to serve in a schisme That they have not thought they have done enough unless besides the grand Heresie of their Sect they have had also certain differences in lesser things cry'd up for greater by which to distinguish their parties and to keep them at a more compleat and farther distance from others So Mahomet as hath been mentioned besides what he hath done in the grand assertion of his Prophetical Office Supra Lib. 1. Cap. 2. §. 7. hath distinguish'd himself also by many other things from the followers of Christ So also the Church of Rome besides what she hath done in the derivation of the fundamental Papal Rights from St. Peter hath distinguished her self from other Christian Churches by other lesser matters and the like And the like other instances might be given The Disciples of Christ in the New Testament have enjoyn'd moderation and meekness and the like in case of difference about such things Phil. 4.5 Gal. 6.1 and forbidden doubtful disputations before the weak Rom. 14.1 But men have prosecuted them with Fire and Sword But yet here is a distinction to be made of Doctrines inconsiderable in themselves and such as are made considerable by accident in any case Such may be the lesser Doctrines in any Church when the Churches Lawful Authority and respect that is to be given to their Government depends upon the defence of them Such may be also the Doctrines contested either in Churches and more particularly by the members of them mutually or by Churches and betwixt them more publickly But in either case however they ought not to be so unlawfully contested as we have said and to the greater prejudice of the common good of humane affairs VII In the second place The second ordinary cause the second ordinary cause of such contentions amongst men is the great variety of opinions that is amongst them especially amongst the vulgar and more illiterate heedless sort of men if they come once to sit in the chair of Judgment And all that variety prosecuted by as various and contradictory sorts of Zeal also And this both variety of opinions and of prosecution of them ever hath been and ever will be when occasion is given for it And the causes of it shall be assigned hereafter In the interim while every single person almost Infra Lib. 2. Cap. 7. §. 6. alibi accompanied with such zeal opines differently from another it is no wonder if the buckler be taken up on all hands and that actual contests arise if opportunity be given for their arising and it be permitted by Authority in any Church to be so But in the mean time as to the Scripture in this matter although some things in it be hard to be understood 2 Pet. 3.16 yet it hath declared as St. Augustine says the Doctrine necessary to Faith and Manners De Doctr. Christi Lib. 2. Cap. 6. so plainly as that by comparing of Scriptures and the diligent use of a mans Reason and of the other means which God hath prescribed in this case for these things are required the natural knowledge of them may be certainly arrived at And any Church also is supposed in its setting forth of any Rule or Canon or Doctrines according to its occasions to declare the sense of Scripture in all things in it as plainly as it can But however all men are not capable of making the due use of these or the like means of information And generally they do and ever will differ in their opinions both concerning these and other things The third ordinary cause VIII Let us come to the third cause of these contentions and that is the mixture of mens private passions with their zeal in such matters of Religion Their passions of Pride and Ambition Anger and Revenge and the like and these are enough like Phaeton's Chariot of the Sun to set all the world on Fire And this mixture happens either at unawares and men not discerning it and so somtimes to the very best of men as the Divine Apostles themselves in their seeming zeal in the Scripture would have called for fire from Heaven as Elias did Or else men entertain it voluntarily and knowingly and so both evil and good men also through humane infirmity and the prevalency of their passions over them frequently do And in either of these cases how much men use to differ mutually in affection as well as in opinion the World sufficiently knoweth The wise man saith that through pride cometh contention Prov. 13.10 And Senec. in Thyest Chorus Ira cum magnis agitata causis Gratiam rupit cecinitque bellum Otium tanto subitum e tumultu Quis Deus fecit When Anger being stirred up by great causes Hath broken off all Amity and sounded the Allarum to War What God is there that hath made a sudden quiet Out of so great a Tumult The fourth and last ordinary cause of such Religious Contests IX The fourth and last cause ordinarily in the world of such Religious contests then is yet greater then any of these And that is the mixture of mens worldly interests with the defence of their opinions viz. of those their opinions whether they be taken up only pretendedly and in order to the promoting of such interests or else have any real being in men and those interests do mix only by the casual concurrence of affairs with the defence of them But yet still in either case what more potent charms to throw men into contentions then those interests so mixed are Is it not mens love to these things that hath power to delude them into a change of their opinions as the wise Author of the History of the Counsel of Trent saith Hist Councel of Trent Lib. 8. That Thus it happeneth as in humane affairs so in Religion also that ones credulity is changed with his interests And is it not it also that hath power to make men eagerly defend them Is it not for these interests especially so mixed that men have drained their veins And is not for these also that they have parted even with Heaven it self All times and Histories and Records of Humane affairs are full of instances in this matter we need not here stand to give them X. From these things then it is evident From hence the necessity of some kind of Unity to be maintain'd in matters of Religion what a necessity there is that in the Government of any Society whatsoever there should be some kind of Unity in matters of Religion maintained amongst men and that both for the removal of these unlawful Religious Contests and the occasions given by them to such Atheism and Prophaneness as hath been mentioned and also for the begetting of such Charity and Peace amongst men as may be healthful to all their Divine and Humane affairs How much tumultuous and popular contests about Religion prejudice all the affairs of men I shall describe hereafter Infra Lib.
of Princes a great reason of mens doubts and and dissatisfactions concerning it In Prolegom circa med Supervisorship the necessity of it in an Ecclesiastical Vniformity 297 the several sorts of the Supervisors distinguished 297 298 c. the supream assigned 298 whence he derives his right Ibid. the deputative Supervisors further distinguish'd Ibid. the matters to be supervis'd and the care to be taken in the supervising of them 300 c. Supream the necessity of some one such in every Ecclesiastical Vniformity 134 the supream in Humane Societies defined as to his political qualification 135 and as to his person Ib. the Supream power of jurisdiction of the Civil Magistrate how it is committed to him by God 136 Sybilla Erythraea or Cumana her testimony concerning Christ 24 Simony why forbidden by the Laws Ecclesiastical 265 how it is committed 266 the punishment of it Ibid. Synagogues no express approbation of them in Scripture 197 Synceritie ought always to be in men in the giving in of testimonials to profession in an Ecclesiastical Vniformity 279 Synod of Divines the last way in this world for the finding of truth in matters of religion 232 it s right to the handling of such matters 233 the rights of Princes in relation to it 233 234 Synods Heretical the Princes power of prohibiting them 234 and what they are 235 Syrians their Liturgy 198 T Temporal Penalties how far forth the severity of them may be inflicted in spiritual matters 270 Testimony Divine in what it consists 17 Testimonials to profession in an Ecclesiastical Vniformity defined and distinguished 277 those to indefinite profession assigned 278 and also those to definite Ibid. the necessity of Princes exacting the special sort of them 280 of these Testimonials under the notion of religious bonds 281 and in what manner upon what accounts and to what things they oblige 282 283 284 285 c. Theodosian Code its dignity amongst books of Laws In Prolegom ad fin Toledo his saying to the Legate from Rome in the Councel of Trent concerning Christ's Valuation of Souls 217 Toleration what is meant by a loose and open tolleration of venting of Opinions 151 Tradition the only instrument for the conveyance of the Doctrines of religion and the testimonials to them down to future Ages 18 that subservient to Moses his Law 20 when it is an infallible conservatrix of former Records 18 how it was subservient to the Heathenr prescript of Religion 22 and how to Mohomets 23 the tradition of the matters of the Christian Religion how it hath been credible 25 26 27 Transmigration of Souls a doctrine of Religion amongst the East Indians c. 114 Tribonianus imployed in the collecting the Digests In Prolegom post med Tribunals Ecclesiastical 301 Tridentine Fathers their saying concerning the Mass its being established in an unknown tongue 181 The Twelve Tables amongst the Romans from whence deriv'd In Prolegom post med but now extinct Ibid. U Venice that state its prohibition of building Religious Places without License 219 220 Venting of Opinions in matters of Religion the necesssity of a restraint to be held upon it in Humane Societies 164 165 An Uniformity defin'd 1 and distinguished Ib. Uniformity Ecclesiastical the general matter about which it is conversant 2 it is the means necessary for the preservation of the welfare of the Magistrates publick charge 79 the appertaining of it to the well-being of Humane Societies proved more generally 82 83 the greater necessity of the treating concerning it evidenced 194 the Rules to be proceeded by in the alteration of it in any National Church 206 207 the practises of men conversant about the making use of it in Societies assign'd 168 c. such an Vniformity distinguished 168 the grounds and reasons for it assigned 169 the two grand instruments of it Ib. divers have been the sorts of it in divers Societies Ib. the principles leading men to the use of it 169 170 171 172 173 174 175 c. Princes have been forced many times to the further degrees of it 176 from whence the just measures of it are to be taken 182 who hath the right of framing it in Societies 183 Unity in matters of Religion the necessity of some kind or other of it to be maintained in Common-weals 39 All men would have it Ib. but none yet hath sufficiently described it Ib. It is the Mother of Charity and Peace Ib. the necessity of some kind of it for the holding of that Peace and Charity amongst men 164 that Unity distinguished Ib. the internal defined Ib. the external describ'd and distinguished diversly 162 it is the great stated medium for the holding of a charitative communion in Churches 162 163 the Unity of the use of publick worship the great secondary medium for the holding of it also 163 Uses those which are to be made by the people of the Canon and Liturgy in any National Church 244 245 246 247 248 Vulgar their manner of entertaining judgments in matters of Religion 150 151 W Sr. William Wade his Monument in the Tower of London 65 Women their being zealous Suicides at the funerals of their husbands in the Eastern parts of the world 114 Worship of God distinguish'd 164 Wray Chief Justice in the Kings Bench his Report made in the case of Smiths conditional subscription to the 39 Articles of Religion in England 284 Writing the ordinary way for the conservation of things and Records amongst men 164 X Xenophon his mention of the Heathen ways of Prophesie 20 Y Young men advised to a greater caution as to the divulging of Opinions 295 Z Zaga Zabo amongst the Abassines both a Bishop and Vice-Roy 129 Zaleucus his cunning in dealing with the common people 115 Zeal the Noble and Generous heats of it not intended to be extinguished by an Ecclesiastical Vniformity 295 but only it to be regulated Ibid. FINIS The Intelligent Reader is intreated to Correct the ERRATA committed in the absence of the Author
DE JVRE VNIFORMITATIS ECCLESIASTICAE OR Three Books OF THE RIGHTS Belonging to an UNIFORMITY in CHURCHES IN WHICH The chief things of the Lawes of Nature and Nations and of the Divine Law concerning the Consistency of the Ecclesiastical Estate with the Civil are unfolded ET EXCUTIT ICTIBUS IGNEM By HUGH DAVIS LL. B. Late Fellow of New-Colledge in Oxford and now Chaplain to the Lord Duke of BUCKINGHAM LONDON Printed by S. Simmons and to be sold by T. Helder at the Angel in Little Brittain and S. Lowndes over against Exeter house in the Strand 1669. To the HIGH and MIGHTY PRINCE CHARLES the II. By the Grace of God KING of Great Brittain France and Ireland Defender of the Faith c. EXCELLENT SOVERAIGN WHile your Great Affairs are prosperously managing both abroad and at home behold here I present this Book as one meanes in its kind toward the settlement of the Peace of your Kingdomes The Rights of an Ecclesiastical Vniformity have been many times debated in the World with Fire and Sword And Your Kingdomes have been of late through the debates concerning them the dire Field of Blood Which Rights because it is of so great moment both to all Divine and Humane Affairs that they should be duely stated and because they have never yet been stated by any I have therefore here adventur'd the stating of them and that according to the evident dictates of the Lawes of Nature and Nations and of the Divine Lawes concerning them and as they make to the preserving and promoting the Publick and standing welfare both of Religion and Government and the Consistency of Religion with Government the Principal and Fundamental matters of all Humane Societies And I have made a search into the frame and fabrick of all Humane Affaires and have unravel'd the transactions of the former and present Ages of the Churches both of the Jewes and Gentiles Christians and Mahometans for the doing of it And I here Dedicate it particularly to the Peace of Your Majesties Kingdomes at least so far forth as a Book may be a means for the procuring the Publick Peace and where it may meet with men either of Reason or Conscience and not of furious Ignorance or temporal Interests Behold Great Prince I Present it at your feet most Humbly craving leave that I may light this Candle at the Sun and draw a Lustre upon this Discourse from Your Majesties Soveraign Patronage Herodotus relates it of Midas In Clio paulo post princip That of all things he chose to offer at Delphos his Regal Chair in which he was wont to sit and give Laws to his Kingdom It is because this Book concerns these great matters of Law and Publick Right that I presume to offer it thus in Duty to Your Majesty What the Church Historian tells the Excellent Emperour Theodosius Sozomen In Praefat. ad Imperatorem Theodosium That it was said of him that he spent the day and night in Councels and Causes in looking after his Religious and Civil and Military Affairs The like is said of Your Majesty that You are at all times ready at Your Councels and Deliberations That You go abroad to Visit Your Garrisons and Navies and that You spend your time in looking after the setling the Church and State the Charge committed to you by God May Religion and your Majesties Government long flourish together in your Dominions that the Divine Blessing may accompany you and there may never be wanting one to Sit upon the Throne of your Fathers so long as the Sun and Moon shall endure YOVR SACRED MAJESTIES Most Humble and most Obedient Subject Hugh Davis TO THE High Court OF PARLIAMENT AND To the rest of the Subjects of the KING of GREAT BRITTAINS Dominions THE Subject-matters of this Book Most Noble and Generous Patriots contain the summe and substance of Humane Affairs and which concerne the Peace and Tranquillity of the Dominions of Princes And they are those also which are now upon the Wheele and more particularly and principally in agitation amongst us like Balls of Fire thrown to and fro in the mid'st of us You have more then once Determin'd concerning them And Your determinations claime this Direction and Submission of them to you And the more peculiar respects which they bear to the occasions of his Majesties Subjects the like Direction of them also to them I have endeavour'd the impartial stating of them according to the dictates of the three sorts of Laws currant amongst men And where our Affairs Domestick have more particularly occurr'd have avoided what I could the intermixing with the Heats and Passions of the Times I do not presume in the least in these things Honourable and Renowned SENATOURS to interpose in your Great and Publick Councels those Soveraigne Balmes of ENGLAND Nor to undertake to instruct many of the able and sufficient minds of others those more Ethereal and Celestial Beings amongst men But only if it may be for Information if for Satisfaction where there is Occasion for the giving of it I have adventur'd the Representing of those great matters which do so highly concerne the Establishment and Preservation of the Peace of Your Country and of all Humane Societies THE PROLEGOMENA TO THE Three Books ENSUING DIverse have written of the diverse sorts of Laws amongst men Of the Laws of Nature and Nations and of the Divine Laws And that both more generally and particularly Diverse also have applyed those Laws diversly And that both in respect to the Civil and Ecclesiastical part of Humane Affairs But none yet hath applyed them to the Rights of an Ecclesiastical Vniformity viz. those of the Prince the Priest and the People belonging to it Nor digested those Rights into any due connexion and order viz. as they make to the preserving and promoting the publick welfare both of Religion and Government and the Consistency of Religion with Government And yet scarce any thing next to the Divine Law it self is of greater moment to Humane Societies Right is the Publick Cement of all Humane Affairs and that which all men contend about and expect even from God himself And Religion and Government and their mutual consistency are the things primarily fundamental to the very being and welfare of all Humane Societies besides what respects they have to another world Wherefore Plato calls In Gorgiā prope fin all preparations both of War and Peace which are made in a City Toys if Justice and Temperance be not preserved in it In Hercule furent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paulò post princip And Amphitryo in Euripides cryes out to Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But dost thou not know how to save thy Friends Either thou art an unskilful God or else thou art not just And Cicero in his Books of Laws Nihil tam aptum est ad jus conditionemque naturae quam Imperium sine quo nec Domus ulla nec Civitas nec Gens
opposition to the Laws of an Ecclesiastical Uniformity in any State which is claimed by some both of the Priesthood and people Contrary to what Grotius and others of note have done in the stating of that Question But I have given the Reasons for the denial of it And no less then the whole conforming Clergie and others in publick imployment of the State at this day in England have subscribed to the very same matter And in the end of the stating of it I have more explicitly disputed the tendency of the derivation of Government from the people and of the Doctrine of Rising depending upon it to the good of Religion and Humane Society Which thing truly ought to have been done by Grotius and others who have stated that question although in a separate Notion from an Ecclesiastical Uniformity In the Second and Third Books I have treated of an Ecclesiastical Uniformity the necessary means mention'd for the accomplishing the Consistency of Religion with Government In the Second Book I have treated of it and the Rights belonging to it more Generally And in the Third Book of both of them more particularly And in both these Books I have taken In the several Cases Questions and Quere's belonging to the treating of both those sorts of things and in the stating both of those Cases and of other matters I have many times considered Humane Nature sometimes Tacitly and sometimes expresly and how it is to be dealt with And he that will not consider it in such things is never likely to govern the World Omnes De Natura Deor. lib. 1. naturâ duce vehimur sayes Cicero That we are all carried on powerfully by Nature And Bodin concerning the suiting the Government to the nature of the Country De Repub. lib. 5. cap. 1. in princip Haec porro Naturae consentana ratio spectanda in primis est ei qui Rempublicam fundare aut Civitatem optimè instituere volet That this agreeable respect of Nature is principally to be heeded by him who will found a Common-weal or set a City in order after the best manner And Nimium ipse durus est praeter aequumque bonum Mitio Senex apud Terent in Adelph Act. 1. Scen. 1. Et errat longè me a quidem sententia Qui imperium credat gravius esse aut stabilius Vi quod sit quam illud quod amicitia adjungitur Mea est sic Ratio sic animum induco meum He is too rigid and besides all Right and Reason And he err's much truly in my opinion Who believes that Government to be more firm and stable Which is framed by force them that which is cemented by love So is my sence of it and so I am apt to believe And the elegant Fabulist at the meeting of the two strangers at the Lake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how wilt thou make me thy friend who am nothing alike to thee in nature And Thucydides in the case of Publick Commotions and stirrs in a Common-weal When a Common-weal is disturb'd Lib. 3. the nature of men leaping over the Lawes doth willingly shew it self to do unjust things against them Being transported by the greatness of Anger more prevalent then Right and an enemy to the more excellent things So that he that will well govern men must do it by first Governing humane nature In my stating the more particular Consistency then of Religion with Government I have taken the best care I could That Religion should have it's due Neither do I believe That the particulars concerning either of them as they stand mutually in this their relative Condition can well be stated otherwise then here they are And one great Reason of mens mistakes and doubts and dissatisfactions of Judgement and Conscience concerning the Ecclesiastical Lawes of Princes and their submission to them in all Societies is their not considering of the relation in which Religion ought alwayes in the World to stand to the being and exercise of Government both in Church and State In my Defence of the Rights of Princes there are two sorts of Adversaries chiefly which I have met with to be oppos'd and those are the Church-men of Rome and those of the late Scotch and English Presbitery who have trodden in the same steps with them in this matter though under different Notions and I have not spoken any thing concerning either of these either invidiously or at mine own pleasure but onely from the Testimonials of their own Writings and Practises And the like I have done where I have met with any who have opposed the Rights either of the Priest or People In my going through the whole There are three things which have caused me to descend the deeper into the Mines of Labour And those are 1. The invention of matter it being in several places wholly new and almost every where not applied by any other to my present purpose 2. The digesting of that matter into it's due Method It being very various and the places of connecting and disposing it into its Right Order recurring also frequently and in a very various manner 3. And lastly the numerous Books which I have been forc'd to consult with for the furnishing out of the whole body of this Discourse into the World but in some tolerable manner and according to the deserts of the weight of the matter And those Books which I have accordingly made use of have been of those professions which concerne the most substantial matters of the Publick Affairs amongst men The first of those Faculties or Professions is Divinity And in it first of all I have attended to the Books of God the Divine Law of the Old and New Testament And in the Old for the Interpretation of the Lawes and Ordinances of Moses and what was the external practice of them in Israel the writings of the Hebrew Rabbines are ordinarily produc'd and especially those of Moses Maimonides Of whom the Jewes have a saying A Mose ad Mosen non fuit similis Mosi That from Moses their Master to Moses the Sonne of Maimony there hath not been the like to Moses the Sonne of Maimony And the Rabbinical Age began about the time of the destruction of Jerusalem and the dissolution of the Jewish Polity by Titus De Bello Jud. Lib. 7 cap. 24. In whose Triumph afterwards at Rome Josephus mentions only the Book of the Jews Law amongst whatsoever other Writings they had to have been preserved and carried along with him in it Out of the Books of the Old Testament and the Writings of the Rabbies there are also many late Christian Writers who have made Systematical Collections of the Frame of the Jewish Polity such as Schickardus the Hebrew Professor at Tubingen Bertram and others The most staple and authentick Writers in the Christian Church and next to the new Testament it self are of divers sorts De Jure Belli lib. 1.
