which are ordinary and common amongst men and therefore proportionably to be watched over by the Governours of all Societies are these that follow VI. First of all The first ordinary cause of such unlawful popular contentions the false application of the Immortal Notion of Religion to things i. e. when they are taken and voted to be matters of Religion in a more eminent Notion then they deserve and are prosecuted with zeal and violence accordingly And that whether imprudently and out of Ignorance or maliciously and for evil ends it matters not so long as both wayes they are so prosecuted with Zeal and consequently such a cause of Contention And these Contentions about such matters of Religion and as all other are ordinarily very sharp In Confess fidei Aethiop apud Damianum à Goes So Zaga Zabo in his Confession of the Ethiopian Faith recites it concerning the Portugals their branding his Country-men with the names of Jewes and Mahometans because of some differences of theirs about Circumcision and the Sabboth And Cromerus recites the like Poloniae lib. 1. prop fin concerning the Russians hatred of the Romanists Ista ut nihil commune habere velint cum Latinis That it is such as that they will have nothing common with the Latines De omnium Gent. Morib lib. 2. De Tâ—rtaria as they call them And Johannes Boemus Aubanus Teutonicus concerning the Tartars that Papam Christianosque cunctos Canes appellent they call the Pope Annal. Turcic lib. prope fin in supplemento Annal in quarto circa med pag. 134 135 137 138. and all Christians Doggs And the like Leunclavius concerning the Turkish and Persian Mahometans that their differences about their Prophets are the ordinarily assigned causes of their mutual wars That they burn the Books of one another call one another Hereticks and that it is a Maxim pronounc'd by the Turkish Mufti and held popularly amongst the vulgar That it is more acceptable to God for a Turkish Mahometan to kill one Persian then seventy Christians And such as we have mention'd are the Contentions many times in the bowels of the same National Church and about things either indifferent or dubious or else very remote from the Fundamentals of any Religion either True or False and so accounted to be by all but those that kindle the flames about them Such were the differences betwixt the Sects amongst the Jewes some of them mentioned in the New Testament So the Pharisees used peculiar kinds of Apparel R. David Sophon 1.8 and Habits They would not eat till they had washed their hands Matth. 15.2 They washed their Cupps and Potts Brazen Vessels and Tables Mark 7.4 They wore broad Phylacteries and the like And the Sadduces and others differed from them in such things Joseph De bell jud lib. 2. cap. 12. Philo de vitâ Contemplativa Josep ibid. Philo. ibid. So the Essens wore white Garments drank Water bound themselves by an Oath to preserve the names of Angels kept seven Penticosts in the year and the like The like Contentions also have been in the Christian Church nay they have cost Christendome more bloud then the Martyrdomes have done Such were the Contentions in the Primitive times of it's prosperity under Constantine and the following Emperours and mention'd in the Catalogues of Heresies and by Eusebius and others in their Ecclesiastical Histories Such those about the time of observing Easter Euseb lib. 5. Cap. 22.23 Sozom. lib. 1. cap. 14. Euseb ibid. cap. 24. about the manner of Fasting for difference in which Victor the Roman Bishop excommunicated no less then all the Churches of Asia and the like Such are those also amongst the remoter Regions of Christians at this day viz. the Greek Church the Moscovians Russians Jacobites of Syria Palestine and other places concerning the Celebration of the Sacrament with unleavened bread concerning Carved and Massy Images the substance of Angels and the like Such also have been the late Controversies nearer home about many points in Church Government and concerning the modes of service and the like But I need not say any more for the evidencing this matter since it is sufficiently observable from the experience of all Ages concerning the Heresiarks in several Countries and Churches when they have had any Heresie to spread or any ends
these been in respect to these things the Scorn and Sport of Impostors VI. The Persons ordinarily guilty then of voluntary Offences The Persons ordinarily guilty of the Faults of Malice and the faults of malice against the publick charge of the Magistrate are the other sort of men viz. wicked and cunning men Demagogues Heresiarks in matters of Religion and Ring-leaders of Sedition in matters Civil And these ordinarily such who are partly Prophane either to lesser or greater degrees of Prophaness and partly Atheists and down-right Contemners of a Deity and so have no sence of Conscience or Duty upon them either towards God or Man The Prophane Persons some of them are such to such a degree that they deserve the name of Practical Atheists And the others are speculative Atheists and that such there are and alwayes have been in all Societies it is abundantly evident The Practises of men and such as we shall here forthwith mention Polit. lib. 5. cap. 4. §. 27. shew it daily And Aristotle sayes Itaque viri boni virtute praestantes Seditionem non faciunt cum multis enim improbis comparati valde pauci fuerint Therefore good men and such as excel in virtue are not those who make a Sedition seeing that it will be found that they are but very few if they may be compar'd with wicked men And Plato in his books of Lawes tax'd the Atheists of old Dial. 10. That they were wont to say scoffingly amongst the Heathens that not the Sun Moon and Stars who were worship'd but that the Earth and Stones were the Gods And Ibid. Quomodo non commotus Deos esse aliquis disserat How can a man dispute against such Persons sayes he but with anger Vid. Suetonium Incaligula c. Juv. Satyr 3. Some of the Roman Emperours in their times laugh'd at Religion And the Acute Satyrist describes the Tenents of such men Sunt qui in fortunae jam casibus omnia ponunt Et nullo credunt mundum rectore moveri Natura volvente vices Lucis Anni Atque ideo intrepidi quaecunque Altaria tangunt There are those now who attribute all to Chance and Fortune And do believe the World to be mov'd by no Guide Nature turning about the Course both of the Dayes and Year And therefore they approach to any Altars without any fear or respect to them VII The things that excite and stir up these Persons also to the Commission of such faults against the Charge of the Magistrate are their several Lusts and Corruptions The Causes exciting them to the Commission of such Faults viz. Those which have Temporal interests and the adored things of this World for their Proper Objects And those vicious Passions and Corruptions are either such as respect the things and Affairs according as they are diversly valued or else the Persons of men The things of this world ordinarily valued by men in the first place are Riches And the wise man gives the reason of it Eccles 10.19 because they answer all things And the particular Lust in men the proper object of which they are is Covetousness The things valued in the second place accordingly are Honours and Reputation esteem a name and the like And they are the proper Objects of the Lusts of Pride and Ambition And these two sorts of Corruptions are the principal of these causes exciting men to the Commission of such faults against the Magistrates charge mention'd At vero fraudes prope modum omnes atque injuriae quae quidem Consilio voluntate susceptae sint ab Ambitione Avaritia proficiscuntur Polit. lib. 2. Cap. 7. §. 5. sayes Aristotle That indeed for the most part all Deceipts and Injuries which are undertaken by Consultation and voluntarily do proceed from Ambition and Avarice And then the things valued in the third and last place are Pleasures and they are the proper Objects of voluptuousness according as it is variously diversified But yet several men have these evil passions more or less severally ruling in them according to their several Tempers Occasions given for the acting of them and the like The second sort of Lusts and such as respect the Persons of Men are Envy Anger Malice Revenge and other such which do use to vomit forth their Rage and Poison against others as is more generally hinted above Lib. 1. Cap. 3. §. 2. in fine The impetuousness and violence of these exciting causes 1 Thes 4.5 Apud Sueton. in Nerone VIII The impetuousness and violence of these corruptions is famously known in the World The Word of God calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passionateness of Lust And the writings of all men and the Experiences of all Ages have attested the same Occidat modo imperet said Nero's mother of her Son That he should kill her if he would so that he might but be Emperour And hoc est illud minimum Punctulum sayes Seneca of the Earth quod ferro igne dividitur That it is that very little point which is divided by Fire and Sword amongst men And therefore Temporal Interests are by Elegant Causin rightly call'd Holy Court Tom. 4. Trent 1. §. 3. Certain Doctrines in the Christian Religion made use of by these Persons for the Promotion of their several ends The fift Gospel of men in this World IX There are certain Doctrines in the Christian Religion which are indeed of great moment as to the spiritual man but are disputed variously by the several subdivided Professions in the Christian Church and those are the Doctrines of Special Grace Spiritual blindness the enmity of the natural man and the like And these are those which have been principally made use of in all Ages by the several Heresiarks and Ring leaders of Sedition for the promoting of their several ends in the Christian Societies They have as serted and reputed their parties only to have had special Grace and others to have been Carnal men And if those others have not seen any reason for their wayes they have said it hath been because they were spiritually blind and have been ready to apply that of the Apostle to their Case if our Gospel be hid it is hid to them that are lost And if those others have made any opposition against them they have said it was from their natural enmity to Godliness And hence it is that the way concerning these Doctrines amongst us now vulgarily called Arminian hath been by some Christian Churches countenanced and asserted or at least not much discountenanced nor contradicted The Church of Rome hath solemnly professed it and the main of it And the Church of England amongst others called reformed hath in the Rubricks of her present Liturgy asserted universal Grace to be bestowed in Baptisme See the Order for the Administration of Publick Baptisme In Rubrica ad fin And hath not in Terminis contradicted the Arminian way in her Publick Canon of Doctrines And
Can. 4. ibid. Vid. Canon Apost Can. 1.2 Baptising them in the name of the Father and of the Son and of the Holy Ghost c. And the like concerning matters of Discipline John 20.23 Whosesoever sins ye remit they are remitted unto them and whosesoever sins ye retain they are retained And the like also concerning Orders See Acts 1.23 24 25 26. And Acts 14.23 And the like also say the several Councels derivatively from the Scriptures concerning these things So the sixt General Councel of Constantinople in the 64 Canon Non oportet Laicum publicè disputare vel docere sed Ordini à Domino tradito cedere aurem iis qui docendi gratiam acceperint apperire Divina ab iis doceri That it doth not behove a Laick to dispute publickly or to teach but to give place to the Order delivered from the Lord and to open the Ear to those who have received the Grace of Teaching and to be taught by them Divine things So also in the Nicaene Councel of three hundred and eighteen Bishops under Constantine in the fourth Canon concerning the Ordination of a Bishop And in the Apostolical Canons in the first and second Canons concerning the Ordination of the other degrees of Ecclesiasticks and the like in all other Ecclesiastical Constitutions generally down all along the Ages of the Church Vid. Clement Roman Apostolic Constitut lib. 2. cap. 20 30 31 c. lib. 3. cap. 10 11 c. Let the Apostolical Constitutions of Clemens Romanus be looked into And the several Titles in the Sextum Clementines and other parts of the Canon Law concerning the Sentence of Excommunication and the other Censures of the Church and the pronouncing of them And these more general Powers and Rights are those which according to the Nature of them and the vote of all these things do only properly and externally belong to the Ecclesiasticks as such as the like also they have in all particulars whatsoever whether the Church be Incorporate into the State or not Incorporate into the State in any Community that are necessary as to them for the support and preservation of their Ecclesiastical Society And this is a grand Right both Natural and Divine belonging ordinarily to them as Governours in such a Society and he that shall deny them such Power must say that God hath denyed them the means to the end that he hath committed the preservation and support of the Church to them as Governours and Ministers of it and yet that he hath denied the power of doing those things which are necessary for such the preservation of it But yet by these means necessarily to be granted to them we are to be suppos'd to mean spiritual and lawful means De potestat Civili Ecclesiast cap. 3. ad fin Vid. De Imperiosum pot cap. 3. §. 