Clergy upon Admonition desist from these Abuses like as when a Creditor upon Summons is paid by his Debtor ought to supercede his Action against him But put the case that the Clergy either absolutely refuse or from time to time protract to desist from such Abuses so that there is but two ways left to be chosen either patiently to submit to their capricious Humour or else certain Persons in the State being damnified by these Abuses have a Right and Power to controul their Extravagancies Those that maintain the first Position must prove that the Clergy has been invested with such an unlimited Power by God Almighty to impose upon Christians even the most absurd Matters at leasure without being liable to be contrâ—â—ued by any Power upon Earth Or they must demonstrate that Christians have absolutely submitted their Faith to the Clergy and that in such a manner that every thing which should be ordained by them should be received for Truth with all imaginable submission and patience But because it would savour of too much Impudence to pretend to the first it lies then at their Door to prove that the Clergy and their Supream Head did never err either in Point of Doctrine Ceremonies or Church-Government All which having been sufficiently demonstrated to the contrary by the consent of several Christian Nations We are of Opinion that when any Abuses are crept into the Church which are prejudicial to the Commonwealth or the Authority of Sovereigns these by vertue of their Sovereign Right and Prerogative have a Power to abolish and reform all such matters as interfere with the Publick Good and Civil Authority At the same time it cannot be denyed but that in a case of such moment it may be very convenient to acquainâ— the People with the Reasons of such a Reformation lest they should be surprized at it and look upon it as an Innovation which might prove of dangerous consequence And if especially the Rights of the People are invaded by these Abuses this Reformation ought to be undertaken with the knowledge and approbation of the Subjects It may be objected that by such a Reformation Divisions are raised in the Church But this is to be look'd upon as a matter of no great Weight such a Division being not to be imputed to those that rectifie such Errors but to those that obstinately refuse to return into the right Path either out â— Self-interest or Pride There is nothing more obvious out of the antient Ecclesiastical History than that such as were plainly convicted of an Error used to be excluded from the Communion of the Church But such as begin a Reformation upon a good and legal Account can under no Colour whatsoever be accused of Schism or Rebellion For those are Rebels who by forcible Ways endeavour to withdraw themselves from the Allegiance due to their lawful Sovereign Whereas all such as free themselves from Abuses unjustly imposed upon them without their own consent or any Divine Authority rather deserve to be stiled defenders of their own Liberty and Conscience especially if these Abuses and Errors are dangerous to their Souls For no Teacher no Bishop no Convention whatsoever was ever invested with an absolute Power of domineering over Christians at pleasure so that no Remedy should be left against their Usurpation It cannot therefore but be look'd upon as a great piece of Impudence in the Roman Catholick Party when they assume to themselves wholly and entirely the Title of the Church with exclusion to all others that are not of the same Communion For they either must pretend their Church to be the Universal or else a particular Church By the Universal Church is according to the Tenure of the Holy Scripture understood the whole multitude of the Believers wheresoever dispersed in the World whose Union consists in this That they acknowledge one God one Redeemer one Baptism one Faith and Eternal Salvation from whence only are excluded such as pretend to dissolve this Union that is who deny the true God and his Son Christ and who do not agree with the very Fundamental Principles of the Christian Religion This is the true Catholick Church not the Pope with his Ecclesiasticks and Ceremonies who impose their Authority upon Christendom And since those that for weighty Reasons have withdrawn themselves from the Church of Rome may and do believe a true Baptism a true God and Father a Faith agreeable to the Holy Scripture it is evident that the Roman Church is not to be taken for the Universal Church and that a Christian may be a Member of the true Catholick Church in a right sense notwithstanding that he never was in the Communion of the Roman Church or upon better Consideration has freed himself from its Abuses and Errors But the Popish Religion considered as a particular Church as it ought to be tho' if we unravel the bottom of its modern Constitution it will easily appear that the whole frame of that Church is not so much adapted to the Rules of a Christian Congregation as to a Temporal State where under a Religious pretext the chief aim is to extend its Sovereignty over the greatest part of Europe those that have withdrawn themselves from that Communion are no more to be counted Rebels than our Modern Philosophers are to be taken for Fools and Madmen because they differ in Opinion from Aristotle For all Believers who adhere to the true Faith are in regard of their Head Jesus Christ of an equal degree and aim all at the same End And Christ having given this Promise to all Believers That where two or three were gathered together Mat. 18. 20. in his Name there would he be in the midst of them no Church can claim any Prerogative by reason of the number of its Adherents What the Romanists alledge for themselves out of the Apostolical Creed is so full of absurdity that it contradicts it self viz. out of these words I believe one Holy Catholick and Apostolical Church For except they could cajole us into a belief that these words imply as much as to say There is but one true Church upon Earth which is the Roman Catholick there being no other besides that I cannot see what Inference can be drawn from thence to their Advantage Besides that the very sense of the words contradict this Interpretation if Reason the Holy Scripture and Experience it self did not sufficiently convince us to the contrary It is beyond contradiction that there is but one true Church upon Earth there being but one God one Christ one Baptism and one Faith But concerning one Point many Errors and Abuses may be committed Neither have the Popish Party any reason to brag of a particular Holiness especially concerning these matters wherein they differ from the Protestants The word Catholick relates here to a Doctrine not to a Sovereign State whose Authority is to be Universal over Christendom so that that Church is to be esteemed a Catholick Church which
he being not answerable in particular for their Religion It cannot be taken notice of without astonishment how both in former times and our Age some Princes who were naturally not enclined to Cruelty having in other respects given great Proofs of their Clemency yet have been prevailed upon to raise the most horrid Persecutions against their Subjects barely upon the score of Religion But it has been foretold in Holy Scripture that this Fate should attend the Christian Church when it is said That Mighty Kings upon Earth should commit Rev. 18. 3. Whoredom with the Whore of Babylon And who is ignorant that Gallants will often commit the most barbarous Acts meerly to please their Harlots All true Christians therefore ought couragiously to oppose the Threats and Attempts of this Beast committing the rest to Divine Providence And as for such Princes and States as have shaken off the Yoke of Popish Slavery if they seriously reflect how their fellow-Protestants are persecuted and in what barbarous manner they are treated will questionless without my Advice take such measures as may be most convenient for to secure themselves from so imminent a Danger The following ANIMADVERSIONS Made by the Author upon some Passages of a Book Entituled A POLITICAL EPITOMY Concerning the Power of Sovereigns in Ecclesiastical Affairs WRITTEN BY ADRIAN HOUTUYN Having a very near Relation to the former TREATISE it was thought sit to Insert them here by way of APPENDIX IT is a Question of the greatest moment which if rightly determined tends to the Benefit of Mankind in general viz. Unto whom and under what Limitations the Power in Ecclesiastical Affairs is to be ascribed in the State If the old Proverb That those who chuse the middle way are commonly the most successful has not lost its force it may without question be most properly applied in this Case where both Extreams are equally dangerous since thereby