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
§. 85. in Octavio §. 58. to Julius Caesar Parenti Patriae To the Father of the Country And the Senate and people saluted Octavius by the Name of Pater Patriae The Father of the Country And Magistratus est Medicus Civitatis beneque praeest qui juvat Patriam aut certe laedit non volens sayes Thucydides That the Magistrate is the Physician of the City Lib. 6. and he doth well in his Praeheminence who helps his Country or at least doth not willingly hurt it Et in hoc serviunt Reges Deo sayes St. Augustine Si in Regno suo bona jubeant mala prohibent Lib. 3. super Chrysost non solum quae pertinent ad Societatem Humanam sed quae ad Divinam Religionem That in this Kings do serve God in their places if in their Kingdoms they command good things and forbid evil viz. not only those which belong to Humane Society but also to the Religion of God So then as this is thus the Charge and Right of Princes and particularly to see that Religion be preserved in its consistency with Government so also on the other hand they are obliged both in the Court of Conscience and in the Supream Court of Heaven to see that their Government be kept in Consistency with Religion The Kingly Prophet calls to the Kings and Judges of the Earth Psal 2.12 Kiss the Son least he be angry And Christ in the New Testament Whosoever therefore shall break one of these least Commandments and shall teach men so the same shall be called the least in the Kingdom of Heaven And that this is thus on both hands the Charge and Right of the Supream Magistrate it is also further evident both from the Law of Nature and the Divine Law and that also of Nations Who by compact and general agreement in relation to these things treat only with the Supream Magistrates of Countries as the persons most properly concerned in them So in all Counsels and Synods Ecclesiastical Oecumenical and others and that even in the Papacy its self Princes are first solicited by admonition to Assent and to send their Divines And their Embassadors come to those Assemblies also for the declaring and securing of their several Masters Rights before the Assemblies themselves be opened and matters passed Authoritatively in them The conclusive explications of the positive part of the Question subjoyn'd VIII This then being the affirmative part in this matter Let us come last of all to subjoyn our further and conclusive explications of it as was mentioned And that briefly The first conclusive and explicatory proposition IX And the first of those is That this Charge then of the Supream Magistrate is Primarily and Principally to be looked after by him And that because it is his Supream Charge in respect to the dignity of the thing and more eminently committed to him by God and the greatest of any that can possibly be put into his hands in this world it containing the sum of all Divine and Humane Affairs In Principe Cap. 4. as is said Habent Principes quae eo pertinent sayes Cicero Varios Actus conciliorum temporum in summa rerum administranda haec gravem curam diligentiamque desiderat quam ipse Princeps sustinet That Princes have divers Acts both of Councels and Times which belong to their Office in the administring the sum of Affairs and this sum of all which the Prince sustains requires a great care and diligence for the management of it The second X. The second Conclusive Explication is that this great Charge of the Magistrates is perpetually and constantly to be looked after as the wakeful Dragon watch'd over the Golden Apples of the Hesperides And that both because God hath appointed Religion and Government and the Consistency of Religion with Government to be kept up and maintained perpetually in the world and so long as mankind shall endure in it and also because these things are perpetually in danger as hath been mentioned And there hath been scarce any more prevalent means then the pretence of Religion by which innovators in all States have arrived at their ends and scarce any Civil War which is the worst of all Wars but what hath either been begun or maintained by it against the Soveraign Prince All Histories are full of examples in this matter And the Soveraign Prince in any society had need beware of the like future attempts as Sea-men of the approach of a Spoute at Sea The third XI To these ends then there is a necessity of the Magistrates using the means for his accomplishing them Media ordinantur ad finem In Gods very having appointed the Magistrate to arrive at the end he hath implyed and included the appointment of his use of the means to that end And those means he is obliged to use both as these things are his charge committed to him by God and also as they are his Right and respect his own welfare particularly and also as they respect the welfare of his Subjects Supra Cap. 1. §. 12. and Cap. 3. §. 17. and the Common Good which hath been said to be the last end of all Humane Society The fourth XII The consistency of Religion in its relative consideration with Government includes the welfare both of Religion and Government simply and separately taken because by its very being rendred inconsistent with Government whether imprudently or maliciously whether being used as a means to serve mens ends or not both it is falsified and Government is at least endangered and always in some degree or other hurt and perhaps somtimes totally ruin'd And in relation to these respects of these things principally we treat of them in our following discourse XIII And lastly the means necessary to be used by the Prince The fifth and last conclusive explication for the preservation of the welfare of these things in any Society are the Laws of an Vniformity in Church matters in some kind or other in such a Society And to prove this and explicate what the Laws and Rights of such an Vniformity are The conclusion of the First Book An earnest wish that Princes may take that special care which they ought to see that their Government consist with the True Religion both generally and particularly will be the great intent of what we shall say hereafter XIV In the interim we shut up this First Book with earnest wishes and prayers That as God hath committed it to Princes to see that Religion consist with Government so he would direct and inspire them to take that special care that it behoves them to see that their Government also consist with the True Religion And that not only negatively that it do not hurt it but positively and eminently that it may eminently help it By this they will create in their Subjects minds a more sacred veneration towards them and render themselves in