6. 14. Supra lib. 1. cap. 3 §. 20. And in no case particularly that of rising in Armes against the present Lawful Magistrate that would be with Peter to take a Sword in an unlawful way sayes Triglaudius and that is not committed to them and that is against Humane Lawes and Divine and the Law of Nature c. sayes Grotius Although elsewhere he permit it even to any single person in case of extream danger to Rise as we have said heretofore Erastus Answered In Thesibus vid. Thes 74. et alibi X. Erastus hath here of late started a Question by his denial of any need of Church Censures their being executed by Clergy-men under a Christian Magistrate But he is to be answered with their being a purely Spiritual punishment and inflicted in a Spiritual way and for Spiritual ends and therefore that in the Nature and Quality of the thing they do properly belong to Spiritual Persons to use as a means for the support of their Spiritual Society and according to the appointment of Christ And this is to be observed farther That notwithstanding his seemingly favourable advice given to Magistrates in this particular yet no Magistrate since the time of his Writing hath followed it And it will be found true by any one that considers throughly of these things and as I have partly hinted already That he that shall so farre adventure to confound Divine Affairs with Humane as to put the business proper to the Function of the Ministry into the hands of the Laity to be managed Authoritatively by them shall do that which shall tend to the taking away the standing Ordinance of the very Ministerial Function it self and even of all Religion also whatsoever in the end especially if he shall make such confusion in this particular of inflicting Penalties which according to the different kinds of Penalties here pointed at is one Right necessarily belonging to the support of any Government or Society whatsoever either Ecclesiastical or Civil The Character of the Ecclesiastical person's Function is Indelible XI Last of all on the part of the Ecclesiastical Persons the Character also of their Offices impress'd upon them in their first Ordination to them is indelible as to any Humane Power It is in the Power of man to suspend degrade or depose them from the actual execution and discharge of their several Offices as all Lawes and Practices of the World except that of the Papal only have constantly affirmed but God only at first invested them with the Habitual Power belonging to their several Offices and he only can take them away from them again These things then being thus stated and describ'd on the Ecclesiastical Persons part I come next to the part of the Civil Magistrate and to the Rights and Powers belonging to him as such and which are here concern'd also The necessity of some supreme amongst men XII On the part of the Civil Magistrate then first of all this is certain that both in relation to all Humane Affairs more generally and in every Ecclesiastical Uniformity more particularly there must of necessity be some supreme amongst men in every Society For what from Nature the Philosophers say notionally and in the general Averro's Metaph 5. Tom. 6. That Ordo nan datur nisi cum relatione ad aliquid primum there is no order of things but with relation to some first The same also from Art say the Polititians practically and in particular concerning Humane Society that the order of Persons to be observed in every Society of men must necessarily terminate in some Supreme in that Society XIII He then is Supreme in every Society The Supreme person defin'd as to his Political Qualification who hath the Supreme Jurisdiction over all others in that Society And Jurisdiction is defin'd by the Civilians to be Potestatem Juris dicendi A power of giving Law to others XIV The Person Vid. F. Si qui Jus dicenti non obtemperaverit L. unica ¶ Is videtur alibi And as to his person and that is the Civil Magistrate Supra lib. 1. ca. 1. §. 11.
are unjust That by the use of a Liturgy in a Church men are abridg'd of their Christian Liberty a part of which the use of mens gifts in Publick is not but it is one sort of outward actions And so also that the free use of their gifts is restrained and the like It is true variety and novelty delight Humane Nature And the more remote from Forms Publick Services in Religion are the more upon those accounts they are apt to take the vulgar and to seem diversly to them as Lovely Songs and the like And therefore they are the fitter Instruments for any Heresiark to make use of But he that will either settle a Church in the capacity of a Governour or else state his Case of Conscience aright◠in this matter in the capacity of a private person must consider the consequences of these things XV. The like to this also is the Question The Fifth Whether a Liturgy may be used with so much attention of mind and equal degrees of affection as a Directorical or Extemporary Service But the Question is not rightly put to argue the simple unlawfulness of a Liturgy For 1. Which of these two sorts of Services either Liturgical or Non-Liturgical may be attended at any time with the greater degrees of these things it is uncertaine according to mens several degrees of endowment with those spiritual gifts we mentioned just now If their invention of matter and elocution be so prompt as that it doth not take up their minds more then either the reading or the saying of a Liturgy by heart perhaps after a frequent and continued use of it then a Non-Liturgical Service may exceed otherwise not And as to the phrase of a Liturgy in this matter and its being Spiritual In some places it ought to attend comprehension of sense and Doctrinals and Gravity and solemne weightinesse of phrase to poise the mind in the use of it as well as altogether that which is affectionate or may be deemed Spiritual So the English Liturgy doth And so doth even the Scripture it self And last of all if the imployment of the mind may be supposed to be more Spiritual and within its self in the use of a Non-Liturgical then of a Liturgical Service it returns to this That in a Non-Liturgical Service the invention as it were hunts out for some present either phrase or matter which the eye hath formerly read and in a Liturgy the apprehension attends upon either the eyes present reading or the heart and memories present dictating to it And so what advantage may be from hence except on the Liturgies part we do not see It is true men are apt not to be so mindful of their imploying their affections and attention of mind in the use of a Liturgy as in Services where the faculty of invention is necessarily put upon action But then that is their own fault and not the fault of the Liturgy 2. But we will suppose the Concession of Liturgies not being in the simple use of it so capable of these things And yet however this doth not conclude rightly for the either unlawfulness or so much as inconveniency of a Liturgy Since all this and a great deal more will be abundantly recompensed to any Church by its being in its self such a means of Unity and Peace as hath been mentioned So that thus then and notwithstanding these exceptions to be made against it it doth not follow but that a Canon of Doctrines and Liturgy and in that kind of them and manner as they are here asserted by us are the two grand instruments of an Ecclesiastical Uniformity And that a Liturgy Secundum debitum Rationis and where affairs will permit is in its self to be preferred before either a Directory or Extemporary Services We come then but to two more Questions or Queries secondarily concerning these things and so we shall conclude this Chapter The Sixth XVI The sixth then and first of these Questions or Queries is What are the Rules that are to be proceeded by in the alteration of an Vniformity Lib. 2. Cap. ult §. 1. and of these two grand instruments of it And those are the very same that we said above were to be proceeded by in the first framing of it and the mention of which is here to be recalled viz. That the rights of all be preserved that to God his right be preserved by its crossing none of his Commands but assisting to the performance of them To the Supream Magistrate his Right by its being proportioned to his occasions and the discharge of his trust To the Church Governours also in their way their Rights by its affording to them the like means of the discharge of their function in their several places and capacities To the private Christian his Right by its preserving to him the enjoyment of his Christian Liberty and the use of his Liberty of Conscience and judgment of discerning To the Subject also his Rights by its enjoyning nothing upon him but by Lawful Legislative Authority And last of all to all these their Rights both mixtly and in their several respects by its cutting off occasions of contentions and of corrupt wicked mens abusing and invading these things and persons severally to the disorder and destruction of Humane Societies and the welfare of them And these things are to be heeded by all Princes and Synods of Divines in this matter And these general Rules are to be applyed to all particular Cases And although perhaps many times especially in times of present Factions in Societies there may be discontents arising and fomented and cryes made of scandals and offences given by such Princes proceedings and the like yet they ought not to heed those things so as to cause them at all to depart from these rules of distributive Justice in this affair XVII In the last place then the last Question or Querie The seventh and last is Why so great a latitude in preaching i. e. upon voluntary choice of Texts and Subjects and with mens own immediate invention of the matter on them is to be left open where notwithstanding perhaps other Publick Services are stinted and restrained either by the use of a Form and Liturgy or else by a more immediate and particular Directory And the Answer to this also is That 1. Such Preaching is to be kept open for great and weighty Reasons both special to Christian Churches and Common to others and both concerning Religion and Government and the consistency of each with other As to Religion it is the Ordinance of God And as to the Religious ends of the use and exercise of it it is appointed both for the propagation of Religion abroad and for the more particular occasional instruction of the members of any Church at home As to Government it is appointed to serve the just ends and emergent occasions of it also And so of the consistency of each of these with the other 2. And for