the Consciences of Subjects are left to the arbitrary disposal either of the Pope of Rome or their Sovereigns There having not been wanting both in the last and our Age Men eminent for their Learning who have with very solid Arguments opposed the Tyranny of the first it is but reasonable for us to take heed that since we have escaped the danger of Scylla we may not be swallowed up by Charybdis For as scarce any body that is in his right Senses can go about to deny that the Sovereign Power ows its original either to God or the general Consent of the People So it is a matter mutually advantageous both to the Prince and Subjects to understand how far this Power is limited in the State that the first may not transgress their due Bounds and instead of being Fathers of their Subjects prove their most dangerous Enemies Adrian Houtuyn a Civilian in Holland having in a Treatise called A Political Epitomy inserted several Assertions tending to the latter of these two Extremes and it having been observed of late that this Book has been recommended by some Doctors in the Law to the great detriment of young Students I thought it not amiss to make some Animadversions upon his LXIII and following SECTIONS which may serve as a Guide to the younger Sort lest they under the Cloak of asserting the Prerogatives of Sovereigns may be mislead into the latter of these Extremes and attribute that to the Prince which God has reserved as his own Prerogative and thus irrecoverably play the Prodigal with their own Liberty and Property This Author speaking concerning the Prerogative of Princes Sect. LXIII runs on thus He has an uncontroul'd Power over all External Ecclesiastical Affairs which are not determined in the Holy Scripture He alledges for a Reason because that Power is granted to Sovereigns at the same time when Subjects submitted themselves and their Fortunes to their Disposal But it ought to be taken into Consideration that certain Matters belonging to the external Exercise of Religious Worship have so strict an Union with the internal Part that if the first be not disposed in a manner agreeable to this inseparable Tye the latter must of necessity undergo such Alterations as are inconsistent with its Nature And since Mr. Houtuyn do's not leave the internal Part to the Disposal of Sovereigns how can the exterior Worship be submitted to their meer Pleasure considering this strict Union betwixt them Besides this General Submission he speaks of admits of Limitation in regard of that End for which Civil Societies were Instituted which is the mutual defence against Violences From whence it is evident that there are certain Matters belonging to every private Person derived from the State of natural Freedom which were not absolutely left to the Disposal of Sovereigns at least no further than they were necessary to obtain that End Religion having not any relation to this End it is not to be imagined that Subjects did submit their Religion to the arbitrary Pleasure of Sovereigns And it being unquestionable that Subjects may exercise certain Acts belonging to them by Vertue of an inherent Right derived from the free State of Nature and independent from their Sovereigns it may rationally be concluded that when Subjects did submit themselves in Matters of Religion to their Sovereigns it was done with this Supposition that both the Prince and Subjects were of one and the same Religion and that the external Exercise of Religious Worship was not left to the Disposal of the first any further than in such Matters as are indifferent in regard of the internal Part of it What is alledged concerning the the maintaining a good Order and avoiding of Confusion it is to be observed that this is not the main End for which Civil Societies were Instituted nor has it any relation to it but only thus far as it may be instrumental to maintain the Publick Tranquility As to N. 2. It is to be observed that because Priests have a dependance from the Civil Power in certain Respects belonging to its Jurisdiction this does not involve Religion considered as such under the same Subjection The following words ought also to be taken notice of A Christian Prince commands over the Church as being a Colledge and representing one single Person in the Commonwealth The Church thus considered is a Civil Society or Body Politick founded upon the Publick Authority and Power and ought to be regarded as being in the same condition with other Colledges and Bodies Politick and in this Sense a King is the Head of the Church in his Dominions Whoever will consider the real difference betwixt the Church and Commonwealth must needs find as many Errors as there are words here For because a Prince has the Sovereign Jurisdiction in a Commonweath consisting of Christian Subjects no inference is to be made that therefore he may in the same degree exercise his Sovereignty in the Church as in the Common-wealth and that in the same Sense he may be called The Supream Head of the Church as of the
me And in this one point only Christ exercised his Regal Power as well as his Office of Teaching when he promised great and ample Rewards to all such as should receive his Doctrine threatening with Eternal Damnation all those that should refuse to hearken to it He that believed not is condemned John 3 18. already are his Words quite contrary as it is with other speculative Sciences the Ignorance of which makes no body â—able to Punishments And in this Sense is to be taken what is related of our Saviour by St. John The reason why the Jews were so bent to the Destruction of 18. 37 Christ was because they abominated his Doctrine nor would they acknowledge him for the same Messias which was promised so long before But baâ—ing at that time no Criminal Jurisdiction belonging to themselves they were 〈◊〉 to forge Treason and Rebellion against him as it his design was to make himself King of the Jews Jesus therefore being examined by Pilate concerning this Accusation did not deny it but witnessed a good Confession viz. That his Kingdom was not of this 1 Tim. 6. 13. World which is as much as to say His Kingdom was not like those of Temporal Princes who exercise Acts of Sovereignty over their Subjects For if he had pretended to the same Prerogatives he might have commanded his Servants not his timerous Disciples but those strong Legions of Angels who always stand ready to his Command to protect their Lord from falling into the Hands of Pilate And when Pilate replied That he then professed himself to be a King he answered That he was Joh. 18. 37. King but a King of Truth and that for this cause he came into the World that he should bear witness unto Truth Pilate by what Christ had professed soon understood that this matter did not fall under his Cognizance and therefore answered What is Truth As if he would have said if nothing else can be objâ—cted against you but that you make profession of Truth I have no further business with you for Truth is not subject to any Temporal Jurisdiction Neither did the Laws of the Roman Empire wherein so many Nations were comprehended take any Cognizance at that time of the various Opinions of their Subjects in matters of Religion 16. 14 15 24 29. 26 31 â—2 as it plainly appears out of the Acts and out of the Apology of Athenagoras It was for this reason that Pilate would have discharged him if he had not at last thought it more convenient to appease the rage of the Jews by Sacrificing him though Innocent to their Fury But after Christ had once made this open Confession he refused to make any further answer to Pilate being sensible that Pilate was not dâ—sirous to be instructed in this Truth The Kingdom of Chriâ—t therefore is a Kingdom of Truth where he oâ— the force of Truth brings over our Soâ—ls to his Obedience and this Truth has such powerful Charms that the Kingdom of Christ needs not to be maintained by the same forcible means and Rules by which Subjects must be kept in Obedience to the Civil Powers And for the same reason it is that thâ—re need not be established a particular State in order to propagate and preserve Truth no more than it is necessary to set up a separate Common-wealth where Philosophy and other Sciences are to be taught For it is the true Genius of Truth and such her intrinsick vertue as to be convincing in it self provided she be but â—e presented in her genuine Shape and the fruits which she produces for the benefit of Mankind be dexterously proposed to the view of the World But the divine Truth has beyond all others this particular prerogative that by vertue and with the assistance of God's Grace our Minds are insensibly drawn into a Belief of those things that otherwise seem to surpass human Understanding § 18. Christ after having withdrawn himâ—â—â—â— Tâ—â— Apostles 〈…〉 of Christ from Human Conversation did Substitute in this Kingdom of Truth his Apostles but not in the same Rank with himself not as Kings but as Ministers and Heralds to publish his Doctrine As my Father said he had sent me over so send I you But how Joh. 20. 