A Sober Inquiry Into the Reasonings of the Serious Inquiry, Part 2 · Chapter 6

A Sober Inquiry Into the Reasonings of the Serious Inquiry · Part 2 · Chapter 6

p. 253CHAP. VI.

Whether the Magistrate hath Authority to determine such Externals of Religion as are the Matters of our Dispute?

FAbulam Auditor lege, Lector audi! when the Eagle, persocuted by the Beetle, could find no place of safe Retreat, she prudently deposites her Eggs in Jupiters Royal Lap, but he rather then endure the perpetual vexation about a Birds nest, shakes them out of his Robe, and at once dasht all the Hopes of an Aiery of Eagles: Our Ceremonies have sometimes shelter'd themselves under the pretence of Decency, and yet under that specious covert could not be secure; thence they fled for Refuge into the Abstruse Receptacles of venerable Antiquity, and Longaeve custom. Yet from those Burroughs have they been hunted. The Churches Authority to judge of the Lawfulness, and to impose what she so adjudged Lawful amongst the numerous Tribe of indifferencies was nextly pleaded, but upon more severe Researches into the Records, no such commission can be found, At last therefore they have taken sanctuary under Constantins Purple, and when Princes shall be weary of protecting them against the pursuit of Scripture, they will fairly shake them thence also, and leave them to shift for themselves.

That the Persons, and Authority of Magistrates are most sacred, the one, not to be toucht with common, and unclean hands; the other, not to be profaned with Irreligious Breath, all Protestants must acknowledge: of which deep things, whilst we discourse it, will be seasonable to caution our selves from the Royal Prophet, Ps. 131. Not to exercise our selves in great matters, or in things too high for us. Where though the Humble Lamb may safely wade, the Castle-bearing Elephant must be forced to swim.

I look upon the extent of the Princes power to be as far beyond my Reach as the Primum mobile; which though I can neither touch, nor measure, yet may say, there is a Being beyond it: thus though it were unpardonable boldness to Determine its bounds, or say Thus farr shall it go, and no farther, yet a truly Loyal heart may conceive, and a modest tongue express, There is a God above it.

That the Magistrate is Custos utriusque Tabulae. The great Fiduciary of Gods Law; is not so much a Confession extorted from us, by Rack of Scrip…ure, as our Triumph that he is so… Rejoycing in … th…kfulness to the …lmighty, who has made him a Nur…ng …ather to his …,

p. 254To preserve the worship of God in purity, and his worshippers in Peace, is a Flower of the Crown Imperial, which Adornes the Royal Diadem farr more then all it's own Diamonds, and Rubies; and gives him a more Orient Lustre, that he serves the King of Kings, and Lord of Lords, then if he had grasped the universal Monarchy, and brought mankind to adore his footstool.

As no forreign power can justly pretend to intermeddle with his Government at home, so no person of whatever Character at home, ought to own a dependance upon any forreign Potentate Abroad. Let every soul be subject to the higher Powers: upon which words Holy Bernard thus: si omnis anima; ergo & vestra: Quis vos excepit ab universalitate? Qui tentat excipere, tentat decipere. If every soul: Then yours also (ye Ecclesiasticks!) for who made you an exception from the General Rule? the Pope that would exempt you from your Soveraigns Jurisdiction, does but expose you to the Indignation of God.

What is the ne plus ultra, the utmost extent of this Power in Civil, and Religious concerns, for such pittisul creatures as we are to determine, were at once to discover our folly, and betray our pride: And yet we may say without offence, though Princes are called Gods; They shine with borrowed Beams, from the Divine Majesty, the fulness of whose power is Incommunicable: And Propriety with Law in the former case, and God with Conscience in the latter, will go as near to be the shoars, that shall terminate this Ocean, as any two things that shall measure with them for exactness.

There are two sorts of Persons that fancy they have laid an eternal obligation upon Princes, beyond all possibility of requital: The first are they who would entitle them to an absolute Right to, and Dominion over the possessions of their subjects: The second, they would make them soveraign Lords of Conscience: Thus the great Hooker, Eccles. Polity. p. 26. In litigious and contraverted Causes, when they come by Authority, to be Determined, It is the will of God, that we should do accordingly, though it seems (yea perhaps truly seems) in our private judgment, or opinion, it's utterly disallowed by the Law of God. And yet these Men are truer friends to their own Interest, then the Princes in this Matter; for whilst they de…k his Atchievements, with Titulado's, impracticable, useless and cumbersome Regalities, they are sure to make provision for themselves, and wisely lick their own fingers: for thus it has ever been the cheap way of Churchmen to sell shadows for substances; as his Holiness sells the shred of a Lambskin to an Arch-Bishop for a thousand pounds sterling, and a Consecrated Rose for more then his whole Belvedere is worth.

When the Enquirer then is so Zealous to become the Princes Champion in Spirituals, I hope he understands, on which side his Bread is butter'd, and will speak two good words for himself, whilst he speaks one for the Magistrate; And when he has a little Reproacht others, and magnified his own sincerity in this undertaking, p. 255he wipes his mouth decently, stroaks his Beard gravely, and Reasons most profoundly upon these two Heads.

[1] That the Magistrate exceeds not his Commission when he enterposes for the Determination of the Circumstantials of Religion.

This Proposition thus loosely hung, may be owned or disowned according to every mans humour; Dissenters may subscribe it, whithout the least prejudice to their cause, or Reflection upon their practise; and they may deny it too, when they have done, whithout fear of self-contradiction, or danger of entrenching upon the Magistrates Authority. For. 1. What must we understand by [interposing] If I might freely deliver my own private opinion; It's lawful, nay expedient, nay necessary, that he interpose, or else I am affraid his poor dissenting subjects will be worried to death: But they who plead so Zealously for his Interposing, when that interposition is not tempered to their good liking, make the vault of Heaven echo again with their clamours that the Distressed Church is quite undone. In a word: if Church-men will be Determining one thing after another, that we can see no end; New subscriptions, New oaths, new jests, New Ceremonies, superconformity to the Canon, above Law; and practise above Canon; what will become of the simplehearted Laicks, if a vigilant and prudent Prince do not interpose, and timously determine upon their Determinations. 2. I now utterly despair of understanding his Meaning of Circumstantials: A word that has run through as many shapes as are in all Ovid's Metamorphosis; And amongst all the pleasant stories in that ingenious Romance, I remember one that the Reader will not condemn for impertinent.

There was one Ezisichthon, whose foreign, and extream voracious stomack had no other supply at last, but from one Daughter: now this Madamolselle (you must know) had a singular faculty to transform her self into any shape she pleased: once he sold her for a round summe, and she came trotting, or ambling home again (for she had all her paces) in the shape of a bonny filly: Another time he sold her, and received his money honestly for her, and she came home in the shape of a Milckcowe. Such another ambiguous, versatile Creature is this Circumstantial] If we should say, the Magistrate has no power to Determine Circumstantials, presently he's oth' top oth' House: what an obstinate generation are those Fanaticks! What will you not allow your Prince to appoint where you shall assemble for your publick worship of God? must he have no concern in time, and place, in order to the securing of the Peace? yes! yes Sir! withal our hearts, and we shall be heartily glad on't, humbly thankful for it, and honestly proud on't too, and I would …e could preavail with our Enquirer to be our Sollicitour to procure us a Determination of those Circumstantials: well then (says he) you agree the Magistrate may Determine p. 256Circumstantials, but such are the Ceremonies, and now you are in a cloos, get out again how you can.