these and the like more particular Reasons it is That it hath ever ordinarily been kept open in all Churches De rebus Imper. Lusitanor ad Paulum Jovium Discept Damianus a Goes Recites it concerning the Forraign Plantations and Dominions of the Portugals In quibus Regnis multi ad ipsam Religionis veritatem a nostris Concionatoribus perducti sunt In which Territories many are brought over to the truth of Religion by our Preachers sayes he And Georgievez De Turcar. Ritu c. de Templis seu Meschiteorum concerning the Turks Sacerdos illorum suggestum ascendit ad duos circiter horas Concionatur That their Priest goes up into the Pulpit and Preacheth for about two hours time And afterwards of the Christian Tributaries Concio Annunciandi Evangelii munus plane interdicitur That Sermons De afflict Christian Quae conditio de bellator De gradibus Episcopo in Graecia c. and the making use of the Office of Publick Preaching the Gospel is utterly forbidden to them Yet Chytraeus of the Constantinopolitan Greeks Conciones omnino ipsis habere licet That it is lawful for them to have Sermons The like sayes he and others of the Russians and others And in the Roman Churches amongst their extreams of strictness in their Uniformities yet their preaching is adorned with the gifts and abilities of their Clergy-men 3. Yet notwithstanding the use of such Preaching in any Church may upon some occasions of moment requiring it not onely be made less frequent but also for some time totally omitted For although the Publick Ordinances of God in matters of Religion do as such oblige to the use of them Semper and always yet none of them simply ad semper and at all times as the usual distinction in Divinity is And Preaching being in it self capable of being so far abused by corrupt wicked men in any Society as to be made the most potent and prevailing instrument not onely of the disturbing but also of the utter ruining and confounding the affairs of such Society where such a case may perhaps fall out the use of that one Ordinance either in tanto or in toto either in the whole or in part either for a longer or lesser time may and ought to give place to the procuring the wellfare of all the other Ordinances of God See A summary view Edit Oxford Anno 1641. either Civil or Religious Bishop Andrews in his short Description of the Church-Governments of both Testaments relates it concerning the Muscovian Emperour That being weary of the infinite strifes and contentions amongst Preachers and by their occasions amongst others he forbad preaching utterly throughout all his Dominions and instead thereof Commanded certain Sermons of the Greek and Latine Fathers to be Translated and them to be read in Publick Assemblies without the adding of a word of mens own thereunto upon pain of death But it were to be wished that no such occasions might be given to Governours 4. And lastly this however is to be said in the General that the use of all preaching as well as of the other Publick Religious Ordinances is to be so modifyed and proportioned as that it may consist every way and in its place with the use of the other Religious Ordinances and with the welfare of the whole charge of the Magistrate in any Society And to this end it is that all those Lawes of an Ecclesiastical Uniformity which are used diversly and according to the diverse occasions and constitutions of Churches are every where laid upon it Sometimes the more ordinary and general matter of preaching viz. the matters of necessary belief and of practical Godliness are prescribed in the way of more general direction Lib. 1. De praedicatione Episcoporum Presbyterorum So in the Laws of Charlemain Primo omnium praedicandum est omnibus generaliter c. That First of all it is to be preached to all generally So in the late Letter of his present Majesty of England to the Lord Arch-Bishop of Canterbury and the like Sometimes again Forms of Homilies are appointed to be used together with the greater Latitudes in preaching especially by either weak or unpeaceable men In the Roman Church and since the breach made upon it by the dexterity of the late Reformers in preaching Vid. Rationale Div. Off. Li. 4. De Praedicatione Et Novum Rationale Lib 2. De Praedicatiane Et de ritibus Eccles Cathol in princip alibi they have brought the vulgar to esteem going to a Sermon onely as a matter of convenience and such as is left free to mens pleasures and opportunities without imputation of sin And Durandi durandus de Rubeis and the other Roman Rationales lay down directions for the using of preaching aright And lastly all Churches whatsoever agree in this that they prohibit the Publick Peace to be broken by it CHAP. II. What are the General ends of such a Canon of Doctrines and Liturgy in any National Church I. A National Church distinguished II. A National Church is ordinarily supposed to an Ecclesiastical Uniformity III. The Ends of a Canon of Doctrines and Liturgy distinguished IV. The General Ends of such a Canon of Doctrines and Liturgy in any National Church assigned V. An Objection answered A National Church distinguished Supra Lib. 1. Cap. 1. §. 6. I. THe more general distinction of a National Church being given above we come here to the more special notion of it And so it is either representative or diffused The diffused is that which includes the whole Profession of any Nation dispersedly taken The representative that which consists of some select persons of that Profession collected and called together And there are the same grounds in Nature for a Church Representative which there are for any other representative of the people in Civil matters whatsoever viz. the wisdome and knowledge of some in all Societies above others and either the difficulty or impossibility of calling the whole Society together All are not fit for Councel to Princes and the most of men are born to be Ruled and not to Rule And Deinde quia difficile plebs convenire caepit populus certè multo difficilius in tanta turba hominum necessitas ipsa curam Reipublicae ad Senatum deduxit D. de Origine Juris Lib. 2. ¶ deinde quia sayes Pomponius of the Roman State That afterwards because the Common People began difficultly to come together and the whole body of the people truly much more difficultly in so great a company of men necessity it self devolv'd the care of the Common-Weal upon the Senate And as this notion of a Church representative is thus warranted by Nature So it is not contradicted by Scripture nor by any necessary appropriation of the Original Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament But as to those that require a president of a National Church to be given in the New Testament
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
And Plato in his Tenth of Laws finds fault with those who speak openly against the Gods and their Worship And Horat. Carm. Lib. 3. Ode 2. Vetabo qui Cereris Sacrum Vulgarit Arcanae sub iisdem Sit trabibus fragilemque mecum Solvat faselum I will not suffer him who shall divulge the Holy Rites Of mystical Ceres to be with me under the same Roof or in the same Voyage At Sea V. Doctrines expressed in general terms only in the Scripture The Third ought to be expressed in such general terms also in the Canon and Liturgy Infra Cap. And that because they in such things ought to be regulated by Scripture as will be hereafter said And then the very generality of the terms in the Canon and Liturgy intimates a liberty of mens variation in their next and immediate notions about them Such is the doctrine of Christs descent into Hell See Article 3. in the English Canon of Doctrines Nay and even in the things most particularly declared by any Canon on its part it doth not tye men on their part to any one only particular and immediate conception concerning them as shall be also hereafter evidenc'd Infra Cap. VI. Mens private Opinions cannot come under the Magistrates Cognizance because he cannot know the thoughts The Fourth And therefore it is impertinent for him to intend his Canon and Liturgy for the immediate restraint of them Wherefore Cogitationis paenam nemo patitur sayes Vlpian That none suffer punishment of thought F. De paenis Lib. 18. Ibid. De injuriis famosis Libel L. Item apud ¶ 8. And in the case of slander Non omne maledictum convitium esse sed id solum quod cum vociferatione dictum est That every evil Speech is not presently a slander but that only which is uttered with out-cry and aloud VII In the first and last place The Fifth and last no mortal man hath any right to oblige another to any particular senses propounded by him in any doctrines of Religion God himself doth not oblige men to impossibilities in Scripture much less is any man invested with power either of himself or by any other to do it Secondly positively and that as to those ends both mediate and immediate What are those immediate ends in order to the first general end of them The first of them in respect to each of them distinctly VIII This being then not the intent of the Canon and Liturgy in order to their general ends I come positively to assign what are the more particular aimes and intents of them And that both mediately and immediately IX First What are the more immediate ends of them in order to the preservation of the publick welfare of Religion And those are X. First of all in respect to each of them distinctly 1. In respect to the Canon of Doctrines the first of this sort of ends of it is To exhibit a summary of the Doctrines of the Christian Religion and that both as a confession of Faith in respect primarily to the Church National Representative and also as a Standard or Rule of Doctrine in respect to the Church National diffused 2. In respect to the Liturgy And the first of this sort of ends of it also is to be the ordinary instrument of Publick Devotion and Divine Service Worship and that both in respect to its instructing of the people in any of the Doctrines of the Canon it being framed according to it and also in respect to its performing any of the other Offices tending to the exciting of Piety and Affection in Relation to the practice of those Doctrines Such are the Offices which the Scripture it self performs in relation to these ends 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness c. And such also are the Offices that the Liturgy performs by its forms of Exhortations confessions of Sins petitions to Heaven and the like prescribed by it and also by its suitable Ceremonies of diversities of postures of body earnestness or humbleness of voice and the like annexed to them and enjoyned to be used either by the Priest or People at the performance of these things The second in respect to both of them mixtly Lib. 2. Cap. 1. §. 13. and 16. XI The second of this sort of ends relates to both the Canon and Liturgy mixtly and that is the maintaining of Charity and Peace in the National Church viz. as such Charity and Peace as hath been said above make so much to the benefit of Religion and are so much commanded in Scripture And which were they to be bought were rather to be purchased with essence of Gold then that they should be wanting in any Church The third and last XII The like also is the third and last end of them and that is the preventing and removal of contentions in relation to matters of Religion Lib. 2. Cap. 6. §. 9. and 12. And which contentions and opinion-feuds have been above also asserted to be so much hurtful to Religion and so much forbidden in Scripture What are those more particular immediate ends in order to the two last general ends of such a Canon and Liturgy also XIII The like also only under somewhat other considerations are the more particular immediate ends of the Canon and Liturgy in order to the preservation of the welfare of Government and the consistency of Religion with it viz. the Canons exhibiting any Doctrines of Religion concerning either of them and as making to the securing the welfare of either of them And the Liturgies instructing in them and exhorting to them and the like And both of them mixtly their maintaining Charity and Peace and removing contentions the one of these sorts of things as hurtful and the other as beneficial to either of them also The more particular mediate ends of them also assigned The first of them in respect to all the three generals and to each of the Canon and Liturgy distinctly XIV These then being the more particular immediate ends of the Canon and Liturgy the mediate follow And these also are XV. First in respect to each of them distinctly the Authorizing the Doctrines of the Canon to be taught and the Forms of the Liturgy to be used And that both of them in respect to the yet more mediate and particular ends and in relation to their accomplishing all their three General viz. that the means of Knowledge and Grace may be afforded to the people And that they may be instructed in the Doctrines concerning Government and the consistency of Religion with it For the Canon and Liturgy being thus each of them authorized and enjoyned by the Magistrate that which will follow will be that they will be made use of by the National Church and opened and taught to the people at the Publick Ordinances and