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
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
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
trusted in a Temptation It is for the Princes dammage many wayes if he should put a Tyranny in Practice he loseth his Subjects hearts and their persons in both which his strength and safety consisteth every way he incurres the danger of Risings against him Assassinations and the like But the Ambitious or otherwise corrupt members of a multitude are prompted by hopes of getting and that even the Princes Crown which doth use to be more valued by such men then a Crown of Starres in Heaven And lastly a Prince may be perswaded if he be a man of Conscience by his Divines If not by them by others upon the account of other respects to desist from Tyranny but there is no dealing with a multitude by any of these wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A multitude is a certain untractable thing Hecuba Agamemnon Lib. 16. and if accompanied with Treacheries invincible sayes Euripides And variae sunt hominum Cupiditates judicia presertim multitudinis sayes Guicci ardine That the judgments and affections of men are various especially those of a Multitude It is better then that the Doctrine running the hazard of such a Tyranny and that Tyranny also being forbidden by it be thus taught then that the Doctrine running the Hazard of such a rising and that on the contrary as a rising allowed of by it be taught and practised in humane societies The General Conclusion XXIII Last of all we conclude then from these Arguments and circumstances of things compared concerning this weighty matter of the publick good and which is proposed as the summe of all the dispute in this Question That it is better for it that the Power of Princes be derived from God then from the people Grotius himself and others cry out upon the Dire effects that have been in the world from the Teachings the Doctrine of ordinary Risings Quae sententia De jure belli Lib. 1. cap. 3. Sect. 8. sayes Grotius quot malis causam dederit dare etiam num possit penitus Animis recepta nemo sapiens non videt which opinion to how many mischiefs it hath given cause and being throughly received may give daily there is no well advised man that sees not And yet when they have made their distinction of ordinary and extraordinary Cases they terme the certain danger of any one single person to be a case extraordinary and he that will look into the Books of the Canonists Jesuits and the like writings of the Church of Rome from whose Towers this shot against Princes came first into Christendom shall find such casuistical Divinity such talks of Daggers Poysons c. intended and bent against those Princes as would make the ears of any one considering the weight of such matters and sincere in Christianity to tingle There is to be found the Popes Supremacy over all the World asserted and all the propositions that lie on the negative part of this Question for the subverting of Temporal Princes who upon any occasion shall oppose him So Bellarmine That all temporal power is (1) De laicis lib. 3. cap. 6. fundamentally in the people But that the Pope hath his (2) Et de Summo Pontif lib. 5. cap. 6 and 7. §. Item potest hic Supra §. 7. in fin And §. 14. in princip indirect power in Temporals from St. Peter as also was mentioned above out of Covarruvias and others So Suarez of exemption of Clarks from the Civil Lawes of States and the like (3) Defen cont Sect. Anglic. lib. 4. cap. 17. cap. 9. 3 De Rege regis Institut lib. 1. cap. 10. Marian and others So Azorius of (4) part 2. lib. 11. cap. 5. Interdicti venet Histor lib. 2. circa med Saaturel Tract de Haeresi Sismate c. Soto de Justit jure lib. 5 Quaest 1. Art 3. c. Excommunication of Kings of deprivation of them of their Kingdomes after such excommunication of the Subjects being absolv'd from their Oathes of Allegiance of their rising in Armes such as was endeavoured by the Pope in the case of the interdiction of Venice and hath been in many other States say their Records of any mans Assassinating Princes as Hereticks and the like things resolved of by him and Sautarella and Soto and others And it is no wonder if that great Italian B pp. That stiles himself the Sun in his Canon Law and elsewhere and all Temporal Princes the Moon If he that dates his own Spiritual Power from St. Peter and the Temporal Power of Princes from the People If he that affects a Monarchy over the whole World and wears a Triple Crown as representing his Allmighty power over the three great Kingdomes of Earth Hell and Heaven for the Churches good See King James his defence of the right of Kings elswhere as he saith and loe thus he hath improv'd Religion and the Office of his Priesthood If such an one maintain or at least connive at the loosness of such Principles and the leudness of such persons in the stating the particular Cases concerning them as hath been mention'd Last of all that usual saying of Pope Paul the fifth Interdict Venet Histor in princip that it was