3. Therefore he should have resolved plainly whether the Magistrates Commission extends to the Determination of all, or only some certain Circumstances; and my Reasons are these. 1. If he have not a Commission to Determine All, then the question will Recurr, whether it reaches those under Debate? for thus he Argues. Circumstantials may be Determined by the Magistrate: But Ceremonies are Circumstantials. Therefore Ceremonies may be Determined by the Magis…rate: Now if the Major in this Syllogism be not universal, the Syllogism is peccant in forme; If it be: then deprecating the Displeasure of those whom we truly Honour in the Lord, and for the Lord we humbly deny it. All Circumstantials may not be Determined by the Magistrate, for. 2. Christ has already Determined of some Circumstantials, and whoever makes it one, it's no Question with me, that no power on earth can undetermine, or otherwise determine, what God has already fore determined 3. There are some Circumstantials which cannot profitably, and therefore not Lawfully receive an universal, and uniform Determination. 4. Because if all undetermined Circumstances may be Determined in their use, the life of Man may be made the most wretched miserable and undesirable thing in the world; and he had as goo… preach that other more eligible, and more edifying Doctrine, Ita, & de te literam longam facito! for where should the most ca…telous foot tread besides a snare? and such is the Condition of superstitious Papists, whose consciences are perpetually perplexed with endless scrupulosities about those minutes which the Church has made sin, which else had been as Innocent in offensive things as a piece of powdred Beef, and Turneps.

Now for the proof of this Doctrine, he tells us: It has been … fully, and substantially done by the incomparable Hugo Grotius, and by a late eminent Divine of this Church, that it's enough to referr the Reader to them. Indeed he must be an incomparable Person that can write Substantialy, about Circumstantials, but I confess I do not build much either upon the Authority or Reasonings of the otherwise incomparable Hugo, ever since I read his dangerous discourse, Lib. 1. cap. 4. §. 13. de jure B. & P. Si rex habeat partem Imperii, partem alteram Populus, … Senatus; Regi in partem non-suam in volanti, vis justa oppon poterit; quia eatenus Imperium non habet; Quod, locun habere sentio, etiamsi dictum sit, Belli potestatem penes Regemfore: id enim de Bello exter…o intelligendum est; cun alioqui quisquis partem summi Imperii habeat, non possit nor jus habere eam partem tuendi, quod ubi fit, potest etiam Rex suam Imperii partem, Belli Jure, Amittere,that is: If King hath one part of the soveraign Power, and the People, or Sen… the other part; If the King shall invade that part which is none of h… own, just resistance may be made against him, because so farr … hath no Auth…rity at all: which I judge to hold true, although it … p. 257said. That the power of making warr is in the King; for that must be understood of a forrain warr; whenas otherwise, whoever has a share in the soveraignty, cannot but have also Authority to Defend that share; which when it so falls out, the King may lose by the right of warr his own share of the soveraignty Here is dangerous Doctrine enough to Cure me of my Ambition of ever being a Hugono….

As for that late eminent Divine of this Church, who has so convincingly asserted this power, I cannot divine who it should be, unless perhaps that Longwinded Author, with whose eluoubrations some are resolved to vex the Fanatics though they never read him themselves. And therefore leving these voluminous Authors to scold it out with their own Mouths, let us attend to the enquirers more concise Reasonings.

(1) It's certain (says he) that Magistrates had once such a power in the Circumstantials of Religion, and that in the old Testament. It is certain indeed that they had a power not only in the Circumstantials, but the substantials of Religion, all the Question is, whether they had such a power as he pleads for. And if they had it, then whether they had it, jure Regio, or Prophetico? whether in their own Right as Kings, or by Delegation in some extraordinary case from God?

§. 1. The Prince might have, nay he had a power to spur up, and quicken the lazy Priests, and Levites to their duty, and yet no power to create them a duty: He had power to punish Churchmen, to restrain the exorbitances of the Clergy, and for Maleadministration to cashiere them, nay to order the High-priest himself, if he proved factious, seditious, or Rebellious, and endeavoured any Alteration of the Theocracy either in Church or State, but he had no power to make New administrations; He had a power to restore the corrupted worship to it's primitive integrity, but he had no power to institute Worship; and therefore it's more then Ridiculous to Argue from a Power, to such a power.

§. 2. He pretended to prove, That the Magistrate in Determining these circumstantials, did not exceed his Commission: and his medium is from the Iewish Magistrate. Now his proper, di…, and easy way to have evinced that the Iewish Magistrate had this power, had been to have exemplifyed the Commission it self, and not stand trifling with Matter of fact, to prove Matter of right, especially seeing that the Commission is upon Record; and many doubts in Law will arise from the fact, as whether what was done was done jure? and if jure; then Quo jure? Now for the Commission from him by whom Kings reign, it was ready drawn of old only a blanck left to insert the Name of that particular Person, whom God immediately or by …cession should chuse. 17. Deut. 18. 19. 20. It shall be when he … upon the Throne of the Kingdom, that he shall write him a Copy of this Law in a book out of that which is before the Priests, and Levites; and it shall be with him, and p. 258he shall read therein all the days of his life; that he may learn to fear the Lord his God to keep all the words of this Law, and those statutes to do them; that his heart be not lifted up above his Brethren, that he turn not aside from the Commandement, to the right hand, or to the left: to the end he may prolong his days in the Kingdom, he and his children in the midst of Israel: from whence 'tis evident, that though the Israelites were for some time in their minority govern'd by Judges, yet when their Nation should grow up to it's greatest perfection, God would then bestow upon them …he most perfect form of Government, viz. Monarchy, and in the most perfect manner continue it, viz. by succession, not impeaching his own prerogative to alter either the form or the time, but with a Negative upon any, or all the people, so is it as plain that God fyes up his Prince to Govern by the foreign: the Deuteronomy, à Copy of the Laws and statutes Morel and positive, without turning to the right hand or the left, in excess, or defect, mangling, or mending Gods Laws. Allowing to himself still a power to vary, but not to them save by his Direction.

§. 3. This great proof for the Magistrates power over the Circumstantials of Religion, is fetcht from the Magistrates power i… the Iewish Commonwealth; He that is so severe upon the Nonconformists, that they are Iudaizers if they argue but a fortiori from Moses to Christ, now takes his greatest proof from David to the Christian King, and though it be scandalous for them to Reason from that Topick in Doctrinals, yet is safe and honourable for himself to Reason thence in Politicals, and Ceremonials, his instances come now to be considered.

§. 1. David (as I shewed before) altered somethings and instituted others in the Temple worship. That's his instance: And David (as I proved before) altered nothing, instituted nothing, without special Direction from God, that's my answer: which special warrant when it shall be produced for any Alterations of, or Additions to Christs institutions under the Gospel, they shall by me be most Cordially embraced.