or any others do take a special care that according to the general Rules of the Divine Law mentioned all things be done to the promotion of the welfare both of Religion and Government and the consistency of each with either in this matter And it is convenient that there be one only form of using these things suitable to the other parts of the Ecclesiastical Uniformity throughout the Princes Dominions And it is of great moment that there be also Uniform Vogues or Voices made to pass currantly amongst the people concerning the observance of all of them XX. The second The Second Question or Querie then is concerning the simple use of these Ordinances of God more privately and that in respect to the great matter of the Conventus or Conventiculi the lesser meetings in houses or Conventicles as they are called at this day in England viz. Whether and how far forth such Convenings are Lawful and accordingly to be permitted by the Prince in any Society Answ 1. In the first place there is no doubt but that Prayer and Preaching and the like exercises of Religion which are made use of in those Conventicles are in themselves the Ordinances of God So that that need not to be pleaded for them with so great and popular a cry made amongst the vulgar as it useth to be and hath been in England by the supporters of them 2. But then all the Question is concerning the use of them in such a way whether when so used they are to be look'd upon as lawfully used and as continuing to be the Ordinances of God Truly this case as all others is to be judged from the diversities of circumstances attending it Things in themselves may be good but by the abuse of them made evill Things in themselves may be the Ordinances of God but by the use of them in such or such a way turn'd into the Engines of men to work their designs by It was a case like to this which was disputed against Pope Paul the fifth by the Reputed Father Paul the Venetian The State of Venice See in his Answer to the Bopes Bull. Pag. 12 13 14 15 16 17. c. it seems amongst other things finding the building of Churches Monasteries and the like at mens pleasure within her Territories to be inconvenient and dangerous to the Publick because of the multitudes of strangers who did resort to use and inhabit them and the like and who were contrary in their customes of Life and had ends divers from those of the Common-Wealth Vpon this the State made a Law That none should build any of those Religious places without License P. 17. Ibid. And who will not marvel sayes Father Paul to hear it objected against this Law that to build such Religious Houses it is in it self no wicked Act As though a work of its own nature and in it self good if it be performed without due circumstances were not vicious and did not deserve Chastisement Not from the Matter or Object only Ethic. 2. Cap. 6. sayes Aristotle and after him all the Divines is an action construed but from the integrity of all the circumstances The like prohibitions to this also are to be found in all Laws De operibus publicis L. opus Opus novum privato etiam sine Principis Authoritate facere licet sayes Macer the Civilian in the old Pandects That it was lawful for a private man to erect any new work without the leave of the Prince first obtained But Praeterquam si ad aemulationem alterius Civitatis pertineat vel materiam Seditionis praebeat Only excepting it should perhaps tend to emulation betwixt Cities or afford matter of Sedition Novel 67. in Tit. or the like And in the Novels of Justinian in the Title Vt nullus fabricet Oratorii domos praeter voluntatem Episcopi c. And elsewhere frequently the building of Monastries and Churches Ibid. Constit 5. Cap. 1. alibi and the like is forbidden before License obtained from the Bishop consecrating of the ground by him and such other things to be performed C. De sacro sanct Eccles L. Quoniam in plerisque Decret tertia part distinct 1. Capit. Lib. 5. l. 229. and 230 c. And in the Code the like is the Law of prohibiting any one to make Jesus Christ his Heir without the observance of due circumstances in it And in the body of the Canon Law the Rubrick De Consecratione in the Decretum and the like may be viewed And the like things are to be found in the Laws of Charlemaine and of others And last of all the like to these cases now is the case of prohibiting Conventicles in any Princes Dominions 3. The general Rule then from whence the goodness or evil of the circumstances accompanying them in this case is to be judged of is their tending either to the hurt or benefit of the Publick Charge of the Magistrate If they tend to the hurt of it it makes them unlawful if otherwise the contrary And the circumstances accompanying them may tend so evidently and eminently to the hurt of that charge that it cannot by any means be preserved without the suppression of them Let us but weigh the present case in England Suppose they are kept up in any Society in a time of Parties or Factions stirring in it Suppose those Factions only keep them up Suppose that the very Fame and Repute of those persons who perform the Acts of Praying and Preaching at them do work upon the others who frequent them to be of their Parties as it will most certainly do and prevail mightily with the weaker sort of men although those who are the Orators do not neither so directly or expresly Pray or Preach up their Parties in the mean time Suppose yet further that these Parties separate from the Publick Ordinances or National way of Administration of Religion in any Society Suppose that they have avowedly and openly declared their intents of altering the present Lawful and Established Government either in Church or State and so evidently these meetings tend to the publick contesting of opinions and the utter breach of the Peace both in Church and State and to the overthrow of the present Lawful Established Government in both Suppose that the Publick Magistrate hath had this long experience of them that they have been kept up for nothing else in the bottom or by any of the heads of those Parties and have tended to nothing else Suppose yet again that they are kept up at the time of the administration of the Publick Ordinances in the Church and do withdraw men from the partaking in them Suppose lastly that upon these and the like considerations they are strictly prohibited by Lawful Authority and Laws made by it Certainly these things being weighed no considerate man will concede such meetings to be lawful and the prayer and preaching that is used in them to be used in
from the Law of Nature and the Divine Law From the Law of Nature because it is not the intent of the true Religion at any time by the same act of profession more to hurt humane Society then to benefit it self And from the Divine Law See Mat. 10.16 to 23. Mat. 12.15 16. Mat. 14.13 Jo. 10.39 40. Acts 9.25 c. 2. Negatively on the Magistrates part he may not compel them in a direct and alsolute sence to the positive act of uniting with the national profession and that because the concession of such right of compulsion in him includes concession of Sin And they ought not neither to be compell'd by him either where the national Religion is false and so the act of profession of it is sinful in its self or elsewhere it is against Conscience with them and so that act is sinful by accident And therefore the Primitive Councels of the Christian Church enjoyned repentance and other spiritual punishments in the case of Sacrificing to Idols eating in their Temples and the like and that whether through compulsion or otherwise So the Ancyran Councels Can. 8. and Can. 1 2 3 4 5 6 7 Concil Ancyran apud Carranz Vid. and so others 3. And Lastly and positively in respect to both the Magistrate and the People But yet the Magistrate on his part may compel them on their part in an elective and relative sense i. e. either to change the soyle or suffer present penalties even to Martyrdome and death it self Lib. 1. Cap. 1. §. 8. if he see cause as was above in the beginning of this discourse implyed or else to unite with the National Profession And this is practised and hath ever been in all Societies and is a Right necessary to the support of the welfare of the Magistrates Charge and belongs to him by vertue of his Supream Power over all and both by the Law Natural and Divine by the first primarily and fundamentally and by the second secondarily and by consent And that also because it is the only natural way for securing the Magistrates Charge there being no room for any effect to be expected from Church censures in this Case Quid Ecclesia sayes Beza Nempe ex verbo Dei De Haereticis magistratu puniend Arg. 1. In confirm propros Quaest si infaelix ille corrigi alia ratione non potuerit Satanae eum tradet ut discat non blasphemare Ille contra sese libens ultro ab Ecclesia sejunget Esto igitur in Ecclesia Magistratus Christianus What can the Church do viz. according to the direction of the Word of God if that unhappy person may not be otherwise amended it will deliver him to Satan that he may learn not to blaspheme He on the contrary willingly and of his own accord will separate himself from the Church Let there be therefore in the Church a Christian Magistrate XIV The second The Second Question or Querie is How far forth the Faith once delivered to the Church ought to be contended for Answ 1. The terms of the question suppose it to be the Faith indeed which is contended for for else it is in it self either thankless or sinful to contend for it 2. This Question is to be determined according to the more general determination of the lawfulness or unlawfulness of Religious Contests above stated And that is Lib. 2. Cap. 1. §. 4. so far forth as it doth make to the hurt of any part of the charge of the Magistrate and that either simply or comparatively it ought not to be contended for And the Reasons for this are evident viz. because the Christian Religion is not suppos'd to command any thing as a duty which may render either it hurtful to it self or else to Humane Society 3. And Lastly The affirmitive then is imply'd in this Negative That so far forth as it makes to the benefit of the Magistrates Charge it may and ought to be contended for And these general Rules are to be applyed to all particular cases But yet because all publick contentions are ordinarily dangerous and men do seldom proceed regularly and as they ought to do in these Religious Contests therefore it is that both in their venting and managing of them they do use to be the more narrowly watch'd over by the Laws of all Ecclesiastical Uniformities CHAP. V. How the Canon and Liturgy ought to be Composed in order to their answering to their General Ends. I. A Due care ought to be taken in the composing of the Canon and Liturgy in order to their serving their general ends II. The first Rule to be observed in it as to the matter of them III. The Second IV. The first also to be observed as to the manner of the composing of them and that in order to their being true and lawful V. The Second VI. The case concerning the Princes having power of prohibiting Heretical Synods determined VII The first Rule to be observed in the composing the Canon and Liturgy in relation to the number of Doctrines or sub-alternate kinds of forms which they consist of VIII The Second IX The last Rule to be observed in the Composition of this the Canon and Liturgy I. THe Canon of Doctrines and Liturgy A due care ought to be taken in the composing of the Canon Liturgy in order to their serving to their general ends being of so great moment as hath been mentioned it cannot be thought but that a due and proportionable care ought to be taken in the composing of them And that both as to the matter and manner of their composition And as to both in relation to their serving to their general ends And what those Rules are then that are requisite to be observed in the composition of them accordingly we come here to describe II. And because the third notions of True and Lawful The first Rule to be observed in it as to the matter of them are those under which the national assent is supposed to be given to them Therefore that is the first Rule that is to be observed as to the matter of them That all due care be taken that the Doctrines of the Canon be true and that the forms of the Liturgy be lawful to be us'd And this principally for Religions sake and either as to the procuring or preservation of the welfare of it The Second III. As to the quantity and number of Doctrines that is to be comprehended in the Canon it ought to be regulated according to the occasions of Churches as hath been hinted sometimes heretofore And that because the publick good and the welfare of the charge of the Magistrate being the last and general end of the whole Uniformity it self and of all instruments of it whatsoever it must of necessity follow that the occasions of it are to be served by the Canon in this matter And the occasions of Churches relating to the whole charge of the Magistrate are