cheifly in his thoughts Audaciam Magistratuum Secularium mortificare To mortifie the bouldness of Secular Magistrates The Doctrine afterwards in the Case of Venice published and allowed of by the Court of Rome Ibid. lib. 4. paulo post princip Potestatem Principum Temporalem subordinatam esse Ecclesiasticae eique subjectam That the Temporal Power of Princes was subordinate to the Ecclesiastical and subject to it The banishment of the Jesuits from the Venetian Territories Ibid. lib. 6. prope fin In the Dining Rome of the Kings lodgings See the dangerous Positions sayd to be Bpp. Bancrofts containing the Sum of these writings and Citations for their abetting such like doctrines as these and in the close of all the Gunpowder Treason in England horrid to be recited And Sr. William Wade's Chimny peece and Monument in the Tower of London will be sufficient Testimonies to these things And in the mean time what credit is it either for the Scotch or English Presbytery as is layd to their charg and their book and practises are cited to testifie or others to follow the Principles of these Church-men of Rome So then having said these things we have asserted our proposition first mentioned in its latitude of sence intended by us in this discourse and necessary for the compleating of it and have so put an end to this difficult and important Question CHAP. IV. The third Proposition also asserted viz. that Religion and Government being both so appointed by God they must needs be consistent mutually amongst men And that their Consistency explicated and stated I. The distinctions of Government first above mention'd applyed to it's Consistency with Religion II. The distinctions also of Religion applyed to it's Consistency
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
afterwards when they grew into a settled community under Moses Moses their first Captain that brought them out of Aegypt was both King and Priest Psal 99.6 And so also it was usual with them afterwards for the same person to be both High-priest and chief Magistrate And here is again another Error and non-concluding argument of Grotius concerning these things affirming that De Imper. cap. 2. §. 5. after Moses his time the Coalescence of the cheif Preist-hood and Supreme Magistracy in one Person in Israel was forbidden by a Positive Law of God And that because the Priesthood was restrained only to the Sons of Aaron and so a stranger might not come nigh it But what of that although a stranger might not assume the Priesthood yet doth this argue that a Priest might not assume the chief Magistracy surely no. And therefore the instance of Ozias his being prohibited to meddle with the matters proper to the Priestly Function given by him is not pertinent 2 Chron. 26.17 Ibid. And what thought he of Eli and Samuel See 1 Sam. 2.22 27 28. and Cap. 4.18 and 1 Sam. 7.15 c. and others afterwards were not they both Chief Magistrates and Priests at the same time in Israel Let Josephus be consulted concerning these things Antiquitat l. 5. cap. 12. Ibid. lib. 6. cap. 2. and he sayes that it was from Eli's Throne of Majesty that he fell down and brake his neck when he died And he quotes also Samuels speech which he made to the Israelites as their General at his expedition against the Philistines and his constituting Lawes and Courts amongst them afterwards as their Supreme Magistrate Neither doth Skickardus nor others who write of the things which did incapacitate any man from being King of Israel mention any such thing as the Priesthood amongst them And if the Testimony of Heathen Historie may be any thing in this business then Post Mosen etiam filius ejus Arvas Sacerdos Sacris Aegyptiis Justin lib. 36. mox Rex creatur sayes the Epitomizer of Trogus That after Moses also his Sons Arvas a Priest in the Egyptian Rites was Created King Semperque exinde hic mos apud Judaeos fuit ut eosdem reges Sacerdotes haberent quorum justitia Religione permixta incredibile quantum coaluere And from thenceforth it was alwayes a Custome amongst the Jewes to have the same Persons both Kings and Priests whose Justice being mix'd with Religion it is incredible how well they did together So that thus not only de facto but de Jure it was in Israel Let us pass then from the Jewes to the Heathens in this business As to whom first Divine Plato deserves to be heard Apud Aegyptos sayes he non licet Regem absque Sacerdotio imperare De Regno circa Med. c. That amongst the Egyptians it was not Lawful for any one to Reigne as King unless he were Priest also Nay if any of another Nation did by chance usurpe the Kingdome by force he was constrained after the usurpation of the kingdome to be initiated in holy Orders that so at length he might be both King and Priest Besides saith he farther Thou shalt find that in most of the Cities of the Greeks the cheif Sacrifices of the Divine Worship are committed to the Magistrate to be offer'd up by him And also amongst you sayes he to his Hospes in the Dialogue we may especially take notice of that for they say there that to the King being Created by Lot those of the Ancient Sacrifices which are most Solemne and accustomed to the Country are committed to be offer'd thus Plato And the like sayes Herodotus and Diodorus of other Ancient Nations Aenead lib. 3. and Virgil of Anius Rex Anius Rex idem Hominum Phaebique Sacerdos King Anius the same both King of men and Priest of Apollo And amongst the Romans Plutarch recites it of Numa In Numâ that he first erected the Colledge Pontifical and that he himself was the first Pontifex that ever was Decad. 1. lib. 1. And Livie sayes of him Tum Sacerdotibus creandis animum adjecit quanquam ipse plurima Sacra obibat ea maximè quae nunc ad Dialem Flaminem pertinent That then he applied his mind to the Creation of Priests although he himself did performe the most of Sacred Rites especially those which do now belong to the Flamen Dialis or Priest of Jupiter Decad. 