§. 2. Hezekiah (says he) without a Scripture for it, broke the Braze… Serpent to pieces, though it was a Symbolical Ceremony of Gods own Iustitution. Oh but if Hezekiah had set up one braz… Serpent as a Symbolical Ceremony, without Gods institution, it had been more to his purpose, then if he had broken a hundred. Let him take these few things along with him, and then make the best he can of his instance: 1. If Hezekiah needed no Scripture warrant to destroy an old Antiquated Institution of God, because it had been, and still was abused to Idolatry, much more may a Christian Prince without further Scripture warrant abolish such Symbolical Ceremonies, as being originally the meer inventions of men, have been, and still are abused to the most fowle Idolatry, and grossest superstition that ever was in the world. 2. Let the Enquirer recollect p. 259himself a little. He undertook to prove that Princes have power to set up Ceremonies, and his instance proves only thus much, that they have power to pluck them down. 3. Hezekiah needed no Scripture to empower him to destroy the brazen Serpent, because it was then no institution of God: It had been once indeed a temporary appointment of God, but the ceasing of the End was the Determination of the use; when it's sacred Relation ceased, it was of no more value in Gods account when Hezekiah broke it, then so much Brass. 'Tis not true therefore that Hezekiah broke in pieces the brazen Serpent, though it was, but though it had been for…rly an institution of God He did not make it, but declare it, to be Nchushtan, an old Relique, made a New Idol, and now served, as it deserved. 4. I do not understand that the brazen Serpent was a Symbolical Ceremony, what grace, what duty did it signify? A type it was, to direct their faith to Christ fot that time, to expect the healing of their souls from him, but the visible service was only to heal their bodies stung with the firy Serpents. 3. John. 14. As Moses lifted up the Serpent in the Wilderness, even so must the Son of Man be lifted up? 5. Hezekiah had Scriptures more then one, not only to enable, but Command him to do it. He needed no new Authority, but new wisdom to Apply al…s old general Command to a particular case. If the Enquirer could but shew as much Scriputre warrant for the setting up one Ceremony, as Hezekiah had for destroying a thousand Idols, he would think himself a jolly fellow. I might urge his Authority from the second Commandement, where God declares himself a jealous God in the Matter of instituted worship, and how many following generations might smart for the prevarication in that particular, he well knew: There might have been a Drachm of the brazen Serpent, as well as an Ounce of the Golden Calf, in their subsequent calamities▪ if he that was Custos utri…sque Tabulae, and now had not his name for nothing, had not testifyed against that abomination: But I shall crave leave to Remember him of the incomparable Huge, who upon this fact of Hezekiah thus. Egregium Documentum Regibus, at quamvis bene instituta, sed non necessaria, ubi foreign malè usurpantur, è conspectu tollant, ne ponant offendiculum Caecis. A Notable Lesson to all Kings, to remove out of the way such things, however at first well instituted (yet not at present necessary) when they are commonly abused, that they become not a stumbling block to the Blind. Where we see the incomparably quicksighted Huge could find a Scripture to justify Hezekiah, and yet it was very farr fetcht, from 27. Deut: 18. Cursed be he that maketh the blind to wander out of the way. And yet he has a clearer vindication of Hezekiah's fact from Scripture: where speaking of their Burning Incense to the brazen Serpent, he thus expresses himself. Quod inter illa erat quae Dei solius honori Reservata, extra Templum, usurpari non lic…bat. Which (Incense) being in the number of those things, which were peculiarly appropriated to the worship of God, might not be Lawfully p. 260used out of the Temple. 30. Exod. 38. Whosoever shall make like unto it to smell thereto, shall even be cut of from his people: But what need all these circumlocutions, when God commanded his people, 34 Exod. 13. To destroy the Altars, break the Images, cut down the groves of the Nations, for that he is a jealous God, That wise and discerning Prince could easily see the Command reach't all the Instruments, and utensils of Idolatry, especially those found amongst his own people, his people in Covenant, for whom thus to transgress, was to provoke him to his face.

§. 3. But his great instance is from Hezekiahs celebrating the Passeover otherwise then God had Commanded, & in that one fact he finds several branches of his variation from the first institution.

As (…) He caused the Passeover to be kept by all Iudah, and Israel on the second MonethMonth, though it was not according to the divine Institution, but done by the advice of his Council upon pious and prudential Considerations: 2. Chron. 30. 5. Old Objections must be content with old Answers. [1] Hezekiah had sufficient warrant from the word of God to celebrate the Passeover at that time, pro hâc vice, the people being under those Circumstances: 9. Numb. 10. 11. If any man of you shall be unclean by reason of a Deod body, or be in a journey afarr of, yet he shall keep the Passeover unto the Lord. The fourteenth day of the second monethmonth at even shall they keep it. That we may reach the full Intendment of this Deuteronomy, or after Law, we must carefully attend to the occasion of it. In v. 6. There were certain men that were defiled by a Dead body, that they could not keep the Passeover on that Day, the day of the institution; this was a case seeming inconsiderable, and such whereon our Enquirer would have said very little stress, made no bone of it, being a Circumstantial, a Nicetie about the Time, but the people being more Consciencious brought the case to Moses; and he sound it so weighty, that it needed the Resolution of God himself; v. 8. stand still, and I will hear what the Lord will Command concerning you. Why, what needed that? Had he not all Kingly power within himself? had he not his Council of the seventy two? might he not have first Determin'd it to be a Circumstantial, and then have determin'd what he pleased about a sorry Circumstance? or was he so meanly instructed in the extent of his Royal authority? and how little stress God laid upon these circumstantials? well, nevertheless he will consult the Lord for a Determination of the case: whereupon God gives him that command which we have already heard, v. 10. 11. wherein I observe. 1. That though that Question was propounded only concerning that particular case, of a Person unclean by a dead Body; Yet the gracious God, who well knew, that many other incident cases of the like Nature would emerge out of the various providences which they would come under in aftertimes, and that they would still be at a loss for resolution about their Duty therein, Answers also concerning him, that was in a Iourney, or farr from home; which Philo understands De peregrinatione in Regionem à Judaeà longè Dissi…am; the very p. 261case of the ten Tribes in Hezekiahs time. 2. That under these enumerated particulars, of being defiled by a dead body, or in a journey, were comprehended all other irregularities, which might render them uncnonically meet, to observe the Passeover: It a statuit Philo. (says our Synopsis) qaia eadem est Ratio omnium. There's a Parity of Reason, which reaches all other cases: This then was the case of the ten Tribes, they were afarr of, kept from the worship of God by many pressing Circumstances, for which God in this provisional post-Law had taken care: And for Iudah, they were defiled, all things out of course, worship decayed, the Temple polluted. Sacrifices neglected, and universal disorder, and therefore under the case of defilement by a dead body, God makes provision for them also, for eadem est ratio omnium: thus. v. 3. They could not keep it at that time, because the Priests had not sanctified themselves sufficiently, Impedimentum, hic erat illi simile, nempe justum, illi enim Dies mensis primi, (quibus Phase erat Observandum) Templo expurgando consumpti sunt: And both Protestants, and Papists, Junius, Piscator. Estius, Lyra, Martyr, vindicate Hezekiah's proceedings from that General Law, Numb. 9.

[2] Whereas the Enquirer would insinuate, that the King did all this by the advise of his (privy) Council, he may know that there was another Council of more Authority in the concerns of Religion, which being appointed by God himself, might more reasonably have been consulted: once more I will hear Grotius, de jure Belli, & Pacis, Lib. 1. cap. 3. §. 20. Haec cum ita sint, tamen Aliqua judicia Regibus Adempta, Arbitror mansisse penes Synedrium 70 virùm, quod divino imperio, à Mose institutum ad Herodis tempora perpetuâ cooptatione duravit; Itaque & Moses, & David Iudices, Deos vocant, & judicia vocantur judicia Dei, & judices dicebantur non humanâ, sed Divinâ vice judicare; imò apertè distinguuntur Res Dei, à Rebus Regis; 2. Chron. 19. 11. ubi Res Dei, monentibus doctissimis Hebraeorum. Judicia exlege Dei exercenda, intelligi debeant; Although these things be thus, yet I conceive that some judicial matters, exempted from the Kings Cognizance, were under the jurisdiction of the Sanedrin; which being instituted by Moses, at the Command of God, endured in a Continual succession, to the days of Herod: and therefore both Moses and David call the Iudges (of that Council) Gods: and their judgments are called the judgments of the Lord; and the Iudges are said to judge not in Mans Name, but in Gods. And hence is it that the Matters of God, and the Matters of the King are apparently distinguished. 2. Chron. 19. 11. where by the Matters of God (as the most learned of the Iews inform us) we are to understand, the determining of cases out of Gods Law. And thus also the same Grotius upon this place. Ad v. 2. The King had taken counsel. and his Princes, and all the Congregation in Ierusalem; id est, inquit Grot. foreign. And the meaning is plainly this, That the King and his Princes, (or privy Counsellours) advised with the Sanedrin, whether it were p. 262Lawful in this exigeney for both Iudah, and Israel to keep the Passeover in the second monethmonth, by vertue of that decl…ration of God. Numb. 9. And the Court did agree in the affirmative Nemine contradicente. [3] But let us suppose the worst that can be imagined, that Hezekiah had varied from the Canon … the Institution, yet did he make a Canon that they should transgress it for ever? Suppose that in a perplexed time he kept it once on the second MonethMonth, when Necessity, an old evil Counsellour (when not directed by Gods word) stood at his elbow, and had his ear; yet did they not ever after observe it on the first MonethMonth? If he brought Iudah to Israel at this time, Israel must come up to Iudah at other times: Men may turn the stream of Gods institutions which way they will, but they will find their old Channel again in time: Truth was before errour, and it will be after it; and therefore both King and People, when the Reason of this seeming irregularity ceased, ceased their practise; but will this justify any to take any Ordinance from its proper Hinges, and force it to turn for ever upon other Centers?