And in the mean time he that will weigh the temper and manner of exercise of the Government in any Church let him remember also to do it according to the just Laws and Rules of an Ecclesiastical Uniformity The last Rule to be observed in the composition of this the Canon and Liturgy IX These things then being said we come to the last Rule to be observ'd in the composition of the Canon and Liturgy which have been all along hitherto mention'd And that is That the Magistrate have the last act of supervising them and passing them viz. by his Legislative power or under his Great Seal or the like And this both from his general right to the framing his Uniformity in the positive part of it and also from his right of restraint upon opinions which is consequent upon it and hath been heretofore mentioned And this also in order to the preservation of the welfare both of Religion and Government Lib. 2. Cap. 7. §. 15. alibi and the consistency of Religion with Government of each of them in their several respects and so far forth as either absolute or relative welfare may be concern'd in this business of the Canon and Liturgy and when they shall be supposed to be extant And this hath been pointed at as an act of Authority in the Magistrate heretofore Lib. 3. Cap. 3. §. 15. but it is meant here principally as an act of caution not but that any other Doctrines which are not particularly and expresly mentioned in the Canon so long only as they be according to the tenour of it may be ordinarily taught to the people but only the principal points of caution are both positively that the Doctrines expressed in the Canon should be true and also negatively that none aliene from them or contradictory to them should be so taught to the people And the like also are the respects that this cautionary act hath to the Liturgy not that it absolutely and universally excludes the use of any other forms or ways of worship then what are set down expresly in the stated body and volumne of the Liturgy only so they be according to the intent and tenour of them but onely that it intends positively to see that those set down in the Liturgy be lawful and negatively that none any ways detracting from them or utterly contradictory to them be used in publick And this then being the last act of the Magistrate in the framing his Uniformity it presupposeth all former acts requisite in order to it and supposeth comprehensively its passing thus upon all the matters of the Uniformity mentioned And this not only for the several reasons which have been more particularly and topically mentioned heretofore but also because there being many in all Societies and such as ever will be whose both opinions and practises in Religion will be always brute and led only by custome better it were that both their doctrines and worship should be thus provided for them and secured as far forth as humane condition in this world will permit then that they should be otherwise left open to the seduction of Hereticks and the wild and pernicious ways of the several sorts of deceivers And as to others who are led by reason there is still room for the exercise of their judgment of discerning in relation to all these things in the mean time CHAP. VI. What are the Vses that are to be made of the Canon and Liturgy by the Members of any National Church I. THe Church and Magistrates Aimes in the Canon and Liturgy downwards described II. The manner in which the People are to make use of them III. The first particular kind of use to be made of them IV. The Second V. The Third VI. The Fourth VII The Fifth and Last VIII The Corollary subjoyn'd to these things The Church and Magistrates aims in the Canon Liturgy downwards described I. THe Canon and Liturgy are now in this period of our Discourse supposed to be extant And as we have formerly described the Church and Magistrates aimes in them upwards and in a more direct relation to the preserving the welfare of the Supream Publick Charge so here we come to describe also their aimes in them downwards and as to the peoples making use of them in a more direct relation to their Uniformity of profession and use of publick worship which were said above to be the two great mediums for charitative communion Lib. 2. Cap. 7. §. 10 11 12. alibi supra infra in order to the preserving the welfare of that publick charge And both these sorts of intents of Publick Authority in the Canon and Liturgy both upwards and downwards are to be carefully heeded and so far forth as they belong any ways to them by the members of any National Church The manner in which the people are to make use of them II. This then being the more general matter of the Church and Magistrates ends in their Canon and Liturgy downwards the manner in which the people are intended to make use of them is according to their several Offices which they bear in their order of office in which they stand in an Ecclesiastical Vniformity And that is in things Common to them both of the Canon Primarily and of the Liturgy secondarily and in things distinctly belonging to either of either in its own proper and distinct way in relation to those things III. And the first particular kind of use which is thus intended to be made of them is The first particular kind of use to be made of them in the two fundamental offices distinctly belonging to either And those are as the one is intended precisely to be a Rule of Worship and the other in like manner a Rule of Doctrines And so the uses to be made of them also are That the one should serve for the performance and exercise of worship towards God and the other for the practise of Vniformity of profession to be given to it in like manner IV. The Second Vse to be made of them is The Second in a matter common to them both And that is for mens interpretation of all doubtful Phrases in other Writings set forth by Authority viz. Homilies disciplinary Canons and the like And so the Canon is to be made use of Primarily and for the interpretation of such Phrases even in the Liturgy it self and the Liturgy secondarily and so far forth as it is composed according to it And the Rules to be held in this interpretation of Phrases is this That men are to interpret the Phrases in other publick Writings relating to the Canon and Liturgy and if doubtful in an wholsome sence by them and in like manner also to refer the Canon and Liturgy themselves if doubtful in the like wholsome sence to Scripture And the other Writings are thus to be referred to the Canon and Liturgy in any National Church because those two
are the two original Humane Rules of Doctrines and Worship as hath been said And they themselves also are to be in like manner referred to Scripture Lib. 3. Cap. 1. §. 2. 1◠c. because it is their Original Divine Rule as was said above also And as to the Sences which the several Assertions Offices and Phrases are capable of in such Canons and Liturgies consideration is to be used for the finding of them out and the Comments on Canons and the Rationales on Lyturgies and the like assistant writings are to be consulted and the just Rules of interpretation hereafter laid down are to be made use of in relation to these things Infra Cap. 8. And the same course also is to be held concerning the interpretation of the Original Divine Rule of Scripture in its kind And last of all the wholesome sense in all these things and not the unwholsome is still to be presum'd to be that meant by Authority and that because as a favourable construction is always to be put upon such writings as have been mention'd set forth by Authority in such a manner and for so good ends So also the same Authority doth allow to all their variety of notions under which to make construction of them on purpose that such their construction might be and as they wish it to be in it self as far as may be just and also favourable as to them And by this Rule do all Churches intend that men should proceed in this matter And it is the last and only Rule they have to fix upon So the Church of England particularly after the many sharp ventilations of these things in it and in the defence and justification of its present Lyturgy and the former established We are fully perswaded say they in our judgments See the Preface to the Book of Common Prayer and do profess it to all the world that the Book as it stood before established by Law doth not contain in it any thing contrary to the Word of God or to sound Doctrine or which a Godly man may not with good conscience use and submit to or which is not fairly defensible against any that shall oppose the same if it shall be allowed such just and favourable construction as in common equity ought to be allowed to all humane writings especially such as are set forth by Authority and even to the very best Translations of the Holy Scripture it self They then are apparently guilty of Shcism in any Church who first construe the doubtful places of Lyturgies and Canons of doctrine in an ill sense and then construe such sense to be the meaning of Authority as if it could never be enough either blamed or suspected Indeed many are the exceptions that have been made both formerly and lately against the English Lyturgy The more general of which and those that have been made against it particularly as a Lyturgy Lib. 3. Cap. 1. §. 9. in fin we have mentioned above and its adversaries collections of them The more particular and those proper to be recited in this place as being made against the more particular phrases and the like things in the several offices and parts of it are to be seen in the numerous writings of this sort of its adversaries also and which at several times have come fotth against it And so the Answers to these writings For the exceptions made against the Lyturgy See a survey of the Book of Common Prayer Printed An. 1610. The first Admonition p. 8. 2. part Ibid p. 2. c. And second Admonition p. 10. c. And a view of Antichrist his Laws c. in a part of the Register p. 64. 64 65 by A. Gilbir An Exception taken against subscription c. Ibid. p 119 120 121 c. And a true modest defence of the Petition for Reformation c. p. 30 31 32 c. Edit 1618. And an answer to the Vice Chancellour c. p. 2. And Bacon's Considerations p. 24. c. And Smectymnuus p. 9. c. And Reasons shewing the necessity of Reformation p. 8. 11 22 26 c. For Salvo's to these exceptions also See Hookers Ecclesiastical Policy Lib. 5. from Sect 25. to the end A Defence of the Liturgy c. Edit 1630. worthy to be read And the Christian Divinity contained in the Divine Service c. 1631. And Dr. Covells modest Examination c. Cap. 13. And Dr. Hamonds view of the Directory p. 24 25 c. and several defences of the same Lyturgy are to be seen also To both which sorts of writings we shall refer men concerning these matters and not abate the edge of our Reader with a tedious recital of them here In the interim if a man will answer to the general intents of an Ecclesiastical Uniformity in any Church concerning these sorts of matters Interpretari debent cum favore They must be interpreted with favour as is said So should the phrases of the English Lyturgy extant in the offices of Burial Churching of Women and elsewhere and more popularly excepted against be dealt with And certainly a man is to strain very far in this matter and if it be possible rather then to put an unwholesom sense upon these sorts of writings set forth by Authority Much less then is he to be wilfully blind like him that will not see the Sun and to stumble as it were at a star that lies shining bright in his way But the truth of all is that it is the usual method of such men as would innovate in any Church and undermine Publick Authority to cross these Rules here laid down by us concerning these matters and to give out to the world as if Authority only were never enough to be blam'd never enough to be suspected And when men see that let them know their ends V. The third Vse then to be made of the Canon and Liturgy in any National Church and by the members of it The Third and that also in a matter common to them both is For the determination of mens minds about the use of Ceremonies And under what notions and in what senses severally they are propounded to be used What particular Doctors teach about them or the private Expositors or Controvertists of the Age say is nothing as to any Authentick ground for mens derivation of their opinions about the Vse of them But it is to be heeded onely what the Church declares concerning them in her Canon of Doctrines and Lyturgy and in her Disciplinary Canons and the like publick writings framed from them and allowed by the Magistrate And that because the Church and Magistrate are the only composers of the Canon and Liturgy and the Authentick Interpreters of them when composed and also the imposers of the Ceremonies or the like things enjoyn'd in them or in any other more derivative writings belonging thus to their Uniformity And concerning the Church and Magistrate also in this matter