21. â—aâ— 61. 1. S. Luk. 4. 18. had the Father sent him viz. To preach the Gospel to the Poor to heal the broken Hearted to preach Deliverance to the Captives as it is expressed by Isaiah and St. Luke So that the Title of King of Truth was a peculiar Title appeartaining to Christ alone He tells them Mat 23. 10 Mat. 28. 20. Be you not called Masters for one is your Master Christ And their Calling was to Teach all Nations to observe all things whatsoever Christ had Commanded St. Paul called his Function a Ministry which he had received of the Lord Jâ—suâ— to testifie the Gospel of the Grace of God The Apostles had the first Rank among Christ's Followers but the word Apostle 〈◊〉 â—0 2◠〈…〉 implies as much as a Missionary or one that is sent by another So that they had no other Power or Authority from themselves to Teach their Doctrine but to Instruct others in what they had received from Christ And when after the Death of our Saviour they were quite dejected and put into a panick Fear He by sending the Holy Ghost did so comfort and strengthen them that they appeared in Publick and inspite of the Jews and all the Danger that threatned them preached the Doctrine of the Gospel But the diversity of Languages being a main obstacle 1 Cor. 1â— â— towarâ—â— the spreading abroad of any Doctrine the Apostles were by the Foly Ghost upon Whitsunday Endowed with the Gift of speaking various Languaâ—es to enable them to bring the Nations into onâ— Union of Faith It being otherwise a Maxim of State received by those that intend to â—ay the Foundation of a new Commonwealth to take care that no more than one Language bâ— used among their Subjects It is also worth our taking Notice of that among those Languages which the Apostles spoke there were Languages of some Nations that were then Subjects to the Parthian Empire which was at that time in the same degree of Enmity and Hatred with the Romans as may now a-days be observed betwixt the Germans and Tuâ—ks Notwithstanding this mortal Hatred betwixt these several Nations and the difficulties which were to be surmounted in keeping a Correspondence betwixt them which could not but be a main Obstacle to their being ever united under one Head or Government the Union of Faith was introduced among them under the Kingdom of Truth The Apostlâ—s 〈…〉 their Power of â—eâ—ching from God alâ—ne withâ—â—t any dependence from any Tâ—mporâ—l Power § 19. The Apostles had nevertheless much more Authority for the exercising of their Function than others who profess human Sciences or Doctrines For these cannot pretend to any lawful Authority of Teaching in
Legislator a single Person or whole Society receive by such an Offence that an Action lies against the Offender In the same manner as a Creditor has a right to sue his Debtor for a Debt contracted with him In which respect it is that Sins are often called Debts in the holy Scripture But in this double or sometimes threefold Action which arises from one Offence committed against several Persons each is to be considered as separate from the other so that tho' one Action be taken off the other remains notwithstanding this in full force For as God does not remit Sins Mat. 5 23. 24. without Satisfaction given from the Offender to the offended Person So tho' the Offender be reconciled to the offended nevertheless is he obliged to seek for Remission of his Sin by God And if the Offence be hainous and of such a Nature as to be scandalous to a whole Society he ought there also to endeavour his Reconcilation by begging forgiveness of them Therefore to remit a Sin is the same Thing â—â— to remit an Action or to release one from an Action which the offended Party had against the Offender And he that has an Action against another by reason of some Offence committed against him may properly be said to have Power to remit that Offence or Sin as far as his Action reaches For God himself does not make use of his uncontrouled Power of remitting of Sins so as without any further Respect and by his mere Pleasure to remit their Sins to some and to punish others For to pardon Offences promiscuously without any further regard but bare Pleasure is in effect to render Laws ineffectual and Laws are made to no purpose by him who at the same time grants a License of Trespassing against them And because it was beyond all Human Power to give Satisfaction to God Almighty for our Offences our Saviour Jesus Christ has made use of a most wonderful Moderation betwixt Justice and Mercy in giving due Satisfaction in his own Person So that whoever by the Faith appropriates the same to himself thereby obtains Remission of his Sins from God And as to that part which belongs to Men to forgive God has commanded them not to be rigorous if the Offender beg forgiveness because every one of us must every day expect Forgiveness of his Sins from God Almighty and we all commit sometimes Offences against our Neighbours who if they would all act rigorously with us our Condition would be most deplorable Wherefore we ought to forgive our Mat. 6. 12 14 15. c. 5. 25 c. 18 25. Luke 17. 3. Debts as we would have others forgive us their Debts Neither are we to be too rigorous against such Sinners as have by their Offences proved scandalous to a whole Society but if they seriously repent we ought not to deny them our Pardon It is also worth our further Observation That the following Words Verily I say unto you whatsoever you shall bind on Earth shall be bound in Heaven and whatsoever you shall loosen on Earth shall be loosened in Heaven are Mat. 18. 18. spoken by Christ also of the Remission of an Offence by the Party offended Neither does the Sense of the preceding Words allow to apply them only to his Disciples they being spoken not only to the Apostles but to the Believers in general § 24. Supposing then that the Apostles were Vnder whose name and authority the Apostles did exercise this power of Absolution to remit such Sins as were not committed against them it must necessarily follow That they when they remitted Sins did it either in the name of such particular Persons against whom the said Sins were committed or in the name of a whole Society or else in the name of some Human or Divine Legislator Now it is certain that no body can remit another Man's lawful Action without his order or consent no more than you can lawfully take away another's Right or Property and therefore it is absolutely necessary first to make our peace with the Person offended without which we ought not to seek for Pardon from God Almighty at least he that has offended ought to take first a firm Resolution to give Satisfaction as far as is in his Power Christ says Mat. 5. 24. Luke 19. 8. First be reconciled to thy Brother and then come and offer thy Gift And St. Paul offered to make Satisfaction to Philemon for what Damage he had received from Onesimus From hence arises v. 18 19. that general and common Rule That if Restitution be not made there can be no Remission of the Sin For it is ridiculous and a contradiction in it self to profess to God Almighty a true Repentance for an unjust Act and at the same time enjoy the benefit of it But as for the Remission of such enormous Crimes as were committed against a whole Society the Apostles had their share in it as is evident out of the 1 Epistle to the Corinâ—h â— 5. 4 5. and 2 Corinth c. 2. 10. c. 11. 29. and will be more treated of hereafter It will be sufficient in this place to take notice that what Authority was exercised by them in this kind was much inferior to that power which they had received of Retaining and Forgiving of Sins But to remit Sins in the name of those that had the Sovereign and Legislative Power in the State did not belong to the Apostles their Commission and Power being not to interfer with the Civil Jurisdiction or to diminish its Prerogatives Wherefore Civil Magistrates justly may and do punish Offenders according to the Laws of the Realm notwithstanding they have made their peace with God The only way then for the Apostles was to forgive Sins in the Name of God by whose Authority they had received their Commission as is evident out of these Words Whatsoever you shall bind on Earth shall be bound in Heaven and whatsoever you shall loosen on Earth shall be loosened in Heaven § 25. But if we propose to form to our Of what nature this Power was selves a true Idea of the Power granted to the Apostles when the Keys of the Kingdom of Heaven were given unto them and how far it extends it self we must take into serious Consideration in what manner Christ himself did remit Sins whilst he lived among us upon Earth This is sufficiently manifest out of several Passages in St. Matthew 9. 2. Mark 2. 3. Luke 5. 20. c. 7. 47 48 39 50. where our Saviour verifies his Power of forgiving of Sins by a Miracle which could not but be the effect of a Divine Power Besides this there was no Plaintiff or Defendant there was no open or express Confession of Sin but as soon as Christ saw their Faith he pronounced Remission of Sin And if we peruse the whole New Testament it will most evidently appear that neither Christ nor his Apostles did forgive Sins in a judicial way where Crimes