This was indeed the great Transgression of Jeroboam, in divine Worship. 1. Kin. 12. 32. Who ordained a Feast in the eight monethmonth, on the fifteenth day of the monethmonth, like unto the Feast that is in Iudah,—Even the monethmonth that he devised of his own heart. 'Tis true he was a Person obnoxious upon many other Accounts, guilty of other superstitions and encroachments upon Gods Authority, and yet the Scripture takes special notice, and severely brands him for the Altering of the monethmonth, the Circumstance of time, without better warrant then he had from his own heart, or the Regal Authority. [4] Still admitting that this was done besides the primitive institution, or the warrant of that after-Law, yet still the Prophets of the Lord were in Iudah, with whom in extraordinary cases both King, Princes, Peopl…, and great Council might advise: and must we needs think that so prudent, so pious a Prince would run upon his own Head, in a matter of such concern, when he might so easily have received particular instructions from Heaven? [5] Supposing still more then all this comes to, that his practise was besides the primitive pattern, not warranted by Numb. 9. that he had no Lawful Direction from the Sanedrin, nor from any of the Lords Prophets, (which yet can never be disproved) but that he made this alteration meerly Iure Regio (which can never be proved) yet did he not set up any one Mystical Ceremony, appointed no other worship, part of worship, m…ans of worship, only he determined of the time for that once: which though it had been a presumption too high for the greatest Prince to attempt, (as the case then stood) yet it came far short of appointing New institutions, or Symbolical Coremonies.

(2) A second branch of his variation from the primitive pattern, he give us from v. 17. Where he appointed the Levites to kill the Passeover, which by Gods appointment was to have been performed by the people themselves: wherein he supposes, That by p. 263the Institution the people ought to kill the Passeover; that Hezekiah non-obstante that Institution appointed the Levites to do it; that he did this without Divine Direction, and yet was perfectly innocent in what he did.

§. But 1. Whether by Gods appointment the Paschal Lamb was to be stain by the people, or the Priest, is a Question that has been ventilated by no small Names: and though it seems most probable that the people were entrusted with that service, yet the grounds are too weak the …rain of Consequences too many and intricate, for a wise Man to erect a superstructure of that height, and weight upon it, that Princes may from thence dispense with Gods Law.

They tha… hold that the Master of the Family was not Commanded to slay it in his own Person, do urge 12. Exod. 27. It is the Sacrifice of the Lords Passeover. And if a Sacrifice, then to be performed by a Priest, and whereas it is said. ver. 6. That the whole assembly of the Congregation of Israel should kill it, they answer, Jugulent, id est Iugulari Curanto, nempe per Sacerdotes. That their killing was no more then their taking care that the Priests should kill it.

As to my own private Judgement, I conceive that the Master of every Family was a Priest within his own Temple, and did perform that service according to the primitive Institution; but that assoon as God had chosen out the Family of Aaron to Minister unto him in that Holy employment, all the powers that lay dispersed, and scatter'd up and down particular families were thereby united; and devolved upon that family which God had called. And that this notwithstanding the people in this as well as other Sacrifices had some hand in the oblation of it.

Abarbinel reckons up ten things in a Sacrifice; five of which he assigns to the people. 1. To put their hands upon the head of the Sacrifice. 2. The killing it. 3. The taking of the skin. 4. The dividing it into parts. 5. The washing of the entrails. The other five he allots to the Priest. 1. To receive the blood in Basins. 2. To sprinkle it. 3. To kindle the fire on the Alter. 4. To order the wood. 5. To take the parts of the flesh that were sacrificed.

§. 2. Whether Hezekiah Commanded the Levites to kill the Passeover against the Rule of the Institution? is yet another Question. For. 1. It's the judgment of some, that in Hezekiah's Passeover the Levites did not Personally kill the Lamb, but only deliver it into the hands of the Priests to be killed. So Menochius: Existimo rem ita peractam esse, ut populus Immundus, Agnos Levitis darent; Levitae ad Sacerdotes afferrent, qui eos immolarent. I conceive (says he) that the matter was thus transacted, that the people being unclean, delivered the Lambs to the Levites, who handed them to the Priests, and they slew, and Sacrificed them. 2. It seems more probable that the Levites did actually slay the Passeover, as also those other Sacrifices. Chapt. 29. v. 34. And in justification hereof I affirm, that if it was besides the order of the first Institution, yet it was agreable to the after Determination of God himself, and t…t whatever con… the … … …in, p. 264it was appointed them jure Divino, non Regio. And if so; then how will it evince, that the Prince had this power over Gods institutions, because God had such a power to alter, and change the first institution according as he in wisdom saw good?

Now that whatever change was made, was wholy by the Command of God, I think will be evident from these Scriptures. 2. Chron. 35. 3. 4. 5. 6. And (Josiah) said unto the Levites—Serve now the Lord your God, and his people Israel, And prepare your selves by the houses of your Fathers, after your Courses, according to the writing of David King of Israel, and according to the writing of his Son Solomon—So kill the Passeover and sanctify your selves, and prepare your Brethren, that they may do according to the word of the Lord by the hand of Moses. Now hence it's evident, that the Levites in killing the Passeover acted according to the writings of David, and Solomon: which writings must necessarily be one and the same, and both of them Received from the Lord. 1. Chron. 28. 19. Where David protests: That the Lord made him understand all this, in writing by his hand upon Him: 2. It's plain also that good Iosiah aimed at this one thing in all he did, that all might be done according to the word of the Lord by Moses, and then either the Levites must be judged to have the same power by the Command of Moses, or else that no subsequent Dispos…tion of affairs otherwise by the Authority of God could be adjudged contrary to what he had Commanded by Moses. 3. It is plain also that Iosiah had no respect to Hezekiah's practise as the Reason of his own, because he quotes not the practise of Hezekiah, but the writings of David and Solomon, so false it is what the Enquirer so confidently asserts, that Hezekiah preferred the Levites to assist the Priests in killing the other Sacrifices, which never before they were admitted to.

And therefore I would be satisfied, to what purpose Iosiah should trouble himself, to conform to the patterns of Moses, David, Solomon, in these Circumstantials, if by praeregative Royal He might dispense with, alter, r…peal in whole, or in part any of Gods positive institutions.