these Rules are to be observed viz. That they do ordinarily express so much as they do intend decisely to say concerning these their enjoyn'd Ceremonies either in the Canon or Liturgy or else in some other Authentick writings of theirs explicatory of them And that where they do not make such impression they do reserve farther explication to themselves upon occasion as the light of Nature dictates to them to do in things so mainly concerning the publick welfare and not to leave them to others Lastly That in the mean time in both these cases mentioned They do leave men to use their due liberty of judgement of discerning and to resolve themselves concerning these and the like matters And that also in a greater Latitude in the last of these two cases viz. for that very reason because they have not defin'd nor particularly declar'd themselves Only men are still to look to it that they do not any ways vent such their judgments and resolutions to the hurt of the Publick Charge The case in the general concerning this use of Ceremonies in any National Church is evidently weighty in it self And it is sometimes made farther weighty by accidental contests And whether the Ceremonies in any Church be either established by written Law or Custome or of what sort soever they be this use is to be made and according to these Rules mentioned and that also either more immediately or mediately of the Canon and Liturgy concerning them VI. We come next to their Fourth Vse The Fourth common to them both also And that is For the like determination of mens minds about the form of Government used in any Church And under what notion and in what sense profession of assent is supposed and required to be made to it also viz. in any Oaths taken concerning it or subscriptions made to it or in any the like kind of testimonials of submission to be given in to it by the members of such a Church And concerning this also the same things are to be heeded and the same Rules are to be observed i. e. proportionably and according to their suitable respects to this matter as were mentioned just now concerning the other And the case concerning this also being in it self weighty and because it is many times contested therefore the third notion under which the Church requires the profession of assent to be made to her establish'd Government useth also to be expressed in some of her publick writings And where it is not the power of interpretation is however reserv'd The fifth and last VII The Fifth and last Vse thus to be made then of the Canon and Lyturgy is yet still common to them both also And as it is of great convenience to the people on their part so it is in like manner of very great moment towards the welfare of the publick charge of the Magistrate And that use to be made of them is For the Interpretation of the Magistrates mind and ends in all publick declarations and subscriptions propounded by him to be made in all Church and State Oaths and the like in like manner propounded by him to be taken within his Territories And as to this men may be sure that whatsoever the immediate matter and intent of such assurances taken of them may be yet still the Magistrates last and general ends in them are the same with those of the Canon and Lyturgy mentioned in his Ecclesiastical Uniformity viz. the welfare of Religion and Government and the consistency of Religion with Government And there is not any other centre for his publick actions aimes and endeavours whatsoever they be to tend to and terminate in in his management of his affairs And then Quoties idem Sermo duas sententias exprimit ea potissimum excipiatur quae rei gerendae aptior est De Reg. Jur. F. Reg. 67. says Julianus the Civilian That so often as the same form of speech expresseth seemingly two meanings that is rather to be understood which is more suitable to the affair it concerns And this use is to be made of the Canon and Liturgy in these matters whatsoever the present circumstances of mens cases may be at any time or in any juncture of humane affairs viz. the welfare of Religion and of the present Lawful Government and the consistency of Religion with it is to be attended to by them The Corolary subjoyn'd to these things VIII Last of all these concessions then of the peoples so making use of the Canon and Liturgy as hath been heretofore mentioned are some of those derivative Latitudes and Liberties belonging to them in order to their performance of obedience to the Laws of Princes and their Ecclesiastical Uniformities CHAP. VII What is the Doctrine of the Church in the Canon and Liturgy I. THe several sorts of Doctrines in the Canon and Liturgy assigned II. The Doctrine of the Church distinguished III. The Doctrines of the Canon and Liturgy assigned in the general IV. The more particular distinction of them V. The first sort of them VI. The Second VII The conclusive Rule to be observed concerning the distinguishing of those Doctrines VIII Two conclusive Propositions subjoyned to the main matters of this Chapter IX The first of them X. The second I. WE have defined the Canon to be the Rule or Standard of Doctrines for profession of assent to be made to in any National Church The several sorts of Doctrines in the Canon Liturgy assigned And it hath been asserted That the Liturgy ought to be fram'd according to it We come here to assign what is the Doctrine of the Church in them both Supra Lib. 3. Cap. 1. §. 2. Ibid. §. 6. and in each of them in its several capacity And what are the several sorts of it that profession of assent may be made to it accordingly II. The Doctrine of any National Church then holding an Uniformity is such The doctrine of the Church distinguish'd either originally which is that expressed in the Canon or else by further explication and interpretation And that again is such either pro perpetuo and fixedly which is more principally and primarily that in the Lyturgy or else less principally and secondarily that in the more derivative publick writings or else it is such only pro tempore and upon occasion of emergent controversies And that again is such either as defin'd by the Church and Magistrate immediately or else by their Delegates upon any occasion requiring their resolution of cases And both those again are such either by word or by writing The most of these sorts of the Churches Doctrines we have given hints of here and there already and as we have proceeded in this Discourse But it is evident that that which we expresly enquire after here is the Original Doctrine of the Church primarily and its Doctrine by further explication which is in the Liturgy secondarily And what both these sorts of Doctrines are we shall
much the more maturely and with a greater wariness of mind the Prelates of the Churches and their Substitutes ought to use it Those censures to be dispenc'd with the least humane mixtures XIX And these Church censures ought alwayes to be dispensed with the least humane mixtures of Pride private passion and the like of any sort of penalties that are in the world And the reason of the Divine Law of Christ it s so appointing them to be dispenced is evident viz. because they are spiritual penalties dispenced by spiritual persons The right of dispensing them belongs to Church-men XX. And the Church-men or Spiritual persons then in every Society also are those to whom immediately and ordinarily the right of dispensing them belongs And this Right of those Church-men to whom it belongs is warranted both by the Law Natural and Divine in their several respects and was said to be one part of their power of Jurisdiction above mentioned Lib. 2. Cap. 6. §. 9. And this whether they do dispence them actually either by themselves or by others The Church-censures to be back'd by the Magistrate XXI Next after these Church Censures in every Ecclesiastical Uniformity follow the additional Temporal Penalties to be inflicted by the Civil Power And those Spiritual are alwayes thus to be backed by these Temporal Penalties for many Reasons 1. Because all are not men of Conscience and so value not spiritual penalties 2. Because the Magistrate is appointed to assist the Church and to be a nursing Father to it 3. Because men when become Hereticks offend Humane Society and the like Other things might be mentioned And the Apostles heretofore when the first Christian Church was not National had the extraordinary power of delivering men over to be tormented by Satan He hath also the power of controuling the execution of them XXII The Magistrate also in every National Church ought to have the power of Controuling the Execution of the Church censures And therefore are the last appeals in this matter appointed by the Laws of Countries to be made to him And upon the same account is exempted from them XXIII And upon the same account also it is that the Magistrate himself is exempted from the execution of these Church censures upon him viz. because if others shall have the power of so executing them they shall in that particular become his Superiors and so his person upon any occasion being rendred vile and himself over-awed in so weighty a matter his affairs shall be totally ruined in the end See The Doctrine and Discipline of the Kirk of Scotland London 1641. The first Book of Discipline sub Tit. Persons subject to Discipline Et alibi and the Ecclesiastical person shall overthrow him The Scotch Presbytery then in this matter cannot expect to be allowed of by Kings To discipline say they must all the Estates within this Realm be subject as well the Rulers as they that are ruled and the like in other places of their publick writings And the Sea of Rome proceeds from the Excommunication of Princes to the absolving their Subjects from their Oaths of Allegiance and to the alienating their Dominions to others and last of all to the pronouncing it as a matter of merit for any one to kill them XXIV This then being said also concerning these penalties The appendant questions resolved The first of them there are some few appendant questions to be briefly resolved XXV And the first of them is concerning the Commutation of Church-censures for money And at the practise and affirmation of which that it may lawfully be in an Ecclesiastical Uniformity some persons are offended But it is to be considered what we said above upon another occasion That Riches are the things of this world ordinarily valued in the first place by men Lib. 2. Cap. 5. §. 7. And then the depriving them of them will easily be granted to bear the nature of a punishment and then so long only as the Church-censures do not lose their effect by it in the mean time and foul and sordid Avarice doth not interpose in the matter who will deny but that the difference in the kind of punishment the proportion and degree of it being only duly observed doth not violate the Rules of distributing Justice And therefore Pecuniary Mulcts have been appointed by all Laws to be used as punishments and that both in Sacred and Civil matters Si sine venià Edicti impetrata libertus patronum in jus vocaverit D. De in Jus vocando L. 25. says Modestinus ex querela patroni vel supra dictam i. e. quinquaginta aureos dat vel a praefecto urbtis quasi inofficiosus castigatur si inopiâ dignoscitur laborare If without pardon of the Edict being first obtained the Manumized servant shall implead his patron either he shall suffer the above said punishment i. e. the payment of fifty pieces of Gold or else he shall be chastised as an inofficious person by the Praefect of the City if he shall be known to be poor And Lib. 4. Tit. De injuris Justinian in the Institutes sayes That by the Law of the twelve Tables propter os fractum nummariae paenae erant constitutae For a bone of any mans being broken the punishments by payment of money were appointed And the Pecuniaria Mulcta or Pecuniary Mulct C. de Epis Cler. L. 56. ad finem De Legib. Dial. 12. Paulo post princip is appointed in the Code as a punishment relating to sacred matters And the like by Plato in his Books of Laws and very many the like instances might be given XXVI In the next place another complaint is The Second because of Excommunication for light matters But the answer is that they may be by accident great and weighty XXVII The like is the question made also concerning Excommunication at first dash And Covarruvius saith Trina vero monitio The Third Relect. §. 9. Tom. 1. sub Tit. Desentent Excom quam ad Excommunicatione diximus esse necessariam requiritur in Excommunicatione ab homine ferenda non tamen in Excommunicatione lata a Canone vel Statuto ipsa siquidem Lex quae ita maturè cautè censuram ipsam indixit quotidie admonet subditos ne prohibitum crimen committant remve lege vetitam agant That the threefold admonition which he said was necessary to Excommunication is required in an Excommunication pronounc'd at the discretion of the Judge but not in an Excommunication inflicted by the Canon or Statute for the Law it self which hath so maturely and warily threatned the censure doth daily warn the persons subject to it that they do not commit the crime forbidden nor do the thing prohibited by the Law The Fourth and Last XXVIII In the fourth and last place then it will be Queried How far forth also severity of Temporal Punishments may be used by the Civil Magistrate