1. lib. 2. And he sayes elsewhere also of the following Kings Quia quaedam publica sacra per ipsos Reges factata erant because certain publick holy Rites were perform'd by the Kings themselves Lib. 54. In Octavio Sect. 31. In Julio Sect. 13. Anastas Germon De Sacris Immunit lib. 1. cap. 9. n. 3. And at the coming in of the Emperours Dio-Cassius and Suetonius recite it of Augustus that he was consecrated High-priest And Suetonius of Julius that before Augustus his time Pontificatum Maximum petiit He sought the Office of Chief-Priest And of the succeeding Emperours it is said also that from Augustus to Gratianus all would be consecrated and called Pontifices Maximi as well as Imperatores High-Priests as well as Emperors Hist Eccles lib. 8. cap. 29. And Maximinus in Eusebius stiles himself Pontifex Maximus amongst the Rest of his Titles and many more Records there are of these things Last of all Let us descend to the Christian Church Martyrologiae 22. August v. Timothei And of the Christian Emperors sayes Baronius That although for the Heathen Roman Religions sake they took not upon them the Name of Pontifices Maximi as the Heathen Roman Emperors did yet they suffered themselves to be inscribed by that Name in their Coins and to be called so in their Panegyricks and the like Elogies made in their praise And at this day both of the Princes of Germany and others in Christendome there are several who are both Magistrates and Priests in their Dominions Vid. Bald. Cons 353 lib. 1. Panarmitan Cons 82. n. 4. lib 1. Cons 61. lib. 1. And what the Great Bishop of Rome is it is eminently known of whom Baldus Panormitanus and others his Canonists do Affirme That he is Supreme Lord in his Temporal Dominions and that he hath a Right of Creating Nobles and of doing all things which Kings do in their Kingdomes and whether this be likely to accrue to him by Succession from St. Peter and as Universal Pastor we leave it to others to Open. Finally Every Prince whosoever he be if he intend to hold his Dominions must of necessity and in many things be Supreme Priest in effect although he be not so by Actual Consecration 2. The express Lawes of Countries have ever conceded the same indirect Power in Spirituals to Princes Epist 8. Such would Plato in his Epistles have granted to them And up and down in many particulars in his Books of Lawes Polit. lib. 6. cap. 8. n. 41.
necessary as is said and where there is otherwise no special direction of God are a thousand things in the World Their Masters their Books their Companies their Interests their Constitutions their Educations their varieties of Tempers and Distempers their degrees of light and understanding and other the like things in all the infinite particulars of them and all of them operating diversly in men The experience of all Ages will justifie these things and particularly the Histories and Monuments of the Christian Church have been a large Comment upon the Truth of them How many diversities of Judgments have there been and all of them accounted Heresies by the mutually contesting parties in matters of the Christian Religion In the Histories of Eusebius and others in the Catalogues of Epiphanius Philastrius St. Augustine and the like Writings it is to be seen And how have these been diversified over and over again in several Ages and Countries ten thousand times amongst men So that we need look no further for the illustrating of this second consideration then from these causes mentioned to their effects and from the effects back again to their Causes VII In the third and last place for the proof of our Proposition Let us go but one step farther Lastly from the array in which they go forth to the propagating and defending of these their Opinions and adde to both these also the consideration of the several qualities in which men come forth in Array as it were to the Venting Propagating and defending of these their Opinions when thus entertained by them and those are accordingly as they are accompanied either with the general Causes of all mischiefs in Humane Affairs or else with the more particular Causes of Religious Contests Hic Supra §. 3. And both these such as were mention'd by us just now and so some come forth accompanied with their corruptions cunning self-ends and worldly designes Others with their infirmities weaknesses and indiscretions the one sort of them being weak in Judgment and fit to be led and distinguishing neither of times nor persons nor things neither considering from whence things proceed nor whither they tend and the other sort leading them if they do not run fast enough of themselves to the accomplishing their several designes of Envie Anger Hatred Malice Ambition Avarice c. although in the interim as to the publick it be even to the ruine of all Humane Society And in the like manner are these contestors of opinions accompanied also with the particular causes of such their contesting them Those ordinary ones which have been mentioned and the like others and so some come forth accompanied with their hot fiery vehemence of mistaken Zeal proceeding from the potent influence of the unduly fixed and immortal notion of Religion on their minds and having an appetite to burn up all like stubble as it were that comes in their way Others with the mixture of their private Passions together with their indiscretion and furious Zeal Others with the mixture also of their adored worldly interests together with all these things And although perhaps the weaker sorts of these contestors discerne not even in themselves the private and subtile mixtures of these baser things in the mean time yet however the effects of them are never the less direful to humane affairs And now the great varieties and numbers of the mutual