only that none of the works of Divine Plato ought to be detracted from and whose Books of Laws and his other works contain in them many things both of the Laws of Moses and Christ and of the ancient Laws of Greece Amongst the Moderns Jesuites or others the learned Bodine deserves an Asterisk as being so excellently well skilled both in the Civil Law and also in the particular Laws and Policies of Countries Besides those who have written just Tracts of Politicks are others also who have debated particular Questions in it such are Junius Brutus Buchanan the late English-man Milton and others in the question of Rising in Armes Next to Politicks and the prudences concerning the ordering the matters of Church or State follow the exemplary prudences of History and Poesie And last of all the subservient discipline and divers from all these mentioned of Oratory The Greeks and Roman Histories contain in them many of the notable examples of prudence in Governours in the ordering the affairs of those Mighty States The Histories of the Christian Church that follow Eusebius contain the like in Church affairs Of either the present or late condition both of Churches and States abroad in the world there are many who give an Historical account Such as Chytraeus the Messenger of Maximilian Georgeviz the Turkish Captive Damianus a Goes the Knight of Portugal the Venetian Cardinal Contrarene Leunclavius in his Annales Turcici his Pandects Historiae Turcicae and the like And those Books which principally concern the state of the Church of England in particular either as to matters Historical or Controversal I have given an account of in their places hereafter And of the principal of those which concern the more general and principal controversals only in the margent for the reasons in those places mentioned And in the last place who will deny but that the many admirable writings of the Greek and Roman both Poets and Orators are of singular use many times both for the professed and occasional both illustration and confirmation of things Nonne Sexcenti Scriptores tam Graeci quam Latini passim Homeri Hesiodi aliorum Poetarum exemplis testimoniis utuntur ut rei veritatem confirment horumque spoliis sua scripta ditent atque magnificè decorent Do not many hundreds of writers as well Greek as Latine make use of the examples and testimonies of Homer Hesiod and of other Poets up and down in their writings that they may confirm the truth of things and with the spoils of these enrich and magnificently adorn their writings sayes Emilius Portus And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hesiod and Theognis In Epistola Dedicatoria praefixa Euripidi and Phocylides these all men do confess to have left behind them the best precepts of life sayes Isocrates And as to the language that either these or others have written in I have in the citation of them Oratione ad Nicoclem Primo taken this course viz. for the English Readers sake generally I have rendred them all into English the Language in which I have written but yet for the satisfaction of others who might perhaps desire the present view of either the original Authorities or the Latine Translation of them I have where I thought there was occasion and it would not make too great an Hiatus and gap in the Text set them down also ordinarily before the English of them But otherwise I have generally either set them down only in English or else directed to them with an Et caetera after the recital of somewhat of them And last of all as to the stile in which I have written I have attended to the two things requisite and which ought principally to be heeded in it viz. its conciseness and plainness its conciseness that I might rather say much in little then be tedious and its plainness that I might be understood And in this manner then I have commended this whole ensuing work to the Reader And if any man think much of those Principles of which it consists behold the whole current of times the Authority of all Laws and the experiences and practises of all Ages at least generally and in the main attesting to them In the interim that I write not this Book to the vulgar amongst men it is sufficiently evident both from the matter and form of it They may where occasion requires and for satisfaction of conscience sake be more familiarly instructed in the Rights and Liberties belonging to them in the matters of an Ecclesiastical Uniformity but otherwise it hath always been their unhappiness and ever will be not to be capable neither in those matters nor others of being rationally dealt with The very nature then of this discourse directeth it to the other sort of men and particularly to those who have the guidance of others and the ordinary sway of affairs in Common-weals in their several Sphears of activity and stations belonging to them either in the Church or State that they may see the reasons of those things which are necessary for the supporting the welfare of Societies and make the several uses of the matters contain'd within the compass of this Discourse in order to the Publick Peace Last of all then this being the more general drift and intent of this whole work in that posture such such as it is in which it comes forth into the world if there be any thing said in it that is prejudicial either to Religion or Government or the consistency of each with either I wish it were unsaid again In the mean while I have for some time retir'd my self to write it and have only here further to say May it serve the King of Kings in his Universal Monarchy over men and Kings and Princes in their Governing of them THE General Contents OF THE WHOLE LIB 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 distinguish'd CHAP. II. The first Proposition laid down viz. That Religion is appointed by God The rational Grounds of the Proposition given And the consent of Nations about it from whence the true Prescript of Religion is to be discerned And the general grounds of all Religions laid down and compared CHAP. III. The second Proposition asserted viz. That Government also is appointed by God The Question concerning the Derivation of it from the people and the consequent Doctrine of Rising in Armes in case of Male-administration and particularly in defence of Religion and the matters of an Ecclesiastical Vniformity stated And of the Tendency of those Doctrines to the hurt of Religion and Humane Society CHAP. IV. The third Proposition also asserted viz. That Religion and Government being both so appointed by God must needs be Consistent mutually amongst men And that their Consistency explicated and stated CHAP. V. To whom the charge and right of the preservation of the welfare of Religion and
distinction of an Uniformity * The first and capital division also of all Affairs amongst men and the application of them to the general intent of an Ecclesiastical Uniformity D. de rerum divisione qualitat L. 1. Summa rerum divisio sayes Paulus the Civilian in duos Articulos diducitur nam aliae sunt Divini Juris aliae humani That the chief division of Affairs is derived into two parts for some of them are of Divine Right and the others of humane And the Divine Affairs are those which concern Religion The Humane those which concern Civil Government And God and Nature have appointed both these to Consist These three things then and the preservation of the wellfare of them viz. Religion and Government and the Consistency of Religion with Government are the general matter about which an Ecclesiastical Uniformity is conversant About the preservation of the welfare of Religion and it's consistency with Government primarily and directly and about the preservation of the wellfare of Government collaterally and by consequence And because in our following Discourse concerning this kind of Uniformity and the Rights belonging to it we shall have many things to say about these three more general matters which will be common to the whole therefore it is that they are here first of all to be unfolded accordingly and that for our clearer passage to the discussing and determination of other things founded upon them hereafter in their several Topicks and places properly belonging to them So then that which I shall do in the unfolding of them shall be 1. To define them severally 2. To distinguish them Religion defined III. Religion then is here first of all to be defined First of all because it is in our following Discourse the thing first in order which we treat of And to be defined viz. in the general notion of it Religion then is nothing else but the Law of God prescribed to men In respect to God the Law-giver and prescriber of it it is his Law and in respect to men the observers of it it is their Religion or Service and Worship So when the Book of God calls it on his part his Statutes his Word his Way Psal 119.48 105 37 c. and the like and when the Hebrews on man's part call it by the several names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reverence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith and the like all return in their several respects Etymol lib. 18. into the sense of the definition Religion sayes Isidore Dicta est ab eo quòd per eam uni soli Deo religamus animas nostras ad cultum divinum animo serviendi That Religion is called so from hence because by it we bind our souls to the one only God for the performance of Divine worship to him with a mind of serving him And Cicero sayes that it is it De Nat. Deor. Lib. 1. Per quam reverenti famulatu Ceremoniae divini Cultus exercentur By which with a reverend and servant-like deportment the Ceremonies of the Divine Worship are practised And St. Austine defines it to be De Civ Dei Lib. 26. Nihil aliud quà m cultus divinus Nothing else but the divine worship The application of the general notion of Religion to other things besides the worship of a Deity needs not here be mentioned And when the Latines use the term for any great care or respect that a man useth about any thing it is then used Metaphorically and abusively but then only properly and emphatically when it is applyed to the Divine Worship as we have mentioned So the old Roman Civilians ordinarily in their cases and the several texts of the Digests Religion towards God Pomponius calls the worship of some Deity De Justit jure L. Veluti Lib. 11. â—it 17. Lib 47. Tit. 13. c. which is common to all Nations And the several Titles De Religiosis sumptibus funerum de Sepulchro violato and the like will evidence the same thing IV. Religion then being thus defined The first distinction of Religion let us come to our distinguishing it according to the occasions of the body of our discourse hereafter And the first distinction of it is by disparates that it is to be considered either in the General or Special or individual In the General it is such as we have already mention'd the term being taken at large and not bounded by any special restrictions In the Special it is taken for this or that sort or kind of Religion and that whether it be more special as it lies at a farther distance or less as it lies at a lesser distance from the first general according to the rules of Logick Last of all in the Individual it is taken for this or that individual or particular part of the same sort of Religions as it is either exercised or professed by this or that part of the Professors of it And so is Rome one part and Verona or Florence another part of the same Roman Catholick in Italy and the like V. The second distinction of it is The Second distinction of it by the two opposite members of true and false and the effects of these in mens minds and actions are either natural or supernatural And this is most certainly true that any false Religion if it be but apprehended to be true will have per omnia the same natural effects in men together with that which is really true and as having such are any false and erronious sorts of Religion in the world considered by us when they are mentioned hereafter and applyed either separately or mixtly to things VI. The third distinction of Religion is that it is taken simply The Third or relatively simply when it is considered by it self and only in a simple and abstracted Notion and relatively when it is relating to other things And that Religion is to be considered in a relative notion by men very frequently for the guidance of their actions by it there needs no more said to evince it then that it is placed by God in the world together with other things which it may either commodate or incommodate according as it is apprehended of and used or practised by them in relation to those things Vicè cuncta reguntur Alternisque regunt Says Papinius That all things are Governed by vicissitudes of influences upon one another and he that considers not the respects of things in the world which they bear one towards another and acts accordingly will quickly by his actions bring all to Confusion VII In the fourth The Fourth place Religion is either National or not National and secluded National it is called by the usual application of the term when it is the Religion only publickly established by Authority in a Country and then the Church is said also to be incorporate into the State And not National is the contrary Of
the former of these Sorts is the Christian Religion in the most of the Dominions of Europe In the large Territories of Preister John in Affrica Of the latter is the Christian and Jewish Religion in Greece and in the most of the Dominions of Asia as is affirmed by Chytraeus Johannes Boemus Aubanus Georgieviz Godignus and others And although it be true in the mean time that sometimes De facto there are diverse sorts of Professors of Religion tollerated in the same State as will be further mentioned hereafter yet none of those have the priviledges nor extent ordinarily of that which is the National nor cannot properly be called so for those Reasons and because secluded from those more eminent endowments But notwithstanding still all of them have their respects severally to the State and the Government of it In Declaratione praefix ad Acta Synodi Dordrar Quia Ecclesia quamdiu hic vivimus vix separari possit a Republica Because the Church so long as we live here can scarce be separated from the State say the States General of the Vnited Provinces VIII In the first and last The first and last distinction of Religion place a Religion secluded is yet further to be distinguished And that as it is either secluded onely being at all practised or exercised in any Society Of the latter sort was the care of the Christian Religion in the dayes of the Apostles and afterwards under the Heathen Roman Emperours and of many Sects afterwards under the Roman Christian Emperours and such as are prohibited by them in the New Civil Law and the Code and Novells of Theodosius But this case is here only pointed at by us and comes not into ordinary consideration hereafter And that because it seldome or never happens that such a Religion subsists with any duration in any Society or that de jure the continuance of it ought to be endeavour'd in respect to such or such a Society unless where there is an immediate and particular command from Heaven for it as there was to the Apostles in respect to their first preaching in Jury otherwise the Divines and Civilians do rightly prescribe to the professors of such a Religion either present Martyrdome or else flight and change of the soyle by migration unto another Country And thus much of this first general Terme IX The Terme Religion then being thus explicated the like is to be said also concerning Government Government defin'd And first for its definition Government in the general is the disposition of the Affairs of humane Societies So Plato defines it to be Cura totius In Definitionibus De Repub. lib. 1. cap. 1. The care of the whole And Bodinus sayes That a Commonweal is Familiarum rerúmque inter ipsas Communium summa potestate ac ratione moderata multitudo A multitude of families and affairs common amongst themselves governed by the Power and Reason that is supream And here presently then for the unfolding of this definition will occurre the several Societies that are amongst men to be distinguished Any conjunct plurality of men is in nature a Society because they by their plurality and conjunction partake of the general nature of such a Society So there is a Society in Families in Corporations partaking of the same Municipal Laws amongst Merchants for their Trade's sake nay even amongst Robbers and Pyrates to a bad end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who rove like Theeves up and down the Seas sayes the Poet Homer Odyss 3. D. De Testibus L. Vbi §. 1. D. De Verbor Sig. L. Nerntius §. 2. D. Eodem L. Familiae §. 3. to infest Strangers But the Civil Law would have no Society to consist of less then three and that three at the least did facere Collegium make up a Society for Trade or the like And use and custome hath obtained yet farther that when humane Societies are mention'd the Termes be applied only ordinarily to States and Kingdomes and the like greater sorts of lawful humane Societies And so then is the terme Society understood by us generally in this Discourse And the Notion of Government mentioned is in like manner applied to it X. The first definition concerning Government The first Definition of Government is the same that was mentioned concerning Religion It is considered either in the General or in the Special or in the Individual the Termes being applied here in the same manner as before and the different respects of them onely being preserved XI The second The Second distinction is by opposite members that it is considered either as a faculty or else in the exercise of it As a faculty and so it denotes the power of him that Governes And so the Roman Civilians call that power Florentinus D. De statu hominum L. Libertas c. which a man hath over himself which is his Liberty or over others which is Dominion by the name of a Faculty Or else in the exercise of it and so it denotes the use and actual imployment of that power of Government And in both these sences it is applied hereafter sometimes Habitually and sometimes Actually taken The third Distinction XII The next distinction of Government is by disparates that it is to be considered either as a charge committed to the Governour by God and so it respects principally his obligation to God concerning it or else as the Right of him that Governes and so it respects his claime and title that he hath to it or as it intends the wellfare of humane Society and so it respects also the means which he is to use for the compassing such the wellfare of it And under these considerations also it will occur hereafter XIII The fourth and last The fourth and last definition of it is by opposite Members and that by the farther distinguishing it according to the last notion of it mentioned And so it is considered Either as it concernes the good of particular persons Eminently and that in Priviledges 12. Quaest 96. Act. 1. 2. quaest 90. Act. 2. or else of the Community and that in its Ordinary General intent as was said Privilegia dicuntur quasi privatae leges sayes Aquinas That Priviledges are so called as it were private Laws And further sayes he Because the Law is the Rule of humane Actions the last end of which so regulated by it in a Society is the good and happiness of all the members of that Society ideo necesse est eam semper ad bonum commune ordinari That therefore it must needs follow That the Law in its ordinary general respect must intend the common good Now the Law is that by which the Governour proceeds in Government Neither is that benefit of the Law which is common to all particular persons equally and as included in the whole to be called by the name of a Priviledge XIV In the third and last place we come to
explicate also the consistency of Religion with Government The Consistence of Religion with Government defin'd and by it is meant nothing else but the agreement of the Precepts of Religion with Goverment and the right and necessary rules of it and those rules of Government are to be said to be necessary which are so either ordinarily and in common to all Governments or else pro hic nunc and according to the occasions of particular Societies and the present circumstances attending their several publick affairs and the distinctions of this Consistency are those which follow The first Distinction of the consistency of Religion with Government XV. First of all it is taken either Negatively or Positively In a Negative sence when Religion doth not hurt or overthrow Government In a Positive and affirmative when it doth benefit and support it XVI This Positive Consistency is again taken either simply The second Distinction when in an ordinary common way Religion doth benefit Goverment or eminently when it doth so in an extraordinary and eminent degree XVII This Consistency is attributed to Religion The Third either in respect to inward acts of the mind and openings in matters of it or else in respect to outward acts of the Body such as divulging of Opinions any manner of way as it immediately hath such an influence upon Government XVIII The consistency of Religion with Goverment The Fourth is either Total or Partial Total when it so consists in all it's Precepts Partial when but in some only XIX It is yet farther either Fundamental or not Fundamental The Fifth Fundamental when it so consists in matters Fundamental and those either in respect to Religion on it's part or Government on it's and not Fundamental is the contrary and when it respects only lesser matters XX. The sixth and last The Sixt and last distinction of this consistency is into actual and necessary Actual when de facto only it is so Necessary when it can be no otherwise which necessity of Consistency is alwayes proper to the True Religion and these Distinctions also are to be heeded hereafter XXI Last of all there is one only Corollery then to be subjoyned here to all these things and that is The Conclusion subjoyn'd to these preceding matters that the Decrees of God concerning these general matters mention'd are both Infallible and Immutable Infallible in his intent in placing them aright in the world and so as is best for humane affairs And Immutable concerning their continuance in such a state and condition as he hath intended them for which things will be easily granted since the denial of either denieth a necessary attribute and perfection to the Godhead CHAP. II. The first Proposition lay'd down viz. That Religion is appointed by God The rational grounds of the Proposition given The consent of Nations about it From whence the true Prescript of Religion is to be discerned and the general grounds of all Religions lay'd down and compared I. SOme Religion necessary to be prescribed to man evident from the light of Nature II. The Prescript of it must needs be from Gods appointment evident from the same Natural light III. Hence the consent of Nations and the commands of God himself about it IV. That particularly instanced in in Moses his derivation of his Law from God V. So also the Heathen dated theirs VI. So the Christian prescript was derived from the same Authority with that of Moses VII So Mahomet also dated his VIII Twenty sorts of precepts of Religion IX What the true prescript of Religion is is to be known only from divine Revelation X. In what Divine Testimony consists and how the Revelation of the true prescript of Religion is to be known from it XI Our discerning the opperation of Gods Attributes distinguished XII The properties of the opperation of these Attributes of God and particularly of his Omnisciency and Omnipotency and of Tradition in relation to the effects of them XIII The operations of Gods Omnisciency and Omnipotency the only Primary Divine Testimonies to matters of Religion And Tradition the only instrument for the conveyance of the memory of them and the Doctrines of Religion down to future ages And the consent of Nations and of God himself about these things XIV So in Moses his Law XV. So the Heathens XVI So Mahomet XVII So also in the Law of Christ And the Christian Religion asserted from it and that also with a special respect to an Ecclesiastical Uniformity XVIII The Vniversal Consent of Nations about it also at this day viz. That Religion is appointed by God I. THe general terms then Some Religion necessary to be prescribed to man which are common to this whole Discourse being thus first of all explicated I come next to the first particular consideration of things and that is of that first in Order as I said viz. That Religion is appointed by God and because the being of some Religion in the General for man to practise the precepts of is to be supposed as the foundation of its being constituted by such or such an Author of it therefore that is evident from the dictates of Natural Light concerning the Creation of Man For God having endued him with such sublime faculties of his Soul as whereby he was capable of practising the Precepts of such a Religion either such a thing as Religion was to be appointed for him to practise or else such his natural faculties as to that most excellent end of them should have been bestowed upon him in vain But God and Nature make nothing in vain II. The Precepts then of such Religion whatsoever they be The Precepts of it onely from God must needs proceed Originally only from the appointment and prescription of God and that both because God only on his part hath the right of prescribing such Precepts obligatorily and in the way of Divine Law such as Religion was said to be above in the definition of it to man Cap. 1. Sect. 2. and also because such Precepts in the matter of them must needs be according to Gods will or else they will not be acceptable to him and if not acceptable then the observation of them on mans part cannot bear the notion of service and worship such as it was attributed to it to be above also in the explication of the definition Ibid. The Right which God hath of obliging man by Precepts of Religion is two-fold First that which belongs to him Primarily as Creator and secondly secondarily as Governour of the world and therefore it is the first General Principle of the Law of Nature in matters of Religion that the Creator and Governour of the world is to be served and obeyed Exod. 20.3 As it is the first Commandment in the Law of Moses Thou shalt have none other Gods before me And it is the prime original of all Sabbaths i. e. times set apart for the
more stated solemn service of God the remembrance of God as Creator and governour of the world as in the ancient Judical Sabbath the Creation of the world and Gods resting from it to proceed to governing were assign'd as the reasons of it And it was the Doctrine of St. Paul to the Athenians Acts 17.24 that God that made the world was to be worshipped and as this is the reason of Gods Right of prescribing the Precepts of Religion to man so alike also are the reasons why the matter of such Precepts by being according to Gods will must be necessarily on mans part his Service and Worship For if otherwise the Issue of it will be no less then the removal of God from being either a rewarder or a punisher of men and so consequently from having to do at all authoritatively in Humane Affairs and so in the end all Religion it self towards him will be destroy'd which would be all one as to man as if God's very being it self were removed out of the world For a reward is for something done according to ones will And Paena est noxae vindicta Punishment is vengeance taken upon a fault sayes Vlpian But if Religion by being according to Gods will be not mans service and worship there can be no reward annex'd to it from God nor punishment because he is not wronged if the precepts of it be violated and the impulsive cause of all Divine Worship in man being naturally and primarily Hope and Fear towards a Deity and good and evil to be expected from him being the only objects of these affections and the light of Nature where Divine Revelation is wanting as it is supposed to be in this case dictating no other principles of expectation of good or evil from him but that of reward for serving him or punishment for offending him If Gods having to do authoritatively by such rewards and punishments be removed from amongst men what ground or reason would there be left for the practising of any Religion at all towards him and if not towards him then towards none at all since none else but the Creator hath any right of prescribing it The consent of Nations and the commands of God himself about it III. From these Grounds and Principles in Nature concerning these things then it is that the consent of Nations hath dictated the derivation of all Religion only from God And the Divine Law also hath commanded the same thing In Moses his Prescript of Worship it is the reason prefix'd to the whole System of his Laws which were delivered after the Moral Laws as well as to the two Tables of the Moral Law it's self I am the Lord thy God and by the same Laws the Idolatry of the Nation was forbidden to Israel as well as that the prescribed worship of God was commanded In the Law of Christ he himself contra-distinguish'd the commands of God to the traditions of men Mat. 15.9 and his followers practised the very same Doctrine and that expresly upon the very grounds in Nature which we have mentioned There is one Law-giver who is able to save and to destroy Who art thou that judgest another saith St. James And St. Paul lays down that maxime Chap. 4.12 That Without Faith it is impossible to please God and he annexeth the reason of his assertion for he that cometh to God Heb. 11.6 must believe that he is and that he is a rewarder of them that diligently seek him The same thing concerning duties Mat. 10.28 that Christ himself also before him hath prescribed concerning sins Fear not them that kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in Hell The like hath been the Doctrine of the Heathen Sages also upon these very accounts Divine Plato says De Legib. Dial. 10. in princip That those are the two great sorts of destroyers of all Religion in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either who deny the being of the Gods or else do affirm them not to take any care of humane affairs De Natura Deor. Lib. 1. And Cicero Sunt Philosophi fuerunt qui nullam habere censerent humanarum rerum procurationem Deos quorum si vera sententia est quae potest esse Pietas quae Sanctitas quae Religion That there are indeed Philosophers and have been who have thought that the Gods had no care of humane Affairs whose opinion if it be true what Piety can there be what Sanctity what Religion And Stratocles heretofore was laugh'd at when he asked a Law at Athens That whatsoever should please King Demetrius that should be reputed Religious towards the Gods and just amongst men IV. And these Grounds then of the Divine appointment of Religion being thus assigned from Nature The derivation of Religion from God instanced in the Law of Moses Contra Appion passion We shall also find the Universal consent of Nations to it in like manner if we will but take a view of the several prescripts of Religion both True and False that have been in the world So first as to that of Moses the most ancient Law-giver as Josephus in his time and when Gentilism was so rife in the world durst avouch him to be against all the Heathen prescripts He received his two Tables written with the finger of God Exod. 32.15 16. Thargum in Cant. Cap. 1.11 and the Judicial and Ceremonial Laws of Israel from the same hand at Mount Sinai And it is a Tradition amongst the Jews that the Tables were hewn out of the Saphire of the Throne of Gods Glory which they say is mentioned Exod. 24.10 But I need not insist further upon this particular V. Let us proceed next to the Prescript of Heathens So also the Heathen dated theirs and view their Derivation of their Religion from Divine Authority The only creditable and authentick Records of former ages that are left in the World are those generally of the Greeks and Romans In Timaeo circa princip and therefore Plato calls the Greeks alwayes Children because of the defect of the Histories of former Ages amongst them that was even in his time and they being the Elder of those two latter Empires if any are to be believed concerning the derivation of their Religion they are First then as to them and afterwards we will come to the Romans Herodotus says That they derived their Religion from the Aegyptians In Terpsichore In Cratyl Epimoni c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato from them the Phaenicians Assyrians and others Plutarch from Thrace But all agree in this That they received it traditionally from the Institutions of the Gods in those Countries And it is evident that from these and such other Countries they received it because they worshipped the same Gods and in the same Order generally that they did So the two famous Greeks Homer and Plato