heretofore mentioned Nay if it were no more but the very Magistrates being of some one of those professions supposed to be all of them purely and equally tollerated and mixt in any Country it would come to determine the controversie in this matter amongst them in the latter end So that upon these accounts it is that this absolute obligation mentioned must be thus annexed to these Testimonials In the case of the Uniformity of England in this particular it was the report made by Wray Chief Justice in the Kings Bench and all the Judges of England That Whereas one Smith subscribed to the Nine and Thirty Articles of Religion with this addition so far forth as the same were agreeable to the Word of God That this subscription was not according to the Statute of the 13 of Elizabeth because the Statute required an absolute subscription and this subscription made it conditional And that this Act was made for the avoiding of diversity of Opinions c. And by this addition the party might by his own private opinion take some of them to be against the Word of God And by this means diversities of Opinions should not be avoided which was the scope of the Statute and the very Act it self made touching subscription should hereby be made of none effect Thirdly and lastly to what things they oblige First the definite and indefinite to their different sorts of matters XII Last of all we come to assign to what things and matters of duty these testimonials oblige And so also XIII First of all the testimonials given in to indefinite profession oblige to indefinite matter and those to definite to definite matter In both the matter is according to the profession and the obligation is according to the matter and the latitude of it And the sort of this Profession called indefinite is here thus to be asserted because it is in all Churches generally indefinite in it self it not being determined by any thing If the intent of the Magistrate in the very proposing of his Uniformity and the Laws of it to be observed be said to determine it it will be denyed that there is any such intent of his imported in that Act of Proposition And that because the indefinite profession mentioned hath all the properties suitable to the several notions and modes of things concern'd in such an Ecclesiastical Uniformity For as on the one hand it doth not necessitate to a total profession so on the other hand also it doth not suppose but that the profession in the mean time may be totall or else however but that the Canon of Doctrines and Liturgy are so warily and skilfully composed the latitudes also which have been mentioned as belonging to the making this profession being considered as that the profession mentioned will be ordinarily deficient but in some either very small or few things And then it follows that it is better for the publick charge of the Magistrate that the accidental case of tolleration by private persons should be left open to the Generality of the members of any National Church they not violating the common profession of any outward Act in the mean time nor he nor any one else not taking any cognizance of any such tolleration as to any particular persons then that they being on the contrary tyed up to a total definite profession they should for every either particular or small dissent be forced to violate the common profession mentioned either by changing the Soyle it is ten to one declaredly for that cause or else by scismatically publishing those their dissentings at home If the edge of these things be again turn'd back upon us as to a definite profession of those select sorts of persons mentioned And if it be said that the inconvenience will be the same in any National Church as to them The answer is that those special sorts of persons are but few comparatively in any Church That the special reasons for their special sort of obligation have been partly mentioned That they are generally of more knowledge to discern and reconcile things Or that any of them however have the liberty not to enter upon such imployments in Commonweals as require their giving in their Testimonials to such definite profession as hath been mentioned And then this liberty being granted it is all the reason in the world that the respects of private persons in this matter should give place to those of the Publick Against Knott See in his Preface §. 39. The judgement then of Mr. Chillingworth concerning the Uniformity of England is here to be reprehended viz. That all that was meant by subscription in the Church of England was That the constant Doctrine of it was so pure that whosoever believes it and lives according to it undoubtedly shall be saved And that there is no errour in it which may necessitate or warrant any man to disturb the Peace or renounce the Communion of it This would serve well for Doctrinals relating to indefinite profession but neither for Doctrine nor Worship relating to a definite Secondly mixtly both of them to the making use of the instruments of the Uniformity XIV In the second place these testimonials both sorts of them mixtly oblige to the making use of the instruments of the Uniformity And that both as to their géneral end which is immediately the promotion and welfare of the Uniformity it self and also as to any of their particular ends whatsoever which also in their several kinds are alwayes to be directed to their general And the Reasons of these things are because what a man professeth assent to it is supposed that he is willing to promote and if to promote it then to undertake to use the means necessary and injunctively appointed to him for the promotion of it and the welfare of it And such is the using the instruments of the Uniformity appointed by the Magistrate in respect to the welfare of the Uniformity it self And the use of such instruments is diversly prescribed and according to the diversity of the natural and ordinary intent of them in all Churches and as hath been all along hitherto in the places proper to the mention of these things mentioned by us And as to their tending as such to their immediate general end things and cases and circumstances concerning both are to be carefully heeded by him that will aright and as he ought to do make use of them to that end And in such cases where reason and prudence shall suggest it the mind of the Law-giver is oftentimes to be preferred before the Letter of the Law And that also is to be alwayes judg'd of by its more eminently tending to the general end mentioned Thirdly to the continuance in profession XV. Thirdly The giving in such testimonials doth oblige also to the continuance in profession of assent once made to the Uniformity And the reasons for it are evident also viz. because of the great hurt which
ad Deum converti rescipiscere Omisso vanae gloriae studio odium mutuum ponere monstrosas de fide Catholicâ dissentiones nunquam finiendas disputationes abjicere in unum Catholicae Ecclesiae Sacrosanctum Corpus coalescere in amore proximi ac bonis operibus simul totis viribus in Christo qui caput est unanimes vivere orareque ut nobis gratiam suam concedere dignetur quâ Armati immanem hostem à cervicibus nostris propulsemus ac deinde oppressis hostibus quieti in pace pièque sanctèque vivere queamus i. e. It is time therefore O ye Christian men in whatsoever part of the World ye live to Christ It is time I say for us to awake out of sleep to acknowledge this stroke of the Angry God by reason of our Sinnes unanimously to be converted to God to repent leaving the study of vain glory to lay aside our mutual hatred to cast away our monstrous dissentions concerning the Catholick Faith and those disputations never to be ended to unite into one Sacred body of the Church of Christ and to live unanimously in the love of our Neighbour and in good works together with all our strength in Christ who is our Head and to pray that he would vouchsafe to grant to us his grace with which being armed we may drive away the Cruel Enemy from our necks and so our Adversaries being overcome we may be able to live quiet in peace piously and holily What shall we say then Let the Peace of the Jerusalem of Christ be the study of every sincere Christian Let these things which we have written in this work with our Pen dipt in Sweat for the more publick and common good be imprinted in the hearts of those that read them Especially those of them that make most to the Christian peace and to the preservation and promotion of the welfare both of Religion and Government and the Consistency of each with either in every national Society May the Christian Princes prosper and flourish in their Dominions May Piety and Adoration of the Son of God spring up as it were from the ground amongst private persons May the Christian Church have her Faith propagated and her Borders enlarged by the illumination of the Most High Matth. 16.18 Apud Euseb De vita Const lib. 1. cap. 22. under the Tuition of Princes by the endeavours of her Priests and with the consent of Nations And let the Gates of Hell according to the Promise of him who appear'd from Heaven with his Victorious Crosse to the first Christian Emperour Constantine never prevaile against her THE INDEX A ABassines Their Liturgy 198 Their use of an unknown Tongue in their publick Divine Services 180 The scarcity of Books amongst them Ibid. Abraham his discharging the Priestly Office 124 Accursius his glosses their appearing first of all on the Civil Law In Prolegom ad fin Adam Monarch of the world 34 And his Right to his so being Ibid. His discharge of the Priestly Office 124 Admonitions to the Parliament set forth by the English Presbitrey in Queen Elizabeth's dayes 200 Aegypt Its Fame for Learning and Wisdom heretofore In Proleg in princip Aegyptians Their boasting concerning the derivation of wisdom from their Countrey In Proleg paulo post princip Their custom concerning the same person his being both King and Priest 139 Aequivocation The Doctrine of it condemned 279 Affection Natural the foundations of it 42 The Alcoran not to be read by the Common People 180 Mahomet his trick for the obtrusion of it upon the people 113 Alexander His custome of stopping one Ear when sitting in Judgment 291 Amurat His faining his War to be given him in Charge from Heaven 115 Apostolical Canons very ancient In Proleg circa med Appeals The last in an Ecclesiastical Vniformity ought alwayes to be made to the Chief Magistrate 301 Arch-Bishop of Toledo Chancellour of Castile 130 Arch-Bishop of Canterbury in England his Prerogative Ibid. Aristotle His Politicks the Repute of them In Proleg prop. fin Armenians their Liturgy 190 Assent What kinds of it and the Vnity of it is supposed to an Ecclesiastical Vniformity 225 226 c. Atheisme To be expelled out of Humane Societies 88 Vertual Atheisme Ibid. The causes of Atheisme in Societies Ibid. Atheists Two grand sorts of them Ibid. Athenians Their swearing by their Twelve Gods 176 Attributes of God what they are 17 And the operation of them how to be discerned Ibid. And the effects of them Ibid. And the Operation of them how it proceeds Ibid. St. Augustine His sayings concerning the phrase of the Scripture 251 B Bartolus and Baldus their Esteem amongst the Civilians In Proleg ad fin Beritus Its fate by an Earthquake 31 The Bible ought to be conceded to the Laity in an Ecclesiastical Vniformity 108 Bodine De Repub. His dignity amongst Modern Books of Policy In Proleg prop. fin C Mr. Cameron Taxed Camillus the Dictator his trick for the encouragement of his Souldiers 115 A Canon of Doctrines defin'd and distinguisht 194. The state of the case concerning its being the primary and principal of the two grand instruments of an Ecclesiastical Vniformity Ibid. A Canon or body of Doctrines the necessity of it in an Ecclesiastical Vniformity 163 164 Canon Law The Authority of it In Proleg ad fin The intention of the Compilers and authorizers of it Ibid. Charles of Bourbon his carrying a halter near his colours to hang the Pope with for the encouragement of his Souldiers 115 Cardinals Of the Roman Sea their secular Titles 130 Church Censures the degrees of them asserted 267. They are to be dispenc'd with the least humane mixtures 268 The right of dispensing them to whom it belongs Ibid. They are to be back't by the Magistrate Ibid. He hath the power of controuling the Execution of them Ibid. And also is exempted from them Ibid. Ceremonies The Magistrate hath the right of establishing them in any National Church 235 236. Ceremonies distinguished 236. The Rules to be held concerning the customary ones Ibid. And concerning the adjoyning of them to the Divine Worship 236 237. And the ends of them in Church Services 237 c. Ceremonies in the Church of England the controversie concerning them formerly debated 239. Ceremonies an Vniformity in them convenient in Churches 168. Ceremonies of the Jewish Church the intent of God in them in Israel 196. Ceremonies too great a number of them a faultiness in an Ecclesiastical Vniformity 179 180 The Character of the Ecclesiastical persons Function at first impressed upon him indelible 134 Charge whose is the preservation of the welfare of Religion and Government and the consistency of Religion with Government 73 74 c. A Charge defin'd Ib. and distinguished Ib. The Charge mentioned is the supream Charge amongst men 78. It is perpetually to be looked after Ib. The publick Charge of the Magistrate the causes of all mischiefs to it 111. Charge of the Magistrate its danger of