Thwartings of mens Opinions which use to be in the World being considered in conjunction with these things if all these things thus in conjunction one with another be not enough to bring any Community under Heaven to the distempers and ruins which we have mentioned if the swing of them be permitted Then Sphinx aliud fingat Let any man assigne if he can any more certain and effectual causes of those Distempers and Ruins even in the Civil part of Humane Affairs and where the potent influence of Religion mentioned is not in Conjunction with them And if there be an open loose toleration of these things where can they or will they stop but at the Sword which is the fatal and last way of determining all Controversies amongst men And if any toleration whatsoever proceed but so farre as to the predominating of these things then 't will be found experimented too late That the Tumultuous multitude and interests of men when in such a Posture are not to be ruled and then either one party must prevail and be uppermost and oppress all the rest and reduce them to a conformity to such Lawes to be held over their opinions as they shall think fit and then the loose Toleration is at an end or else all must persist to contend mutually to their final ruin and confusion Instances in these things there are innumerable if a man will but look into the Monuments of Humane Affairs In Euthyphrone vel de Sanctitate in princip Quae sunt igitur ea sayes Plato de quibus cum dissentimus nec judicare facile possumus inimici efficimur Iracimur Why Sunt justum injustum pulchrum turpe bonumque malum Haec sunt sayes he de quibus cum dissentimus nec possumus ad sufficiens horum judicium pervenire Hostes efficimur quoties efficimur ego tu ac demum homines universi What are those things about which when we disagree nor can easily judge of them we become enemies one to another and are Angry Why they are just and unjust fair and fowl good and evil These are the things about which when we disagree nor can come to a sufficient Judgment of them we are very often made Enemies one to another both I and thou and in fine the universality of men And it is that which Herodotus sayes of the Thracians In Terpsichore ad princip Gens Thracum secundum Indos omnium maxima est Quae si aut unius imperio regeretur aut idem sentiret ut mea fert opinio inexpugnabitis foret omnium gentium multò validissima sed quia id arduum illis est nulla ratione contingere potest ideo imbecilles sunt That the Nation of the Thracians according to the Indians is the greatest of all which if either it had been govern'd by the Empire of one or else could have but been of the same mind that his opinion was that it would have been invincible and the most potent of all Nations but because that was very hard to effect nor could not by any means be brought to pass that they should be so therefore they were inconsiderable and weak But let us look into the Church Histories both of the Christians and of the Jewes It was Jeroboams policie 1 Kings 12.26 27. for the dividing Israel from Judah First to divide them in their Religion and then he was sure they would not cement again Indeed the Jewes and Samaritans differ'd in some things fundamentally and to such a degree as might deserve contention In other things but only triflingly
affairs bear to them these things So in the Church of Geneva The Laws and Statutes Lee the Laws and Statutes in Princip appoint their Evangelical Ministers to protest to receive and retain the Doctrines approved in the Church before they be admitted to the Ministry And in the Oath taken by them before the Syndieques and Councel Ibid. Paulo post p. 9. sub Tit. Here followeth the persons c. they are obliged to conserve and keep the Vnity and Concord of Doctrine and if any differences therein happen to refer them finally to the Magistrate and the like And although they prescribe a Directory onely both for their Church and Family Prayers in some particulars Ibid. in fine In the third Proclamation Ibid. sub Tit. The order which ought c. and as expecting by that sufficiently to provide for the Peace of their Little Territories yet of necessity they prescribe a form in other particulars and they no where declare against the use of Liturgy by other Churches The like is to be observed in the Churches of the Low Countries the Ministers are appointed to subscribe The confession of Faith and the Catechism used and authorized in the Reformed Churches of the Vnited Provinces See the Corpus Disciplinae Cap. 1. in princip Cap. 4. in princip Postea p. 12 13 14 c. and also the doctrinal Decrees of the Synod of Dordrecht in the Year 1619 and to submit themselves to the Synod And the Corpus Disciplinae sets down also their directive prescriptions for the celebrating of Divine Service and the forms of Prayer and of other things for the administration of Baptism and the performance of other Offices in the Church The like to these things also were those said to be presented to the High Court of Parliament for the Reforming of the Church of Scotland not long since In the pattern of Reformation See the Reformation of the Discipline and service of the Church c. Edit London 1643. was set down the confession of Faith used in the English Congregation at Geneva to be assented to and the prescript forms of Common Prayer and of other things to be used in the Publick Divine Service And the like things are to be observed in the publication of the Doctrine and Discipline of the same Kirk Printed by Robert Young Anno 1641. See the first Book of Discipline for prophesying c. alibi Curiosity of bringing in strange Doctrine is to be noted and the like And last of all the like things are in use in the present Church of England The Canon of Doctrine in that Church is that body of Doctrines which is ordinarily called the nine and thirty Articles and the