§. 3. Whatever irregularities there might be in …his Passeover of Hezekiah, (and to be sure there were some in so great and inveterate a degeneracy) that holy Prince humbly deprecates the just displeasure of God, and stands not saweily to justi…y himself, that it was in his Commission to order Circumstantials in worship. v. 18. They did eat the Passeover otherwise then was written. And Hezekiah prayed for them. v. 19. 20. saying, Lord God pardon every one that prepareth his heart to seek the God of his Fathers, though he be not cleansed according to the purification of the sanctuary, and the Lord hearkned to Hezikiah, and healed the People. Whence it's undeniable. 1. That if we would take the exact measure of the stress which God lays upon an Ordinance, we must have no regard to those idle coined distinctions, invented in case of u…most extremity, as men in famine will live (poor souls) upon p. 265any thing, but to the word of Institution. They did otherwise then was written. What Moses his writing was, they knew; what Davids, what Solomons writings were, whereby the Levites were warranted to Kill, or assist in Killing the Passeover, they also knew, yet somethings there were not warranted by any of these writings, for which there was no scriptum est: and [otherwise] in an Institution, is [contrary] to the Institution, and for these Hezekiah begs pardon. 2. That though the people who had been long hardened under the degeneracy, made no bones of the matter, they might perhaps look upon all these as Circumstantials, upon which God laid little stress, (for in times of corruption there are never wanting some ingenious persons who will justify any thing,) yet Hezekiah a Prince of an apprehensive spirit and tender conscience, knowing well, that not to keep close to what was written, in instituted Worship, might draw down a curse, sooner then procure a blessing, …e earnestly cries to God for the pardon of irregularities. He went as near the Archetypes of the institution as the iniquities of the times, and a general prevarication would admit, and for the rest he is importunate with God that his jealousy might not consume them. Wherein our Enquirer had he stood by would have su…ciently derided his superstitious folly and fear, that laid so great a stress, where God laid very little, not understanding the praerogative of his Imperial Crown, in dispensing with these Circumstantials. 3. That this irregularity was so hainous in the eys of God, that some wrath was already broken out from the Lord upon the people. The plague was begun. And it was high time for a zealous Prince to interpose, not to determine Circumstantials, but to Determine that wrath, which for these Neglected Circumstantials was kindled, which by prayer he attemps, the only Incense by which, in his politick capacity, he could stand between the living, and the dead.

And thus the Jews say: Antea qui comederunt occisi sunt, sed Regis precibus clades cessiavit; They that first eat of the Passeover in their uncleannesses, were cut of by the inmediate hand of God, but by the interposition of Hezekiah's prayers the plague stayed. 4. And we may reasonably hence conclude, that this pious Prinse, who was so sensible of the peoples irregularity in one kind, would have been as apprehensive of the Levites deficiency in another, had their fact conrravented the Institution; And as little Reason to doubt, but that the jealousy of God had smoaked and flamed out against the Levites as well as the people had they killed, as the other ate the Passeover otherwise then was written. And therefore Grotius, who magnifies this as an illustrious instance of Royal authority to relax a Divine Command in case of necessity, yet dares not affirm that the King did all this upon his own Head, (least whilst he advanced his Power, he should draw his prudence into Question) but Consulto (ut credibile est) priùs Synedrio: having first advised with the Sanedrin about the Legality of the fact:

p. 266When therefore he askes us this Question; since the Magistrates had once such a power, how came they to lose it? I confess I cannot tell! I believe they have as much power as ever they enjoyed; and this I am certain of, that never any received such a power from God, as would warrant him to alter any of Gods institutions, to set up a New Religion, a new Office, or institution, without special direction from divine prescription, or immediate Revelation.

(2) We come to his second Argument, which is this: The New Testament is frequent in asserting the power of Magistrates, and requires all to be subject to them, of what Quality or condition soever. 13. Rom. 1. Let every soul be subject to the higher powers. Thus far he has no Enemy, at least he ought to have none. The practise of the primitive Christians, which commented admirably upon that Text of the Apostle, and other clear places, has put all this out of dispute, who were most severe in their obedience, under the most severe persecutions. Thus Tertullian in Apolog. Cap. 30. Nos pro salute Imperatorum Deum invocamus,—Precantes sumus pro omnibus Imperatoribus, vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, Senatum fidelem, populum probum, orbem quietum, quaecunque hominis, & Caesaris vota sunt. We pray to God for the safety of our Emperour; that God would give them a long life, a peaceable Government, that he would preserve the Royal Family, that he would vouchsafe them a faithful Council, a Loyal People, a quiet world, valiant Armies, and what soever their own wishes can des…re. Thus Dionysius in his Apology for the Christians, in the persecution under verus, Nos unum Deum colimus, & veneramur, omnium fabricatorem, huic etiam sine intermissione, pro eorum regno ut firmum, & stabile Maneat preces adhibemus. We worship (says he) and adore only one God, the Creatour of All things, and to him we powr out our prayers night and day, that the Government of our Emperours may abide firm, and unshaken. They that would plead. Christianus sum, I cannot conform, would as sincerely say, Christianus sum, I dare not resist: There is then no Question but that we are all upon pain of eternal damnation bound to obey the Civil Magistrate, and all that are sent by him, in all civil things which are not demonstrably sinful, according to the Municipal Laws, but the Question will meet us again though we avoid it, How farr their power extends in matters of Immediate worship, and things directly within the verge of Conscience, wherein possibly I can yeeld as farr as another, though I would proceed upon better grounds then the Enquirer has layd down, which now I come te examine.

§. 1. The New Testament (says he) no where excepts the case of Religion. Answer 1. No where excepts it? Ay but where d…s …he New or Old express, and include it? I was in hopes tha… according to his promise, he would have proved that the p. 267Magistrate exceeds not his Commission in determining the thin… under debate, and he puts us of with this, They are not excepted out of his commission: He that Acts by Commission, must have his powers authorized by his Commission. Suppose a Prince should issue out a Commission to certain Delegates to hear and Determine all Differences relating to the Forrest, and they shall intermeddle with affaires that are out of the Purlieus, will it be thought enough to say, These places are not excluded their Commission. 2. Nor do I except, the case of Religion, out of the Magistrates Commission, but only Humbly enquire, of the Enquirer, how farr the Commission extends in Religious matters? To this he gives us an Answer, I mean so farr as Circumstantials, and those things which God himself hath not defined. But this will either destroy all again, or not mend the matters one jot: for, 1. I no where find that God has excepted Substantials, more then Circumstantials out of his Commission: In what respect the one is included, the other is so: and in what respect the one is excluded, the other is so: that is, both are included, for his preservation, and both excluded, as to his alteration of, adding to, or subtracting from them. If a Commission be produced that the Magistrate shall guide me in all acceptable external instituted Worship, excepting the substantials thereof, I have enough; for exceptio in non exceptis firmat Regulam. The exception of substantials would more strongly include the Circumstantials. And therefore I am affraid he will not produce a Commission that excepts substantials. Let it be substance or Circumstance: let men invent what Terms or Names they please, If in the outward exercise of Religion Christians shall disturbe the peace, they shall know and find that the Magistrate has a coercive power that will reach them and all their outward Actions, for the assecurating that peace wherewith God has entrusted him. To give Almes is an Act, a substantial Act of Religion; yet if any Pharisaical spirit shall sound his Trumpet to draw a concourse of people after him, and thus turn the trumpet of Religion into a trumpet of Rebellion; if he shall make Sacramentum pictatis, vinculum iniquitatis. He, and his Act come within the Magistrates Commission; And yet it extends not to Alter an Act of Religion, but to suppress a Design of faction, and sedition.

2. Such an exception as he fancies in the Magistrates Commission, as it no where appears, so would it be purely nugatory, did it appear, unless we had withal some infallible foreign, to discriminate the Circumstantials from the substantials: Otherwise either he might encroach upon the substantials, under the Notion of Circumstantials, or a refractary people would be alwayes crossing and thwarting his determinations, under pretence that the substantials were invaded, when he was only modelling and ordering the Innocent Circumstantials: And thus as the sea p. 268and the land are alwayes eating into each others Liberties, or as in some Nations, where prerogative and propriety are not equally ballanced, the one is beating up the others Quarters perpetually, so would there be an unappeasable warr between these Substantials, and Circumstantials, which like the Marches between two Kingdoms of no firm correspondence, would be ever subject to the longer and sharper sword: But Christ has not left these concerns at such a loose end.