which are in the holy Scripture attributed to the Kingdom of Christ and the Kingdom of Heaven here upon Earth It is without question that the Union of the Believers under Christ their King ought to be considered as a Kingdom or Empire but such a one as is not of this World and consequently of a quite different nature from that Sovereign Power which is exercised in a Civil Government Christ is there the King who having withdrawn himself from our sight has as it may be said settled his Court in Heaven His subjects are dispersed throughout all parts of the World where the Christian Doctrine is taught and received by the Believers who by the intrinlick Vertue of this Doctrine are confirmed in their Faith and made proof against all the Temptations and Malice of this World The Civil Power does not reach this Kingdom true Piety being not to be implanted by Human Force which is insufficient to procure God's Grace or raise those inward Motions which are chiefly acceptable to God Almighty and without which all our exterior Actions that may be enforced by a Civil Authority are to be deem'd vain and fruitless For the Kingdom of Christ being a Kingdom of Truth it requires no Civil Power or Force For Truth by the help of the Christian Doctrine and with the assistance of God's Grace does gently insinuate it self into the Hearts of Men and the Rewards or Punishments which those are to receive that either accept or despise this Doctrine are reserved for the Life to come He that will be pleased to examine those several Passages where mention is made of the Kingdom of Christ or the Kingdom of Heaven may soon be convinced that not any thing is to be met withal there which has the least resemblance to a Civil Power or Sovereignty Those that expect to enter into this Kingdom Mat. 3. 2. c. 4. 1â— c. 4. 23. c. 9. 35. must qualifie themselves by Repentance It is spoke of Christ himself that he went about Mat. 5. 1. seq preaching the Gospel of the Kingdom of Heaven The Virtues and Qualifications which Christ requires in those that will enter into his Kingdom and consequently be blessed with eternal Salvation have but little relation to the Qualifications of a Subject in a Civil Government Mat. 5. 19. c. 7. 21. c. 6. 33. c. 13. 21. 33. 44 45 52. In that Kingdom every one is called great or the least according to his Proficiency in the Christian Doctrine and according to his Obedience or disobedience to it We are commanded first to seek the Righteousness of this Kingdom The great Mystery of this Kingdom is the powerful operation of the Word of c. 24. 47. God In this Kingdom are not only suffered those that are Foreigners to it but also its Enemies which is against the Maxims of a Mat. 16. 19. Civil Government The Keys of this Kingdom are contained in the Doctrine of Remission of Sins And what is taught us concerning Mat. 18. 1. c. 10. 21. c. 23. 8. Mark 9. 33 34. c. 10. 42. Precedency in the Kingdom of Heaven is quite contrary to what is practised in a Civil State It is allowable by the Civil Constitutions for every one to pursue his Right but in the Kingdom of Christ he is counted an ill Subject who will not remit a Trespass to Mat. 18. 23. c. 21. 14. Mark 10. 14. his Brother The Kingdom of Christ is also of the little Children Those that are employed in this Kingdom have different Tasks and undergo different sorts of Hardship and yet their Reward is the same This Kingdom is Mat. 20. 1. c. 21. 23 taken from those that refuse it whereas it is a Maxim of Temporal Sovereigns to force such c. 2â— 2. as are refractory to Obedience and this was the reason why after the Jews had despised it it was offered to the Gentiles He that will c. 25. 1. enjoy the Benefit of this Kingdom must not be sloathful The richest find always the easiest Reception in a Civil State but the rich Man shall hardly enter into the Kingdom of Christ Mat. 19. 23. Mark 10 23. Luke 12 32. He is accounted a good Subject in a State who is industrious and gathers Riches by all lawful ways and means but this is reckoned as superfluous in the Kingdom of Heaven One of the chiefest Motives which induced Mankind to enter into Civil Societies was to preserve themselves and their Possessions But Christ says Whoever he be of you that forsaked not all that he hath he cannot be my Disciple Luk. 1â— 33. And lastly of all he says The Kingdom of God cometh not with observation neither shall they say lo here or lo there for behold the Kingdom of God is within you It would be superfluous to c. 17. 21. alledge more for the proof of it all the rest being most of them the same in Substance § 30. Though it be evident that the Union Whether the Church be a State of the Believers under Christ their King and that Mystical Body whose Head is Christ the Members of all the Believers in general cannot be considered as a Temporal State nevertheless it is worth our enquiry whether not all those in General that profess the Christian Doctrine may be considered as a Body belonging under one Civil Government or at least have a near resemblance to a Civil Commonwealth Or which is the same in effect Whether the Church according to our Saviour's Intention ought to be considered as a State or Commonwealth We take here the Word State in its common Acceptation viz. for a certain Society of Men which being independent from any Foreign Jurisdiction live under the Protection of their own Sovereigns The main intention of this Question is that after we shall have made it appear That the Church according to the intention of Christ and his Apostles neither was nor could be a State it may from thence be concluded whether that Church which pretends to a Sovereignty considered as such be Christ's Church But to trace the very original of this Question it ought first of all to be considered in what What is unâ—erâ—tood in the holy Scripture by the word 〈◊〉 Sense the Word Ecclesia or Church is taken in the holy Scripture The word Ecclesia has its off-spring out of the Democracy's of the Greeks whereby they understood a Convention Meeting or sometimes a Concourse of the People or of a considerable Part of their Citizens in order to receive Propositions to consult and make Decrees concerning Matte belonging to the Commonwealth It is derâ—ved of â—vocare or to Call-forth not that there by was always understood an Assembly summoned out of a greater Multitude for I â—â— see no reason why not all the Citizens had Right to appear in those Assemblies but because they were called out of their private Dwelling-places and from their ordinarâ—â—usiness to meet in a publick Place
So that the original Signification of the Word â—â—clesia implies not that of a State but only a certain Qualification of a Democratical Government it being evident that a great number of 〈◊〉 cannot conveniently give their assâ—nt to a thing unless they be Convened in one Place In the Translation the LXX Interpreters this Word is taken for a Convention ot Meeting of a considerable number of People met not only for the exercise of Divine Worship but also for unlawful Ends. So the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the Ps 26 5 Luk. 2â— 3. 4 c â—8 24. Acts 19 32 3â— Num. 20. 8 10 Jos 16. 1 2. 2 Chron. 15. 9. c. 34 â—8 Calling and Summoning an Assembly about Matters concerning the Commonwealth But in the New Testament the word Ecclesia is generally taken either for all the Christians in General wherever dispersed or for the Congregation of the Believers in a certain Country City private House or Family In either sense if we duely weigh the Attributes and Actions properly belonging to the Church for by these we ought to judge of the Nature of a thing in Moral Cases we do not meet with any thing which has a relation to What actions are celebrated in Scripture as belonging to the Church a Civil State The true â—ncomium most frequently given to the Members of the Church is that they are Brothers holy and redeemed by the Blood of Christ Their chief Actions are said to be to hear the Word of God to pray unto and praise God to be Charitable to walk in the fear of God to Fast and to provide for the Poor It is spoken of St. Paul and Barnabas That Act 1. 