Liturgy is framed according to it IX The History of the English Uniformity and of its Canon of Doctrines and Liturgy is here worthy the noting briefly The History of the English Uniformity and of its Canon of Doctrines and Liturgy See the Praeface to Rogers on the 39. Articles and by those that will the better understand the affairs of it The present Uniformity for the most part of it was at first set up by godly able and impartial men in the time of King Edward the sixth And they had this advantage at their then departing from the Uniformity of the Church of Rome That the Publick Affairs of the Kingdome and the present state of them did permit their fixing in a mean and betwixt the extreams in this matter And they endeavour'd it accordingly and have left their posterity to Glory in it to this day They were the words of a King who suffered Martyrdom in the defence of the English Church and the Religion establish'd in it and left this Advice and Testimony behind him to his present Royal Successour in the Throne See his Letter to the Prince of Wales I have tryed it and after much search and many disputes have concluded it to be the best in the world not only in the community as Christian but also in the special Notion as reformed keeping the middle way between the pomp of superstitious Tyranny and the meanness of phantastick Anarchy And many the like Testimonies in this matter of meaner persons might be added After the days of Edward the sixth and in the time of Queen Mary this Uniformity being intermitted at the coming of Queen Elizabeth to the Throne it was again revived and promoted In her dayes first began the Domestick oppositions of some of those of the Reformed Profession to be made against it And they quickly were made Popular and the Effects of them are felt to this very day The Grand Posts of Controversie have been the Episcopacy the Liturgy and the Ceremonies And the two latter it is evident in order to the subversion of the former And the Original of those oppositions made against them is judged by wise men to have proceeded from impressions received abroad by some of Queen Maries Exiles and especially at Geneva So sayes the wise and moderate Discourse Re-printed in the year 1641. Vid. p. 42. said to be the Lord Bacons The fourth and last occasion sayes he of these Controversies is the partial affectation and imitation of Forraign Churches For many of our men during the time of Persecution and since having been conversant in Churches abroad and received a great impression of the Government there Ordained have violently sought to intrude the same upon our Church c. Vid. passim And first published Anno 1575. and reprinted 1642. See the first and second Admonitions Aano 1573. Supra Lib. 2. Cap. 1. §. 6 7 8 9. The Authors of them being Imprisoned See the Admonitions Answer See his modest and reasonable Examination c. Cap. 1. p. 21. c. See Mr. Sprints Cassander Anglicanus p. 1â—3 and his Reply annexed p. 269. And the History of these mens Conversation abroad is to be seen much of it in the Book called The Troubles at Frankford These Oppositions then being thus once made and made popular innumerable Pamphlets in the said Queens dayes flew about And amongst others those of the greatest note were the two Admonitions to the Parliament The Fallacies and other faults of the first of which were discovered by Dr. Whitgift in his Printed Answer to it And all these things being thus on foot the ordinary causes of such Religious contests heretofore in this Discourse mentioned must needs be supposed to work together with them on both sides viz. the Vulgars mistakes in Religion the collision of passions like Flints striking fire out of one another the mixture of worldly interests and the like and the weaknesses and corruptions of men were the oyl to all these flames Till the dayes of King James then these oppositions still grew on The opponents admonitions had been rejected before by Queen Elizabeth's Parliament the fallacies of them as is said discovered their making their Discipline a third Note of a Church derided with
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
heretofore mentioned Nay if it were no more but the very Magistrates being of some one of those professions supposed to be all of them purely and equally tollerated and mixt in any Country it would come to determine the controversie in this matter amongst them in the latter end So that upon these accounts it is that this absolute obligation mentioned must be thus annexed to these Testimonials In the case of the Uniformity of England in this particular it was the report made by Wray Chief Justice in the Kings Bench and all the Judges of England That Whereas one Smith subscribed to the Nine and Thirty Articles of Religion with this addition so far forth as the same were agreeable to the Word of God That this subscription was not according to the Statute of the 13 of Elizabeth because the Statute required an absolute subscription and this subscription made it conditional And that this Act was made for the avoiding of diversity of Opinions c. And by this addition the party might by his own private opinion take some of them to be against the Word of God And by this means diversities of Opinions should not be avoided which was the scope of the Statute and the very Act it self made touching subscription should hereby be made of none effect Thirdly and lastly to what things they oblige First the definite and indefinite to their different sorts of matters XII Last of all we come to assign to what things and matters of duty these testimonials oblige And so also XIII First of all the testimonials given in to indefinite profession oblige to indefinite matter and those to definite to definite matter In both the matter is according to the profession and the obligation is according to the matter and the