being invaded 119 Charity distinguished 94. The benefits of it to Societies 94 95 96 c. And to the publick charge of the Magistrate Ib. To Religion 95 To Government 96. and to the consistency of Religion with Government 97. and how much it is commanded in Scripture 97 98. Charity and Peace in matters of Religion the means for the procuring the benefits of them in Societies assigned 160 Chief Priest amongst the Jews his sitting in the great Synedrion 128 129 Mr. Chillingworth his saying concerning the uncertainty of many matters in Religion 151 Mr. Chillingworth taxed 285 His saying concerning the appointment of an Infallible Judge of controversies 307 Christian Religion its positive and eminent consistency with Government 70 It is never subversive of the present lawful Government 70 71 Christian Church the Records of it defective 197. The Christian Church and civil state are in themselves distinct Societies 122 And God hath appointed them to be in a capacity of subsisting apart in the World 123 The Christian Church the distinct Ecclesiastical Orders in it 125 Church-men may intermix in the administration of Civil Affairs 126 127 128 c. Church-Government The Magistrates Right of establishing it in every National Church 240 c. The case concerning it in England 240 241 Circuits for visitation in an Ecclesiastical Vniformity 301 Civillians Their complaints concerning the extinction of the Old Roman Doctors In Proleg post med Common Good The great end of all Laws and Government amongst men 58 59 Common People the one sort of persons ordinarily guilty of the faults committed against the publick charge of the Magistrate 111 Their particular faults instanc'd in Ib. In respect to Religion 111 112. And Government 114 and the consistency of Religion with Government 116 The frequency of their commission of those faults Ibid. Common-Weals the two famous ones of Greece In Proleg post med Communions in matters of Religion how far forth a mixture of them may consist with the welfare of Societies 164 Communication of Church Censures for money how far forth lawful 269 Composition of a Canon and Liturgy the rules to be observ'd in it 231 232 233 234 335 c. Consent given to Government the distinctions of it 36 37 Consistency of Religion and Government with each other intended by God and Nature 2. The consistency of Religion with Government defined 6 And distinguished 6 7 And the distinctions of it explicated and applyed 68 and that consistency proved 68 69 c. Constantinople its sacking and conflagration by the Saracens 31 Constantine his saying concerning the subordination of his Bishops to him 145 The appearance of Christ to him from Heaven 310 Contests about Religion distinguish'd 89 Contestation of Opinions in matters of Religion the means for the preventing the mischiefs of it in Societies assign'd 160 The effects of it 150 154 c. And that in respect to the particulars of the Magistrates charge 156 c. Conventicles or more private convenings for the exercise of Religion how far forth to be permitted by Princes stated 219 220 221 222 c. The present case concerning them in England 220 221. Council of Trent the preservation of the several powers of Princes in it 144 Councels the Celebration of them twice every year heretofore in the Christian Church and why 127 Creed of the Apostles was framed for a profession of assent to be made to it 197 Cromwel his pretences of Religion in England 115 D Delusions of the Heathens how permitted and inflicted by God 21 Dionysius Halicarnasseus his Story concerning Numa his suppressing of controversies and opinions in matters of Religion 177 Directory whether it be not sufficient for the preservation of the publick peace in any National Church 203 Discipline an Vniformity in it convenient in Churches 168 169 Divinity three sorts of it amongst the Heathen 14 Divulging of Opinions how far forth a duty in private persons 274 275 276 vid. venting of Opinion The more particular restraints and liberties and the rights of the Magistrate relating to it 292 c. The wayes of mens divulging their opinions distinguied 294 The Doctors upon both Laws In Prolegom prope fin Doctrines of Religion a distinction of them 91 Certaine doctrines in the Christian Religion made use of by the Demagogues Heresiarchs and Ring-leaders of sedition in Societies for their serving their several ends 118 Doctrines in religion distinguished 164 The several sorts of the Doctrines of Canons and Liturgies assigned 249 250 c. The Doctrines of any National Church distinguished Ibid. Druids amongst the Gaules the reason of their dispersing their doctrine of the immortality of the soul amongst the people 85 Their being distinct in their Orders of Ecclesiasticks 104 Their being both Priests and Judges heretofore amongst the Gauls and Brittains 130 E Earle of Portugal the Story concerning one lately in relation to an Inquisitor 272 Ecclesiastical person the Querie why he should not have the Supremacy resolved 145 Elector of Saxony his Acts of bearing the Sword before the Emperour c. in the Diet of Ausburg condemned 280 Empire the wayes by which men have arriv'd at it 34 The Ends of a Canon of doctrines and Liturgy in any National Church distinguished 211 The general Ends of them assign'd Ibid. An Objection against them answered Ibid. The more particular Ends of them 214 215 216 217 c. EnglishVniformity the History of it 199 200 English Canon of Doctrines the History of it 201 202 English Liturgy the History of it 202 Enthusiasme condemned 290 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Office of a Bishop in the Christian Church 299 300 Erastus concerning the authoritative Execution of Church censures by Laicks answered 134 Estates of men the first and Capital distinction of them 36 Euripides and Lycurgus compared 12 Euripides his saying concerning Jupiter In Prolegom in princip Eusebius and the other Histories of the Christian Church the notable instances of Regiment of Churches in them In Prolegom in fin Excommunication a caution concerning the inflicting of it 267 The complaint concerning its being inflicted for light matters in the Vniformities of Churches answered and for its being inflicted at first dash also 269 270 The Extreams in respect to an Ecclesiastical Vniformity distinguished 177 Those of too much loosness assign'd 177 178 And that also of too much strictness 178 F The Fathers of the Christian Church their derivation of the Magistrates Power from God 54 55 Faultinesses those in an Ecclesiastical Vniformity assigned 178 179 180 c. Fire of Sodom its natural causes 30 Five-Churches his actions in the Council of Trent 144 Flood of Noah the fame and dispersed report of it 30 Freedome the principle of natural Freedom refuted 39 40 41 42 c. Fragments those of the twelve Tables amongst the Romans now remaining In Prolegom post med G Georgians Their Liturgy 198 Georgievez His Turkish slavery sustained by him Gifts The use of spiritual gifts is under the
as few other sorts of Services as may be Ibid. It ought to be conformed to the Canon of Doctrines in any Church Ibid. The Heathen Jewish and Apostolical Liturgies contested 196 the present Liturgies that are abroad in the world 197 198 199 Whether Liturgy doth not transgress the Rules of Scripture 204 the exceptions made against the Liturgies in the Church of England and the Salvoes to them referred to 246 A Liturgical or non-liturgical service which may be used with more attention or affection 205 206 Lycurgus his answer concerning his appointing small things to be offered to the Gods 85 his cunning 115 M Machiavel his assignation of the cause of the Imperial Power its failing in Italy 88 Magistrate the danger of his being invaded in his person 120 The Civil Magistrate is the Supream in every Society 135 viz. Not a Feudatory but the Soveraign Prince Ibid. and how that Supremacy is committed to him by God 136 and his indirect Power in spirituals which is a branch of it Ibid. Mahomet his Arts and Fictions in establishing his prescript of Religion 15 16. his second coming the Turks gulled concerning it 24 His oaths concerning the truth of his Doctrine 23 Mahometans their Liturgy 198 These have their Bishops Priests and Deacons 300 Malice the persons ordinarily guilty of the faults of it against the charge of the Magistrate 117 the causes exciting them to the commission of them Ibid. the impetuousness and violence of those exciting causes 118 c. Means those necessarily to be used for the preservation of the welfare of the Magistrates Publick charge 78 Means of Grace ought to be conceded in any Christian Church 107 and so those of knowledge Ibid. and what both sorts of them are 107 108 Men the supposition of their springing from the earth 35 36 The first state of them in the world 31 32 Mental reservation the doctrine of it condemned 279 Ministry of holy things the right of Ecclesiasticks 132 Minos King of Crete his trick for the establishment of his Laws 115 Miracles one of the primary Divine Testimonials to Religion 18 their attestation to Moses his Law 19 their pretended testimony to the Heathens Religion 21 and to Mahomets 22 23 and how the Christian Religion excelled in them 25 the difference betwixt them and ordinary effects 29. Not to be believed against Moses his established constitutions in Israel 176 Monarchy the most Ancient Government of the world 34 35 Monuments of Humane Affairs the most and most received from the Greek and Roman States In Proleg post med Moses his Books the most ancient System of Laws now extant In Prolegom Ib. His two Tables the intent of God in them in Israel 196 His Laws and Ordinances for the interpretation of them the Hebrew Rabbies are ordinarily produced In Prolegom circa med The testimonials from God to his Law 18 19 20 Moses Maimonides the Jews saying concerning him In Prolegom Ibid. Chief Mufti amongst the Turks sits in the Divano 130 his State and Authority 306 Muncer his laughing at the common people 113 Mustapha his trick for the leading a sedition 115 Mycipsa his Admonition to his Sons to be at Peace and Vnity 97 N Nasica his Councel concerning the not Racing of Carthage 294 National Church the more special notion of it and it distinguished 210 211 Its being supposed to an Ecclesiastical Vniformity 211 Nature the description of the Law of it 16 that Law two-fold 42 It is the guide of Humane Actions In Prolegom prope med Natural causes their ordinary operation in the world 29 Nestorians their Liturgy 198 Nicene Creed the intent of the injunction of it 172 177 Noah his distribution of the world amongst his Sons 53 his exercising himself in the Priestly Office 124 Third Notions those in which Vnity of Assent in an Ecclesiastical Vniformity is to terminate 226 The Magistrates intent in mens inward Notions in relation to outward profession 271 272 c. Numa his exercise of himself in the Priestly Office 140 O Obedience to be performed by private persons to Princes in their establishments of their Ecclesiastical Vniformities 183 An Opinion in matters of Religion what it is explicated 150 Opinions the open contesting of them the cause of Atheisme and Prophaneness in Societies 88 The variety of them a cause of popular Religious contests 91 the readiness of men to entertain them in matters of Religion 152 the numerous increase of them in men 152 153 the posture in which they come forth to the venting and defending of them 153 154 Orators both Greek and Roman the singular use that that is to be made of their writings In Proleg in fin Orders of Ecclesiasticks the necessity of the diversity of them in every Ecclesiastical Vniformity 131 the Old Testament Orders of Ecclesiasticks 131 132 and also the like in the New Testament 132 the perpetual Orders of them in it Ibid. Ordinances the Publick Ordinances in any Church ought to be celebrated in the vulgar tongue 108 109 Whether the same specifical Ordinances only be not sufficient for the attaining the end of an Ecclesiastical Vniformity 203 In what manner the Sacred Ordinances of God are to be made use of in the publick 218 219 Ordination of Ecclesiasticks to their Offices the Right of Ecelesiasticks 133 P Padre Paulo his saying concerning Government and the Powers belonging to it 137 138 his complaint concerning the estate of the affairs of Venice 241 242 Pandects of Justinian their revival from Amalphi and Florence 31 whence collected In Proleg post med Parents their power of life and death heretofore over their children whence 35 Passions their mixture with zeal a cause of popular Religious Contests 92 A distinction of such their mixture Ibid. Peace the benefits of it to Societies 94 95 96 c. And to the publick charge of the Magistrate Ibid. to Religion 95 to Government 96 and to the consistency of Religion with Government 97 and how much it is commanded in Scripture 97 98 Philosophical Prudences what they are In Proleg prope fin Phylacteries the intent of their being worn in Israel 170 Pisistratus his trick for the recovery of his Tyranny at Athens 114 Plato his charge concerning the instruction of the Citizens of his Common-weal in certain doctrines of Religion 87 his two grand sorts of Atheists 88 his saying concerning preparations of War and Peace in a City In Prolegom in princip the excellency of his works In Prolegom prope fin his pattern of an Ecclesiastical Vniformity 176 his saying concerning the Government of humane affairs 301 Pluralities the case concerning them 266 267 Poets look'd upon of old as divinely inspired 14 Greek and Roman the singular use of their writings In Prolegom in fin Poland the Kings Councel in it its consisting partly of Ecclesiasticks 130 Politicks its dignity amongst the Philosophical prudences In Proleg prope fin Pontifies the Colledge of them and their authority amongst the Romans 305 Pope his possessing the
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