Vid. Homer in Hymnis Solem Lunam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Plat. de legib Dial. 7. Mentimur nunc ô boni Viri De Magnis diis sole dico Luna Et Dial. 10. vid. c. mention the Sun and Moon as the Chief of the Gods The one as the Queen the other as the King of Heaven Such as the Moon is called in the Scripture Jer. 7.18 and which the Phaenicians are said from the Hebrew to have called Baaltis or Baltis And it is well known how these two Gods were fam'd to be worshipped by the two first Empires of the Assyrians Persians and others and is without controversie from the Writings that are left us by the Wise Men amongst the Greeks that there was no expectation of any one Precept of Religion to be received amongst them from any but the Gods I will quote but two of those Writers the Poet Euripides and Plato The Poet Euripides Plutarch compares with Lycurgus for his Divine Wisdome testified to by the Gods in the falling of Lightning upon both their Tombs sayes he presently after their deaths In Lycurgo ad finem And Plato needs not to borrow a Name for the like wisdome also and in both writings of these men Ibid. the Derivation of Religion only from Divine Authority is constantly owned and asserted Vid. Troad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Euripides in his Troades terms the Priestess to be enlightned from Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Divine Priestess Enlightned from Heaven Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in princip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also in his Bacchae he brings in Bacchus constituting his own Holy Rites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this City of the Greeks I first of all came And there leading the Chori and appointing mine own Sacred Rites and afterwards he calls the Drums Ibid. and other things used by the Monades at his Sacrifices his own Inventions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Drums of Mother Rhea and mine Inventions And afterwards Cadmus affirms it to be lawful for him to lead the Chorus because the God had not revealed distinctly whether a young man or old should do it So in his Rhesus he calls the Service of the Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidden mysteries And that both in respect to the Divine Revelation of them at first as well as to any of their being kept secret afterwards And the like many more instances might be given out of the Writings of this Divine Poet. And as to Plato we will quote but two remarkable places out of him concerning all these things the one out of his Dialogues De Republica where when he comes to discourse of holy things Dial. 4. Paulo post princip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What then said he is there yet remaining to us in the constituting of Laws And I said to us truly nothing but to Apollo of Delphos the Greatest and most Eminent and Prince of all Laws To him belongs the constituting of Temples and Sacrifices and the other sacred Services of any of the Gods besides the Ceremonies us'd about Supulchres and Funerals of the dead and whatsoever services belong to the appeasing of them And then sayes he further and more generally concerning all such Divine Services Talia profecto neque ipsi scimus c. Such things truly neither have we knowledge of and in constituting a City we will believe none else if we are wise nor use any other Interpreter of them to us but our own Country God viz. this God being in all such things and to all men the interpreter proper to every Country sitting in the middle of the Earth and upon the very centre of it expounds them to them Thus far goes he in that place And the other is out of his books of Laws Dial. 5. circo med and that speaks further These things are to be said sayes he for this reason to him that builds a City and Common-weal viz. Whether he founds it new from the beginning or else restores it being old and dissipated Concerning the Gods and sacred Rites whatsoever of them ought to be constituted for each sort of people in a City And by whatsoever Gods or Demonds to be named None that is in his right Wits will endeavour to innovate concerning these things whether they are received from Delphos or Dodona or Jupiter Ammon or are asserted from some Ancient Fame to have been by Visions and Inspirations of the Gods which things being appointed of the Ancients did constitute Sacred Rites mixed with solemnities and that whether they arose from strangers or are said to be from Tuscia or from Cyprus or whencesoever else So that it is evident now from these and the like Authorities amongst the Greeks which might be produced from whence they deriv'd their Prescripts of Religion viz. from their Oracles and Gods from visions divine Inspirations and the like wayes of Revelation from Heaven In the second place let us make the like enquiry concerning the Romans Disputationem lib. 1. cap. 11. And the like will be found also concerning them So Numa whom Machiavel sayes Rome owed more to for bringing in Religion amongst them then to Romulus their Founder And he dated his prescript of Religion from night Converses which he feigned with the Nymph Egeria and day converses with the Muses as Livy Decad. 1. lib. 1. In vita Numae and Plutark and others affirm But before either him or Romulus many religious Rites and Ceremonies were brought into Italy by others Faunus their most ancient King is famed first to have consecrated Groves the same things which we read of to have been in use amongst the Assyrians and other Heathens in the Scripture and so also to have erected Temples appointed Sacrifices and the like After him Evander brought other Rites from Arcadia De falf Relig. Lib. 1. cap. 22. and after him Eneas other Trojan Ceremonies from Troy and Numa is said by Lactantius to have added to these But however all these whether Traditional or newly founded by Numa were still derived from the Gods St. Augustine in his Book De Civitate Dei reduceth the Theologie both of the Romans and other Heathens Lib. 6. cap. 5. to these three sorts delivered by Varro as he sayes Varro Tria genera Theologiae dicit esse Earúmque unum Mythicon appellari alterum Physicon Tertium Civile Varro sayes sayes he there were three kinds of Theologie and that the one of them was called Poetical the other Philosophical and the third Civical And he sayes consonantly elsewhere Ibid. lib. 4. cap. 27. That it was delivered by the Pontifex Scaevola tria genera fuisse deorum unum a Poetis alterum a Philosophis tertium à Principibus Civitatum That there were three sorts of Gods the one of them received
from the Poets the other from the Philosophers and the other from the Princes of Cities And all these were still sayd to be from Divine Revelation The Poets were of old looked upon as Inspired from Heaven De furore Poetico in Princip So Plato Testifies concerning those of Greece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they uttered their excellent Poems not at all from any thing of Art but from Divine Inspiration and that they drew Wine and Milk from the fountains and hills of the Muses Vid. etiam in Phaedro circa princip Et de legib Dial. 2. Et de Repub. Dial. 10. Et de legib Dial. 3. as Bees did honey from flowers And were the Interpreters of the Gods and the like in many other places So the Latine Poets also had the same reputation in their times and Countries Est Deus in nobis agitante ealescimus illo c. That there was a God in them and that they grew warm by his motion And the like is to be said of the Philosophical and City Divinity The Philosophers and Senates just as the Sanedrim amongst the Jewes concerning Prophets did not receive any thing in either but what they judged to be from Divine Revelation Suetonius in Tiber. Tertul. Apolog. c. 3. Euseb Hist Ecclesiast lib. 2. cap. 3. The Story is known concerning Jesus Christ in Tiberius his time whom the Senate would not receive into the number of their Gods because he had been worshipped before they had approved of him And as this is said concerning the Religion of the Greeks Vid Ovid de Fast Dii quoque Tristitiam poni per sua festa jubent Et Hora Carm. lib. 1. Ode 16. Non Dyndimaene non adytis quatit Mentem Sacerdotum incola Pythius Non Liber aequè Et Vid. Hospinian de Orig. Festorum c. So the Christian Prescript was derived from the same Authority with that of Moses Matth 23. In Apologia Socratis Acts 5.29 Rev. 22.18 19. Mahomet's Prescript dated also from God and Romans and other Heathens in the general So the like also might be said concerning all the particular parts of it Their Festivals were dated from their Gods The Priests at their Oracles said to be Inspired by their Gods and the like in other things So that thus was the Heathen Religion received totally upon the account of Divine Authority and we may be sure upon none other account at all for else to what purpose was it that these Oracles and several other wayes of Divine Revelation mentioned were held in such repute amongst them for that end viz. That they might thus receive their prescripts of Religion from them VI. The Christian Religion which proceeded from God indeed may well be expected then to proceed upon these only rational grounds The commands of God and men are alwayes oppos'd as to matters of Faith in the New Testament We are bid to call no man Master upon Earth and that which Divine Plato also taught in express termes To obey God rather then men And they are cursed and devoted who adde to the Canon of the New Testament And the like things obvious to consideration might be farther said but they need not be here recited VII And lastly The like we shall find also concerning Mahumet That as we said the Heathens feigned the Divine Original of their Religion and derived many Rites of it from Moses as to the matter of them so hath he also feigned the same Original of his and derived many Rites of it both from the Heathens and Moses and Christ He feigned converses with God and his Angel Gabriel Vide passim in Alcorano and the holy Ghost in the form of a Pigeon dictating into his Ear the Law of his Alcoran He pretended the amendment and restauration of many Doctrines both of Moses and Christ which he said Vide ibid. Azoara 9. since their times had been corrupted He pitch'd upon many things as being Media Licita and indifferent in their own nature and which were controverted amongst Christians and partly practised and partly tolerated by Moses his Law and by the Greeks D. De Petitione haereditatis L. Ancillarum etiam ¶ Sed inquit Vlpianus Non in multorum honestiorum praediis Lupanaria exercentur c. Et vid. Plat. De Rep. De Legib. c. Et Alcoran ib. Azo 9. and the old Civil Law of the Romans such as Polygamy Circumcision choice of meates and other Doctrines and Sacred Rites and Ceremonies And in these he pretended his reduction to the Primitive appointment of God as if many of these things had been altered and corrupted and otherwise constituted by Moses and Christ in their times Thus then the universal consent of Nations and all Divine and Humane Lawes have established it That all Precepts and prescripts of Religion are to be expected only from God and his divine Authority But because the Divine Original of Religion in the general and under it's different Notions is not only to be asserted in relation to the treating of an Ecclesiastical Uniformity and the Rights belonging to it but also that a more special respect is to be had to the true Religion both by all mixtly that they may take heed of violating the consistency of it with Government and also by the chief Magistrate in particular and eminently that he may take care for the settling of it as the National Religion in his Society And because we shall have many occasions hereafter in our following discourse of referring to the distinction of Religion into true and false Therefore we will here proceed a little farther in relation to these things and lay down the general grounds of all Religions and compare them Two only sorts of Precepts of Religion VIII There are then two only sorts of Precepts of which any Religion can consist 1. Natural 2. Positive For this is a compleat distribution of the Divine Laws into these two sorts 1. The Natural it must needs consist of because God the Author of Humane Nature is supposed to approve of the dictates of it And the Law of Nature in the General is implanted in all Creatures for their good and that they might be governed by it And so Vlpian describes it D. De Justit jure L. Hujus ¶ Jus naturale Jus Naturale est quod natura omnia animalia docuit Nam jus istud non solum humano generi proprium est sed omnium animalium quae in terra aut in Mari nascuntur That the Natural Law is that which nature hath taught all living Creatures for that Law is not only proper to mankind but is the Law of all living Creatures which are generated and bred either in the Earth or in the Sea And therefore for man not to be governed by it would be against the whole order of the Creation and it should be planted by God in him in vaine 2. The positive Divine Laws
proceed from God's Supream Soveraignty over man And that Primarily as he is Creator and by which Soveraignty he is at liberty to command him any thing else also besides the Law of his Nature What the true prescript of Religion is is to be known only from Divine Revelation and that Authoriz'd by Divine Testimony in those Mediis Licitis which I mentioned upon another account just now IX What that Prescript of Divine Precepts is which God hath so appointed to men for their Religion especially as to the Positive sort of them is to be known only from Divine Revelation and that because the perfect and original light of Nature in man is in a great part lost and darkened and till the Pattern of it be shewed him again and that either by special grace or else ordinarily by a Prescript of Religion delivered from Heaven in common to all he doth but as it were more obscurely in many things groap after it And the will of God in Positives is secret only to himself and no Creature hath any such Intuition into the Divine Essence as to know it till revealed and that Revelation of it also from Heaven must be witnessed to by peculiar Divine testimony or else it cannot be known to man to be such and if not so known it cannot rationally be received by him X. Divine Testimony in the general In what Divine Testimony consists and how the Revelation of the true prescript of Religion is to be known from it consists in the exhibiting of supernatural operations which because supernatural are only proper to God and his Supernatural operations proceed severally from his Attributes and that Religion which consists only of the Precepts of the Law of Nature and the Media Licita for it's positive commands and the Revelation of which from Heaven he hath in a peculiar and particular manner witnessed to as such by such supernatural operations it ought to be received by man and he is oblig'd to God as Creator and Governour of the World to observe and practice the precepts of it God hath not revealed from Heaven that he hath committed it to any man or Angel to appoint for Religion what shall seem right to him or he shall think fit But he hath left every particular precept whatsoever to be expected only ultimately from himself XI The Essential Attributes of God are all those infinite perfections which we ascribe to him and to deny the Creatures One discerning the operation of Gods Attributes Distinguished Prima Quaest 3. Art 5. in conclus The opperation of them being any wayes present can be discerned by us only à posteriori and from the effect of them and not otherwise and à priori because we have not such intimate Cognizance of the nature of God as so farre to discern them Neque est definitio Dei neque demonstratio nisi per effectum sayes Aquinas That there is neither any definition nor demonstration of God but by the effect The effects of the Divine Attributes then are discerned either mediatly or immediatly and there are only two of those Attributes the opperations of which we are able so far to distinguish as to discern them immediatly from their effects mentioned and those are the Omnisciency and Omnipotency of God and the effect of them are miracles and ordinarily Prophesie or prediction of things to come or sometimes any the like knowledge and Revelation of secrets equivalent to it and the effects of the other Divine Attributes as such are not discern'd but mediatly i. e. by the Testimony of these two being present to them wheresoever is their operation XII * The Properties of the operation of these Attributes of God and particularly of his omnisciency and Omnipotency and of Tradition in relation to the effects of them The opperation of all these Attributes of God as all other Acts of Creatures which are in time either is in praesenti or hath been in praeterito or else is to be in futuro In praesenti it gives present Testimony to any thing being from God as in present Miracles Prediction or Prophesie in the first utterance of it attested to by such Miracles as to matters of Religion In futuro it is intended to give future testimony by the effect of it concerning any Creature as in prophesie in the event And that which hath been in praterito stands upon Record and the onely conservatrix of the memory of it and deliverer of it down to future ages is tradition Which tradition if it hath these two properties 1. That it be true in the fountain and first spring-head of things 2. That it be continued and un-interrupted in the stream of the relation of them down to us then it is as infallible a conservatrix of former Records though for many ages together as if so many men standing all in a row did deliver those Records from hand to hand immediately one to another XIII These things then being said from hence it is that these three things The operations of Gods Omnisciency and Omnipotency the only primary divine testimonies to matters of Religion and tradition the only instrument for the conveyance of the memory of them and the doctrines of Religion down to future ages and the consent of Nations of God himself about these things viz. Miracles and Prophesie or Prediction ordinarily have been laid down by the consent of all Nations and of God himself as we mentioned just now concerning the Divine Institution of Religion as the great and primary Divine Testimonies to all Religion in the world whatsoever And the third of them viz. Tradition as the instrument for the conveyance of the memory of them down to future ages And having then here also assigned the Reasons just now mentioned for these things from Nature Let us come to the instancing in the consent of Nations and of God himself also as so approving of them and that in the same order and manner as formerly concerning the Divine Institution of Religion in the General * So in Moses his Law XIV First of all then as to the Prescript of Religion deliver'd by God to Moses The primary Divine Testimonies of it as such have been from these things The secondary have been from the other effects of the other Attributes of God And Tradition hath been accordingly made use of in relation to them both as we have mentioned We will instance in all the three particularly 1. Prophesie The Old Testament Prophets are famously known a) Floruit circa Ann. mundi 2460. Moses and b) cir an 2840 Samuel and c) cir an 2900 David and d) cir an 2900 Nathan and e) cir an 2900 Gad f) cir an 3000 Elias and g) cir an 3040 Elizens and h) cir an 3040 Micha and i) cir an 3110 Jonah and k) cir an 3120 Hosea and l Joel and so also the Prophetesses a) Floruit Cir. An
also as to Tradition The Original Copy of the Mahometan Law is said to be kept in the Chief Mufti 's Custody It is accounted prophane so much as to touch it with common hands And Tradition is the thing rely'd upon for the delivery of it at first by God to Mahomet as is alleadged and for it's continued uncorruptedness in the precepts of it to this very day XVII In the fourth and last place So also in the Law of Christ And the Christian Religion asserted from it And that also with a special respect to an Ecclesiastical Uniformity let us come last of all to the consent of the Christian Religion to these things as was mentioned concerning Moses his Law and to the assertion of the truth of it also from them and that 1. For Prophesie viz. as attesting to it and that in a peculiar manner and in it it excell'd all other Religions and had greater evidence of Divine Testimony from it then they had The Law of Moses had chiefly Predictions or Prophesies in the Original and first delivery of them attesting to it And which Vid. Sect. 12. as such as I have mentioned were but a secondary Divine Testimony and not credible any further then as attested to by Miracles But the Christian Religion had all the Prophesies concerning the Incarnation of Christ and other * De Judaeis Christum rejicientibus vid. Mark 21.33 sit in sequent Et cap. 22. in princip Et Luk. 15.11 c. De extraneis eun Amplectentibus vid Mat. 8.2 Matth. 12.21 Matth 21 43 c. De obsidione ruina Jerusalem Templi vid. Matth. 23.38 Luc. 13.34 Et alibi sic caeteris Principal things fulfilled actually and in the event testifying to it So it excelled all the pretended Prophesies of the Heathens which were either dark and dubious and interpretable either way according as the event fell out such as their Responses of Oracles for the most part were or else they were concerning things near hand and which might be foretold either by Logical conclusions made by cunning men concerning the consequences of them or else by Prae-sentiments in Nature such as the Platonists and others who write of Prophetick Euthusiasme mention and from the influence of Natural Causes on it or else those Prophesies might be much more from the sapience and vast experience of evil Angels in humane affairs And so also it excell'd Mahomet's religion if he alleadg himself to be prophesied of either by Moses or Christ the Books neither of the Old nor New Testament that were any where extant at his appearing in the World did testifie any such thing If he say they had been corrupted neither was there any thing of it in the writings of either Jewes or Christians neither was there any fame of any such thing ever heard of amongst them Especially the Christian Religion having been of no elder date then about six hundred years before him and for the most part of that time also its professors having been under the dint of Persecution and so there being little likelihood that they either should have had opportunity of corrupting in so great a measure the Law of Christ concerning his coming in so little time or else should have been at leisure or in a disposition of mind to do it under such persecution And last of all what end can it possibly be supposed they should have had in the doing of it The like also is to be said of his own personal Prophesies of the day of Judgment and his second Coming c. after a thousand years and how much the Prophesies of the Christian Religion excelled them Mr. Herbert in his Travels into Persia pag. 159. Which Prophesies of his how well they have been fulfill'd the event shewes For lately the time being expired his second Coming was very seriously look'd for and the people seeing themselves gull'd began to stagger till the Mufti assured them that the figures were mistaken and that it was two thousand in the Original And the Grand Sophi of Persia till then kept his eldest Daughter a Virgin and a horse ready in his Stable for him which after that he dismissed So that thus have been either the pretended or real prophesies attesting to other Prescripts of Religion but not so those attesting to the Christian It hath been attested to by Prophetick Heathens as is evident from the writings of the Sybills De civitate Dei Lib. 18. c. 23. and others And as was shewed to St. Augustine by Flactianus from the writings of Sybilla Erythraea or as others Cumana in which was found that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ the Son of God the Saviour And so it hath been attested to also by the Prophets of Israel And all their Prophesies also have been fulfilled in the person of Christ in the event and that purely providentially and by such wayes as could not be suspected of Imposture So some were fulfilled in others in relation to his person Matth. 3.3 Joh. 13.18 Matth. 26.31.56 c. Acts 2.24 25 26 27. Mark 12.36 Eph. 4.8 Matth. 2.5 6. Matth. 2.15 Matth. 21.16 Matth. 27.9 10. Joh. 19.36 as the coming of John the Baptist Judas his betraying him his Disciples forsaking him in the night of his arraignment c. So some also were fulfilled in himself which 't was impossible for any man or Angel to bring to effect as his Resurrection and Ascension So some by others before he was of any Age or capable of dissembling them as his being born at Bethlehem of Judea his coming out of Egypt c. Nay some by persons who were not capable of being suborned by any man as the little children saluting him with Hosanna Nay some by the Jewes themselves the utter enemies of his being the Messias and that at unawares as their giving thirty peeces of Silver for him their not breaking his Legs on the Cross their dividing his Garments amongst them Joh. 19.24 So that this Prophesie in the event attested eminently to the Christian Religion And the Jewes themselves also expected their Messias about this time of Christs coming into the World notwithstanding their rejecting him 2. In the like manner also did the Christian Religion excel in Miracles Moses derived his power of working them from God but Christ wrought them as God and in his own name Moses dyed the common death of all men but Christ rose again and ascended into Heaven So in the Star created on purpose sayes Tycho and others to lead to his Birth So also in his being born of a Virgin and other the like things So also he excell'd the Heathen and all their pretended Miracles and that remarkably in his silencing their Oracles the great pillars and supports of the Gentile Religion and in other things So also he exceâ—led Mahomet who did not so much as pretend the working of many Miracles Supra Sect. 16. as is said but that he
Society XVIII Last of all then we conclude all with this The Universal consent of nations about it also at this day viz that Religion is appointed by God That our Proposition here thus first asserted Viz That Religion is necessarily appointed by God and none else is the sense of all Nations present in the world as well as that it hath been so of those heretofore And if it be not such a common confession and supposition amongst them then what mean the mutual objections of Errour Superstition will-worship c. to be so vulgar in matters of Religion every where amongst men What mean also the so much adored names of Truth Divine authority the Will of God and the like to be the Helenaes that men contend for Truly these things will sufficiently evince the derivation of Religion only from divine authority to be still held as a common principle amongst men CHAP. III. The second Proposition asserted viz. That Government also is appointed by God The Question concerning the derivation of it from the People and the consequent doctrine of Rising in Armes in case of Male Administration and particularly in defence of Religion and the matters of an Ecclesiastical Vniformity stated and of the tendency of those Doctrines to the hurt of Religion and Humane Society I. THe causes of the want of Records in the world assigned II. The first state of men and the several ways of their coming together into Societies III. Whence the necessity of Laws and Government IV. The wayes by which men have arriv'd at Government V. The first and capital distinction of Government amongst men VI. The distinctions also of consent given to Government VII That the present lawfull Government is from God proved in the general and concerning the Church Government in particular VIII The two Constitutive causes assigned from whence the Civil Power is said to be deriv'd in the controversie concerning it IX The state of the Question concerning the derivation of the Civil Power from the People X. The grand principle of Natural freedom refuted XI The other propositions concerning the power of Magistracy fundamentally in the People and in the state of the Question considered XII The state of the Question on the Peoples part considered also from its effects XIII Last of all the prineiple of Rising in Armes particularly in defence of Religion and the matters of an Ecclesiastical Uniformity refuted XIV The proof of the Affirmative part of the Question that the Magistrates Power is from God And that XV. First from Scripture XVI Secondly from the voice of Nature and Nations XVII The tendency of the negative part of the Question to the good of Religion and Humane Society disputed XVIII That it doth not tend to the good of it proved First from Gods having stated it otherwise in Scripture XIX From the consent of the Civil Laws of Countries XX. From a comparison of things on both parts XXI From another Comparison XXII From another more particular comparison XXIII The General Conclusion I. ALL Effects under the Sun proceed ordinarily from Natural Causes And that is evident from hence The causes of the want of Records in the world because Miracles are but seldome and the difference betwixt Miracles and ordinary Effects is That the one proceeds from a Natural Cause as such and the other from a Supernatural in like manner The natural and ordinary causes of the defects of Records and Histories of former ages amongst men have been many and they either more general or more particular The greater and more general Plato assigns to have been necessarily either from Conflagrations by Fire or Inundations by Water In Timaeo cired princip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There have been and will be many and diverse destructions of men and there is a necessity that the greatest should happen by Fire and Water Which is therefore true because there are none other things in the world which can possibly and ordinarily be the causes of such destructions but the Elements and of them there are none other from which such a general Destruction both of the persons and writings of men can proceed but these two of Fire and Water and both these both Conflagrations and Inundations proceed either from natural causes as such purely or from Gods special appointment co-operating with them As to Gods special appointment such was the General Inundation in the time of Noah mentioned in the History of Moses De legib Dial. 3. in princip and pointed at by Plato and the fame of which was amongst the ancients and hath been found of later dayes remaining in many Countries Such also will be the general Conflagration at the last day Epist of Jude vers 14 15. prophesied of of old by Enoch and so often mentioned in the New Testament as also in the writings of the Sybils and Lucan the Poet and other Heathens And as to the proceeding of such more general desolations from purely natural causes In Timaeo ibid. Plato says that it comes to pass once after some long period and return of years That the Heavens and their Rotations come to such a position in respect to one another as that it is necessary for some vast and more general Conflagration to follow from it And the like may be said of Inundation And from hence the Fable of Phaeton's burning the world by the fall of the Charriot of the Sun and the like And there is no doubt but that considering the vastness of the Heavenly bodies in respect to the Earth either such Conflagrations or Inundations may follow from them The more particular causes of the like Destructions of Records In Timaeo ib. de legib ib. and Desolations of humane affairs Plato sayes also have been many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That such have hapned by a thousand other causes And they have been also of the same sorts as the former Gen. 19.4 Such as the Conflagration of Sodom proceeding from the special appointment of God concerning which some of the Greeks and Romans have said That it sprang from the sulphury vapours of the Earth drawn up by the Sun of which kind of matter the parts of that Country were full Which things may consist well enough although the denial of Gods special appointment as co-operating with those causes in Nature is rightly taxed by Interpreters Vid. Musculum in loc alios Such have been also the divers Wars and Earthquakes c. says Plato And Machiavil learned in all humane affairs except in the neglect of a Deity assigns Disputationum Lib. 2. Cap. 5. for the like causes the change of Religions and Languages the several Famines and Pestilences and especially Floods Apud Orosium Cedrenum c. that have been in the World and that these things are true also the many instances that may be given concerning them will evince Such were Ogyges and Deucalion's Floods mentioned in