latitude of it And the sort of this Profession called indefinite is here thus to be asserted because it is in all Churches generally indefinite in it self it not being determined by any thing If the intent of the Magistrate in the very proposing of his Uniformity and the Laws of it to be observed be said to determine it it will be denyed that there is any such intent of his imported in that Act of Proposition And that because the indefinite profession mentioned hath all the properties suitable to the several notions and modes of things concern'd in such an Ecclesiastical Uniformity For as on the one hand it doth not necessitate to a total profession so on the other hand also it doth not suppose but that the profession in the mean time may be totall or else however but that the Canon of Doctrines and Liturgy are so warily and skilfully composed the latitudes also which have been mentioned as belonging to the making this profession being considered as that the profession mentioned will be ordinarily deficient but in some either very small or few things And then it follows that it is better for the publick charge of the Magistrate that the accidental case of tolleration by private persons should be left open to the Generality of the members of any National Church they not violating the common profession of any outward Act in the mean time nor he nor any one else not taking any cognizance of any such tolleration as to any particular persons then that they being on the contrary tyed up to a total definite profession they should for every either particular or small dissent be forced to violate the common profession mentioned either by changing the Soyle it is ten to one declaredly for that cause or else by scismatically publishing those their dissentings at home If the edge of these things be again turn'd back upon us as to a definite profession of those select sorts of persons mentioned And if it be said that the inconvenience will be the same in any National Church as to them The answer is that those special sorts of persons are but few comparatively in any Church That the special reasons for their special sort of obligation have been partly mentioned That they are generally of more knowledge to discern and reconcile things Or that any of them however have the liberty not to enter upon such imployments in Commonweals as require their giving in their Testimonials to such definite profession as hath been mentioned And then this liberty being granted it is all the reason in the world that the respects of private persons in this matter should give place to those of the Publick Against Knott See in his Preface §. 39. The judgement then of Mr. Chillingworth concerning the Uniformity of England is here to be reprehended viz. That all that was meant by subscription in the Church of England was That the constant Doctrine of it was so pure that whosoever believes it and lives according to it undoubtedly shall be saved And that there is no errour in it which may necessitate or warrant any man to disturb the Peace or renounce the Communion of it This would serve well for Doctrinals relating to indefinite profession but neither for Doctrine nor Worship relating to a definite Secondly mixtly both of them to the making use of the instruments of the Uniformity XIV In the second place these testimonials both sorts of them mixtly oblige to the making use of the instruments of the Uniformity And that both as to their géneral end which is immediately the promotion and welfare of the Uniformity it self and also as to any of their particular ends whatsoever which also in their several kinds are alwayes to be directed to their general And the Reasons of these things are because what a man professeth assent to it is supposed that he is willing to promote and if to promote it then to undertake to use the means necessary and injunctively appointed to him for the promotion of it and the welfare of it And such is the using the instruments of the Uniformity appointed by the Magistrate in respect to the welfare of the Uniformity it self And the use of such instruments is diversly prescribed and according to the diversity of the natural and ordinary intent of them in all Churches and as hath been all along hitherto in the places proper to the mention of these things mentioned by us And as to their tending as such to their immediate general end things and cases and circumstances concerning both are to be carefully heeded by him that will aright and as he ought to do make use of them to that end And in such cases where reason and prudence shall suggest it the mind of the Law-giver is oftentimes to be preferred before the Letter of the Law And that also is to be alwayes judg'd of by its more eminently tending to the general end mentioned Thirdly to the continuance in profession XV. Thirdly The giving in such testimonials doth oblige also to the continuance in profession of assent once made to the Uniformity And the reasons for it are evident also viz. because of the great hurt which
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
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