4. 23. they did Constitute Elders in those Churches which they had planted in Asia where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made â—se of which implies as much as having made them by Suffrages of the Congregation in the same manner as the Decrees used to pass in the antient Democracies by the plurality of Votes by which it appears that they pretended to no Absolute Power of Constituting Elders over them but such as 〈◊〉 approved of by the Congregation And it iâ— remarkable that these nevertheless are said to have been made Overseers over the Chuâ—ch by the Holy Act. 20 â—8 2 Chron. 10. 5 Ghost So were the Judges that were set in the Land by Jehosaphat stiled Judges for the Lord because whoever is fitly qualified for any Office or Function not contrary to the Word of God and has obtained the same by lawful ways and Means may justly be said to have been Constituted in that same Office by God Almighty And though it belongs most properly to the Church to constitute Teachers this nevertheless does not imply any Act of Sovereignty it being evident that a private Colledge or Society subject to another Jurisdiction may lawfully enjoy the same Power A Diffension being arosen concerning an Article of Faith in the Church of Antiocha they determined Act. 15. 2 that some of them should go concerning this Question then in dispute to the Church of Jerusalem And these Deputies were by the rest of the Brethren conducted out of the Town in their way to Jerusalem where this Question having been debated and determined they sent Word thus to their Brethren It seemed good to the Holy Ghost and us c. where it is to be observed that to send Deputies concerning such Matters as are not intended in prejudice of the Sovereign Power for one Congregation to consult another concerning any Articles of Faith and to determine any Differences about them are to be looked upon as Actions of such a nature which do not imply a Sovereign and Absolute Power but may legally belong to a private Colledge or sometimes a private Person provided the Business in hand be not imposed upon its Members but transacted and admitted by common consent So the Church of Jerusalem chose certain Men who were to be Overseers Act. 6. 1 1. of the Poor which they had a Right to do as being a Society or Colledge In the same Sense ought to be taken what is said in the 2 Epistle to the Corinthians c. 8. 19. That the Churches had chosen one to travel with St. Paul The Church is called a Flock which is to be â—ed by the Bishops with the pure Word of Acts 20 28. God who are to preserve it from the Wolves That is to say from Men speaking perverse things to draw away Disciples after them Against those Teachers of the Church ought to be watchful not ceasing to Admonish their Auditors to avoid their Snares What concerns that passage in the 1 Epistle to the Corinthians c. 6. 1. and following Verses it is apparent enough that there is not any Sovereign Authority or Jurisdiction granted to the Christians barely considered as Christians But the Apostle enjoyns them that in case of any Differences in Civil Affairs among the Members of the Church they should rather refer it to the Arbitration of the Brethren than to go to Law before the Gentiles and fall under the Censure of being Avaricious In the following Chapter it is plainly expressed that no body by becoming a Member of the Church does change his Qualification or Function which belonged to him as a Subject or that Christianity is inconsistent with the Subjection to a Civil Government a Servant therefore by being a Christian does not become a Freeman neither is a Subject thereby absolved from the Allegiance due to his Sovereign concerning the Union and Modesty which ought to be practised in the Church or the Christian Congregations where the Word of God was Preached and the Sacraments Ep. Rom. 13 1. 2 Tim. 5 8. 14 c. 6. 1 2. Administred St. Paul speaks in the 1 Epistle to the Corinthians c. 11. 18 and following Verses and in the 14 Chap. 34 40 Verse And what sort of Religiouâ— Exercises was to be used in these Congregations is expressed in the 1 Epistle to the Corinthians c. 14. viz. to be Vid Eph. 4. 2. Hymns Doctrines Tongues Prophesies Revelations Interpretations all which are to be applied to Edifie the Congregation and in the 12 Chapter 28 Verse the several Degrees and Functions of the Members of the Church are thus enumerated First Apostles secondarily Prophets thirdly Teachers after that Miracles then Gifts of Healings Helps Governments Diversities of Tongues All which are Requisites Eph. 4. 11 belonging to the propagating and establishing of the Gospel and are Gifts of that self same Spirit who dispenses his Gifts to every Man as he pleases So that he that has received more noble Endowments can therefore not claim any Prerogative as being a more honorable Member of this Mystical Body or pretend to any Jurisdiction over such as are not endowed with these Qualifications in the same Degree as himself And charity which is the inseparable Attribute of all Christians is more 1 Cor.
propagating of this Doctrine They destroy the very Essential part of our Faith which being a Gift of the Holy Ghost and a Belief founded in our Hearts is transmuted into an outward Confession where the Tongue to avoid Temporal Punishment is forced to speak those things which are in no wise agreeable to the Heart This however admits again of a Limitation For herein are not comprehended these Points which proceeding from Natural Religion are also contained in the Christian Doctrine and all of them imply a profound Reverence to be paid to the Supream BEING For it is beyond all question that those that act against the very Dictates of Reason ought to be subject to Civil Punishments since they strike at the very Foundation of Civil Societies Such are Idolatry Blasphemy Profanation of the Sabbath where nevertheless great care is to be taken that a due difference be made betwixt the Moral part of that Precept concerning the Sabbath which is unalterable and the Ceremonial part of it Princes therefore at their first entrance into the Communion of the Christian Church might Lawfully destroy the Images and Temples of the Idols and the Groves and other Meeting-places dedicated to their superstitious Worship Neither can it be called in question but that Christian Soveraigns have a Right to inflict Civil Punishments upon such as revile the whole System of the Christian Religion and ridicule the Mysteries of the Christian Faith at least they may Banish them the Country But for the rest it is in vain to believe that the true enlightning of our Mind and the inward consent to such Articles of Faith as surpass our Understanding can be procured by violent means or temporal punishments For supposing you force a Man to dissemble his thoughts to speak contrary to what he conceives in his own Opinion let his Confession be never so formal and his Gestures never so well composed and conformable to certain prescribed Rules this has not the least affinity with true Religion unless he at the same time does feel an inward motion and hearty compliance with what he professes Neither ought People according to the true Genius of the Doctrine of Christ be enticed to receive the Christian Religion by Temporal Interest Honours or other such like Advantages for Christ did promise that those that followed him should receive their Reward in the Life to come but fore-told them nothing but Crosses and Tribulations in this And those that embrace any Religion out of a Motive of Temporal Advantages do plainly shew that they have a greater Value for their own â—erest than Religion And certainly scarce any body that has but common sense can perswade himself that such a sort of Worship can be pleasing to God Almighty Sovereigns being not constituted for Religion's sake they cannot under that colour exact from their Subjects a blind Obedience in matters of Religion it being unquestionable that if Subjects should blindfold follow the Religion of their Sovereign they cannot by all his Authority be assured of their Salvation from whence it is evident that in case any Subject be fully convinced that he can out of the Holy Scripture discover any Errors which are crept into the Church even that by Law established especially concerning any Principal Point of Faith he neither can nor ought to be hindered in his design by the Sovereign Authority before his Reasons be heard and well debated in the presence of the best and ablest Judges and if by them he be legally and plainly