appellatio permissa regulariter non est That from Arbiters there is no appeal permitted Regularly Variar Reso lut lib. 2. cap. 12. num 3. The present lawful Government is from God proved in the general and concerning the Church Government in particular Cap. 2. Sect. 2. sayes Covarruvias and so others VII The present lawful Government both Civil and Ecclesiastical in any Society is the Ordinance and appointment of God For so saith the Scripture The Powers that be are ordained of God Rom. 13.1 And the Governours derive their Power also or right of Governing immediatly from God for there is none else hath it to bestow upon them but he as the Omnipotent Creator primarily and as the Supream Governour of the world secondarily as was said above concerning Religion And so saith the Scripture also That therefore the Civil Magistrate in the exercise of his power is the Vicegerent or immediate Minister of God Rom. 13.4 Concerning the Civil Government I shall prove its being from God more at large anon Concerning the Ecclesiastical and the power proper to the Church Governours in a Christian Church Infra hic §. 15. I shall evidence it here and that from the Divine Law of Christ So Matth. 28.18 19 20. at his first giving them their Commission All power is given unto me in Heaven and in Earth go ye therefore c. So St. Paul Heb. 5.4 And no man taketh this Honour to himself but he that is called of God as was Aaron And Eph. 1.20 21 22 23. with Eph. 4.8 and 11. And he gave some Apostles some Prophets some Evangelists some Pastors and Teachers for the perfecting of the Saints c. And the like other Texts might be mentioned Hence in the Law of Moses God himself gave particular Order for the Admission and Consecration and anoynting of Aaron and his Sons to their Priestly Office And the Heathens derived the power of their Priests from their Gods Legib. Dial. 6. And Plato in his Laws would have the Creation of them determined by Lots That so it might be committed to God to take whom he should please by the disposal of them The very same thing which the Apostles of Christ did Acts 1.26 in the case of Matthias in the New-Testament So also in the New-Testament the Bishops of the Seaven Churches of Asia are called the Angels of those Churches And the ordinary Ministers in the discharge of their Function are every where called the Ministers and Messengers of Christ And therefore it is the universally approved assertion of the Law Canon and Schools Praelationem esse à Deo That Prelacy is from God and that for this Reason sayes the Canon Law The Ecclesiastical Censures rightly executed by Church-men are of the same efficacy and as much to be regarded as if they were executed immediatly by Christ himself So the Decretum Decret pars secunda Causa 11 Quaest 3. nemo contemnat c. Nemo contemnat Ecclesiastica vincula Non enim homo est qui ligat sed Christus qui hanc potestatem dedit Dominus fecit hominis tanti honoris Let none contemn the bands of the Church for it is not man that binds but Christ who hath given this Power and the Lord hath made men to be of so great honour And so also Aquinas Prima Quaest 96. In secundum sentent Lib. 2. distinct 44. Quaest 2. Prelatio omnis est à deo That all Prelacy is from God And Durand Prelatio est in hominibus ex ordinatione divinâ That Prelacy in men is from the Divine appointment and Ordination And it is the common vote of the Papal Canonists That Summus Pontifex est supra omnes gradus and Constitutus solo à Deo That the Chief Prelate the Pope is above all Orders and constituted by God alone Practicar Quaest lib. cap. 1. n. 2. §. 4. And Potestas Ecclesiastica sayes Covarruvias in hoc a Civili differt quod ea non est immediate penes totam Rempub sed fuit ab ipso Deo Jesu Petro ut Principi et Apostolis caeteris eorumque successoribus concessa That the Power Ecclesiastical differs in this from the Civil viz. in it s not being immediatly in the hands of the body of the People to bestow But it was granted from God himself Jesus to Peter and the rest of the Apostles and to their Successors But I speak not these things to countenance what is meant by them by these men but only so far forth as they make in the general to my present purpose VIII In the controversie The two constitutive causes assigned from whence the Civil Power is derived in the controversie concerning it concerning the original of Civil Government there are two constitutive and principal efficient causes of the Civil Power assigned The one is God and his immediate donation of it The other is the People and their Authoritative donation of it And both are alledged And because that this Principle of the authoritative donation of the people in this case is directly opposite to the immediate donation of God and that also there are many dangerous consequences and such as are destructive to the very constitution of an Ecclesiastical Uniformity in particular and the Laws of it and particularly the right of Rising in Armes which are derived from this authoritative donation of the people mentioned therefore also I will here farther state the Case concerning both these matters IX The state of the case then concerning the derivation of the power of Government from the people is thus The state of the Question concerning the derivation of it from the people 1. A Primitive liberty of all men by nature is laid down as the Ground and Foundation of it 2. The people by their consent given are said to confer the power of Civil Government over them on their Governours 3. The Governour set up by them is stated not as a Proprietary but only as the peoples Usufructuary and Tenant at Will in the mean time in his Government 4. The power of Government is said to remain fundamentally as they call it all the while in the people and only the exercise of it for the present to belong to the Governour 5. The consequence derived from hence is that the people therefore may resume it in case of Male-administration and reduce all things again to the state of Nature as they call it till another is set up 6. That they may use the means and exercise the right of Resisting rising in Armes c. for the deposing the Prince guilty of such Male-administration if occasion be 7. And Lastly All this is said to be appointed by God and Nature for these ends viz. The wellfare of Religion and the safety of Humane Society from Tyranny These then are the things that in our derivation of the Magistrates Power immediately and authoritatively in a special manner and not only by the concurrence of his general
with Government III. The distinctions of the Consistency of Religion with Government further explicated and applied IV. The Consistency of Religion with Government Prov'd V. First in the General VI. More particularly concerning the Christian Religion in particular VII Last of all the conclusion and consectary deduc'd from all these things The Distinctions of Government above mention'd apply'd to it's Consistency with Religion cap. 1. §. 8 9. I. WE have above defin'd Government both in the General Special and Individual And have said that it is to be considered either as a Faculty or else in the exercise of it And when we here treat of it's consistency with Religion it is meant of such in the exercise of it And that either Totally or Partially Fundamentally or in lesser matters So the Government of the Gentiles both in Church and State was inconsistent with the Religion of the Jewes Fundamentally and in the main particulars of it And so the Government of Jeroboam the Son of Nebat so frequently and eminently instanc'd in the Scriptures to have made Israel to sin was destructive of the particular precepts of the peoples Sacrificing solemnly at Jerusalem 1 Kin. 15.30 1 Kin. 16.26 c. 1 Kings 12.28 Whereupon the King took Counsel sayes the Text And made two Calves of Gold and said unto them it is too much for you to go up to Jerusalem behold thy Gods O Israel which brought thee up out of the Land of Egypt And he set the one in Bethel and the other put he in Dan. 1 K. Cap. 16 17 c Such also was the Government of Ahab and the Idolatrous Kings of Israel and of the Kings of Babylon at the Deportation and the like mentioned in the Scripture 2 K. Cap. 25. Such also that of Antiochus Epiphanes at the time of his Invasion and that of Vespatian and Titus at the time of their Destruction of the state of the Jews and the like the Governments of others mentioned by the same Jewish celebrated Historian Josephus Such also was the Government of the Roman Emperours in respect both to the Jewish Christian and some sorts also of the Heathen Religion both before and after the Crucifixion of Christ Of Tiberius in his time of whom Suetonius says That Externas Caeremonias In Tiberio §. 36. Aegyptios Judaicosque ritus compescuit c. He repressed the outward Ceremonies of Religion the Aegyptian and Jewish Rites And so of Claudius in his time of whom he says also that Judaeos In Claudio §. 25. impulsore Christo assiduè tumultu â—ites Roma expulit He drove the Jews daily tumultuating out of Rome Christ as he calls him being the stirrer up of them to it And that Druidarum Religionem Ibid. apud Gallos dirae immanitatis tantum Civibus sub Augusto interdictam penitus abolevit The Religion of the Druids amongst the Galls which was of horrid cruelty and prohibited only to the Citizens under Augustus he utterly abolished And so lastly of Nero in his time of whom he says also That Afflicti suppliciis Christiani In Nerone §. 16. genus hominum superstitionis novae ac maleficiae The Christians were afflicted with punishments a kind of men of an Vp-start says he and mischievous superstition And thus all of these particular Governments either in specie or individuo being in respect to these Religions either in the General or in some particular Precepts of them inconsistent with them But this consistency of Government with Religion by thus illustrating it from the contraries I here touch upon only as falling in my way to other things it not being the principal design of my Discourse as hath been before first of all mentioned Supra Cap. 1. §. 1. II. Religion also was above defined in like manner as Government And I distinguished it first into such either in the general The distinctions also of Religion applyed to its consistency with Government Cap. 1. §. 2. or special or individual And afterwards into either True or False And afterwards again I laid it down as considered either simply or relatively In its simple notion I have spoken of it principally already throughout the second Chapter In the Relative I shall handle it more principally both here and hereafter Ibid. §. 3. And when I here treat of the consistency of Religion with Government Ibid. §. 4. it is meant of it both in the general and special and individual Ibid. §. 5. And of the True totally and necessarily and of any False necessarily also so far forth as it partakes of the precepts of the true but only actually otherwise So the Gentile prescripts of Religion so far forth as they did partake either of the natural or positive prescripts of the true did either as to the one or other sort of them consist necessarily with the lawful particulars of their several Governments And so the Mahometan Religion in respect to the Mahometan Government at this day And in all Regions in the World generally it hath always been taken a care of that they should not in any of the Precepts of them inconsist with Government And if there have been Wars and Over-throws of Government and the like mischiefs at any time to Humane Societies hapning by them it hath been accidentally only as to the Religions themselves of the Countries generally in which such things have hapned and principally from other causes Wherefore that saying with application of it to this business also hath been true in all Ages and there are innumerable examples of the truth of it in all Histories and Records of Humane Affairs Natal Comes Hist Lib. 11. That Nunquam fere sola Religio fuit causa Bellorum c. Never almost hath Religion only been the cause of Wars But either a more loose and ample licentiousness of living furnished out by a semblance of Religion or else an immoderate affection of Ruling or some such kind of thing when the foulness of desire and the unlawful appetency of things not honest is cover'd over either by a simulation of defence of Religion or some more honest pretence by which both many adherents are acquired and many assistances flock into the design because there are but very few to be found who will imbrace manifest dishonesty And this consistency of Religion on its part with Government is the thing principally intended to be treated of by us both here and hereafter throughout this whole discourse Supra Cap. 1. §. 1. as hath been also first of all mention'd The distinctions of the consistency of Religion with Government further explicated apply'd Cap. 1. §. 13. Ibid. §. 14. Supra Cap. 3. §. 7. III. The consistency then of Religion with Government I also defin'd above And distinguish'd it into either Negative or Positive To consist totally negatively with Government is the least thing that any Religion can do And if it do not so it will not be
endured in Humane Societies nor ever own'd to be true and from God since Government is Gods Ordinance as abovesaid and taken by all to be intended as the great instrument for the good of all Humane Society But I shall here proceed further then to these things concerning the True Religion and evince it to be the property of it in particular to consist not only totally negatively but also positively and eminently as was above mention'd with any Lawful Government amongst men Supra Cap. 1. §. 14 15 17. Et hic §. 1 2. And to do these two things will be our task in the remaining part of this Chapter The consistency of Religion with Government proved IV. We proceed then to prove the total negative consistency of any True Religion in the general with Government And afterwards we shall descend to the positive and eminent consistency of the Christian Religion in particular V. First then First in the general this necessary negative consistency of any True Religion with Government in the general will be evident from this Categorical Syllogisme containing the sense of our former discourse concerning these things Viz. Those things which are appointed by God to have a being together in the World amongst men must needs be in themselves totally negatively consistent amongst them But the True Religion is so appointed by God to have such a being together with government in the world amongst men Ergo it must needs be in it self totally negatively consistent with it amongst them The Minor proposition in the present Argument is not taxable and he that will deny the Major and assert any two Ordinances of God whatsoever such as any True Religion and Government are to be in themselves although but in any one single respect and particular whatsoever mutually inconsistent in the world he must needs accuse God himself of a defect in his very act of placing them there For if God hath placed things in the world with an intent of their consisting Supra Cap. 1. §. ult and continuance there as was above concluded concerning Religion and Government and is from most weighty and apparent Reasons evident to all that he hath done so concerning those things and yet they will not consist then we must of necessity fall to the taxing his very attributes which were operative in the placing them there Where was his omnisciency that had no farther insight into what he did Where was his wisdome that could no better contrive Or where was his omnipotency that could no better effect If he were at any time deficient in these at that time he had not the Attributes of a God And if he had them not he was no God and if there were any time in which he was not a God it is impossible that at any time he should be a God without utter confusion denounced by him that will say the contrary to all the Right Philosophy and Divinity that ever concern'd a God in the world So that it appears in Sun Beams that he will enervate our present Argument must in the last result remove any such thing as a God-head out of the world but we will not imagine such a strain of Atheism So then the proof of this Argument in the general includes the proof of the necessary total negative consistency of the Christian Religion in particular with any Lawful Government And it evinceth the like consistency of any present Lawful Government also either in Church or State with the same Christian Religion upon supposition that the Governours in whose hands the exercise of such Government is do proceed rightly and by right rules in their administration of it Secondly more particularly concerning the Christian Religion in particular VI. We descend next then to the proof of both the positive and eminent consistency of the Christian Religion with the present Lawful Government in any Society And that either under the notion either of special or individual And for that 1. That it must needs consist positively will be evident from both its stamping the present Lawful Government both in Church and State as hath been mention'd with Divine Authority for the rendring of it more Sacred amongst men and also from its teaching men to be both Good Citizens and Subjects in all the Duties of the second Table which are the compleat duties of Humane Society Many things more particularly might be mention'd De Jure Belli Lib. 2. Cap. 20. §. 49. c. Vid. Ibid. But well saith Grotius concerning the whole System of the Doctrine of the Christian Religion in the general Nihil est in Disciplina Christiana quod Humanae Societati noceat immo quod non prosit We may be sure of that That there is nothing at all in any of the Precepts of the Christian Religion which doth any wayes hurt nay which doth not help and profit Humane Society 2. It 's positive eminent Consistency is as obvious to any man The Christian Religion being the very band and tye of Humane Society For whereas the Governour in his Humane Capacity can enjoyn the Duties of the second Table onely under Temporal Penalties God doth in the Christian Religion enjoyne them under Eternal And whereas the Governour in recompence to the observation of those Duties can promise onely Temporal Rewards God doth in the Christian Religion promise also Eterternal And whereas the Governour can take Cognizance only of the overt open acts of disobedience to his Commands God doth in the Christian Religion also take Cognizance of the very inward motions of the heart and first stirrings of it towards such acts of disobedience Eccles 10.20 Curse not the King no not in thy thoughts c. saith the Scripture So that who sees not that the Christian Religion hath ribb'd Humane Society with Adamant and is the very Cement and Band and Bulwark of it in all respects and the Superlative and most Eminent Help and Support to the present Lawful Governour in any Society whatsoever The conclusion and consectary deduced from all these things VII And lastly then I have but this one last and short Conclusion and Consectary to lay down from these things And that is That if at any time the Christian Religion doth prove subversive of the present Lawful Government and by any occasion taken by men from it in any manner of way whatsoever it is from the Errours of those men and their humane mixtures obtruded upon it and not from any genuine Rules or Precepts of the Christian Religion it self The purer Sun containeth no such Clouds and the spects shewed in the Jewel are but spots of dirt God himself as he would never have appointed a Religion in it self subversive of his own Ordinance of Government so he could not ordinarily have expected that the Kings and Governours of the Earth if such and as rational men only should have received it as his We proceed then from hence to other things CHAP. V. To whom
cause of such unlawful popular contentions VII The second ordinary cause VIII The third ordinary cause IX The fourth ordinary cause of such Religious contests X. From hence the necessity of some kind of Unity to be maintain'd in matters of Religion XI Unity the Mother of Charity and Peace XII A distinction of Charity XIII The benefits of Charity and Peace amongst men to the Christian Religion XIV The benefits of them to Government XV. The benefits of them also to the consistency of Religion with Government XVI And lastly how much they are Commanded in Scripture AN Ecclesiastical Uniformity then relating thus to Religion The healthfulness of Religion to Government Civil Society evidenc'd and the matters of it and being after this manner indicated by the Civil the healthfulness of Religion to Government and Civil Society will be easily acknowledged And that whether it be of the True Religion by its procuring the Divine Blessing upon these things and by its being so eminently helpful to them otherwise as I have said or of any false Supra Lib. 1. Cap. 4. §. 3 4 and 6. if it be but even by its accustoming men to the exercise of Conscience towards a Deity or so far forth as it partakes of the Natural Precepts of the True Lib. 1. Cap. 4. §. 3. and 5. and in its other Precepts consists with Government negatively at least as hath been supposed or as to its being better then none by its procuring temporal blessings in its way and measure from God and in many other respects 'T is that that Pomponius Mela sayes of the Druids amongst the Galls De orbis situ Lib. 3. Extima Galliarum Ora. Vnum ex iis quae praecipiunt in vulgus effluit videlicet ut forent ad Bella meliores aeternas esse animas vitamque alteram ad manes That one of those things which they did teach did fly abroad amongst the Common people viz. That they might be the more fit for War That the souls of men were immortal and that there was another life to be expected in another world And such and the like are the natural effects of any thing but so much as apprehended under the notion of Religion on the mind and actions of men And therefore Aristotle and the like all other Commentators on Government accounts Religion to be the chief thing without which a Civil Society cannot subsist Quintum vero ac praecipuum Polit. Lib. 7. §. 41. Cap. 8. says he viz. necessarium ad Civitatem est sacrarum ac divinarum rerum cura quod Sacerdotium nominant The first and principal thing necessary for the preservation of a City is the care of Sacred and Divine things which they call the Priest-hood Ibid. Lib. 9. §. 43. And therefore he cautions further That the Priest-hood for that very reason is to be committed only to fit and able persons And these and the like things have been acknowledged concerning Religion in all Ages and by all wise and discerning men Lycurgus the ancient Law-giver of the Lacedemonians when he was asked Why he appointed so small things and so little of value to be offered to the Gods as the Law of Moses also appointed the poor womans Offering for purification a paire of Turtle Doves or two young Pigeons Levit. 12.8 and the like He answered Because we should never cease to honour them Plutarch in Lycurgo L. Veluti F. De Justitia Jur. De natura Deorum Lib. 1. And in the Old Civil Law Pomponius says that to be of some Religion is the Law of Nations And Pietate adversus Deos sublata fides etiam Societas humani generis una excellentissima virtus Justitia tollatur necesse est says Cicero That Piety towards the Gods being taken away it will necessarily follow that both all Faith and Society of man-kind Pro Planc and together with them the most Excellent Vertue Justice be taken away also And Pietas fundamentum est omnium virtutum parentem ut Deum vereri c. That Piety is the foundation of all virtues of the honouring one's Parent as a God c. And Nunquam usquam respublica stetit sine specie aliqua Religionis Lib. De una Religione sayes Lipsius Quanta igitur verae illius vis est cujus umbra sustinet hanc molem That never any Common-wealth stood without some shew at least of Religion How great is the force therefore of that True Religion the very shadow of which supports so great a weight Eugubinus Lib. 1. Contra Vallam And nihil melius in terris homines habent ipsa pietate est enim Religio dux in Caelum in Terris autem fons Justitiae qua bene beateque res humanae Gubernantur That men have nothing better in this world then the thing called Piety for it is the guide of them to Heaven The fountaine of Justice in the Earth and by which humane affairs are well and happily governed And the like all the Ancient and famous wise men of the several parts and Ages of the word have taught So the Socratick Philosophers and the later followers of Plato so the Ancient Caldeans The Brachmans amongst the Indians the Persian Magi The Greek Theologists their Poets and others all the writings and precepts of these men have ever asserted Religion as the Soverane Balme of humane Society And because of this so great healthfulness of Religion it is that all Lawes as well as purely out of that primary respect which is due to God have both commanded and countenanc'd those things which have made to the upholding the publick esteem and honour of it and also have prohibited and punished all those things which have detracted from it in any Society So amongst the Abassines the Ceremonies of the Emperours and his Nobilities going in Procession to the Church on certain dayes Their falling down on their knees there Their adoring the Cross and the like and the People's entring not in at any time De Aethiopum morib Inaliis literis Imperator ad pontif Roman Script An. 1524. De Abassinorum rebus lib 1. Cap. 20 21 c. In Confess fidei Aethiop post medium De Turcarum morib Epitome Epistola nuncupator De Templis seu Meschitis eorum In novo Rational Dinor offic lib. 1. cap. 6â— c. De ritibus Eccles Cathol lib. 1. cap 24. Et alibi passim vid. Capitulare Caâ—oli Mag. c. Lib. 1. L De Confugio ad Eccles passim And Fletcher's History of Russia Chap. 21. prop. fin Vid. Mosen Kotsens in Sanhedrim fol. 188. Col. 4. And Levit. 24.16 Deut. 17.2 3 4 5. Deut. 13.6 7 8 9 10. Levit. 20.2 6 27 c. De Repub. Hebraeor cap. 6. alibi De legib Dial. 4. but having first put off their Shooes and the like many other things for the promotion of the popular esteem of Religion are recited by Damianus Goes Godignus
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
2. Cap. 7. §. 9 10 11. Ibid. §. 9. And what occasions they give to Atheism and prophaneness I shall touch upon also And I shall here by and by give an account of the benefits of Charity and Peace on the contrary to humane Societies and how much also they are commanded in the Scriptures In the mean time an Unity in matters of Religion is that that all men would have in Churches and Publick Societies All Laws and Councels all the publick writings of Societies and the private of particular men have ever made mention of it and wish'd it but none yet have sufficiently described what manner and kind of Unity this should be The New Civil Law mentions the promotion of it a thousand times and in all the parts of the body of it And in the Code of Theodosius Edictum quod de unitate per Affricanas Regiones clementia nostra direxit per diversa proponi volumus ut omnibus innotescat c. The Edict concerning Vnity which our clemency did direct to be published throughout the Regions of Affrica we will have published by the dispersing of divers Coppies of it that all may take notice of it says the Emperours Arcadius Honorius and Theodosius Cod. Theodos Lib. 16. de Religione L. Edictum and the like in other places And in other particular Laws of Countries and Territories although never so small The Laws and Statutes of the City of Geneva take a care That the people be kept and conserv'd in peace and unity See p. 2 3. The manner and form of the oath c. and that the Ministers do keep the purity and concord of Doctrine and the like So also the Ecclesiastical Canons of Councels and the other writings mentioned XI That then that is to be said here concerning it is Unity the Mother of Charity and Peace That unity in the general is the mother of Charity and Charity the mother of Peace And what kind of Unity it is that may possibly and ordinarily be attain'd to in matters of Religion amongst men shall be hereafter evidenc'd In the mean time Infra Lib. 2. Cap. 8. §. 5 6 7 8 9 10 11 12. it is for these reasons mention'd and because unity is the productrix of such excellent things to Humane Societies that it hath ever been endeavoured after and pressed upon men by all Laws both Divine and Humane as is said Behold how good and pleasant a thing it is for Brethren to dwell together in Vnity says the sweet singer of Israel Psal 133.1 c. And the prosperity of Jerusalem is compared to that of a City which is united within it self Psal 122.3 Jo. 17.11 And it was the valedictory prayer of Christ himself for his Disciples that they might be one And the Precept of St. Paul to the Ephesians to keep the unity of the spirit in the bond of Peace To this purpose it is also and for the promoting this unity that the Imperial Lawes call the Faith The Catholick Faith Vid. C. lib. 1. De Episcop Cler. L. Deo nobis Ibid. De Episcopali Audient L. Nemo vel in foro C. lib. 1. de summa Trinit Epist Joh Pap. Inter Claris ibid. eodem in residuo Epist Liquet igitur and the Church The Catholick Church and the Christian Religion The Catholick Religion and the like viz. for the begetting in men an unity by putting them in mind of their being all wholly of one and the same only Church of God 'T is this unity that there is so frequently an express mention made of in those Lawes Custodientes statum unitatem sanctarum Dei Ecclesiarum Preserving the State and the Vnity of the holy Church of God Et quae apud vos est unitas sanctarum Ecclesiarum inturbata servabitur And that unity of the Holy Churches which is amongst you shall be kept undisturb'd Et ad unitatem Ecclesiae reverti voluerint That they would return to the Vnity of the Church And Deum autem salvatorem nostrum Jesum Christum exoramus quatenus vos dignetur Custodire in hac vera Religione unitate c. we pray God and our Saviour Jesus Christ that he would vouchsafe to keep you in the true Religion and unity And as to all that Communion which is so much mentioned upon all occasions in the Apostolical Canons the several famous Councels of the Primitive times c. That is one sort of it which is meant that flowes from this unity which we have mentioned So then how farre forth such unity may make to unity of minds and affections amongst Christians and to Charity and Peace consequent upon it it will be declared by us hereafter more particularly in the several places of this discourse proper to these things A Distinction of Charity XII In the interim Charity is twofold 1. That which may be called Negative i. e. so far forth as it may be called such where there is only an absence of dissention and the causes of dissention amongst men 2. Positive And that is that which proceeds from a Positive and particular union of minds and affections Amongst the one sorts of persons properly Amongst the other improperly there may be said to be Charity and Peace following upon it And how much it is to be wished that both these especially this last and most noble sort of Charity both whether it be Christian and as to matters of the True Religion or only common and as to other things were amongst men we shall next evidence from the more particular Assignation of the benefits which such Charity and Peace will bring to the publick affairs both of Religion and Government and the Consistency of Religion with Government and how much also they are commanded in Scripture The benefits of Charity and Peace amongst men to the Christian Religion In Homil. 11. XIII We shall first then instance in the benefits accruing from them to the Christian Religion and those are many every wayes Charitatis cum sit proprium saith St. Gregory nutrice concordiam servare Composita conjungere dissociata dirigere Prava virtutes caeteras perfectionis suae lumine solidare quisquis in ejus Radices se inserit nec a veritate deficit nec à fructu inanescit That since it is the property of Charity to nourish Concord to preserve things joyned together to conjoyne things separated to direct ill things and to consolidate the other vertues by the light of it's perfection whosoever doth insert himself into it's Rootes neither doth go aside from the Truth neither doth wax barren of fruit And the like is that of Guicciardine Hist lib. 16. concerning the mutual peace of the Christian Princes Nihil Sanctius nihil magis necessarium nihil Deo gratius communi inter Christianos Principes Pace futurum video Sine hac enim Religionem Pietatem hominum mores in apertissimum perniciem ruere vel manibus