§. 2. He argues thus: If they have not power in such matters of Religion as we speak of, it's manifest they have no Magistracy, or legislative power at all in Religion. I will deal freely with our Enquirer: for ought I know to the contrary, they have this power, and a farr greater power in the Matters of Religion w…hreof he speaks, for I do not yet understand what those Matters of Religion are whereof he speaks? but to answer as well as I can conjecture at his intentions. 1. I know not what a Legislative power in Religion means in the hands of any but the Lord Iesus Christ. The Scripture has told us. 4. Jam. 12. That there is one Law-giver who is able to save or to destroy. He that can eternally save, upon obedience, or eternally damn upon disobedience, may securely challenge a legislative power over the Church. It's certain from hence, that Christ is the only Law-giver to his Church, in some sense; and in what sense that should be, but that he alone can impose matters of immediate worship upon the Conscience, I cannot tell. He that denies Christ to be the only Legislator, at this day, may with equal Reason deny him to be the only Iudge in the Great Day: and it's not worth the while, for a few Ceremonies to loose one of the Articles of our Creed: Hetherto a General Council has been thought to have the Highest visible power on earth to make Laws for the Church, and yet the Church of England has Determin'd. A…. 21. That they may err, and have sometimes erred …en in things pertaining to God. And therefore it will …e our safest, and wisest course to leave the Legislative power in matters of Religion in the hands of Christ, where God entrusted it, and where we found it, who can neither deoeive, nor be deceived.

2. There may be a Magistratical power about Religious matters, where there is no Legislative power: The Magistrate may have an Executive power to do all that God has commanded Him, and see others do all that God has commanded them, and yet no legislative power to alter, or add to the Institutions of Christ: what a vast Field has every supream Magistrate, wherein he may place out all his zeal, power, and Authority, and yet never touch …he Philactory, or fringe, of the Garment of Christ, either by enlarging or pairing it away. His power is very evident in the Moral Law, bottom'd upon Eternal, and immutable Reasons, and to build it upon such dubious, and precarious Hypotheses, …r to overcharge it with unscriptural powers, is but secretly to undermine it, or crush it down with it's own weight.

(3) His third Argument is this: It's generally acknowledged p. 269(and accordingly practised) that Fathers and Governours of Families have Authority in Matters of Religion within their own families, at least so farr as the case in hand. Nay pray forbear a little: That they have an Authority in matters of Religion, is indeed acknowledged, and I wish it were more practised; All I haesitate at, is, whether he has such a power as farr as the case in Hand: The case in hand is or should be, whether the Magistrate has power to determine, such externals of Religion, as he (to blind the business) thought meet to call Circumstantials: and such a power, as Dissenters acknowledge not, so they practise not: It were very hard if a Master of a Family should arrogate to himself such a power as to enjoyn his Wife, Children, Servants, Relations, Strangers, to have a Pugil of salt layd upon their Tongues, in token that they shall not be ashamed to have their speech seasoned with savoury discourse, without submission to which Crotchet they shall either not be admitted into the family, or if already admitted, cast out of doors, or however not permitted to hear a Chapter read, or joyn in prayer all their days; This would have been a little more to the case, of which our Enquirers instances come exceeding short.

Who doubts (says he) but the Father, or Head of a Family may prescribe what Chapters shall be read? what Prayers used? what times shall be set apart for Devotion? what postures, whether kneeling, standing, or being uncovered? who shall officiate in his Family? with innumerable others of a like Nature: And if they be but of the like Nature, they will never do us any harm. Let's look'em over however!

1, What Chapters may be read: Why truly if the Question be only which of the two or more, of equal Authority, He may be as fit as another: but if the Competition were between two, the one out of Scripture, the other out of some Legendary Fabler, that has stufft a Farce with Romanticks, I Question much his power to Determine, for God has at least Determined thus farr, that in all our Worship of him, we speak and read nothing but the Truth; and he that teaches his Family, ought to teach from, or according to the Oracles of God:

2. What Prayers used. God will not accept a female from him that has a Male in his Flock; As the Prince will not accept such a present, much less will the great God, who gives what he receives, and therefore may justly expect the best. No Master of a Family has Authority to offer prayers to God less good, if God have furnish't him with better.

3. What times shall be set apart for Devotion: The setting apart of Common time for Family-Worship, is a meer Circumstance, which neither renders the Worship more or less acceptable to God as it is time. And it is disjunctively commanded by Him, who has commanded Masters of Families to continue in prayer, and watch in the same with thanksgiving. 4. Col. 1. 2. If God has commanded Worship, he has also therewith commanded some time, wherein to Worship: A time must therefore necessarily be resolved p. 270on, but … good favour this is not to the case in hand. And yet as large as the Masters power may be in this matter, he must have regard to the General rules of the Gospel: that All things be done for edification, to advance the success of the Duty. He may neither determine upon a Revolution too infrequent, nor upon a continuance too short, to slubber, and huddle over the Ordinance in formal hast; nor upon an unseasonable hour, when his overworked, and overwatched servants are ready to drop asleep, when tyred Nature is ready to over-Master the souls gracious propensities towards Gods service. And where he seems to have most power, he has farr short of an Absolute power.

4. For postures whether kneeling, standing, or being uncovered. I never so much admired the difference between praedicamental situs, & habitus, as to move a quarrel, whether being uncovered was a posture or no? yet I think these things are not capable of an universal, fixed, unalterable Law. If one of these postures shall render any one in the Family uncapable of pursuing, and reaching the ends of an Ordinance; That Parent shall sin against God; who rigidly exacts the most plausible posture, or gesture; and I suppose he has no Commission from God to sin against him: If standing shall so disease a weak child, that being in pain he cannot attend the present service; If kneeling, shall ordinarily expose another to drowziness; If being uncover'd, shall prejudice health, and endanger life; If any of these or any other, shall distract the mind, make the duty a Burden, wear out the Body, Masters of Families must know, that their power is for edification, and not destruction, and God will have Mercy, and not Sacrifice, whatsoever an Imperious Master will have. He that shall teach that Magistrates may dispense with the Circumstantials of Gods worship, will sure never be so hardy, as to teach, that Masters of Families, and Magistrates too, ought not to dispense with their own institutions.

5. In what Habit: No Master of a Family has power to enjoyn any Religious Habits, appropriated to divine service: In the General 'tis true, Habit is necessary, upon many accounts, for health, decency: But Religious Habits are not so, not put into the Charter of Domestick Power, nor indeed capable of a Canon.

5. Who shall Officiate in a Family: The duty of Officiating in the Family, is primarily incumbent upon himself; I know no Reason he should claim the Authority, who waves the duty: If he will have the honour, let him discharge the work of a Master of a Family, nor may he Command his Child to pray that cannot pray, with that usefulness to edification to the whole: If any person whose greater Abilities may manage the Service more to the glory of God be present, his charitable prudence will instruct him to procure such p. 271assistance as may best promove the spiritual concern… of those under his charge.

To shut up this point. The powers here ascribed to a Master of a Family, are such as do not reach the case in hand: Determination of Chapters, Prayers, Times, Postures, Gestures, Persons, which were not before determined by the divine power, will not make up one Mystical Ceremony; and the Magistrate may have all this power, and yet none such as will reach the case in hand; That power which will serve to make a Primitive Directory, will not serve to impose a Modern Liturgy; All that can possibly be screwed out of these instances of Paternal Authority is no more then this, that he may Determine between two or more Circumstances, one of which is disjunctively necessary to the performance of a necessary duty: but it will be hard when he comes to try it, to infer a power to impose mystical Ceremonies, which are no ways necessary to the performance of any duty, no not by Disjunction.

I presume I have saved my Bail, if I should give no further answer, yet for his greater satisfaction I shall trouble the Reader with these few Considerables.