convicted of his Error then and 〈◊〉 before ought he to be silenced To force People into the Church â—y the bare Civil Authority must needs fill the Commonwealth with Hypocrites who cannot be supposed to Act according to the Dictates of their Consciences For since in Religions Matters an absolute Uniformity betwixt the Heart and Tongue is required how can it otherwise be but that such as profess a Religion disagreeable to their Opinion should never be satisfied in their Consciences when they consider that they impose upon God Almighty § 49. The Care of preserving the Publick What Prerogatives belong to Sovereigns as being Protectors of the Publick Tranquility Peace belonging in a most peculiar manner to Sovereigns has furnished some with a specious Pretence to affirm that since differences in Religion cause frequent Convulsions in the State and it is to be deemed one of the greatest Happinesses of a Government if its Subjects in general are of one Religion all means tho' never so violent may be put in execution to extirpate these Differences in Religion They alledge that as much more precious our Souls are before our Bodies the more Sovereigns are obliged to be watchful over them and that the true Love which a Sovereign bears to his Subjects can never be more conspicuous than when he takes effectual care of their Salvation These it must be confess'd are very specious Pretences and have sometimes had such powerful influence over Princes who were else naturally not inclined to Severity that they have nevertheless by these plausible Arguments been prevailed upon to assist with their Authority the cruel Designs of Priests It will therefore not be beyond our scope to make a strict Enquiry what account ought to be made of these so specious Reasons in a well constituted Government In the first place then it is to be considered that it has been foretold by our Saviour that there should always be in the Church Weeds amongst the Wheat that is to say that there should be false Doctrines raised in the Church and these according to the Commands of our Saviour were not to be extirpated Root and Branch but to be reserved for the Day of Judgment For a Sovereign that takes to such violent courses may make a havock among his Subjects which commonly proves equally pernicious to the Innocent and Guilty nevertheless he will find it impracticable quite to abolish all Errors and Differences in the Church Never did any body shew a greater Love to Mankind than our Saviour who sacrificed himself for our Salvation Yet he made use of no other ways to propagate his Doctrine than Teaching when he might have commanded Twelve Legions of Angels to force Mankind to Obedience How can a Prince be esteemed to follow the Foot-steps of Christ who makes such profligate Wretches as the Dragoons his Apostles for the Conversion of his Subjects That Pretence of the Love of Sovereigns toward their Subjects let it be never so specious he ought not under that colour endeavour to subvert or alter the Method of propagating the Christian Doctrine according to the true Genius of the Christian Religion Besides this it is not absolutely necessary to maintain the Publick Tranquility that all the Subjects in general should be of one Religion or which is the same in effect the differences about some Points in Religion considered barely as such are not the true causes of Disturbances in a State but the Heats and Animosities Ambition
§ LXV He entirely and without limitation ascribes to the Prince the Power of Constituting Ministers of the Gospel in the same manner as if they were Ministers of the State But in the Commonwealth of the Jews regulated according to God's own Institution no such Power was granted to their Kings Neither had the Apostles themselves tho' the most general Teachers that ever were as being sent to Preach the Gospel to all the World their Authority of Teaching from any Temporal Sovereigns Neither can it be proved that the Church at the time when Sovereigns first embraced the Christian Faith did transferr this Power of constituting Ministers of the Gospel without limitation to those Princes tho' at the same time it is not to be denied but that Sovereigns have a considerable share in it His Argument taken from the care Parents ought to have of the Salvation of their Children does not reach to what he pretends to prove for says he Princes being the Publick Fathers of the Common-wealth it belongs to their Princely Office to provide for the Eternal Salvation of their Subjects For besides that the Title of Father of the Commonwealth is a Metaphorical Expression the Fatherly and the Regal Office depend from a quite different Principle and the care to be taken of Children of a tender Age is of another Nature with that which ought to be employed for the Safety of a whole People neither were Sovereigns invested with the Supream Authority to enable them to procure Eternal Salvation to their Subjects God having prescribed other ways and means for the obtaining of it It cannot be denied but that a Prince must not be regardless of this Care nevertheless ought the same not to reach beyond its due Bounds but must be effected by such Methods as are approved of in the Holy Scripture and suit with the true Genius of the Christian Religion Wherefore it is in vain to attribute to Sovereigns a Power of obtruding any Religion at pleasure upon their Subjects it being beyond question that not all Religions are conducing to obtain Eternal Salvation So Abraham the Father of Believers did not impose upon his Children what Religion he thought most convenient but he charged them to walk in the ways of the Lord such as were manifested to them in the Holy Scripture What St. Paul says 1 Tim. 2. 2. is very well worth taking notice of viz. That the chief care of the Supream Governours shall be so to Rule over their Subjects that they may live under them not only honestly but piously this being the way to Eternal Salvation It is to be observed that those Princes for whom the Apostle enjoined the Christians to pray being Pagans made but little account of Piety especially of that belonging to the Christians but it was thought sufficient for the Christians to enjoy the common Benefit of the Publick Tranquility under their Protection the rest being left to their own care So we read that the Poet's enjoyment of his Muses was owing to Augustus Caesar's Protection nevertheless the Emperor did not concern himself about the Rules of Poetry Furthermore it is a very gross way of Arguing when he Asserts That the Commonwealth and Church are both one and the same thing under a Christian Prince whose Subjects also profess the Christian Religion the only difference being in respect of their different Qualifications They being in the Commonwealth to be considered as they are Subjects in the Church as Believers It seems Mr. Houtuyn looks upon that Difference to be of little moment which arises from divers Moral Qualifications and includes different Obligations and is founded upon another Legal Principle It is confess'd that in such a case where the Head is not differing in his Natural Constitution from the Rights and Power belonging to him the rest of the Members tho' differently considered under divers Qualifications are nevertheless to be look'd upon as one and the same Society As for instance If a Prince puts himself at the Head of all his Subjects upon an Expedition these tho' they may be considered either as Soldiers or Subjects yet do not differ in any Essential Part As for Example The People of Israel when going upon their Expedition under the Conduct of Joshua was the very same that afterwards under his Protection enjoyed and inhabited the Country of Canaan But the Church and Commonwealth tho' composed out of the self-same Persons do not only differ in their very Foundation but also a Sovereign cannot claim the same Right and Name of being the Supream Head of the Church in the same sense as he is the Supream Governour of the State For in the latter he exercises his Authority without controul being subject to no body But the Head of the Church is Christ who Rules it by his Word announced to us by the Teachers of the Church so that a Sovereign cannot as much as claim the Right of being Christ's Vicegerent in the Church And on the other hand tho' it is said of Christ That all Power is given unto him in Heaven and upon Earth nevertheless it cannot be said of him to be in the same manner the Head of Civil Societies as of the Church The next following Assertion runs thus Where the whole Commonwealth is not composed out of Christians the Church is a Congregation of the Believers in the Commonwealth But where all Subjects are Christians the Church is nevertheless