liberty defin'd and distinguished In compendio c. loco de libertate Christiana vid. Petri Martyr locos commun c. III. And first of all Christian Liberty is a purchased thing a thing purchased for Christians as a priviledge by the merits of Christ and therefore belonging to them only as Christians And it consists says Zanchy and other Theologists in their common places concerning it in freedom from the curse of the Law and from the burthen and yoke of it both Moral and Ceremonial and from the particular effects and consequences reduceable to these generalls and therefore belongs to Christians partly as such by profession and partly as such by special Grace But it being a thing wholly spiritual and internal it comes not under the reach and cognizance of Humane Laws and so cannot possibly either be diminished or taken away by men nor from men while Christians And therefore the complaints many times thrown about amongst the inconsiderate people by Innovators in the Christian Churches and Common-Weals that Governours go about to rob them of their Christian Liberty when they only limit them by due restraints are in themselves vain and causless neither is it possible that Christian Liberty should immediately and in its self any ways concern the good or evil of Humane Society Liberty of judgment distinguished and defined IV. Liberty of Judgment in matters of Religion comes under a two-fold distinction First it is distinguished according to the two different sorts of objects of the intellectual faculty in man And so it is 1. That of the practical judgement in relation to actions and things to be done 2. That of the speculative in relation to things to be believed and those either matters of Faith or matters of Opinion as those terms are ordinarily understood by Divines Secondly it is to be distinguished either in respect to the Obligation lying upon the intellectual faculty and consequently on the will to assent and consent to things to assent to things speculative to consent to things practical or else in respect to the bare exercise and imployment of it in order to the fixing such assent and consent mentioned And the first of these is ordinarily called Liberty of Conscience the second Liberty of the Judgement of discerning Liberty of Conscience so taken respects principally matters practical and so it consists in conscience it being free from obligation to any thing except the commands of God And that it is so free says the Scripture James 4.12 Rom. 14.1 And those commands of God are either mediate or immediate And liberty of Judgement of discerning respects both matters practical and speculative universally and consists in its being free from any prohibition of its being exercised about those things But still both these sorts of liberty being things internal they also cannot possibly be diminished nor taken away by man neither do they in themselves concern Humane Society V. That this liberty of exercising the Judgment of discerning The liberty of exercising mens judgement of discerning asserted as it is largely taken and in the general about all matters of Religion is and always hath been conceded by God to men it is evident both from the light of Nature and from the Divine Law And the use and enjoyment of it is a grand natural right belonging to men First it is evident from the light of nature in that God and Nature have endued man with such Judgment of discretion for this very end that he might use and exercise it in all things indefinitely And so upon that account he is obliged to do it wheresoever occasion requires And if in all things that concerns him and his welfare then in matters of Religion especially or else such judgment should be bestowed as to those most weighty things upon him in vain It is the saying of Cicero De Nat. Deor. Lib. 3. in princip Cum autem suo cuique judicio sit utendum difficile est factu me id sentire quod tu velis That since every one is appointed to use his own judgment it is a hard thing for me to think just what you would have me to think And Plutarch In Timole onte Oportet non modo ut quod agitur sit honestum sed ut firma constans adsit persuasio It behoves us to look to it that not only what we do be honest but that also there be in us a firm and constant perswasion of the honesty of it And Pliny Quod dubitas ne feceris Lib. 1. Epist 29. Strom. Lib. 1. That which thou doubtest of do not do And Clemens Alexandrinus Veritatis amator Plato veluti a Deo incitatus dixit ego sum ejusmodi ut nulli alii credam nisi rationi quae mihi consideranti optima visa est That the lover of Truth Plato as it were inspired by God said I am of that mind to believe none else but Reason which to me considering seems to be the best Secondly from the Divine Law in that it doth every where advise and command the use of such judgment of discerning in matters of Religion to men and where they properly concern them See 1 Thes 5.21 Prove all things hold fast that which is good And 1 Jo. 4.1 Believe not every spirit but try the spirits whether they are of God And 1 Pet. 3.15 Be ready always to render a reason of that hope that is in you And Mat. 24.4 See that no man seduce you And Luk. 12.57 Why do ye not of your selves judge what is right All which and the like Texts if they do not advise men to make use of their Reason for the choice of their Religion Against Knot 1 Part. Chap 2. §. 116. then I must confess my self says Mr. Chillingworth to understand nothing VI. But yet this liberty of the use The due limitation and restraint of the same and exercise of mens judgement of discerning in an Ecclesiastical Uniformity is appointed to receive as all other things in their several respects they bear to the good of humane affairs its due and just limitations And that in relation both to persons and things The distinction of persons here concerning it is that of men divided into the vulgar and more intelligent And this distinction of them is common to all Societies The distinction of things Hic supra §. 2. Supra Lib. 2. Cap. 1. §. 7. and matters of Religion are partly those here already mentioned and partly heretofore viz. of Doctrines into Doctrines of Belief and Doctrines of manners And those of Belief into Doctrines of Faith and Doctrines of Opinion And both those of Belief and Practise either into Doctrines more or less Fundamental and consequently either more or lesse concerning the Good of men and then no wonder if consequently also either more plainly or more obscurely revealed in Scripture And those also concerning the good of men either so concerning it ordinarily and in themselves or else
faults in respect to it have been evident in all Churches and Religions How easie they have been to admit of any thing any the most absurd deceits and Impostures under the Sacred Notion of Worship and Divine precept So in the Ancient Heathen Religion and as the Scripture Records Testifie they worship'd Stocks and Stones i. e. not only Relatively but the vulgar those very things for Gods Horat. Serm. Lib. 1. Sat 8. Cum faber incertus Scamnum faceretne Priapum Maluit esse Deum When the workman uncertain whether he should make a Form or Priapus Would rather have it to be a God They held for Tenents all the other the most incongruous Precepts of their Religon and were easily led either by their Priests or others to the holding of them The like in the Religion of the Jewes at this day They have the Doctrines of their Religion deliver'd to them concerning the dayes of their Messiah That then they shall have a sumptuous Banquet provided for them viz. out of a Bull of the Mountains created and fatted for this very end which shall be able to eat up the Grass of a thousand Mountains in one day and every night it shall grow up again And out of the Fish Leviathan and the Bird Juckna one Egge of which is of that Bigness that if by chance it were cast out of the nest it were enough to beat down three hundred Cedars and to drown with it's liquor Sixty Villages The like Doctrine they have concerning other things And although Menasse Ben Israel and others their later more learned Rabbies De Resurectione lib. 11. cap. 19. interpret these things in a Parabolical and Spiritual sence yet the Common People in all Ages have made no Bones to swallow down the belief of the letter of them and to take it like the Mahometan's Paradise for their happiness in another World The like also in the Religion of the Turks Avierus lib. 2. cap. 12. Johan Leo lib. 3. cap. 12. Aphric Mahomet had but his Alcoran bound up in a handsome Volume and caused a Wild Ass to be taken and the book to be tyed about his neck and as he Preach'd upon a sudden fell into a Rapture as if something had been revealed to him from Heaven and so presently brake out and told the people That God had sent them a Written Law from Heaven and let them go to such a desert and they should find it tyed about an Asses neck and they presently received it And as for their Reward for the observation of his Law he delivered to them the low and homely Parable of the Ramm Bernard in Rosar part 1. Serm. 10. That at the end of the world he should be transform'd into the likeness of a mighty Ramm and all behung with Locks and long flieces of Wool and that they should be as Fleaes sheltering themselves in them and that he would give a leap into heaven and so convey them all thither And these things still as matters of Religion and Faith were so allowed well enough even in their gross and literal sence by the simple people Last of all the Christian Religion also is not free from the mixture of the like gross impostures in several parts of the World where it is professed He that will take a view of the wild practices of the late Anabaptists in Germany of the deceipts and fopperies of Rome of Muncer's laughing and crying out when he was pulled with red hot Pincers for deceiving the People that they would have it so of the weepings and Miracles of Images in the Romish Church of the Indulgences and Sales of Pardons up and down in the streets and market places of Spain and Italy and the like things will quickly acknowledg it And other Eastern Churches have the like in them also And finally abundance of these things are at this day experimented upon the simple people in other Religions also The Turkish and Persian Mahometans the several sorts of the Gentues or Gentiles dispersed up and down in all the Provinces of India both within and without Ganges the vast Kingdome of China the Isle of Japan and the like Eastern Countries ordinarily describ'd by Historians and Geographers are all of them great instances of these things Their Bramines or Priests teach them the Pythagorean Doctrine of Transmigration of Souls and they nourish Apes and Monkies to receive them at their Death They teach the women to be voluntarily burnt or buried alive at the Funerals of their Husbands and they also being so taught contend earnestly amongst themselves which of them shall take that cruel lot and so are zealous Suicides And the like other things are recited concerning them and their Customes also heretofore Vid. Polyhist Cap. 65. De Indiâ by Julius Solinus and others And any the like Doctrines which their Priests deliver to them are as easily digested by the simple vulgar So that thus it is with the vulgar as to the first part of the Magistrates Charge they being weak and fit to be lead And this is yet further observable concerning them that they are so alwayes rul'd by Shewes and Customes That when any where there happens a Change of Religion and be the change of it in it self never so absur'd and never so much oppos'd by them at it's first setting up yet if it be but accompanied with fair shewes and good pretences Custome sometimes in a very little time but alwayes ordinarily in one Age will make any Religion currant with them 2. The like Errors they are apt to run and be led into also in respect to Government either Ecclesiastical or Civil either of themselves or by these Pretences and Custome The Greek and Roman Histories in the several mutations and hazards of their Governments are full of examples in this kind And the People still have been drawn either to obedience by their Governours or to Rebellion by the Leaders of Factions by these things And the pretences of Reformation and liberty of Conscience and Christian liberty as to matters of Religion and of liberty of the Subject in matters Civil have been the common Lures of all Innovators by which they have drawn them to them in all Ages and Societies So in the Sacred Records and under the Government of Israel the people oftentimes ran themselves into Murmurings Tumults and the like Vid. Exod. 14.10 11. Exod. 16.2 3. Exod. 17.2 3. Exod. 32.1 4. Numb 14.1 2 3 4.5 6 c. Num 16 1 2 3. 1 Sam. 15.1 2 3.4 5 6. In Clio. against Moses and Aaron their Church and State Governours And although the Politicians use to say That a multitude without some one to lead them is not to be esteemed of yet when they are either in such actual madness or in a disposition to it it is seldome that there wants some head or other to lead them So also the company of Corah were led away by him under Pretence of Religion and
in Davids time the followers of Absalon by him under the pretence of Liberty of the Subject So Herodotus recites it concerning Pisistratus that he recovered his Tyranny which he had lost at Athens by putting a Woman one Phya into the Habit of the Goddess Minerva and by having her driven along the streets in a Chariot to the Temple of the Goddess by some crying before her O ye Athenians receive again Pisistratus whom Minerva her self brings back to you and the people presently performed Divine Honours to the Woman and received Pisistratus So also the Roman Senate in Livie Decod 1. lib. 3. when the People were in Sedition about the Lex Terentilla recalled them by telling them out of the Sybilline Oracle That unless they abstain'd they should that year lose their Liberty The like is said of Minos King of Crete concerning his betaking himself into retirements and coming forth and dictating his Laws as from the Gods The like of Licurgus his consulting Apollo's Oracle and of Zaleucus amongst the Locrians The like also did Camillus the Dictator in his Seige of Veii Livius Dec. 1. lib. 5. The Souldiers being weary and ready to depart the Albanian Lake swelling above his banks he interpreted the Oracle sent from Delphos concerning it that then they should win the City He marcheth out before the Souldiers And Tuo ductū inquit Pythice Apollo tuoque numine instinctus pergo ad delendam urbem Veios Vnder thy conduct saith he O Pythian Apollo and being inspired by thy Deity I go forth to the razing of the Citty Veii And so he wan the City The like also is recorded of Scipio Africanus Apud Liv. Dec. 3. lib. 6. that he accustomed himself to deceive the multitude even from his youth and that he never went about any publick or private affairs before he had entred alone into the Capitol and sat there for some time and he us'd this all his life and at his coming forth the multitude obeyed his words as Oracles and at the last accounted him a son of the Gods The like is said of Quintus Sertorius his leading a White Hart along with him as his Instructress from the Gods And of L. Sylla his lifting up a little Image of Apollo sent to him as he said from Delphos and in the sight of the Souldiers so often as he came to fight a Battle he praying to him to hasten his promised Victory The like is said in the Mahumetan Annals of Mustapha his leading a Sedition by feigning himself a Prophet Apud Leunclav Annal. Turci Paulo post princip n. 79. ibid. paulo post n. 92. Ibid. in Suplement Annal. prop. med n. 1576. Fol. 43. lib 1. Of Amurat his feigning his Warre to be given him in command from Heaven Of the Turks being stirred up against the Persians by the Interpretations of Dreams and the like The like also is said of Charles of Burbon General of the Emperors Army in Lombardy in the late History of the Councel of Trent That when his Souldiers wanted pay he caused a Halter to be carried neer his colours saying that with that he would hang the Pope and by that slight he overcame that and other difficulties And last of all the like practices were in the late Civil Warres in England In the beginning of them Versutissimi Homines sayes the Historian De Religione actum Dr. Georg. Bateus In Elencho motuum parte 1. p. 16. de libertate publicà conclamatum leges in summo periculo versari passim clamitant That there were some Crafty men who did noise it up and down that Religion was destroy'd the Publick Liberty lost That the Lawes were in extreamest peril And afterwards Cromwel the Usurper was said to be wont to go aside from his Councel to seek God as he said for a Resolution And he blinded even the weaker sort of them also by it And he had his State Divines to put the faire Glosses of Heroick motions of the Spirit upon his fowlest Actions and the like Thus then it is with the people in respect to matters of Government also and where such sleights are made use of if they be well manag'd and there be opportunities given they seldome faile of prevailing with them 3. The like errors are the multitude thus subject to also in respect to matters concerning the Consistency of Religion with Government The frequency of their Errors and Offences in this kind V. And lastly And that we may summe up all how frequently have all these things concerning the heedless multitude been in the World All Chronicles of times and Histories of Humane Affairs are full of the Presidents and Examples of them The more honest and sober of the Greek and Roman Orators heretofore alwayes complain'd of the peoples wilfulness in being deceived So Demosthenes Orat. Pro. Ctesi phonte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That while the Common People and multitude did not foresee things to come it was beguil'd by Tranquillity of life Ibid. and daily Idleness And Again Itaque multitudini hoc usu venit ut pro infinita illa intempestiva desidia atque ignavia libertatem amitteret Therefore this is common to the Multitude by reason of it's infinite and unreasonable sloath and dulness to lose it's liberty Orat. De falsâ Legat. And elsewhere Populus sane turba est res omnium instabilissima atque imprudentissima ut in mari fluxus flexibilis inquietus qui ut contingit agitatus alius venit alius recessit ac nemo reipub curam gerit immo ne meminit quidem That the people indeed is a Rout and the most unstable and imprudent of all things being flexible and unquiet as a Wave in the Sea which as it happens being driven up and down one comes and another goes and no body takes any care for the Commonweal no not so much as thinks of it In Panathenaico Ibid. in princip So also Isocrates Satyrically told the Athenians That two things there were that prevail'd most in Cities A great Voice and Boldness And that the Common People liked more those that would tell them Lies and Stories then the things belonging to their Welfare Orat. de pace and Safety And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they praised Varlets ascending Oratories and valued Sots more then Sober men and Mad-men more then those that were Wise and that no sort of men were more mischeivous to a multitude then wicked and Tribunitian Orators And the like were the Complaints amongst the Romans Pro Rosc Com. Sic est vulgus sayes Cicero ex veritate pauca ex opinione multa estimat So is the Common People it esteems of few things according to Truth but of most things according to opinion And the like have been the everlasting complaints of all times and places in the World So that thus it is with the People And as Plato sayes of man That he is the Sport of God So have
hath suffered the debates concerning it to be ventilated in her Universities And as to these Doctrines and so farre forth as they are concerned here certainly that way of Tenent concerning them is to be looked upon as truth and as intended by the Scripture and accordingly to be chosen by all Churches which tends least to Division and most to the Promotion of the welfare of the Publick Charge of the Magistrate in an Ecclesiastical Uniformity X. In the mean time of all things in the world the Charge of the Magistrate is most likely to be invaded by these Lusts of men Of all things in the World the Charge of the magistrate is most likely to be invaded by them which have been mention'd in any Society and that because the places of Supreme Governours are alwayes accompanied in the most eminent manner with the great Adored Tria's of Riches Honours and Pleasures or at least are so commonly deemed to be and so the places of all other Governours also gradually and proportionably both in Church and State and the making use of the pretences of Religion and the rendering it inconsistent with Government is a most potent means for the wresting of a Governours Power out of his hands And the Heresiarks ordinarily in this Case as in all other are Ecclesiasticks or Churchmen for so sayes the Scripture it self as to matters concerning Religion That from the Prophets is Prophaneness gone forth into all the Land Jer. 23.15 And they are those that make all the stir in the World about these things Such Heresiarks heretofore in the primitive times of the Christian Church were Donatus Arrius Sabellius Servetus Samosatenus and the like mentioned in the Catalogues of Heresies and Ecclesiastical Histories and interdicted by the Code of Justinian Vid. C. Titulis De Hereticis manichaeis De Judaeis c. Et passim alibi and other parts of the new Civil Law The Ring-leaders of Sedition immediatly in matters Civil and whether taking occasion from these matters of Religion or other things ordinarily are Laicks and those aiming at the Supream Magistrates Throne and the things that are so Gay in their Eyes belonging to it And what is it that men will not do for a Kingdome Tullia sayes the Roman Historian Livius Decad. 1. lib. 1. stuck not to be the murtheress of her own Father and to drive her Goar-blood Chariot over his dead Body lying in the way to her Pallace that she might salute her Husband King in his stead And it is recited concerning Julius Caesar Apud Suâ—ton In Julio that he was wont alwayes to have in his mouth these two Verses of Euripides which he himself thus rendred sayes the Historian Nam si violandum est Jus regnandi causa Violandum est aliis rebus pietatem colas For if Right be to be violated for a kingdomes sakes It is to be violated in other things follow after piety Of all Persons in the World the Person of the Magistrate is most likely to be invaded by them also XI Of all Persons in the world also the Person of the supreme Magistrate is most likely to be invaded by the other sort of Corruptions conversant as was said about the Persons of men And so the Persons of all other Governours also gradually and Proportionally both in Church and State and that because Governours of all sorts and especially the supreme are the publick Persons that have to do with all sorts of men the life of the Lawes and the cause of the Execution of them the Formers of the Tempers of times and those that cross the grain of such as like not their Government And then it is no wonder if upon a thousand occasions there be the Spirits of male-contents rising up against them in all Societies The Conclusion drawn from all these things XII Last of all then All these things being so we must come to lay down but this one Conclusion from them And that is That how much reason then is there for the Supreme Magistrate in every Society to take all care possible and to use all due meanes for the securing his Charge from both these sorts of mischiefs which we have mention'd viz. Those which it is subject to both from the faults of Imprudence and faults of Malice and if he do not do it he cannot be said to discharge his Trust either towards God or towards his People either towards God in respect of his duty or towards his People in respect of their welfare and common good of his Society And this Supreme and Publick Charge of his also is the thing ultimately to be preserved by an Ecclesiastical Uniformity CHAP. VI. The more general Description of the Civil and Ecclesiastical Powers and which belong to the Cheif Magistrate and Ecclesiastical Ministry as their distinct Rights in an Ecclesiastical Vniformity I. THe First and Capital Distinction of the Persons concern'd in Government II. The Christian Church and Civil State are distinct Societies III. The necessity of difference of Order and Power in Governours IV. The distinction of the Civil and Ecclesiastical Powers flowes from the Divine Appointment according to the different quality of the affairs about which they are Conversant V. The Question stated Whether Church-men may have to do in the Administration of Civil Affairs VI. A Caution subjoyn'd VII The necessity of difference of Orders and Degrees of Churchmen and Ecclesiastical Persons in any Church-Society VIII The several Orders and Degrees of Ecclesiastical Persons mention'd in the Christian Scriptures and the Churches Power of varying concerning them IX The Rights and Powers belonging to the Ecclesiastical Persons as such X Erastus answer'd XI The Character of the Ecclesiastical Persons Function is Indelible XII The necessity of some Supreme amongst men XIII The Supreme Person defin'd as to his Political Qualification XIV And as to his Person and that is the Civil Magistrate XV. This Supreme Power is committed to him by God as Creator and Conserver of all things And what is the extent of such Power XVI For the discharge of his Trust in the exercise of such Power there is a necessity of his having an Indirect Power in Spirituals as a branch of such supreme Power conceded to him And the extent of such Indirect Power XVII That this Indirect Power is his Right both by the Law of Nature and Nations and the Divine Law XVIII First by the Law Natural XIX Secondly by the Divine Law XX. Thirdly and lastly by the Law of Nations also XXI The Question Answered Why the Ecclesiastical persons as such should not have Supremacy over all XXII By the Magistrate's Indirect Power in Spirituals he is appointed to be a Foster-father to the Church XXIII The Supreme Magistrate may commit the exercise of this Indirect Power in Spirituals to others The first and Capital Distinction of the Persons concern'd in Government Supra lib. 1. Cap. 3. §. 5. 1. HAving already distinguish'd Government
And Aristotle distinguisheth his Chief Magistrate into the Civil and the Divine Magistrate And he denominates him the Divine from hence because of the Inspection he is to have over the matters of Religion within his Territories By the Judicial Law of Moses the Kings of Israel had the same Power God gave to Moses both the Judicial Ceremonial and Moral Law and appointed him to be Supreme Conserver of them all And we gave instances of the like concerning the succeeding Chief Governours of Israel just now in our mention made of the Law of Israel under the Notion of a Divine Law And Schickardus sayes In Jure Regio Hebraeor cap. 1. Theor. 2. prope prin that the Sanhedrim or Kings Great Councel in Israel Cognoscebat praecipuè tantum de rebus magnis Religionem Rempublicam attinentibus v. g. de controversiis legalibus anno Intercalari Pseudoprophetis Apostatis Excommunicandis c. did take Cognizance chiefly only of great matters belonging to Religion and the common weal As for Example Of Controversies concerning the Law of the Sabbatical year Of false Prophets Apostates of Persons to be excommunicated and cut off from Israel and the like And this we say it was necessary for them also to do as well for the Conservation of the Civil State as of Gods True Religion in Israel The Lawes of other Nations were ever the same Let the lives of Theseus and Solon and other Greeks be look'd upon in Plutarch Let the Histories of Herodotus Thucidides Suidas and others be consulted both concerning the Assyrian Persian and Greek Monarchies and the Lawes and Customes of the several Particular Countries made mention of by them And amongst the Romans sayes Dio Lib. 2. That Romulus did establish it by a Law before Numa's time just now mentioned That the Senators amongst other things Lib. 7. cap. 2. should be appointed to take care of the matters of Religion And Orosius recites the remarkable passage of the Senates refusing in Tiberius his time and long afterwards Christ to be inrolled amongst their Gods because it had not first and according to custome been brought before them to determine whether his sort of Religion should be permitted in the Empire And therefore by an Edict they forthwith banish'd the Christians out of the City The Roman Civil Law speaks in the very same Language and that throughout the whole body of it both in the Old Pandects F. De Justit Jur. l. 1 ¶ Hujus Studii and the later Code and Novels of Justinian In the very first Law of the Old Pandects or digests Jus Publicum sayes Vlpian in Sacris Sacerdotibus F. De legibus Senatus-Consultis L. Nam Demosthenes ad finem D. De ritu nuptiorum Et De Donationibus inter virum uxorem c. Magistratibus consistit that the Publick Law and Rights did Consist in Holy things in Priests and Magistrates And the like afterwards Martianus and others Finally let but the Titles in the digests De Feriis Dilationibus c. And De mortuo inferendo Sepulchro aedificando and where the Degrees prohibited in Marriage are Treated of and the like Lawes and Titles in other places concerning many particulars belonging to Divine affairs be consulted Let but the particular Laws made by the several Tribunes mention'd by Cicero Orat. Pro Domo suâ ad Pontifiâ—es Philip. 1. Agrar. 2. and others be viewed The Lex Papiria The Lex Roscia The Lex Domitia and the like And as to the Code and Novels if there be one Law concerning Divine Affairs in the Digests every one knowes that there be an hundred to that one in the others The Code and Novels being taken up a man may say almost wholly in setling the Affairs of the Christian Church under the Emperours So that thus then it hath been heretofore as to the more celebrated Records of Humane Affairs And as to the times since in the Christian Church Anonymi Officium Magistratûs Christiani c. Hagae Comitis Anno MDCLXII let but the one Anonymous Author in his Collections out of the Centuriators of Magdeburg and other Ecclesiastical Histories and Writers be consulted And if we look into the present Lawes of Countries in the World either in Europe or other parts both where it is Christian and where it is not there is an Universal Concession of this Indirect Power in Spirituals to Princes by the Lawes and Tenour of the Lawes of all their Countries De Aethiopum morib In Literis imperator ad Pontif-Rom passim So it is the Imperial Stile of Precious John in Africa to call himself amongst the rest of his Titles Columna fidei The Pillar of the Faith saith Damianus And the Author mentions the Ancient Institutions of the Queen of Sheba who journied to Solomon that Women also should be circumcised and the like Ibid. in Confess fidei Zaga Zabo circa med alibi Poloniae lib. 2. prope med alibi The like sayes Cromerus concerning the King of Poland in Europe his nominating the Bishops of his Dominions and commending them to the Pope to be approv'd of by him and so in other such particulars also Finally let the Histories of Russia let the Lawes of France let the Annals and Records of the Grand Seniors affairs let the Low-Countries Corpus Disciplinae and the very Lawes and Statutes of Geneva or any other the Civil Lawes of particular Countries and Relations of their publick Affairs be consulted and see if they do not all universally concede this power in Spirituals to the Magistrate excepting only where the Churchman in his own name as such holds the Supremacy as in the profound Polity of the Magnificent Bishop of Rome not to be paralleld by any Records of the former times in the World And indeed it is no wonder if all Lawes generally do thus concede this Power since as we have said concerning it and that also in the Latitude of it mention'd that no Prince can possibly subsist without it In the interim there have been some in all Ages who would undertake to limit Princes to the not medling in such or such Spirituals apparently necessary for them to meddle in But if men in the capacity of Subjects will undertake to prescribe to Princes in such things it is not the Princes any longer but they that must govern the World 3. And last of all we come to instance in the Practices of men i. e. in those things which we here call so as contradistinct to the other matters of Fact already mention'd And those are such Practices in this matter as whereby Princes have plainly evidenced that they must hold this Power in their hands in matters requisite or else quit their Soverainty and Dominion over their Countries And for this I shall look no further then to those Princes in Europe which hold Communion with the Church of Rome who all of them although they