§. 1, That the Governour of a Family, being upon the place, and having all present Circumstances within his prospect, may more usefully determine upon all determinable Circumstances, then a Magistrate for a whole Nation, and the several Congregations therein, whose Accidents are so various that they cannot possibly come under any uniform Determination: suppose a strict Law were made at Paris, that every particular Church in the Nation should commence their publick service on the Lords day precisely at nine a clock, it is Mathematically certain, that some would have done and got half through their dinners, before others would be half way in their Devotions; They in furthest Eastern Parts would have come to their Amen, before those on the Calabrian Ocean would be at their Oremus, because of the diversities of Meridians, and Longitudes, and yet all would be but nine a clock.

§. 2. That the consequence from the Power of a Master of a Family, to the Civil Magistrates power, is not very clear: for the Master of a Family is supposed to have Minors in his Family, who cannot be safely trusted with the Determination of those Circumstances, which must necessarily be determined, but it would be a reproach to the Christian Religion, that all the Bishops, Pastors, and Churches in a Nation could not find wit enough to determine, what time of the day were most expedient to Assemble in. The power of a Prince is farr more Noble, then that of the Family Governour, and yet by Reason of the incapacity, and unfitness of the matter, the bulkiness of the Aggregate; the lesser power may possibly Determine upon some small p. 272Circumstances which the greater power is unfit to do: To be Captain of a Man of Warr is more honourable, then to Command a Skuller; and yet this latter will tack about more nimbly, then that cumbersome Argosie, because the Vessel is more Manageable.

§. 3. This uniformity which is so much driven at in all these arguments, as the great Reason of the Necessity of universal Determination, is a name much bandied in speculative discourses, rather then a thing practicable; if we may judge that not fecible, which never yet was attained. Let us look a little nearer home! And first we find no Punctual uniformity between the two Provinces: He that can sing Divine Service in the Province of York, may without new instruction be utterly to seek in the Psalmodie of Canterbury; look upon the same Province, and compare the Parochial, with the Cathedral service, and there's less uniformity still. He that can …adge pretty well at a Country-Church, is quite lost in the uncouth usages of the Minister: Look into the Parochials, and some have their Conformity, superconformity, statute Ceremonies, and Canon Cer…monies, so that you would hardly judge them to be half-sisters: take a step nearer, and look in the same Parish-Church, uniformity is not to be found there; the Minister is not conformable to himself. At one prayer he stands, at another he kneels, at one part of the publick Service he is all white, and then that Colour is most decent, by and by all Black, and then that is most decent; nor is there any uniformity between the Minister, and the people; …e, at the Delivery of the consecrated Elements, praying in a posture of standing, and they in the Act of Receiving, who pray not, yet confined to Geniculation. Nor is there less discrepancy between the several parts of worship; for whereas the grand Plea for Ceremonies is a certain Decency, which they conciliate to the service, and their great usefulness to stirr up the dull minds of men, yet only Baptism is adorned with the sign of the Cross, and the rest left naked of so great an ornament, and yet the Apostles Rule is, let all things be done decently; and we have as much need to have our dull minds quickned in the other Sacrament, and all other pars of worship.

§. 4. Lastly. That power which belongs to the supream Civil Magistrate, as such belongs to all and every supream Magistrate; but this power of instituting, imposing Ceremonies belongs not to every supream Magistrate, therefore it belongs not to the supream Civil Magistrate as such, that is, it belongs to none.

The Reason of the Major Proposition is taken from that Common Axiome. A …, ad omne valet consequenti…: The proof of the Minor is this: That which belonged not to the supream Civil Magistrate for three hundred years after Christs time, belongs not to all Civil Magistrates; but this power of instituting, and imposing Ceremonies belonged not to the Civil Magistrate for three hundred years after Christs time, p. 273therefore it belonged not to all. To enervate which Argument it must either be denyed that the Roman Emperours during that Period were supream Civil Magistrates, which St. Paul opposes, charging the Churches to obey them; or asserted that they had a power to determine of the Circumstantials of the Christian Religion, and prescribe what Ceremonies they saw good in the Evangelical worship.

[2] We now come to his second Thesis. If the Magistrate may Determine these Matters; then not only Christian Charity, and humility, but Common Prudence requires us to presume of the wisdom, and reasonableness of his determinations, and much more to obey them.

I shall say little, but perhaps smile the more at the prettiness of the consequent. It's our duty to presume of the reasonableness, but much more to obey those Determinations; that is, it's much m…re our duty to obey, then to be Rational.

That we are to presume very highly of the wisdom of our Superiours acting within their proper Sphaere, we readily admit: For when God calls them to a work, he will bestow competent wisdom for the discharge of it: but yet am I not to presume so unmeasurably of any ones wisdom, as to resign up my Faith and Conscience, with the disposal of Gods worship without more a do to it, If God had given him Authority to determine these matters, I should not have been concern'd to Question his wisdom: Gods Command had superseded my little scruples, and though he had miscarried in his prudential Decision, I should have received the praise of subjection, but till such Authority do appear, I shall s…t down on this side such pr…sumption, though somewhat beyond despair.

If the Reader has any pitty left, he may do charitably to bestow a little of it upon me, that must be obliged to answer all the Sentences and Apothegms in wits-commonwealth, and yet to this drudgery I shall patiently submit …ill I am quite tyred, and then Resign this Province:

(1) It's enough (says he) to warrant, and require our obedient, that the thing is the Command of our Superiour, and not beyond the Sph…re of his Authority.

That Religion is within the Magistrat… Sph…re, I have freely owned, but not to all intents, and purposes; not to pluck up what God has planted, not to plant what God has pluckt up. Substantials, and Circumstantials are all within his Sphaere, but not to do what he pleased withal.

As all Persons, with their Civil concerns are within the Magistrates Sph…re, their lives, Liberties, and estates all come under his cognizance, and yet there are some great Lawyers, and Loyal subjects, who think they are not within his Sph…re to dispose of them at pleasure; so are all the conncerns of Religion within his Sphaere too, to preserve, not to destroy; to propagate, not to alter; to encourage, not to innovate in the worship of God: for All power is for edification, not destruction;

p. 274Every Christian has Religion within his sphaere, that is, he has a concern in it, but no concern over, and above it; Tota Religio, but not Totum Religionis, as Totus Homo, yet not Totum Hominis are within the reach of Magistracy: He has a power to secure Religion; Religion is therefore within his sphaere; but he has none to make new Religion, or a new part of Religion, that therefore is out of his sphaere, nor will it excuse me to God, his word and my own conscience blindly to obey in every thing, some whereof may be out of his sphaere, because he has a power to command somethings which are within his sphaere.

The true Ancient Protestants of this Church with no less zeal then success defended the Princes Power, and supremacy against all the claims of Rome, and yet never ascribed such a power to him as might shackle Conscience, and dispose of Religion at pleasure. I shall give the Reader a tast from the learned Bishop Bilson, who dedicates his book to Q: Eliz: and it came abroad Cum Privilegio. Dial: p. 533 534, 535. &c. The Discourse is between a Papist, and a Protestant.