the Charge and Right of the Preservation of the welfare of Religion and Government and the consistency of Religion with Government is committed in Humane Societies And of the Means necessary for the accomplishing and preserving of it viz. An Ecclesiastical Vniformity I. THe state of the Question II. The preservation of the welfare of Religion and Government and the consistency of Religion with Government must needs be the Charge and Right of some body III. That it is the greatest Charge of any amongst men IV. The Negatives stated And first that it is not the Charge and Right of any private person V. Nor the Charge of any subordinate Magistrate VI. Nor the Charge of the Supream Church Governour in any Society VII The positive asserted viz. to whom the Charge and Right mentioned doth belong and that is to the Supream Magistrate VIII The Conclusive Explications of the Positive part of the Question subjoyn'd IX The first Conclusive Explication X. The Second XI The Third XII The Fourth XIII The fifth and last XIV The Conclusion of the First Book I. HAving thus in our due manner The State of the Question evidenc'd Religion and Government to be the Ordinances of God and that there must needs be a consistency of Religion with Government we come now last of all to enquire to whom the charge and right of the Preservation of these things and their welfare in the world doth belong And that we shall evidence First Negatively And Secondly Positively and subjoine some farther Explications of this matter 1. Then and for the thus stating of this business The distinction of Religion into true and false is here to be recalled and the consideration of Government both as a Charge and Right committed to the Governour by God as was also above mentioned amongst the distinctions of Government 2. A Charge is to be defin'd Cap. 1. §. 11. and it and the manner of it's being committed to any man to be distinguished And that is the charge here meant of every man which is committed to him by God either mediately or immediatly either generallly or particularly either more or less eminently as we have said That both the Civil and Ecclesiastical Governours Charge is committed to them by God and then by vertue of a Charge it's being so committed to any man he hath a consequent right to it and the looking after it And no charge can be committed to any man ultimately but by God only since none else but he hath the Supreme and universal Power of the Disposition of Humane affairs Whence that saying Officium perdam Deum vendam And a Charge is defin'd under the notion of what a man is bound in Conscience to do Officium est Greg Moral lib. 12. Offic. lib. 1. Ibid. quod quisque efficere debet pro suae personae conditione sayes Cicero And nulla vitae pars neque publicis neque privatis neque forensibus neque Domesticis in rebus neque si tecum agas quid neque si cum altero contrahas vacare officio potest in eoque excolendo sita est vitae Honestas omnis in negligendo turpitudo That no part of a mans life neither in publick nor private neither in Court nor in Houshold affairs neither if thou dost any thing by thy self alone nor if thou contract'st with another can want matter of duty and charge and in the looking well after that consists all honesty of life and in the neglecting of it the contrary And a charge so committed to any man is either Ordinary or Extraordinary private or publick either Supreme or Subordinate and that either in respect to the Person to whom such a charge is committed or else in respect to the thing committed to him and its greater or lesser dignity And when we enquire here to whom the charge and right of the preservation of the welfare of Religion and government and consistency of Religion with Government doth belong as to its being such a charge and right we mean it of the True Religion primarily and emphatically and of the preservation of it's necessary consistency and of the false Religion only so far forth as it is a Politick Instrument and better then none at all for humane Societies as will be more particularly instanc'd in anon and of its only actual consistency Infra lib. 2. Cap. 2. §. 1. and of Government under the consideration of its being both such a Charge and Right as was mention'd And as to it 's belonging to any one as such a charge and right it is meant also Supremely and Ordinarily in respect to the person charged with the welfare of these things and more particularly and eminently as a Publick Charge and immediately from God in respect to the thing so committed in charge Religion and Government and the consistency of Religion with Government must needs be the charge of somebody II. That this Preservation of the welfare of Religion and Government and of the Consistency of Religion with Government must needs be the charge and right of some body in humane Societies it is demonstrable from two Topicks 1. First from the Considerableness of the things 2ly From the perpetual dangers that these things are in both from the infirmities and corruptions of men Plauâ—us Trin. Novi ego hoc Saeculum moribus quibus sit sayes he in the Comedian malus bonum malum Esse vult ut sit sui similis Turbant miscent mores mali Rapax Avarus Invidus Sacrum Profanum publicum privatum habent I know this Age of what manners men are in it The evil man would have the good man To be evil that he may be like him The evil men Trouble and confound all things the Greedy Covetous envious account that which is Sacred to be Common and that which is publick to be private And therefore all Lawes are made for the Correcting the enormities of these Disturbers of the World Rom. 13.4 Oratione De falsa legat For he is the Minister of God saith St. Paul of the Magistrate a revenger to execute wrath upon him that doth evil And Demosthenes nullus est usus Civitatis quae nervos ac vires ad versus sceleratos injustos non habet That there is no use of that City which hath not Nerves and strength against wicked and unjust men And it is impossible that either Religion or Government or the Consistency of Religion with Government in their relative consideration and in respect to the vitiosities and weaknesses of men should ever be safe unless some one or other be put in trust to see to the execution of those Lawes and that the safety of these things be provided for by them That it is the greatest charge of any amongst men III. The preservation then and maintaining of the welfare of these things is the supreme and greatest publick charge in respect to the dignity of the thing of any amongst men And that