now on the contrary if the Civil Magistrate hold the Supremacy there is no such danger of the like perpetual injury and of his usurping or extinguishing the Ecclesiastcal Persons Office There being no such worldly splendors belonging to it neither superiour nor equal to those of the Magistraties own Office to be a temptation to him to usurpe it So then this distinct order of Persons and Power which hath been mention'd and which is appointed by God and Nature being preserved and kept up in the World and particularly in the Uniformity of Churches there will follow no such confusion of things nor destruction of the right and natural order of them appointed for the governing of the World and the welfare of mankind in all Ages as hath been mention'd but if the contrary disorder be attempted the contrary confusions and absurdity in things accordingly will necessarily follow By the Magistrates indirect Power in Spirituals he is appointed to be Foster-father to the Church Is 49.23 Prov 8.15 16. Psal 2.12 Dan. 2.31 The Supreme Magistrate may commit the exercise of this Indirect Power in Spirituals to others XXII In the interim by this the Magistrates indirect Power in Spirituals which I have here all along mentioned he is appointed by God to be a Nursing Father to the Church Which he should never forget to be considering that it is by God that Kings Raign and by him that Princes distribute Justice He should kiss the Son least he be angry or else he that hath broken in pieces the Head of Gold the Brasse and the Iron and put a period to the greatest Monarchs in the World can also in a moment put a period to any temporal Princes power whatsoever XXIII Last of all the Supreme Magistrate in any Ecclesiastical Uniformity may commit the exercise of this his Indirect power in Spirituals to the Governours of the Church under him And there is a necessity of his acting by others in this kind as well as in any other because himself is not able to bear the whole burthen alone And the more directly things tend towards the nature of purely spirituals and the more neerly by consequence that they concerne the Church the more fit it is that where the Church is Incorporate into the State they should be put into the hands of Church-men to manage the respects only which have been mentioned Hic Supra §. 5. being kept up to humane Society in the mean time So then to Church-men principally they should be committed in Ordinary The power of inspection over the Church-men being only reserved to the Prince himself and the Liberty of Appeals to him from them in any case happening being granted to the Subject And this is the case of the Church Governours and the Index Ordinarius or Ordinary in England And of the like also in other Churches 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 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 I. FIrst What is meant by an Opinion in matters of Religion explained II. What is meant by a loose and open toleration of divulging such Opinions explained also III. The things here to be considered of as accompanying Humane Condition in the World assigned IV. The proof of the main Proposition from three Considerations of things V. First from the Aptness of men to entertain opinions in matters of Religion VI. Secondly From the infinite variety of these Opinions amongst them VII Lastly From the Array in which they go forth to the propagating and defending of these their opinions VIII The more particular mischeifs of Opinion-Contests to the affairs of Humane Societies IX First To Religion X. Secondly To Government XI Thirdly To the Consistency of Religion with Government XII And Lastly How much they are forbidden also in Scripture XIII The general Conclusion subjoyn'd to all these things What is meant by an Opinion in matters of Religion explained Supra lib. 2. Cap. 1. §. 4 5 6 7 8. I. THe Causes of mens contesting their Opinions in matters of Religion being above described we come here to describe the effects of their divulging and such their consequent contesting of them in any Society And those we do assign to be deadly Feuds and Warres amongst men and finally by them the ruine and confusion of any such Society First of all then we shall explicate what we mean here by an Opinion it self in matters of Religion And an opinion is taken either properly De Repub Dial. 5. ad finem or improperly And strictly taken in the General sayes Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is a middle thing betwixt ignorance and knowledge And that because of the doubtfulness of the mind in assenting to the particular matter of such an opinion And if we farther distinguish it it is taken either effectively for the weak and doubtful assent of the mind it self to any Proposition and so Est actus Intellectus declinantis in unam partem contradictionis cum formidine alterius Secunda Secundae Quaest 1. Art 4. sayes Aquinas That it is an act of the intellect inclining to one part of the contradiction with a fear of the other its being true also Or else objectively for that sence of the Proposition which is so assented to But we understand not an Opinion here in this proper sence of it but improperly and more largely and that is for any Judgement whatsoever held by men concerning things in matters of Religion And the Truth is The vulgar heads amongst men in Relation to whom principally we mention contesting of opinions up and down in this discourse do seldome entertaine any Judgment in matters of Religion purely probably and opinionatively as the Terme is properly taken But partly from the shortness of their own Eyesight and their want of farther insight into things and Arguments pro and con concerning them and partly from the little experience they have of the uncertainty and difficulty of many matters of Knowledge and Study and how many times men do upon farther search and tryal of both sides recant their first thoughts concerning them and partly from the influence which the present sence they have of things hath upon them especially the Sacred Notion of Religion accompanying it and overbearing them from these and the like causes they judge all things that they have but any notion and
Vid. Epiphan Tom. 1. lib. 1. Haeres 4. See Weemes his Christian Synagogue pag. 147. and Jo. 4 9. and for little cause especially in the after Ages and later times of their separation and yet their hatreds and implacable differences arose betwixt them in all things and even beyond any due limits The Jewes would not at all converse with the Samaritans nor eat with them nor wear the same Apparel nor write the same Character The worst they thought they could say of Christ was that he was a Samaritan and had a Devil They excommunicated them yearly by sound of Trumpet Vid Drusium de Trib. Sect. lib. 3. cap. 11. ex Ilmedenus They cursed them in nomine Tetragrammato In the Name Jehovah They sealed their Curses on Tables and sent them throughout all Israel In the like kind hath their dealing been with us Christians as it was with their Neighbours the Samaritans They call us Goijm The Abominable and Christ the Hanged God c. And if we look into the Christian Church the like have been the bitter Feuds amongst Christians themselves even amongst those that have been of one Civil Community and Conjunction and have professed to have been of one and the same Church of Christ The Church Histories are full of these things in all times and Ages where opportunities of them have been given Hist Ecclesiast lib 2. cap. 22. and 26. Ibid. Cap. 23. The Historian Socrates is witness what wrackings of Joynts sales of Estates Banishments Deaths c. were inflicted by one party upon another how they contested their Judgments and Opinions with Fire and Stripes even to egregious Cruelties and the Barbarous depriving one anothers dead bodies of Burial and to the Mutilating and Banishing and Murthering the Ministers of Churches Ibi. cap. 30. and the like how they gagged the mouths of them that would not communicate with them in the Sacrament and forced the Sacramental Bread and Wine down their Throats and stretched forth the Womens Breasts with Instruments and and Pincers and Sawed them off Others they burnt off with red hot Irons and Eggs made burning hot in the Fire and the like How they pull'd down the Churches of some Ibid. Vid. made the others swim with blood and the like It is a shame and would irke any one to read of these and the like things and all these and many more such have been the effects of the contesting of Judgements even in the Primitive Christian Societies Finally the several Martyrologies of Countries contain these things in Folio The late Sacred flames and intestine Warres of Germany France Ireland England and other Territories have been recent and fresh examples of them And in all these the predominating Causes of mens contesting their Opinions which I have above mention'd have run away with them furiously and put the several Societies into a flame And thus is the proof of the Proposition The more particular mischeifs of Opinion Contests to the Affairs of Humane Societies Supra lib. 2. cap. 1. §. 12 13 14 15. VIII So then as I have above more particularly described the benefits of that Charity and Peace which accrue to Humane Affairs from that opposite Unity which may ordinarily be held in matters of Religion so here I shall in like manner describe also those mischeifs that flow from these Dissentions and publick contesting of Judgments which are the effects of this loose toleration in the same matters and how much also they are forbidden in Scripture First to Religion IX First then how much they make to the hurt of all Religion whatsoever which Feuds Warres and popular Contests alwayes prejudice more or less but in an especial manner to the hurt of the Christian Religion which we still eminently referre to And as to that they create Atheisme and Prophaness and all manner of Scandals and Offences amongst men They blemish the Christian Profession both as to those that are without and as to those that are within they drive both of them from the very Profession either of them in any serious manner of the Christian Religion which they think from their beholding them amongst Christians maintains so ill things as such bitter and passionate Feuds and Contentions are The Jewes have a saying That the Christians predicate their Messias to be the Prince of Peace but that they themselves are ever at Warres As if like to what is said of Semiramis they carryed a Dove in their Banners but with a bloody Sword in his Beak And it is a true saying of the Lord Verulam See his Essayes Ess 3. of Unity of Religion and which the several Ages of the Church will testifie to that in respect to Scandals and Offences Heresies and Schismes have done by far more harm in the Church then corruption of manners Alike hurtful also these contentions and Opinion-Feuds are to the Practice of the Christian Religion And briefly whatsoever benefits we have recited above to accrue by Charity and Peace to it Lib. 2. Cap. 1. §. 12 13 14 15. the contrary mischiefs in every respect we do assert here to accrue to it by these Contentions Instances and evidences of these things there have been ever abundance if I should stand to recite them Apud Socrat. Hist Ecclesiast Lib. 1 cap. 5. In his Politicks lib. 2. cap. 8. It was not for nothing that Famous Constantine burnt the Bills of Complaint that were brought to him by the Ministers in his time in the Christian Church And it is the saying of Contzen the Jesuite That all open Disputes amongst the Vulgar concerning either Points of Religion or Government do weaken the Authority of such Points at least by bringing them into doubt with men And the late Civil Warres of France were a great instance of these things See his History in the first and second Books and elsewhere the Warres lasted about fifty years and there were sayes Davila the Religious names of Lutherans and Calvinists Hugonots and Catholicks and the like to lead the front of them And it was said in a Proverb about Italy and in other Countries at the end of them That the Civil warres of France had made a Million of Atheists and thirty thousand Witches X. The like are the mischiefs also of these Opinion-Contests to Government both in Church and State in their several Spheres Secondly To Government They bring all the mischeifs and make all those several wayes to the hurting of the present lawful Governours and Government which are contrary to the benefits and to those several wayes by which those benefits accrue to them by the Charity and Peace above mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Aristotle Polit. lib. 5. cap. 3. n 17. Thirdly to the Consistency of Religion with Government And lastly how much they are forbidden also in Scripture That the States of Common-weals are sometimes changed without Sedition viz. by Contention XI And in like manner do they
make to the hurt of the consistency of Religion with Government XII And last of all in like manner also are they forbidden in Scripture and in both parts of the Divine Law of God See Deut. 7.2 3 4. Deut. 12.2 3. Deut. 13.1 2 3 4 5 6 7 8 9 10 11. Prov. 6.19 17.11 18.6 30.33 and Matth. 12.25 Rom. 16.17 1 Cor. 1.10 11. The General conclusion subjoyn'd to all these things XIII We have then further but one consectary and conclusion to subjoyn to these things here in the end of this Chapter and that is that if it be so then that that Charity and Peace which we have mentioned make so much to the welfare of the Publick Charge of the Magistrate and are so much commanded in Scripture and that the contrary contentions hurt so much the same Publick Charge and are so much on the contrary prohibited then in how great a measure is it the Duty of the Supreme Magistrate and all Governours under him both in Church and State in their several Stations in every Society to take all care possible and to use all lawful means that their affairs will permit for the preventing and the removal of the one sort and for the cherishing and promotion of the other sort of these things in respect to their several Societies Vid. D. Ad legem Juliam De vi publica l. 3. l. 1. c. Et D. De poenis L. siquis aliquid fecerit L. si quis aliquid ex Metallo ¶ Authores Et D. De. Re Militari L. ult Et D. De operibus Publicis L. opus novum privato Et C. De Episcop Cler. L. Quicunque residentibus Et De Pagans sacrificiis et Templis L. Christianis qui vero sunt Et C. De his qui ad Ecclesiam Confugiunt c. L. Hac valiturâ et Ad Legem Juliam Majestatis L. quisquius Et vid. Novel Constitut 17. L. Deinde Conversus Et L. neque occasione c. Et sic in aliis Legum Codicibus et legibus passim ubicunque in orbe Conditu and for the welfare of the members of them It is upon the accounts mentioned that all Lawes have ever had these respects to these things And certainly he that will deny the evidence of this Conclusion must deny light to the Sun 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 forme or way of worship to be us'd 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 removal of Religious Contests and both these sorts of means to be used to these ends by the Chief Governour or Governours in such Society I. THe Assignation of the means for the procuring a Charitative Communion and for the preventing Contentions as to matters of Religion in Humane Societies II. And first in order to the Assignation of the Means for the procuring such a Charitative Communion The matters of Religion Distinguished III. Those matters of Religion also Assign'd in Relation to which such a Charitative Communion is to be held IV. The state of the case concerning the holding that Charitative Communion in relation to them V. The Unity necessary to the holding of it describ'd VI. That Unity distinguish'd VII The Internal Unity defin'd and apply'd to the holding of that Charitative Communion VIII Nothing Internal can be a Medium for such a Charitative Communion amongst men IX The External Unity describ'd and distinguish'd diversly X. The more general Assignation of it as the Great Ordinary and stated Medium for the holding such a Charitative Communion XI The more particular Assignation of it as such also XII The great secondary Medium for the holding of such Charitative Communion assigned also XIII The things Fundamentally necessary to the being of these Mediums assign'd and the proof of the First Proposition following upon it XIV An Appendant Question resolv'd XV. The Proof of the Second Proposition also XVI The general Conclusion subjoyn'd to all these things The Assignation of the means for the procuring a Charitative Communion and for the preventing contentions as to matters of Religion in Humane Societies Supra lib. 2. cap. 1. §. 12 13 14 15. Lib. 2. cap 6. § 8 9 10 11. I. HAving above describ'd the benefits of Charity and Peace to Humane Societies and evidenc'd the necessity of some kind of Unity as to matters of Religion to be held amongst men in order to them and having also describ'd the mischeifs of Opinion-Feuds and Contentions on the contrary and evidenc'd their being the effect of a loose and open toleration of the venting of such opinions I come here to assigne the Meanes as for the preventing the one sort so also for the procuring the other sort of these things in such Societies And first in order to the Assignation of the means for the procuring such a Charitative Communion the matters of Religion Distinguished Supra lib. 2. cap. 1. § 12. II. And first of all then in order to our Assignation of the means for the procuring positive Charity and the most proper sort of Peace as was above mentioned flowing from it we must distinguish of the matters of Religion which those things have a respect to And all such matters of Religion are either matters of Doctrine or matters of Worship Those matters of Religion also assign'd in relation to which such a Charitative Communion is to be held III. About these then and under these Notions as all the Opinions mentioned are fram'd and contested so all hearty Charity and Peace doth use to be held And if there be not such Peace and Charity held and the means us'd for the holding of them the contrary Contentions about them will follow in Humane Societies At least the vulgar lie open to be led actually into them by any Heresiark Supra lib. 2. cap. 6. in princip passim Ibid §. 1. or Ringleader of Sedition at any time Their Property which was mention'd of judging all their Notions in Religion to be certain being consider'd But if there be such an hearty Charity and Peace held concerning these matters then there are no matters of Religion coming under any other Notions whatsoever from whence Contentions any wayes dangerous to the publick weale need to be feared And these things are evident from all times and Histories in the World Let the Church affairs of the Jewes Gentiles Christians and Mahometans be looked into Finally it is no wonder if it be so since all matters both of belief and practice in any Religion whatsoever which lead to the Eternal Salvation of men in another world come under one
of these Notions either of Doctrine or Worship as is said And as there is nothing in the whole being of things which will more divide men then Contentions about these things as hath been several times already hinted so there is nothing which will more closely cement and unite them then a Charitative Communion about these things also Experience hath alwayes testified it IV. Doctrines then in matters of Religion are either Written The State of the case concerning the holding that Charitative Communion in relation to them or unwritten and Traditional And such a Charitative communion may be held in respect to either of them But because writing is and alwayes hath been the more ordinary way of the Conservation of Things and Records amongst men and therefore the written sort of these Doctrines are more ordinarily found in all Churches and Humane Societies for this reason it is that we here intend the Peace and Charity mention'd to be held principally concerning them Worship also is either Publick or Private And because men are suppos'd to be reserved and more separate in their private Divine Worship or else such Worship will not bear the Notion of Private Therefore it is that such mutual Peace and Charity is here intended to be held concerning the Publick Divine Worship also and that whether more or less principally according as it is more or less Publick and may from the more or less common use of it be so stiled V. It was said above That Unity was the mother of all Charity The Unity necessary to the holding of it Describ'd Lib. 2. Cap. 1. §. 11. Ibid. That Unity Distinguish'd The Internal Unity Defin'd and applied to the holding of that Charitative communion Nothing internal can be a medium for such a Charitative Communion amongst men And so consequently it is to be supposed here That there must be some kind of unity as to these matters of Religion for the holding of this Peace and Charity mention'd amongst men And what this kind of unity was we said we should here describe also VI. All the possible unity then that is to be held in matters of Religion amongst men is either Internal or External VII The Internal unity is that which is held in respect to Inward Acts of the mind and those of them that are here primarily concern'd and as respecting Doctrines and Worship in matters of Religion as their object are either Assent or Dissent or the middle thing doubting about them VIII Nothing Internal can possibly be of it self and immediately a medium or means for the procuring a Charitative Communion amongst men in any matters whatsoever And so then not in matters of Religion And that because inward Acts of themselves come not under the cognizance of men they not affecting their senses and so cannot affect them Acts 15.8 and 1.24 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God is the searcher of hearts and the like sayes the Christian Scripture And therefore Cogitationis paenam mereri neminem That no man deserves punishment for thoughts is the voyce not only of the Roman Civil Law D. De Reg. jur Reg. 195. but of all Humane Lawes whatsoever And Expressa nocent non expressa non nocent sayes Modestinus That things outwardly expressed hurt but that things not outwardly expressed do not hurt A real Union and Communion there may be it is true in such inward things But that cannot become charitative and promotive of Peace amongst men any farther then it is outwardly signified Besides we enquire here concerning a stated and ordinary Medium for the procuring of such a Charitative Communion amongst them The external Unity Describ'd and distinguished diversly IX So then all external unity that is possible to be held by men in the matters of Religion mention'd is in Relation to external Profession and that as it respects such matters under the abovesaid Notions either of Doctrines or Worship And both of them as they are matters either of Belief or Practice And in relation to all these as such external profession includes and supposeth ordinarily and is so taken to suppose either the Inward Acts of the mind as the Causes of it and in order to it or else the outward Acts of the Body as the effects of it and consequent upon it The Inward Acts of the mind viz. Primarily Assent Dissent or Doubting i. e. those above mentioned of the Intellectual or Prime Faculty of the Soul concern'd as leading the Front in men in these and all other things And secondarily consent and the like Acts of the Will and the Affections consequent upon them and the outward Acts of the Body in relation to Doctrines or Practice in relation to Worship the use of it and the like The more general assignation of it as the great ordinary and stated medium for the holding such a Charitative Communion X. And this unity of External Profession now is it which thus generally respects all these things and also incurres into the Senses and therefore comes under Humane Cognizance and also is possibly and ordinarily to be held in the matters mention'd amongst men and also is operative in them of mutual affection and therefore for all these reasons is fit and assign'd by us here as such to be an ordinary stated Medium for the procuring such a Charitative Communion as hath been mention'd in any Society The more particular assignation of it as such also XI And because some Religion or other is suppos'd to have a being and to be approv'd of and assented to alwayes in all Humane Societies And because the medium here to be mentioned ought of its self and in it's own Nature to tend totally and evidently to the Peace and Charity which it is assign'd as a medium of therefore amongst all the sorts of External Profession mention'd in respect to the Inward Acts of mind it is Profession of Assent only either to matters of Doctrine or Worship either Practical or Speculative which is here primarily to be look'd upon as such a stated medium for the Communion mentioned and the outward practice of Doctrines or use of Worship are to be look'd upon as Testimonial to it XII Yet because publick Worship is the most solemn way The great secondary medium for the holding of such charitative Communion assign'd also next to this General and Universal Profession of mens external concurrence in matters of Religion and because the Sabboths and other times of such Publick Worship both Stated and Occasional recurre so frequently as they do and ever have done in all Religions and also because the use of such Publick Worship and men conjunct partaking in it are at the times of it the things they are immediatly and most sensibly concern'd in and so they are for the present the most sensibly affected by them and afterwards also proportionably by their subsequent influence on them And for all these Reasons they are very prevalent to work Unity
things XVI In the last place then The general Conclusion subjoyn'd to to all these things we have only one general Conclusion to subjoyne here to all these things And that is that if it be so that these are the only great and stated means which we have mentioned for the thus procuring Charity and removal of Contentions then who shall deny the use of them to the Chief Governour in any Society for the effecting these things shall it not be Lawful nay necessary for him as his Duty and as his Government is a Charge committed to him by God Lib. 1. cap. 1. §. 11. as well as upon the account of its being barely his right to hold it as was above first of all distinguish'd to propose and enjoyn such an Unity of Profession and Use of Publick Worship so farre forth as his affairs will permit and that for the promotion of Christian Charity in the true Christian Church or else of Common Charity amongst men if in a false Church of any other Religion Or else however to hold a restraint upon the irregular venting of Opinions to the breach of the Peace Who will deny it We conclude then that the faculty of doing these things is a Fundamental and a very principal part of the Magistrates Indirect Power in Spirituals and a Right belonging to him in every Ecclesiastical Uniformity and in the several particulars of it by the same General and Original Law of Nature which dictates the very being and welfare of Humane Society and upon which all Church Society is founded And as it thus belongs to him in his way Summo Jure where the Church is National so also to the principal Church Governour in his way also where the Church is secluded 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 Lawes of Nature and Nations and the Divine Law approving of it and leading them to it I. THe Practices of men concerning their making use of an Ecclesiastical Vniformity derivative from their correspondent Principles II. The Application of the matters of Religion and of the External Unities which have been mention'd to an Ecclesiastical Uniformity III. Such an Uniformity Distinguish'd IV. It is convenient that there be also an Uniformity in Discipline and Ceremonies held in Churches V. The grounds and reasons of an Ecclesiastical Uniformity VI The two Grand instruments of it VII Divers have been the sorts of Ecclesiastical Uniformity in divers Societies VIII But still some kind or other of it hath been endeavour'd and made use of in all Societies and the Practises of those Societies and the Principles leading them to them assign'd IX The first of those Principles the light of Nature X. The second of those Principles the Divine Law XI The Practises of Societies also assign'd XII First from the Determinations of Councels held in the Christian Church XIII Secondly from the Civil and Ecclesiastical Lawes of Countries XIV Last of all where this Uniformity hath been but in part or in small measures the Governours of Societies still as Controversies have arisen have been forced to come to farther degrees of it The Practises of men concerning their making use of an Ecclesiastical Uniformity derivative from their correspondent principles The Application of the matters of Religion and of the external unities which have been mention'd to an Ecclesiastical Uniformity lib. 1. cap. 1. §. 1. Such an Uniformity Distinguish'd I. THus have been the speculative Principles concerning an Ecclesiastical Uniformity We come here principally to produce the suitable Practices of men and such as have been derivative from the correspondent Principles and immediatly and directly conversant about their making use of it in Societies II. An Uniformity then in the General having been above first of all defin'd to be an Unity of the external forme of things the matters of Religion in relation to which and under the notions of which as such such an Ecclesiastical Uniformity is to be held have been assign'd to be those of Doctrine and Worship and the external unities which such an Uniformity is to consist of have been assigned also to be those of Profession of assent in respect to Doctrines and of the use of Worship in respect to such worship And this is the more general application of these things to such an Uniformity III. An Uniformity then in Churches is either Positive or Negative The Positive is that which is so Denominated from its consisting in the positive Unities mentioned and therefore is most properly called an Uniformity in the subject matters of them and is productive of the positive and most proper sort of Peace and Charity mention'd accordingly The Negative is that which consists in mens not divulging of their Opinions to the breach of the Peace and the hurt of Religion or Government or their mutual Consistency and it is therefore called Negative and is the improper part of this Uniformity and is productive only of the negative and improper sort of Peace and Charity mention'd accordingly also It is convenient that there be also an Uniformity in Discipline and Ceremonies held in Churches IV. It is convenient that in the same National Church and Territories of Princes there be an Uniformity held also of Discipline the Archeus or keeper of all these things mentioned and Ceremonies the customary Adjuncts of the publick worship and both of which are many times so much contested under the notions of Doctrinals and Worship it self An one uniforme partaking of men in these things will if it be but by the influence of custome upon them further compleat and help to promote their charitative Communion And also the more secure the people from being led into Factions about them And that by it's rendering them a Subject not so easily capable of those factious impressions which have been mention'd and this Uniformity in these things is here laid down as an Appendix and Adjunct to the main and Principal Ecclesiastical Uniformity mention'd also V. The grounds and reasons then of an Ecclesiastical Uniformity and those things The grounds and reasons of an Ecclesiastical Uniformity the procuring of which is the cause of Constituting it and which it aimes at as it's End and Effects have been already mention'd and treated of in their several places and that partly separately and partly applicatorily And those ends of it are the greatest that can possibly be aimed at in the Affairs of Humane Societies viz. more generally the preservation of the welfare of the Magistrates Charge above mention'd viz. Religion Lib. 1. cap. 5. §. 7. alibi and Government and the Consistency of Religion with Government and more particularly the procuring of the Publick Peace and Charity and the removal of Contentions in order to these things VI. The two grand Instruments of