nothing else than a Colledge in the Commonwealth But what he alledges of the Church being sometimes taken in the same sense with the Commonwealth is absolutely false For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Acts 14 23. and those in Titus 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are no Synoms but the latter is to be understood thus In all the Towns and Cities where there was any Christian Church The Inference he would make from the Military Function and the Administration of Justice being both included in one Government is to no purpose both of them owing their Off-spring to that End for which Civil Societies were instituted which is not the same in the Church and Sovereigns are entrusted with the Sword of War and Justice not with the Ministerial Function of Preaching the Gospel From whence it comes that Generals and Judges are subordinate to the Princely Office but not the Ministers of the Gospel they being barely considered as such not properly Ministers of the Prince and State but Ministers of Christ and the Church He says further That the assignation of the Ministerial Function does not appertain to the Internal part of Religion But if Faith comes from hearing and no body can believe without being instructed it is undeniable that those that Preach the Gospel have a share in the internal part of Religion they being to be considered as the Instruments by the help of whom the Gospel and consequently the Faith is conveyed to their Auditors It is false when he asserts That Sovereigns tho' no Christians have
true God and the Son of God submitting themselves to his Judgment so that the Interpretation of the Christian Doctrine would have been owing by Christ to their Submission Away with such Fictions not agreeable even to common Sense He might as well say that God's Power over us Mortals did owe its original to the submission of Princes and in case they thought fit to withdraw themselves from this Obedience God Almighty I cannot relate it without horror must thereby be reduced to the Condition of a private Person In the next Assertion he is not altogether so much beyond his Senses when he grants even to Pagan Princes a Right of determining the controverted Points among Christians which is as much as to make a blind Man a competent Judge of the difference of Colours When the Primitive Christians were forced to appear before the Pagan Judges it was not on the Account of the Interpretation of the Scripture The Christians could never be guilty of so gross an Error as to Consult with the Unbelieving concerning the controverted Articles of Faith But being forced against their will to appear before them they could not avoid to receive their Judgment such as they were pleased to give as having no way left them to decline it Furthermore our Author is pleased to affirm That such an Interpretation ought to be look'd upon as establish'd by Publick Authority which carries along with it an obliging force at least in outward appearance so that Subjects are obliged to conform themselves to it by a verbal Confession tho' never so discrepant from that Opinion they keep concealed within their hearts But the outward Behaviour and verbal Confessions of a Christian which are not agreeable to the true Sentiments of his Heart having not the least affinity with Religion it self I don't see upon what Account this Chimerical Power is attributed to Princes unless it be to furnish them with a specious pretext to afflict their Innocent Subjects Thus much is certain that Christ did not command his Doctrine to be propagated by forcible means so that supposing the Articles thus established by the Civil Authority to be never so consonant to Truth it is nevertheless inconsistent with the Genius of the Christian Religion to impose them upon Subjects by force and under severe Penalties But supposing them to be false the case of Subjects must needs be very miserable when they suffer Punishment because they will not profess an erroneous or false Doctrine I see no other benefit to be reap'd from the egregious Assertions of our Author than to serve for a Justification of the most Tyrannical Persecutions that have been and to declare them to have been done by Vertue of a Legal Authority At this rate it will be no difficult Task to justifie the Proceedings against the Protestants in France which move both Pity and Horror in all good Men at least Mr. Houtuyn has very freely offered his Advice and Patronage What follows next is very smartly said to wit That the Coersive Power may be Legal whereas the Act of Obedience is not allowable No body of common sense but will acknowledge that this implies a most manifest Contradiction and that the Legal Sovereign Authority and the Obligation of paying Obedience to it are inseparable from one another Yet with this Nicety Mr. Houtuyn is so mightily taken that he does not consider that at the same time he grants an absolute Authority to his Prince to persecute his Subjects on the Account of Religion he takes away from them the Power of denying the true Religion But what Reason can be given why the one should have a coersive Power where the other cannot obey unless it be done on purpose to encourage ambitious and imperious Princes either to force their Subjects to a sinful compliance or never to want an Opportunity of afflicting the Innocent at Pleasure For those that take to these violent ways of propagating the Faith or rather to speak Truth Hypocrisie and Superstition by their booted Apostles are not contented to silence their Subjects dissenting from them in Point of Religion who are also debarr'd even to save themselves by flight tho' it be no small Misfortune to a Subject to be forced to leave his Native Country but they compel them to profess publickly those things for Truth which they abhor in their Hearts and appear to be Idolatrous Superstitious or Fictitious invented on purpose by those that make their Market by Religion Mr. Houtuyn himself cannot but confess That no body can safely acquiesce in any determination made concerning an Article of Faith unless by his own private Judgment he find it agreeable to the Word of God And if he find it not consonant to that he ought not to rest satisfied in it for fear he should disown his Faith this being the worst and most unbecoming thing belonging to a Christian But if it be unbecoming a Christian to deny his Faith which is the same in effect as to rest satisfied in ones own private Opinion and Conscience to keep secret within the heart what one believes not to indulge ones Tongue and to refrain from External Actions This being the Advice which in contradiction to himself he had not long before given to the Dissenting Subjects what Reason can he give for his Assertion when he attributes to his Prince a Power so unlimited that his Christian Subjects must either be forced to undergo such an Indignity or else the most horrible Persecutions that can be invented The first Inventer of this unlimited Power as far as ever I could learn was Mr. Thomas Hâ—bbs the worst Interpreter that ever was in Divinity whose Opinion as to this kind no body has taken so much pains to revive with the same Impudence as Mr. Adrian Houtuyn What I most admire at is that this should be attempted by one living in a State whose Maxims are quite opposite to these Principles and where consequently he could not reasonably propose to himself any Reward of his Adulation There being not the least likelihood that the States General of the Vnited Provinces should ever lay claim to such a Power As it is not very probable that Princes will apply themselves to the Ministry of the Church and undertake the Publick Exercise of the Pastoral Function in Person so that I cannot see to what purpose our Author has been so careful in asserting it in the behalf of Sovereigns Unless he has pleased himself with this Fancy that his Assertions cannot fail to make him to be the more admired among the Youngsters by how much the more remote they are from common Sense Thus much at present for Mr. Houtuyn FINIS Books Printed for Abel Roper at the Black Boy over against St. Dunstan 's Church in Fleet-street SOlid Philosophy asserted against the Fancies of the Ideists Or The Method to Science farther illustrated With Reflections on Mr. Lock 's Essay concerning Human Vnderstanding By I. S. A True History of the several Designs and Conspiracies against His Majesty's Sacred Person and Government as they were continually carry'd on from 1688. to 1697. Containing Matters extracted from Original Papers Depositions of the Witnesses and Authentick Records as appears by the References to the Appendix wherein they are digested Publish'd with no other Design than to acquaint