Common-weal or to have any House of Prayer In the 42 Constitution Nestorius Eutyches Arrius Macedonius Eunomius and others are deposed And the offence of Anthinus against the Ecclesiastical Canons is made mention of And afterwards he is banish'd from the imperial City or any other Great City that there might be Peace amongst the People and he might not spread his interdicted Opinions and the like If we go on in the 109 Constitution all are stiled Heriticks who are not of the Imperial Catholick and Apostolick Church If we go on still the four Councels but now mentioned are again appointed to be recieved And if we go on further it is argued that if the Civil Lawes which respect mens outward Security are to be observ'd then how much more the Ecclesiastical Canons which respect â—â—e health of their Souls and afterwards the Peoples not having learnt their Liturgies is taxed and the like Finally many more the like Lawes might be recited Let us pass then from these Volumes of Lawes to the Code of Theodosius And that proceeds also in the like manner in these things Let the Titles De his qui super Religione contendunt De Haereticis in the 16 Book and the like in other Books of it be consulted Let us go on from it to the Body of the Canon Law In the several parts of the Decretum in the Sextum Clementines and Extravagants up and down no man will doubt but that the Roman Uniformity and the Customes and Lawes of that Church are enjoyn'd It would be too needlesly tedious to make a particular recital of these matters Last of all the like also are the present Lawes of the other Christian Churches abroad in the world The Canon Law is taught in their Academies and many of it's Decrees and Constitutions tending to these things which we have mention'd See the Laws and Statutes in quarto pag. 9. Ibid. vid. are made use of for the regiment of those Churches The very Statutes of Geneva will have no strange or false Opinions against the Doctrine received to be admitted will not allow of Negligence in coming to Church to the contempt of the Communion of the Faithful See the Discipline of the Kirk Edit Anno 1641. alibi See in his Life By J. H. p. 188. Lond. 63. and the like And the like Church orders are to be found in the Corpus Disciplinae and amongst the Low Country Churches in the Discipline of the Kirk of Scotland and amongst its prescriptions And finally in the very humble Petition and advice presented in the late times of usurpation to Oliver Cromwel in England when he was coming towards his desired sitting down in the Throne In which was proposed a Confession of Faith to be assented to in matters of Religion and to be recommended to the People And thus then all these things will sufficiently evidence how all mankind hath conspired Universally in it's Laws and Constitutions in Societies towards this Ecclesiastical Uniformity and for those intents and ends which we have mention'd Last of all where this Uniformity hath been but in part or in small measure the Governours of Societies still as Controversies have arisen have been forc'd to come to further degrees of it XIV In the last Place then this one thing is further observable that wheresoever this Uniformity hath been either but in the Negative and improper part of it or else but in some small measures of the Positive there still according as Controversies in Religion dangerous to the Publick have arisen Princes have been forc'd to come to further degrees of it It may be at the first foundings of Religions or Churches those Churches have not been capable of any great degrees of it at least not in the way of National Churches as was the Case of the Primo-Primitive and Apostolical Christian Church It may be also otherwise that for Causes concerning Civil and Humane Society which is the foundation of all Religions Diversities of Professions have been for a longer or lesser time to a greater or lesser degree tolerated in some Countries as in Holland Poland and other Territories at this day and through the necessities of their several States But yet â—till and whatsoever Causes there may any where be of the want of the further degrees of this Uniformity all Governours have been forced to take sanctuary at it and those further degrees of it where Religious Controversies have arisen and for the allaying the furious heats of them and the begetting a charitative composure amongst men Vid. Praefationem ad Acta Synodi Dordrect This was the late Case in the calling the Synod of Dort in Holland and as the States themselves acknowledgâ— And the like other Cases also are every where to be found up and down in other Ages and Countries CHAP. X. What are the Extreams in respect to this Ecclesiastical Vniformity And what are the faultinesses in it I. THe Extreames in respect to an Ecclesiastical Uniformity distinguished II. The Extreams of too much loosness assign'd III. The extreams also of too much strictness assign'd IV. The Faultinesse in such an Uniformity assign'd also V. The first of them VI. The Second VII The Third VIII The fourth and last sort of faultiness THis only Natural way then of setling Church Affairs amongst men being thus describ'd The extreams in respect to an Ecclesiastical Uniformity â— Distinguish'd and recommended to Practise let us come next to contradistinguish it to it's extreams and to set down the faultinesse which may possibly be in it in any Society And those extreams as all other in respect to other matters are are those that lye on both sides of it i. e. 1. Those of too much loosness and 2. Of two much Strictness II. First Those of too much loosness are The extreams of too much Looseness Assign'd Lib. 2. cap. 6. §. 2. and §. 4 5 6. c. Ibid. §. 2. 1. The loose open Toleration of venting of Opinions which hath been heretofore mentioned and avouched to be finally destructive both to Religion and Government and the consistency of Religion with Government 2. The way of Governing Church-matters by ballancing of Opinions i. e. by such an underhand ballancing of them as hath been heretofore hinted at also And which because it partakes not neither in the nature nor in the drift and ends of an Ecclesiastical Uniformity so as to deserve to be accounted any part of it therefore we here reckon it as one of these extreams Besides the properties of it are collusion with men in so great matters as those are in which it pretends an open Toleration but privately practiseth a restraint and in like manner also the Princes falsifying his Trust to God by his suffering all common Charity and Peace to be broken and which he is so much bound by the Divine Law to preserve Deuâ— 24.11.16 c. and by his owning no Profession of Christ in his way before men
their People And that because their own judgement of discerning conversant in their own Affairs is their only ordinary and possible directrix for their proceeding in this matter as well as in any others And all lawful Governours in the ranking their Notions concerning the frame and body of Humane Affairs are supposed either by themselves or Assistance to be sufficient for the discharge of their Trust IV. There are certain more particular Rights and Powers which belong to these Governours of Humane Societies Certain more particular Rights belonging to them in this matter In the interim obedience is due to them from private persons for the retaining of this their more general Right in this matter But these will be asserted hereafter in the places proper to them V. In the interim when by the imployment of this Care these Governours have thus once established this their Uniformity in their several Societies private Persons are not to intermeddle in their Province and to the detriment of their Affairs any wayes But it is left to them either to obey actively or else not to disobey but to acquiesce passively And that also only where there may perhaps be just reason as to them for their non-performance of their active obedience and in no other case whatsoever And these are the voyces of all Lawes and wise men in this matter D. De legibus Senatus consult L. 6. Legis virtus haec est imperare vetare permittere punere sayes Modestinus the Civilian That this is the force of a Law to command to forbid to permit to punish And ideo de iis quae primo constituuntur aut interpretatione aut constitutione optimi Principis certius statuendum est sayes Julianus Ibid. L. Et ideo That therefore in those things which are first of all constituted we must determine more certainly either by the interpretation or constitution of the most excellent Prince Et L. Non omnium And non omnium quae a majoribus constituta sunt ratio reddi potest That there cannot be a reason given of all things which are constituted by our Ancestors And Et ideo rationes eorum quae constituuntur inquiri non oportet alioqui multa ex iis quae certa sunt subverterenter That therefore the reason of those things which are constituted ought not to be asked for otherwise many of those things which are certain would be subverted Ibid. L. ideo Rationes sayes Neratius And Tacitus principi summum rerum judicium Dii dederunt subditis obsequii gloria relicta est Annal. 3. That the Gods have conceded the Supreme Judgement of Affairs to the Prince and the glory of obedience is left to the Subject And Gellius Media igitur Sententia optima atque tutissima visa est quaedam esse parendum quaedam non obsequendum That the middle sort of advice seems to be best and most safe that as to some things we ought to obey and as to others only not to be so pliant to Obedience And it is the outcry of Medea in Euripides In Medea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paulo post princip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou great Themis and venerable Diana Ye see what I suffer Who with great Oaths Ibid. paulo post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have bound my accursed Husband And afterwards Oportet autem Hospitem valde se accommodare Civitati Neque laudo Civem qui contumax existens Molestus est civibus propter imperitiam ac insolentiam But it behoves a stranger very much to accommodate himself to the City Neither do I commend a Citizen who being obstinate Is troublesome to the Citizens because of his Ignorance and Insolence And last of all certain liberties belonging to those private persons also in relation to their performance of that Obedience VI. Last of all then there are also certain derivative Latitudes and Liberties which belong to these private Persons in relation to their performance of obedience to these establishments of Princes and which are their derivative Rights in this matter But these also shall be more particularly asserted and unfolded hereafter in the places proper to them DE Jure Vniformitatis Ecclesiasticae OR OF THE RIGHTS Belonging to an UNIFORMITY in CHURCHES BOOK III. CHAP. I. Of the two Grand Instruments of an Ecclesiastical Vniformity viz. A Canon of Doctrines and a Liturgy framed according to it I. THe Prescript of the Christian Religion hath been most vexed by Contests And the greater necessity of an Ecclesiastical Uniformity and of this work deduced from it II. A Canon of Doctrines defined and distinguished III. The state of the Case concerning its being the Primary and Principal of the two Grand Instruments in an Uniformity IV. A Liturgy defined and distinguished also V. It is convenient that where a Liturgy is used there be as few other sorts of Publick Services permitted to accompany it as may be VI. The Liturgy also ought to be conformed to the Canon of Doctrines VII The Heathen Jewish and Apostolical Liturgies contested VIII The present Liturgies that are abroad in the world IX The History of the English Uniformity and of its Canon of Doctrine and Liturgy X. Some appendant Questions concerning a Canon of Doctrines and Liturgy resolved XI The First Question XII The Second XIII The Third XIV The Fourth XV. The Fifth XVI The Sixth XVII The seventh and last The prescript of the Christian Religion hath been most vexed by contests And the greater necessity of an Ecclesiastical Uniformity and of this work deduced from it I. THe Prescript of the Christian Religion is the best of any that ever hath been in the World i. e. the most consisting of Doctrines and explicatory of the particular Precepts of the Law of Nature and consequently the most perfectly directive of men in their way to Heaven and as members of Humane Society And yet through the weaknesses and corruptions of men there hath none been the subject of more contentions Men having wire-drawn the doctrinal Texts of it and every Sect and Heresie having suted them to their own turns and all having applyed that and the like Texts of the Apostle to their times and in respect to their Opinions and the opposers of them that there must also be heresies amongst you 1 Cor. 11.19 that they which are approved may be made manifest among you Which things shew the greater necessity of an Ecclesiastical Uniformity in the Christian Church and of this work for the explicating and unfolding of it and the rights belonging to it I come then here in this third and last Book to treat more particularly of that Uniformity and that in a special manner of the two grand instruments of it viz. a Canon of Doctrines and a Liturgy framed according to it A Canon of Doctrines defined and distinguished II. And first of all
subjoyn several Questione concerning the two grand Instruments of an Uniformity as such And the resolution of which belongs either more expresly or implicitely to the things already mentioned concerning them XI In the first place then the first of them is The first Question Whether a traditional and more ceremonial or else a written and more doctrinal prescript of Religion be in its self least subject to popular contests And as to it it is answered affirmatively concerning the former of these That it is in it self least subject to be popularly contested And the reasons of it are because a Traditional Prescript is more remote from the peoples view and so far forth as it is Ceremonial but secondarily and mediately doctrinal But then it is purely at the good pleasure of God whether he will constitute such an one for his prescript of the True Religion or not and when such an one is constituted by men it is but a double Artifice And God be-because the Light of the Gospel and the encrease of Knowledge under it was to be displayed hath constituted the Christian prescript almost totally Doctrinal And writings being the more certain way for the conservation of things he hath constituted his prescript also perpetually written And hath left it to Humane Prudence pro hic nunc and according to the divers occasions of Societies to secure it from noxious vulgar contestations by the Laws of an Ecclesiastical Uniformity XII The second Question is whether the Scripture The Second the Original Divine Canon be not sufficient and such as in its place for the attaining the ends of an Ecclesiasticol Vniformity The answer is No. And yet it detracts not at all from the Honour of the Scripture but only argues the weakness of men amongst whom it hath its being For the Christian Scripture being large and full of many and dispersed and diversly cloathed assertions concerning the same things it is evident that it wants a skilful and industrious explication Or else we will put the case in common concerning any pretendedly Original Divino Canon as well as it constituted in any Society whatsoever And still it will hold that when controversies arise concerning it a living Judge with his Humane systematical Canon is the onely natural way for the ordinary composing of them XIII We come to the Third The Third Question and that is whether the same specifical Ordinances only and extemporary Publick Services or else however the performance of the the Publick Divine Services in any National Church in the way of Directory may not be in some sort sufficient for the preservation of the Publick Peace in that Church The answer is Yes But not so sufficient as a Liturgy Lib. 2. Cap. 7. §. 14. For as was said above in the Question of the like nature concerning varieties of Communions as to some things permitted in any Church so here also it is to be said That either under a Directory or extemporary Publick Services the people will lye more open and ready either to fall into any sort of Religious Factions of themselves or else to be led into them by others And all Governours being bound to use all lawful means for the procuring of as much Peace and Christian Charity as may be amongst their people and a Liturgy being none of the extreams in an Ecclesiastical Uniformity but in the vulgar tongue being in it self lawful there is no reason in the world but that it should take place where it may and where the Publick Affairs will bear it before either of the two other sorts of Services XIV The fourth The Fourth appendant Question is whether a Liturgy do not transgress the Rules of Scripture Constitutions in hindring and laying a restraint upon the use of Spiritual Gifts to be exercised in publick by the Ministers or Spiritual Conducts in the performance of Divine Service in any Christian Church The answer to it also is No. And the state of this case is this 1. The Supream Magistrate in any Society hath in the general the power over the use of the Gifts of all Spiritual Persons in Publick And it is one particular part of his Indirect Power in Spirituals and necessary also to the preservation of the welfare of his Supream Publick Charge Since it is evident both in it self and from the experience of all Ages that by the undue use of those Gifts if it be permitted either Religion or Government or the consistency of Religion with Government may be ruin'd in any Society And upon these accounts it is that this Power of restraint over the use of these Gifts hath been ever claim'd and made use of by all Princes accordingly And he that shall deny it them shall deny them the means to the end 2. The Scriptural end of the use of all such Gifts is for the publick good and edification of the Church For so sayes St. Paul 1 Cor. 12.7 But the manifestation of the Spirit is given to every man to profit withall i. e. ut Ecclesia fructum inde percipiat In Loc. says Calvin and so others 3. The Gifts here principally concern'd and of which the use is to be made are those of Knowledge Invention and Elocution And if these are made use of either in Extemporary or Directorial Services so are they made use of also in the use of a Liturgy The Knowledge Wisdom and Invention of those that composed it in the composure of it and the Elocution of him that is imployed in the use of it in that his actual using of it The immediate effects of the use of these Ministerial Gifts in a Christian Church are either ordinary and natural or else extraordinary and supernatural The ordinary are the generating of Natural knowledge and affections in others the extraordinary the opposite And if the generating these extraordinary effects of Sanctification may be expected to accompany the use of either of the two sorts of the mentioned services so also it may be expected to accompany the due use of a Liturgy and that at least in an equal manner for ought appears either from the Divine or Natural Law either from any general or particular precepts of them or any promise of God annexed to them especially it being considered how much the use of a Liturgy tends to the excluding of Schisms and Heresies and to the generating of Christian Unity and Charity and Peace which are the consequential effects of such an use of it more at least then the use either of a Directory or Extemporary Service doth 5. And Lastly the conclusion in this matter then is evident from these positions and comparisons of things That the use of Ministerial Spiritual Gifts in the way of a Liturgy all things being considered which belong to the Case may be expected to be of more benefit to any Church and the Community in it then the use of those gifts in the other wayes mentioned The complaints then in this matter
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
And again Si quis c. cum Judaeis jejunacerit Can. 69. aut communem festum diem cum ipsis egerit c. deponitor si Laicus a communione segregator That if any one should fast with the Jews or celebrate any solemn festival with them or the like Vid. C. De summâ Trin. L. nullus c. Et de Episcop Cler. l. Conventicula c. Et de Hereticis Manich. L. Cuncti heretici Et L. Arriani Macedoniani L. damnato L. quicunque in hac Sacra Vrbe c. Et Novel Constitut 67. Cap. 1. c. Et Constit 131. Cap 8. cap. 14. constit 132. in praefat c. Et Feudor lib. 2. Tit. 53. c. Vid. De Cret Part. 1. Distin 17. alibi Et part 3. distinct 1. alibi he should be deposed and if he were a Laick that he should be excommunicated In the Code and Novels also of Justinian and the other parts of the new Civil Law infinite are the particular Laws made against Conventicles They are called so by way of reproach they are prohibited under the penalty of forfeiture of the houses in which they were kept and the like The body of the Canon Law we may be sure concurs with the Civil in this matter Both in the Decretum the Extravagants and other parts of it And the like Laws are to be found in the Theodosian Code and the like Canons in Councels In the Councel of Antioch the fifth Canon In that of Laodicea Canon the 9th In the fourth of Carthage Can. 71. and the like And last of all the like are the more modern Laws and Constitutions of Countries Boterus gives the Directions Quomodo Rebellium conventicula impediantur How the lesser Convenings of Rebels may be hindred And in the Laws of Charlemaine many are the like provisions made against such kinds of meetings And in the very Statutes of Geneva The Captain General shall be diligent sayes the Statute and vigilant over all the Town He shall gather no assembly suspect nor make any Conventicle which may be a preparative to Sedition Tumult or Mutiny c. And again If any do perceive any manner of practise Et extravagant commun Lib. 1. De Treuga et pace prope sin Et Lib. 3. de reliquin et venerat Sanctor Cap. 2. c. Vide Cod. Theodos Lib. 16. De Haereticis Tit. 5. Nullus Haereticis c. Vid. Concil Ancyran Can. 18. Concil Antioch Can. 5. Laodic Can. 9. Carthag 4. Can. 71 c. Apud Carranz Vid. de Politia illust lib. 5. Cap. 7. Vid. Capitulare Lib. 5. L. 3. L. 118. L. 230. lib. 6. 101. 198 c. See the laws and Statutes p. 22. Of the Office of the Captains c. and p. 37. the preservation c. See Sir Edw. Turners Speech to the King Anno 1664. See the Ecclesiastical Canons Can. 72. And certain considerations c. said to be the Lord Bacons p. 29 30. or conspiracy against the Principality of this City or against the Word of God c. And in the last place in England the Speaker of the House of Commons in this present Parliament in one of his late Speeches to the King hath called the Conventicles held there The Seminaries of the Divisions in England And it was upon the accounts that have been mention'd that the Meetings heretofore called Prophesyings in England were prohibited also by Authority And thus then for this Second Question CHAP. IV. Of the inward Vnity of Assent which is supposed to the outward Vnity of Profession and use of Publick Worship in an Ecclesiastical Vniformity I. THe great weight of the things contained in this Chapter II. The immediate inward Unity of Assent denyed to be the kind of assent here to be mentioned III. Yet there may be such an Unity of Assent in men in part IV. But yet this is not the kind of it that is to be fixed upon here neither V. The Positive stated and what this kind of such Assent is VI. The Third Notions assigned in which it is to terminate VII The Reasons why it is here to be fix'd upon VIII Two cautions subjoyn'd to this the fixation of it IX The first of them X. The Second XI The conclusion drawn from these things XII Two appendant Questions resolved XIII The first of them XIV The Second I. THat which is the main drift and scope of this Chapter The great weight of the things contained in this Chapter is of great moment towards the pacification and satisfaction of Conscience in its submission to the Ecclesiastical Laws of Princes viz. the assignation of what kind of assent it is that is supposed to the external profession and use of things either in respect to matters of Doctrine An immediate inward unity of assent denied to be the kind of assent here to be mentioned §. 2 3 4 5 6 7. Lib. 2. Cap. 7. §. 9 11 12. or Worship and Practise in an Ecclesiastical Uniformity II. An immediate inward unity of assent then being denyed in the former Chapter and deny'd to be that kind of assent in man which was said above to be supposed to the External Acts of profession and use of publick worship it is evident that it is not it which is here to be assigned and fixed upon as a sufficient ground for such profession and use or practise of things Yet there may be such an unity of assent in men in part III. But although such an universal inward unity of assent is not ordinarily possible nor to be expected to be in men yet however it doth not from thence follow but that there may be such an unity in them in part i. e. in respect to some things whether matters of belief or practise and in some notions that they have concerning those things Things may be perhaps so plainly and particularly expressed as is the case of the fundamentals of the Christian Religion or else there may be the same causes of the same immediate notions of things co-operating in several persons at the same time and as to some things And these things are possible in Nature But yet this is not the kind of it that is to be fixed upon here neither Lib. 2. Cap. 7 §. 8. in fin IV. But because as was said above that such a profession and use of worship was enquired after as might be an ordinary stated medium for procuring a charitative communion amongst men and because the assent supposed to both of them ought to be proportionable and adequate to the universality of them both And because this Unity of assent here mentioned is also but partial either as to things or persons and but accidental either as to those things or persons or times and cases up and down in the world therefore it is that this is not the kind of unity of ascent which is here to be fixed upon
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
absolve presently and in a very few words And the like distinctions of Doctrines which are in the more derivative writings of the Church will be sufficiently imply'd in this our description of those two sorts only here The Doctrines of the Canon and Liturgy assign'd in the general III. More generally then The whole Canon is the declared Doctrine of the Church That being the designed Office of it in an Ecclesiastical Uniformity as is said Systematically to comprehend such the professed Doctrines of any Church And so The whole substance of Doctrines also in the Liturgy are the declared Doctrines of any such Church in their way also The more particular distinction of them IV. More particularly the Doctrines of the Canon and Liturgy may be distinguished into divers sorts either such as concern Religion or Government either in the Church or in the state and that as they are in relation to all these either fundamental or not fundamental And the fundamental either as they are primarily or secondarily so But it is not these Doctrines of the Canon and Liturgy as they concern either Religion or Government or both in the consistency of each with other that we are to consider of here But we are to consider of the Doctrines of the Canon and Liturgy as such only and so formally as being set forth by the Church in them And so also in relation to the profession of assent that is to be given to them as such also by the members of any National Church And those Doctrines then are to be distinguished from the phrase and terms and the like in which they are set down and expressed in the Canon and Liturgy For Verba sunt nihil aliud quam notae rerum declarantes animi voluntatisque passiones says Cicero That words are nothing else but notes of things declaring the passions of the mind and will And Plato in his Definitions Dictio vox hominis quae scribi potest Post Med. signum quoddam commune rem declarans That a word is the voice of a man which may be written and a certain common signe Lipsius in Prefat ad Politic. declaring the thing And Vt Phrygiones e varii coloris filo unum aliquod aulaeum formant sic scriptores e mille aliquot particulis cohaerens opus As Broiderers do form some one piece of Tapestry out of a thread of divers colours so Writers do form also one cohering work out of some thousand particles and small portions of things And the distinctions then of the Doctrines of the Canon and Liturgy as set forth by Authority Are The first sort of them V. In the first place The Doctrines expressed in plain and particular terms are the Doctrines of the Church in the particular and literal sense of those terms VI. And so in like manner The Second The Doctrines expressed in dubious and general terms are the Doctrines of the Church also in the dubious and general sense of those terms Neither is it to be wondered at that it is asserted here that they are so since it is supposed that both the Canon and Liturgy are regulated by the original Divine Canon of Scripture as was above mentioned that they ought to be and that God hath then revealed those Doctrines no further Lib. 3. Cap. 5. §. 4. Vid. nor in no other terms in Scripture VII And last of all Vnder whatsoever distinctions or sorts of phrases or terms or the like The conclusive Rule to be ob erv'd concerning the distinguishing of those Doctrines the doctrines of the Canon and Liturgy are set down under the very same still are they the Doctrines of the Church and they are so to be taken to be declared to be Just as the Scripture it self delivers the declared will of God sometimes in general sometimes in particular sometimes in literal sometimes in figurative terms and expressions and yet still all is the declared will of God in Scripture according to those several capacities of it Sic loquitur Scriptura sayes St. Augustine ut altitudine superbos irrideat profunditate attentos terreat virtute magnos pascat Lib. 2. in Gen. C. 19. affabilitate parvulos nutriat That the Scripture so speaks that it may contemn the proud by its sublimity affright the attentive by its profundity feed the strong by its vertue nourish the weak by its affability And again Ad dignitatem Scripturae pertinet De vera Relig. ut sub una litera multos sensus contineat ut sic diversis intellectibus hominum conveniens unusquisque miretur se in Divina Scriptura posse in venire veritatem quam mente conceperit ac facilius per hoc contra infideles defenditur dum si aliquid quod quisque ex Sacra Scriptura velit intelligere falsum apparuerit ad alium sensum recursum possit habere That It belongs to the dignity of Scripture that under one and the same form of words it should contain many senses that so it being agreeable to the divers understandings of men every one may wonder that he can find that truth in the Divine Scripture which he shall conceive in his mind And by this also it is defended the more easily against infidels whiles that if any thing appear false which every one would understand out of the Holy Scripture there may be recourse had to another sense VIII We come then to put a period to this matter by subjoyning two conclusive propositions to the two main sorts of things beforementioned in this Chapter Two conclusive propositions subjoyned to the main matters of this Chapter The first of them And those are the more general distinctions of the Doctrines of the Church and the more particular distinctions of the Doctrines of the Canon and Liturgy IX The first of these in relation to the first of these sorts of things then is That those distinctions of the doctrines of the Church here above delivered are accordingly to be made for the salving the several sorts and degrees of Powers and Authorities which are ordinarily found in all Churches in this matter and the determination of it The Second X. The second is in like manner in relation to the more particular distinctions of the Doctrines of the Canon and Liturgy And that is also That according to the several sorts and distinctions of them so is the profession of assent to be made by the members of any National Church pro cujuslibet captu ratione intellectus According to every ones capacity and manner of understanding to be adapted to them also And this is that which is intended by the Church in their so setting down of those Doctrines as hath been mentioned and this is all that is intended or required by them just as mens devotions in the case of the Liturgy as such and in their publick use of it is to be adapted to the several sorts of the parts of the Offices of it CHAP.
Church are to be consulted For we have all along laid down them as the authentick and further interpretations of these more primary publick writings X. The mind of the Law-giver alwayes proper to this sort of writings is in the next place to be remembred And that is The Third that every thing should be so construed as may make most to the welfare of the publick charge viz. of Religion and Government and the consistency of each with either And although the matters of Religion are always supposed to be of the greatest weight as to the everlasting affairs of another world yet the immortal notion of it is not so far to over-possess the mind of men in this business as to make them forget the consideration of the present lawful Government also viz. as that Ordinance of God which is of the greatest moment as to all Humane Affairs as they are temporal yea even as to the temporary and this live's exercise of Religion it self And the like is to be said of Religion taken in its simple notion and as it includes also its consistency with Government So that he that will not erre in the practise of this Rule in the interpreting the Canon and Liturgy must consider of all these things both separately and in conjunction one with another And this mind of the Lawgiver is to be heeded D. de legib Senatuâ— Consult L. Scire Leges 1. In the general Scire Leges non hoc est verba earum tenere sed vim ac potestatem says Celsus That this is not to know the Lawes viz. to have the words of them ready but to understand the force and power of them And Paulus Contra Legem facit qui id facit quod Lex prohibet D. Eodem L. Contra Lâ—gem in frandem vero legis facit qui salvis verbis legis sententiam ejus circumvenit That he doth against the Law who doth that which the Law forbids but he offers deceit to the Law who observing the words of the Law only doth craftily over throw the sense of it 2. In emergent cases of whatsoever nature they shall be and upon whatsoever occasion and particularly when Authority shall at any time chance to be accused of intending to ruine Religion and to destroy Godliness and the like which is never ordinarily to be believed although perhaps it may involuntarily erre in its making choice either of the kind of Religion or else in its constitutions concerning this or that individual sort of Religion But otherwise it 's intention ordinarily in the making such constitutions is onely to render Religion consistent actually with the Government of Humane Societies And the like is to be said of all other the like particular cases a due proportion being held to them and the things mentioned severally and whether the cases be more or less doubtful Benignius Leges interpretandae sunt sayes Celsus again quo voluntas earum conservetur D. eodem L. Benignius That the Laws are somtimes more favourably to be interpreted that the mind of them may be preserved And again also D. eodem L. proxime sequent In ambigua voce Legis ea potius accipienda est significatio quae vitio caret praesertim cum etiam voluntas Legis ex hoc colligi possit That in a word of the Law which is doubtful that signification is rather to be chosen which is not faulty D. de Divers Reg. Jur. L. 96 especially when also the will of the Law may be gathered from it And Maeciamus In ambiguis orationibus maximè sententia spectanda est ejus qui eas protulisset That D. eodem L. 68 Hic supra Cap. 6. §. 7. in doubtful speeches his mind is most of all to be attended to who deliver'd them And last of all that of Julianus which was not long since recited above Quoties idem sermo duas sententias exprimit D. eodem L. 90. ea potissimum accipiatur quae rei gerendae aptior est That so often as the same form of speech expresseth seemingly two sorts of meaning that is rather to be understood which is more suitable to the affair it concerns And that of Scaevola particularly concerning the same aequitas congrua due to the application of the Law to Cases In omnibus quidem maximè tamen in jure aequitas spectanda sit That indeed in all things but most of all in Law Equity is to be had regard to XI In the next place The Authority of the Church The Fourth composing the Canon and Liturgy should in all things weigh considerably with men But In valdè dubiis scrupulosis In things very dubious and scrupulous quite turn the scale with them i. e. So as that they should not be too easie and too hasty in making conclusions against those publick writings or the truth or lawfulness of any thing contained in them viz. so as that they cannot either refer them to Scripture nor consequently assent to them under any immediate notion at all amongst those that may perhaps be considered of as belonging to them And thus much is certainly due to the grave Authority of any National Church in respect to the particular and in themselves generally far more fallible judgments of private men Septimo mense nasci perfectum partum jam receptum est propter Authoritatem doctissimi viri Hippocratis ideo credendum est eum qui ex justis nuptiis septimo mense natus est justum filium esse D. de statu hominum L. septimo mense says the Text in the body of the Civil Law That it was a received opinion from the Authority of the most learned Hippocrates that in the seventh moneth a perfect child might be born and therefore it was to be believed that he which was born in the seventh month after lawful marriage was a lawfully begotten Son And Plato in the case of doubtful propriety Verum si apud Magistratus res de qua agitur conscripta non sit tunc apud tres inter Magistratus seniores usque ad latam sententiam deponatur But says he if the matter De legib Dial. 11. ad princip concerning which is the contest be not registred in the Publick Office then let it be referred to three of the Elder Magistrates for them to decide it XII Last of all the way of interpretation Ex conjecturis The Fifth and Last called by the Rhetoricians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and made use of by the Civilians and all other Faculties in their several ways and according to the subject-matter of their occasions is to be made use of also in relation to the Canon and Liturgy and in the ways proper to the subject-matter of the occasions belonging to them But the sum of all is both in relation to this and all other particular ways of interpretation and in relation to these mentioned and all other sorts of writings that there is one
Temples of God shall be forc'd by money What wall of integrity or Bul-wark of Faith shall we be able to provide if the cursed hunger of Gold shall creep into the Holyes of Heaven So also in the Novels Per presentem Legem sancimus De Ordinatione Episcopor Constitut 137. Cap. 2. ut quoties usu venerit Episcopum ordinari conveniant Clerici Primores Civitatis cui ordinandus est Episcopus propositis sanctis Evangeliis Super tribus personis Psephismata fieri quemque ipsorum jurare secundum Divina Eloquia ipsis Psephismatibus inscribi quod neque per dationem neque promissionem vel amicitiam vel gratiam vel aliam qualemcunque affectionem sed quod scientes ipsos rectè Catholicae fidei honestae vitae excedere trigessimum aetatis Annum ipsos elegerint We appoint by the present Law that so often as by custome it come to pass that a Bishop shall be ordained the Clericks come together and the Chief of that City to which the Bishop is to be ordained and the Holy Evangels being proposed let it be recorded by the Three persons and let every one of them swear according to the holy Scripture and let it be written in the Records that they have not chosen neither by gift nor promise nor friend-ship or favour or any other affection whatsoever but knowing them to be of the Right and Catholick Faith and of an honest life and to exceed the thirtieth year of their Age. Ibid. Paulo post And a little after Jus jurandum autem suscipere eum qui ordinatur per divinas Scripturas quod neque per seipsum neque per aliam personam dedit quid aut promisit neque post hac dabit vel ordinanti ipsum vel his qui sacra pro eo suffragia fecerunt vel alii cuiquam ordinationis de ipso faciendae nomine We appoint also him who is ordained to take an Oath by the Holy Scriptures that he hath not given any thing nor promised neither by himself nor any other person nor will hereafter give either to him that ordains him or to those who have given their sacred suffrages for him or to any other for the passing of his Ordination And the like Laws are to be found up and down in other Books of Laws And the Roman Canonists call Simony Respectorii fol. 258. Summae Lib. 5. de simoniâ summari◠4. Crimen Ecclesiasticum an Ecclesiastical Crime So Panormitanus And Qualiter committatur his versibus comprehende says Hostiensis Munus Lingua Caro Timor atque favor popularis Impediunt gratis spirituale dari How it is committed take it in these Verses A Gift Intreaties Kindred Fear and Popularity Do hinder a spiritual thing from being given freely And Simoniacus autem Idem Ibid. Summar 11. in beneficio vel dignitate constitutus per accusationem deponitur per inquisitionem amovetur A Simoniack being constituted in a Benefice or Dignity is deposed by accusation is removed by inquisition The Second XV. The like respect to the things mentioned also amongst others hath the case of Pluralities which is found in many of the Christian Churches viz. it is constituted and allowed of as one sort of the Ecclesiastical immunities above mentioned Many things have been said concerning it by private persons both Pro Con of late dayes especially and in some parts of the Europaean Christian Churches And heretofore it hath been sometimes allowed of and sometimes prohibited by the Common Lawes of Countries The Rise and Progress of it in the Christian Church is rightly described by Father Paul in his Judicious History of the Councel of Trent Lib. 2. p. 250 251. c. viz. That its first beginning was in favour not of them in Beneficed but of the Church where there was insufficiency of benefices and so as that that Church which could not have a proper Minister might have at least some other Service The exorbitances of it in the Church of Rome have been great and some other Churches separating from it have judged that they have fixed in a mean concerning it some in one way and some in another Many things according to the diversities of the estates and conditions of Countries might be alledged for it both in relation to Religion and Government and the consistency of Religion with Government And since the Christian Churches have come to have grown into a more setled condition of being national it hath been made use of particularly and amongst other things for the consistency of the Ecclesiastical Estate with the Civil and the necessary support of the several degrees of Church-men XVI Thus then concerning the Rewards The Doctrine of Penalties laid down We come next to the penalties belonging to an Ecclesiastical Uniformity in like manner also XVII And first of all they are either of Pain or Loss The several sorts of penalties in an Ecsiastical Uniformity distinguished as in other things And both again are either primary and principal or else secondary and accessory The primary and most proper sorts of Penalties in an Ecclesiastical Uniformity are the Church censures which being spiritual punishments are most properly to be adhibited in spiritual matters And the secondary and accessory are the temporary punishments inflicted by the Magistrate and superadded to those spiritual ones in the case of obstinacy of mind and ineffectualness of those spiritual Punishments XVIII The Church censures The Degrees of Church censures and spiritual penalties proceed in their several degrees as all punishments ought ordinarily to do And that for Plato's Reason in the matter of Laws Legum vero ut videtur sayes he aliae ad bonorum hominum doctrinam ponuntur De legib Dial. 9. ad fin ut per eas intelligant quo pacto inter se amicè versentur Aliae ad compescendas illorum pertinaciam qui indomiti naturâ sunt spretâque omni disciplina nulla ratione moventur quin ad omnem ruant improbitatem That amongst Lawes some as it seems are established for the informing of good men that by them they may understand how to live amicably amongst themselves And others for the restraining of the pertinaciousness of those who are unruly by Nature and all discipline being dispised are by no means prevailed upon but that they will run head-long into all manner of noughtiness And therefore Quanto gravior acerbior est Christi fidelibus excommunicationis censura majoraque interius exterius infert nocumenta tanto maturius cautiorique judicio Ecclesiarum Praelati eorumque Vicarii ea uti debent sayes Covarruvias and the like the other Canonists In Bonifac. octavi Constit quae incipit Alma mater sub Tit. Excom prioris part Relect. §. 9. Tom. 1. That by how much the Church censure of Excommunication is more grievous and bitter to the faithful of Christ and bringeth greater dammages upon them both internal and external by so
others both Pro and Con concerning the matters mentioned are tolerated And in some both of those Churches and the other of the Roman communion there is a mixture of professions both tollerated and countenanced in their several degrees As in France Holland Poland and the like Countries at this day And every State Acts in this matter according to its present occasions III. But I intend not here only to give particular instances of these things The restraints and Liberties common to all Churches here to be laid down The position or removal of either of them will evidence the other The ways of mens divulging their opinions distinguished and referr'd to the restraints and liberties mentioned The Querie concerning the permission of mixtures of profession obviated but to lay down the restraints and liberties which are common and ordinary and ought to be so generally to all Churches IV. And because the matters of restraint and liberty are privately opposite therefore by the position or removal of either of them in relation to the members of Churches the other will be discern'd V. The ways of mens divulging their Opinions then are either more or less solemn The less solemn ways are by private Discourses Conferences and the like The more solemn by publick Preaching Printing and the like And concerning both these the restraints and liberties mention'd are to be assign'd VI. But first of all the Querie is here to be obviated Why outward profession taken in an abstracted sense in respect to either of these or the like particular ways of venting of Opinions mentioned since it is in it self one of the more solemn ways of such venting of them is in many Societies tollerated where perhaps either of the particular ways of either sort of them mentioned is not Answ The Answer will be from the consideration of the different effects of these several particular ways of divulging of Opinions upon the charge of the Magistrate and the state of humane affairs And that is that because that the ways of venting of Opinions by words either spoken or written are naturally apt and fit as to give men more particular informations so also to excite in them both more particular and also more vehement passions concerning things then general and abstracted profession is and so consequently where different matters of Religion are are more apt by far to hurle them into Religious contests so many ways dangerous to the publick Therefore it is that the way of contradictory divulging of Opinions by the mixture of professions is tollerated and that with safety to Societies as experience shews though not so compleat as it otherwise might be where notwithstanding the other wayes of so divulging them by words at least to the same degrees of solemnity are denyed to men For by particularities and vehemencies both in matters of Religion and others are the most irregular and dangerous passions stirred up amongst men Lib 2. Cap. 9. §. 8. ad fin And to this topick is the use of those extreams heretofore mention'd in the Roman Church viz. of prohibiting Books in the vulgar tongue of establishing the doctrines of the use of Images general devotion implicit faith and the like to be referred if any man will seek after a reason of them The more particular restraints and liberties laid down First as to the matter of mens opinions VII These things then being thus said we come next to the assignation of the more particular restraints and liberties mentioned And those are VIII First of all as to the matter of mens Opinions And so first in respect to the Canon and Liturgy some things perhaps are not defined neither by the Canon nor Liturgy nor otherwise And so are neither doctrines nor prescript forms of worship of the National Church And in such things there is in all Churches ordinarily a greater liberty of divulging mens Opinions supposed to be conceded to them so in the Church of Rome as to their learned mens actual debating points not defined and the like in other Churches proportionably and according to their several particular constitutions The general Rule still being heeded of the publick charge of the Magistrate it s not being damnified neither by the breach of the peace nor otherwise 2. Some Opinions perhaps are dissentings from the Canon proper to the case of indefinite profession and men are to be very wary of divulging them to the hurt of publick authority by which the whole Society is preserved 3. And lastly Some Opinions also are differences about the Canon proper to the case of definite profession And there is usually supposed to be a lesser degree of restraint held over the divulging of them Secondly the matter of mens Opinions is considerable also in respect to Religion And so 1. Some things are controversal and dubious and the like and so fit to be debated only ordinarily in Academies and places of Learning amongst Schollers and persons intelligent And it were no matter if such controversies were to a degree fitting permitted in Churches if it were but to keep wits in ure and imployment and to provide Champions for those Churches upon occasion Apud Flor. Lib. 2. Cap. 15. As Nasica gave Councel concerning Carthage That it was not to be raced That the Roman People might always have an Enemy to contend with But the great caution in this matter is that the people are not to be called down into these Sands in the mean time The common Adage were better for their Letany A medicorum Recipe A Juris Consultorum excipe A Theologorum distingue Libera nos Domine That they should pray to be delivered From the Receipts of Physicians The Cases of Lawyers And the distinctions of Divines Secondly some things are practical and such as concern good life and Godliness And Scripture and Reason and Prudence will allow a greater liberty about them Mens divers notions concerning them may tend to edification ordinarily and not to destruction IX In the second place we come to the liberties Secondly as to the manner of divulging them in respect to the manner of mens divulging their Opinions And so also 1. It should be with humility and submission and not on the contrary with pride and confidence and singularity and the like at least before the people 2. There is a less degree of liberty conceded to intemperate zeal and undue vehemence of assertion and the like Not that it is at all the intent of the Uniformity to extinguish the Noble and Generous heats of such zeal as is truly Christian but only to regulate it when it is unduly exerted Where is mens zeal for practical Godliness for the evident duties of the second Table The thoughts of these things do use to be buried many times as deep as the centre under the dusts of unprofitable and perhaps malignant Opinions which use to be raised when men have a mind to innovate in Societies and to gain the trophies of honour and
Interpreters then in any National Church and in relation either to its Temporary or Perpetual occasions to the Original Divine or the Derivative Humane Canon of Doctrines or to the Liturgy or any other more derivative Writings or other matters framed from it and according to it are of divers sorts They are either Supreme or Subordinate The Supreme is the Chief Magistrate as shall be further evidenc'd by and by And the Subordinate are ordinarily and most properly in relation to matters directly concerning Religion the Ecclesiasticks or Church-men in any Society And that in their several Capacities and according to the Designation and intent of their Ecclesiastical Function in the general and also as deputed in Ordinary by the Supreme Magistrate mentioned And in relation to matters more directly concerning Government he hath his Counsel or Ministers of State of what kind soever ordinarily to attend him Yet Omnium tamen harum Interpretandi Scientia Actiones apud Collegium Pontificum erat sayes Pomponius in the Digests D. De Orig. jur L. 2. ¶ Deinde Ex his That the Colledge Pontifical amongst the Romans had so great veneration shewed to them as that they had the power of Interpretation committed to them even in Civil Actions and Causes And this might be either for more Special or common reasons The Subordinate Interpreters then again are such either in Conjunction one with another as in the Church Representative or else simply and by themselves as in more ordinary Cases And in both these Capacities they are so many times in Conjunction one way or another with the Civil Magistrate And in each of these Capacities again their Interpretations also are such either pro tempore or pro perpetuo And those pro perpetuo and fixedly are ordinarily in Writing And those pro tempore and upon any temporary occasion are either in Word or in Writing And the Interpretations of each of these sorts and degrees of Interpreters ought to have their due repute and credit amongst men The Liberties however which have been heretofore mentioned as belonging to the members of any National Church in respect to these Interpretations Lib. 2. cap. 4. §. 4 5 c. And cap. 11. §. 6. alibi The Right of the Supreme in respect to his Interpretorship Asserted being reserved to them in the mean time III. But amongst all these sorts of Interpretors it is the Supreme Interpreter still who stands in the most important relation as was said to the matters of an Ecclesiastical Uniformity and whose office therefore is here most designedly treated of And the Cheif Magistrate hath his Right and Title to this his Supreme interpretorship derived to him from all the three sorts of Lawes which are observable amongst men viz. both from the Law Natural and the Divine and that of Nations also 1. From the Law Natural And it dictates his Right and Title to it evidently and necessary for the preservation of his Publick Charge in all the parts of it and especially in that of the Consistency of Religion with Government Which how easily it may be subverted and the Magistrate wronged and ruined by any other if he shall have the faculties of this Supreme Interpretorship in his hands it was but now mentioned And what a Temptation also the Magistrates Temporal Splendors and his Crown and Dominions will be to any one so to attempt the Ruine of him it needs not be here mentioned neither And this more particular Right and Power then of the Chief Magistrate is one Principal part of his Indirect Power in Spirituals Lib. 2. cap. 11. §. 2. 4. and which is more especially necessary for the retaining his more General Right above mentioned of the framing his Ecclesiastical Uniformity in any Society 2. In like manner also is this Supreme Interpretorship of the chief Magistrate dictated by the Divine Law of both the Testaments and Books of God So in the Old in relation to the Kingdome of Israel At the delivery of the Law at mount Sinai Moses was Gods Messenger most eminently Authorized and went down saith the Text unto the People and spake unto them Exod. 19.25 and vers 24. But let not the Priests and the People break through to come up unto the Lord least he break forth upon them And it was accordingly fixed for a perpetual Law in Israel that the Supreme Judg of Controversies as well Sacred as Civil should be the great Synodrian or Kings Councel assistant to him meant by the Judge in those dayes Deut. 17.9 and 12. And this was the Right which was exercised by Jehosaphat 2 Chron. 19.8 Moreover sayes the Text in Jerusalem did Jehosaphat set of the Levites and of the Priests and of the Chief of the Fathers of Israel for the Judgment of the Lord and for Controversies when they returned to Jerusalem And afterwards vers 11. He deputed Amarieh principally in all Sacred and Zebadiah in all Divine matters And who knowes not but that the Supreme Authority in Israel did exercise the Supreme Power of Judging of all kinds of Superstitions and Idolatries Blasphemies Heresies and even of Prophecies and Miracles and the like See Deut. 12.28 29 30 31 32. Deut. 13.1 2 3 4 5 6 c. Deut. 17.2 3 4 c. Deut. 18.9 10 11 12 13 14 15 16 c. Levit. 24.10 11 12 13 14 15 16 c. If we look into the New Testament the same thing is assented to and approved of by it and although the Christian Church at the Writing of it were not National yet it provides for its being National It commands in the general the giving unto Caesar that which is Caesars Mat. 22.21 It appoints in the case of the Trespass of a Brother the telling it to the Church i. e. as dependent ultimately upon the Chief Magistrate Matth. 18.15 16 17. It appoints Prayers to be made for Kings and for all that are in Authority that we may lead a quiet and peaceable life in all Godliness and Honesty 1 Tim. 2.2 and the like And lastly the Apostles when they practised the first Plantation and setting up of the Christian Religion against the likings and Authority of the Governours of Judea the Roman Emperors and the like it was in the reserved Case of a particular command from Heaven pressing them to it 3. If we look then further to the Law and Customes of Nations the same Tenour of practise also we shall find to have been generally every where observed and in all Ages and humane Societies And it is at least a tacite compact generally amongst them that the Soveraign Prince have the power of the Interpretation and judgment of any publick Doctrines of Religion whatsoever and of the admission and establishment of them in his Ecclesiastical Uniformity So in the admission and establishment of their own Publick Doctrines at home And in all Embassies about the Admission and establishment of them abroad So in the Intreaties and Supplications 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
Magigrates Jurisdiction 204 The scriptural end of such use of them Ibid. The particular gifts concern'd in the performance of the Publick Divine Service in a Church Ibid. The immediate effects of the use of them Ibid. Golden Age of the Poets whence the Fiction of it 32 Government defined 5 and distinguished 5 6 the ways by which men have arrived at it 34. the power of Government at first lodged in the several heads of Families 34 35 the first and capital distinction of Government 36 Government the Ordinance of God 37 the Ecclesiastical Government Gods Ordinance 38 the two constitutive causes of the power of Government which are assigned in the Controversie concerning it 39 the state of the Case concerning the derivation of it from the people 39 the effects of it being derived from the people c. 45 46 47 c. the proof of the power of Government its being from God 51 52 53 54 55 56 c. Not to be proved to be so from the nature of that power 51 52 the distinctions of Government applyed to its consistency with Religion 66 67 Government the Bond of all Humane Societies In Prolegom in princip Governours the difference of Order and Power in them necessary to all Governments of the greater Societies 123 Greece from whence its first Governments were fetcht In Proleg in princip The Greeks called the rest of the World who spake not their language Barbarians In Prolegom post med their distinct orders of Ecclesiasticks 124 Greek Church its Liturgy 198 Its use of an unknown tongue in the Publick Divine Services 180 Grotius taxed 41 127 133 138 His saying concerning the doctrines of the Christian Religion 70 c. Gymnosophistae amongst the Indians their distinction of their Orders of Ecclesiasticks 104 105 H Hampton Court the conference at it betwixt King James of England and the dissentors from the EnglishVniformity 201 Hebrews their observation concerning the distinction of the Offices of Moses and Aaron 124 Heresie to be punished any where 87 and as a mixt fault both against the Church and State Ibid. Heresiarks the persons ordinarily guilty of the faults of malice against the publick charge of the Magistrate in an Ecclesiastical Vniformity 117 Herodotus his saying concerning the divided Government and different Opinions of the Thracians 155 Hesiod his Admonition to Kings 58 59 Humane Affairs the first and capital division of them 1 Histories of the Greeks and Romans the notable examples of prudence in Governours in them In Proleg in fin Holiness of presons no rule to judge of the truth of their Opinions by 290 The pretence of holiness condemned Ibid. Homilies the use of them in Churches 295 I Jacobites their Liturgy 198 Jesuites their banishment from the Venetian Territories 65 Jesus Christ not admitted as a God by the Romane Senate 15 Jewes their parabolical doctrines 113 their Liturgy 198 their saying concerning the flourishing of Israel In Proleg in princip Their hatred of the Samaritans 155 their Law carried with Titus in Triumph In Prolegom circa med Jewish State the occasions of it twofold 196 Jewish Church the records of it defective 197 the diversity of the settlements of it 170 Imprudence the faults of it committed against the publick charge of the Magistrate and the persons guilty of the commission of them 111 their guilt evidenc'd 112 their particular faults instanced in in respect to the particulars of the Magistrates charge 112 113 114 c. Indirect Power in Spirituals that belonging to the Civil Magistrate in every Ecclesiastical Vniformity 136 and the extent of it 136 137. and the Magistrates Right to it 137 138 139 140 c. He may commit the exercise of it to others 147 148 Inquisition of Spain what course it holds as to the Kings Prerogative 144 and that of Italy as to the Pope Ibid. The Inquisition admitted in Dominions of Princes by compact 145 The Interdiction of Venice by Pope Paul the 5th the sense of the Princes about it 143 Interests temporal the mixing of them with mens zeal a cause of Religious contests 92 Interpretation the liberty of it in respect to the Canon and Liturgy in any National Church belongs to private persons as their right 253 That their Interpretation distinguished 253 254 the Rules by which they are to proceed in it assigned 254 255 256 c. Interpretorship in an Ecclesiastical Vniformity of how great moment the Office of Supream Interpretor is 302. The Authentick Interpretors in any National Church distinguished and the Supream assigned 302 303. His right to his Office asserted 303 304 c. the opposers of it 307 308 Josephus the principal Jewish Historian In Proleg circa med Israel the distribution of the rights of an Ecclesiastical Vniformity in it In Prolegom in princip Italy the variety of Religious Rites brought of old into it 14 Julian the Apostate his letter to Arsacius that he should take the form of Religion upon him 290 Jurisdiction in spirituals the rights of Ecclesiasticks 132 K King the notion of him in the Ancient Heathen writings 45 King and Priest why the same person hath so frequently been so in Societies 138 139 c. King James of England his Objection made to the Bishop of Rome concerning his Prerogative 147 The Kings of England Sweden Spain Denmark c. Soveraign Princes in their Dominions 135 Knights Ecclesiastical amongst the Venetians 130 L Law of the twelve Tables amongst the Romans concerning funerals 235 236 and concerning a bone broken 269 c. Law-givers the famous ones amongst the Greeks In Prolegom post med Laws from whence their necessity amongst men 33 34 Laws defined and distinguished 100 The great reason of the restraint of private persons by them 101 102 Lay-Elders their absurd mixture with Ecclesiasticks in the Ecclesiastical Regiment 299 300 Laynez his Answer in the Tridentine Council concerning reformation in the Court of Rome 240 Leunclavius his exhortation to Christian peace 309 Liberty defined 43 and distinguished 43 and defin'd in the most absolute notion of it 100 the worth of it 101 Liberty of the Subject defined 101 it ought to be preserved in an Ecclesiastical Vniformity Ib. Christian liberty defined and distinguished 104 Liberty of mens judgment of discerning in matters of Religion distinguished and defined Ibid. The exercise of it asserted 105 the due limitation of such the exercise of it Ibid. Liberty of profession and outward actions ought to be regulated by humane Laws 106 Liberty of opining applyed to the matters of the Canon and Liturgy in any National Church 288 Those matters distinguished and the due extent of it 288 289 Cautions concerning it 290 291 Liberties those of the people relating to an Ecclesiastical Vniformity distinguished 100 their primitive spiritual and Ecclesiastical liberties described and asserted 103 three sorts of them 104 the liberties and latitudes conceded to men in relation to the fixing their notions concerning things 273 A Liturgy defined and distinguished 195 should be accompanied with
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
and mutual Charity and Peace as to the matters of Religion mention'd in men and it is not so in mens separate and disjunct Practices of any Duties whatsoever therefore the unity of the use of such Publick Worship in all Societies deserves both in its self and as it relates backwards to and includeth in it ordinarily such profession as is mentioned to be look'd upon by us and assign'd also as the great secondary medium for such Charitative Communion amongst men and as a Testimonial to profession we shall farther handle it hereafter Infra lib. 3. cap. 11. §. 4. The things fundamentaly necessary to the being of these mediums assign'd And the Proof of the first proposition following upon it XIII Last of all then that there may be an Unity of this Profession and of the Use of the publick Worship mention'd and that both may be one in any Society it is evident that the objects of them and the things which they are conversant about as such unities viz. The Doctrine or body of Doctrines and the forme or way of worship mention'd must of necessity be One also And that because the Acts of Profession and the use of Publick Worship mentioned as to the kinds of them are necessarily determined and specified by these their objects so that this is fundamentally necessary in this matter And thus then and by these several steps of our Progression we are here at last arriv'd at the proof of our first proposition here to be asserted viz. That there must of necessity be some one Doctrine or Body of Doctrines for profession of assent to be made to and some one form or way of publick Worship to be us'd in Common and both these as a foundation for a medium or common means of procuring one Charitative Communion amongst men in the matters of Religion in any Society And by these means then it is that the positive Consistency of Religion with Government which hath been mentioned is to be effected Supra Lib. 1. Cap. 1. §. 4. And this positive Charity which they are efficient of includes in it the Negative And by these things also as they are external Religion hath an influence immediately upon Government as was above also first of all mention'd in the Body of distinctions concerning these things Supra ibid. §. 17. An Appendant question resolv'd XIV Here is but one question then to be resolv'd as an Appendix to these things And that is Whether notwithstanding that there be a variety of some such Doctrines or wayes of Worship permitted and consequently a variety of Communions held as to them in any Church yet however that there may not be some one communion held as to others sufficient for the Publick Peace in the mean time The answer is Affirmatively that they may be so And the world is full of Presidents in the case according to the divers respects of several things to it and the diversities of the occasions and necessities of Societies But then this inconvenience will follow that under those diversities of communions held as to some of those things the people lie more open and ready either to fall into any sort of fractions dangerous to the Publick of themselves or else to be led away by others Which thing if the present occasions of Societies will permit would be avoyded by all Governours And generally the means us'd to as much Unity as may be and as the Consistency of Government with Religion and the common condition of other Humane Affairs will permit in matters of Religion is best and most healthful for all Societies Upon this account it is That the voluntary Reductions of Societies and when they have made them purely by choice and good deliberation have been alwayes generally this way Vid. Decret Secundae Sessionis Concil Trident. The first thing that the Councel of Trent did as a Councel it was to confirme the Creed or Confession of Faith us'd in the Roman Church and in which all were to agree And the Reductions of that Church generally have been even to extreams this way The Church of England in her matters of Worship See concerning the Church-service prefac'd to the Liturgy have reduced the several different uses of Salisbury Hereford Lincolne c. to one only And the Canons and Decrees of Ecclesiastical Synods and Councels that have been in other times and Churches in these matters are frequently to be seen The proof of the second Proposition also XV. Our second Proposition then comes next to be prov'd in relation to the removal of Religious Contests and the procuring negative Charity and that improper sort of Peace at least which followes upon it And that briefly for that there must of necessity be a restraint held upon mens venting and Disseminating of their Opinions in relation to the effecting these things it is sufficiently evident from hence because there is no middle thing betwixt this holding some kind of restraint or other upon mens venting their opinions Supra lib. 2. Cop. 6. §. 2. c. whereby these things may be effected and the loose and open toleration of such the venting of them which we have mention'd and whereby all those mischiefs which such a restraint aims at the preventing of follow upon Humane Societies So that where there is a mixture of divers Professions in any Society either some such restraint fortified with Penal Sanctions must keep men from breaking the Peace by such their Opinion-Contests or else there is nothing remaining besides in totâ rerum Natura for the doing of it And hence it is that all Lawes have ever taken their last sanctuary at this restraint for the conciliating of the publick Peace in these matters The Lawes concerning the Deposition and Silencing of Anthemius Severus Petrus and others may be look'd into in the Novels of Justinian Anth. Coll. 4. Tit. 20. Nov. Constit 42. passim And the like in other the like Books of Laws and occasions of Countries And although it be true that a bare toleration and forbearance of one another mutually as to opinion-feuds may perhaps possibly be forc'd upon men by their own necessities in any Society at least for sometime and while the sence of their own miseries brought upon themselves by such their Opinion-Contests at any time is working them to a better Disposition of mind and condition in respect to the Publick-weal yet however that is seldome and when it is detracts not at all from these things since such a necessity in such a case as in the place of a Magistrate or chief Governour and effectually causeth men both to hold such a restraint over themselves and at last from the sence of their own Calamities to yeild to have it held over them by others The late confusions in England and their suggesting evidently to the contesting parties the necessity of their reception of their Rightful Soveraigne to govern them again was a great instance of these