the English Nation that notwithstanding the Present Posture of Affairs our Enemies are still so Many Restless and Designing that all imaginable Care ought to be taken for the Defence and Safety of His Majesty and his Three Kingdoms By R. K. The Doctrine of Acids in the Cure of Diseases farther asserted Being an Answer to some Objections raised against it by Dr. F. Tuthill of Dorchester in Dorsetshire In which are contained some things relating to the History of Blood As also an Attempt to prove what Life is and that it is principally supported by an Acid and Sulphur To which is added an Exact Account of the Case of Edmund Turner Esq deceased as also the Case of another Gentleman now living exactly parallel to Mr. Turner's By John Colbatch a Member of the College of Physicians London Books Printed for A. Bosvile at the Dial against St. Dunstan 's Church in Fleet-street A Discourse of Conscience Shewing 1. What Conscience is and what are its Acts and Offices 2. What is the Rule of it 3. The several sorts of Conscience 4. How some Practical Cases or Questions concerning Conscience may be resolv'd 5. The Benefit and Happiness of a Good Conscience and the Unhappiness of an Evil one 6. How a Good Conscience may be attain'd and how we may judge whether we have attain'd it Publish'd chiefly for the Benefit of the Unlearned tho' it may also be useful to others Together with brief Reflections upon that which the Author of Christianity not Mysterious saith upon that known Text 1 Tim. 3. 16. The Christian Belief Wherein is asserted and proved That as there is nothing in the Gospel contrary to Reason yet there are some Doctrines in it above Reason and these being necessarily enjoyn'd us to Believe are properly call'd Mysteries In Answer to a Book entituled Christianity not Mysterious The Second Edition with a Preface and other Additions
Commonwealth 'T is true the Church is a Society but not a Body Politick founded upon the Publick Authority but owes it Original to a higher Principle having not like other Colledges its dependency from the State What is alledged out of Titus 2. 9. Colos 3. 20 22. Rom. 13. 3 4. 1 Pet. 2. 14. is strangely misrepresented to evince that Ecclesiastical Matters are dependent from the absolute Pleasure of Sovereigns What Follows might also very well deserve some Animadversions if it were not beyond our scope at present N. 13. It is a gross Error That as a Consequence of this Sovereign Power in Ecclesiastical Affairs he attributes to them the Titles of Pastors Ministers Heralds of God Bishops Priests and Apostles Pray with what Authority and with what sense For the Duty belonging to Sovereigns which entitles them to the name of being the Guardians of both Tables of the Decalogue and of being the Foster-Fathers and Defenders of the Church is of a far different Nature from what he would insinuate here And if it be not to be left to the absolute Judgment of the Clergy it self with exclusion of the rest of the Members of the Church to determine in Ecclesiastical Affairs what is agreeable to the Word of God how can this Judgment belong to the Sovereign alone without allowing a share to the rest of the Members of the Church These words in the § LXIV Each Sovereign may establish what Religion he pleases in his Dominions ought not to be let pass by without a severe Correction The Reason alledged is very frivolous Because all Publick and external Actions depend from the Publick Authority Is this your Assertion good Mr. Houtuyn that Princes may impose what Religion they please upon their Subjects and by their absolute Authority make it the establish'd Religion with exclusion to all others who if not complying must forsooth sly the Country What Religion they please do you say the the Pagan False Fictious or Superstitious it matters not which From whence pray was this Power derived to Sovereigns Not certainly from God except you can shew us a Divine Authority for it Not from the common consent of those that entred into Civil Societies Commonwealths not being instituted for Religion's sake and of a later date besides that such a Power is not requisite for the attaining that end for which Civil Societies were establish'd Neither is it left to the bare pleasure of any Person tho' considered as in the Natural state of Freedom to profess what Religion he pleases But supposing it was no Inference can be made from thence that the same may be forc'd upon others The distinction he makes betwixt the internal and external Religion must also be taken with a great deal of Circumspection lest some People might perswade themselves that it is indifferent what Religion a Man professes in outward shew provided he be satisfied as to the internal part of it Furthermore it is absolutely false that all Publick Actions that is every thing done in Publick in the Common-wealth owes its Original to the Sovereign Power there being several things to be done by Subjects in publick depending meerly from that Liberty belonging to them in the Natural state of Liberty or from God's Command or from a certain Power granted to them by God Almighty It is no less false That all exterior Actions depend from the Civil Authority For according to Mr. Houtuyn's Opinion the Doctrine of Divinity and the Confession of Faith as comprehended in a certain form are to be reckoned among those exterior Actions Mr. Houtuyn is much in the wrong when he pretends to draw an Inference from thence that because it belongs to Sovereigns to take care that their Subjects may be well instructed concerning what Opinion they ought to have of God as the Establisher of Justice they therefore have a Right of disposing in an Arbitrary way of revealed Religion and to declare any Religion whatsoever which pretends to Revelation the Establish'd Religion in the Commonwealth It is a much grosser Mistake yet when he asserts That any Religion establish'd in a State tho' never so false contributes to the Publick Tranquility of that Commonwealth It is possible that a Religion defective in some Points may nevertheless lead People into the way of Salvation but those that contain false Doctrines of God and his Attributes are incapable of producing that Effect The Publick Tranquility founded upon such false Opinions will be very unstable and may with more ease or at least with the same conveniency be obtained by the true Doctrine especially if it be taken into consideration that tho' it be possible that such Impostures may beguile the giddy-headed Multitude they cannot always pass for currant among Men of a sound Understanding It is to be remembred that the Southsayers at Rome cannot forbear laughing when they meet another of the same Profession We must beg Mr. Houtuyn's Pardon if we question his Authority when he pretends to perswade us That Faith which he is pleased to call every ones private Religion independent from any Temporal Power will not be impaired by a Man's professing any other Religion established by the Sovereign Authority and he leaves it to the discretion of those Civil Governours which of all Religions they will be pleased to establish in their Dominions whether that of the Japoneses of the Brachmans Mahometans Jews or Christians and among all those that pretend to the Christian Name such a one as may be most agreeable to their own Fancy I much question whether he will meet with many Tools that will take his Word for it A great part of Christendom did look upon it as a thing insufferable that the Pope of Rome should set up for the great Arbitrator of Christendom in matters relating to the Christian Faith tho' his Pretences did not reach further than to force one Religion upon the World which he knew was most likely to turn to his own Advantage But now it seems it has pleased God that Sovereigns should be invested with a Power of establishing any Religion at pleasure and it being beyond question that there are several Religions which have not the least relation to one another they may with the same Right at several times declare several distinct Religions nay even those that are quite opposite to one another the establish'd Religion and nevertheless every one of these must be accepted forsooth as the true Religion The next Consequence will be that Sovereigns having a Right of defending and altering the establish'd Religion and to punish such as trespass against it one Prince will have no more Right to cherish and maintain one Religion but his Successors may with the same Right abolish it and punish such of his Subjects as adhere to it So that according to the Doctrine of Mr. Houtuyn's Gospel the establish'd Religion will be settled upon the same Foundation with some Statutes which may be enacted and repeal'd by Sovereigns at pleasure In