Philander. If the Queen establish any Religion, you are bound by your …ath to obey it whatsoever it be. Theophilus. We must not rebel, not take Armes against the Prince (as you affirm you may) but with reverence, and humility serve God before the Prince: Phil. Then is not the Prince supream. Theo. Why so' Phil. Your selves are Superiour, you will serve whom you list. Theo. As though to serve God according to his will, were to serve whom we list, and not whom all Princes, and others ought to serve. Phil. But you will be Iudges, when God is well served, and when …t: Theo. If you can excuse us before God, when you mislead us, we will serve whom you appoint us: otherwise if every Man shall answer for himself, good Reason he be Master of his own Conscience in that which toucheth him so near, and no man can excuse him for, Phil. This is to make every private man supream Iudge of Religion. Theo. The poorest wretch that is may be supream Governour of his own heart: Princes rule the Publick, and external actions of their Countries, but not the Consciences of men. Phil. Would you have such Confusion suffered in the Church, that every Man should follow what he list? Theo. I would not have such presumption, and wickedness brought into the Church, that Christ, and his Word should be subjected to the wills, or voices of Mortal men: For though the whole World should pronounce against him, or it, God will be true, and all men shall be lyars. Phil. No more would we. Theo Why then restrain you Truth, to the Assemblies, and sentences of Popes, and Praelates, as though they must be gently entreated, and fairly offer'd by Christ, before he might attempt, or expect to recover his own. Phil. We would have things done orderly. Theo. Call you that Order, where Christ shall stand without doors, till your Clergy shall consent to bring him in? Phil. God is not the Author of Confusion, but of Peace. Theo. It's no Confusion, for one Family, p. 275yea for one Man, to serve God, though all the Families, and men of the same Realm will not. Ioshua said to the people: If it seem evil to you to serve the Lord, chuse you whom you will serve, but I, and my house will serve the Lord. Elias was left alone, for any that he saw willing to serve God in Israel, and yet abated not his Zeal: Micheas alone opposed himself against 400. Prophets; with what judicial Authority, can you tell? Amos neither spared Ieroboam the King, not Amaziah the Priest, and yet he was but a simple Heards-man, and not so much as the Son of a Prophet. Iohn Baptist had no Competent Jurisdiction over the Scribes, and Pharisees that sa… in Moses his chair, and yet he condemned them for a Generation of Vipers. The Counsels, where Peter, Stephen, Paul, were convened, accused, and punisht, lacked none of your Judicial formalities, and yet the Apostles stoutly both resisted, and condemned their Deliberative, and Definitive sentences. Phil. The Apostles Commission we know, but yours we know not. Theo. You cannot be Ignorant of ours, if you know theirs; so long as we preach the same Doctrine, that they did, we have the same power, and Authority, which they had keep your Competent Jurisdictions, Judicial Cognitions, and Legal Decisions to your self: The Son of God first founded, and still gathereth his Church by the mouths of his Preachers, not by the summons of Consistories: He that is sent to preach, may not hold his tongue, and tarry, till my Lord the Pope, and his Mitred Fathers can intend to meet, and list to consent to the ruine (as they think) of their Dignities, and Liberties. Phil. Deshise you Counsels? Theo. By no means; so long as they be Counsels, that is sober, and free Conferences of Godly and learned Teachers; but if they wax wanton, against Christ, and will not have the Truth received, until they have consented, we reject them as Conspiracies of the wicked, which no Christian ought to Reverence—But will you suffer God to make Laws for his Church? Phil. What else? Theo. And may not every private Man embrace those Laws which God hath made, whosoever say nay? Phil. He must. Theo. What if some Bishops will not agree they shall? must the Prince, and people cease to serve God; till the Clergy be better minded. Phil. In matters of Faith the Prince and lay-Lords have no voices. Theo, In making Laws they had. Phil. True! But Laws for Religion they might not prescribe. Theo. No more might Bishops! It's only Gods Office to appoint how he will be served. Phil. Gods will must be learned at the Mouths of the Bishops, Theo. They must Teach, leaving always the Liberty to the Prince, and people, to examine their Doctrine, and avoid their errour, and if they teach not Truth, the Prince and people may expel them.

I shall now leave it to the Determination of the Impartial, and unprejudiced Reader, whether he that was then the Protestant, would not now be the Fanatick; and whether he that makes our Enquirers Objections, would not have passed p. 276for a Catholick of the Roman edition in those days?

(2) Humility (says he) requiring that we think meanly and modestly of our own Reasons, Charity that we judge favourably of anothers, and Prudence that we think best of the Magistrates, all these together make it our duty not only to obey, but to do it with all chearfulness imaginable. Ans. 1. No humility teaches me in the matters of eternal salvation, to put out my own eyes to see with anothers spectacles: my Neighbours eyes may be clearer, and stronger then mine, yet mine are mine own; He that has better eyes then I, has this happiness, that he may direct himself better, but yet he would direct me worse, without the use of my own: A Christians own Reason, informed from Gods Word, is the immediate guide of His steps in all acceptable obedience to, and walking with God. Blind obedience in this case is no obedience: Humility teaches me to think my self a Man, and therefore may err; but not a Brute, which cannot but err: It neither teaches me to Revere any Creature as my God, nor to despise my own Intellectuals, as if I were a beast. 2. Though Charity Command me to judge favourably of anothers spiritual estate for the present, his eternal state for the future, yet it Commands me not to neglect making provision for my own: It Commands me to love another as my self, and therefore nor above my self; I cannot expect another should be true, if I prove false to my own soul. It's a blind charity, and only fit for the Hospital, that would make me of every mans Religion, of whom it teaches me to judge favourably: for at this rate I must be of twenty Religions, and perhaps one half of them together by the ears with the other half: Charity will heal the evil eye, and make it good, but not put it out. 3. Charity teaches me to think best of the Magistrates Reason in Common Kingdoms, but better of Scripture Reason in the territory's of Conscience. And prudence will dictate to me, that God who has placed him in his Political Orbe, will provide an Intelligence to move that Sphaere regularly, for Qua supran…s, nihil ad n…s, but no Prudence will teach me to espouse a Religion because 'tis his, but because it approves it self to the Test, and touch-stone of all Religion, the word of God.

I could learn better Divinity from an honest Heathen then this stuff: Pliny has given us this Rule: Cantissimi cujusque praceptum, Quod dubitas ne feceris. And Tully: Quocirin benè praecipiunt qui vetant quicquam agere, quod dubites aequum sit an iniquum: They preach true Doctrine who warn you not to do any thing, whereof you doubt whether it be good or evil. And though such a prudence as he has described may contingently do me no great hurt at home, yet it will make me a Papist in Italy, a M…ssulman at the Port, a Heatheen in China, or rather every where just Nothing.

(3) It's a Common mistake to think Charity, and Compassion only due from Governurs to their inferiours in the frame and composure of their Laws, for it's due also from inferiours towards them, and that they …ake a fair, and canaid: construction of their inj…nctions. p. 277The duty is reciprocal without doubt, but with great difference … we pitty, and pray for our Superiours under their burdens of Government, and expect only pitty from them under our loads of subjection; And though we account subjection no servile yoke, yet 'tis a yoke; as Bernard in another case, Dulce quidem conj…gium est jugum, sed tamen jugum; And yet a compassionate tenderness towards inferiours in those things wherein God has tyed up Conscience, is an abundant recompense for all that subjection: we would willingly part with all that is properly our own, to secure that which is properly Gods; And though Magistrates are strictly above our pitty, and compassion, yet we hope we are not be low theirs: If they call for our pitty in any case, 'tis to see them tormented with the importunate sollicitations of one part of their subjects to destroy the other: As it must needs be an unspeakable affliction to a Father to be harrassed by some of his Children to Abnegate and disinherit the rest. As 'tis a great injury to the Son to endeavour to monopolize his beams; to the Fountain, to impropiate it's streams, when the one would shine indifferently, the other flow impartially towards all, so is it a great Trouble to a generous Prince to have his favours intercepted, his Royal grace under sequestration, that he cannot equally influence the whole Body, of which the grace of God has made him Head.

Nor do we dare to judge our Superiours, but our selves: Not their intentions, but our own Actions: which if we may not do, better it were to be devested of these cumbersom Reasons of ours, which therefore serve to encrease our misery, because they teach us what it is to be Happy.

To make a candid interpretation of their Actions, we own our Duty, and as we suppose they steer by the light of their own judgments, so we hope they will indulge us to Act by ours: If we mistake, we wrong our selves, if our mistakes should wrong them, we submit to correction: If they mistake, we must wait under the inconveniences of the effects of that mistake, till the Father of Lights shall inspire other Counsels; only let us Remember, that it is the Princes Glory to be Rex Hominum, non Asinorum, nec Angelorum.

(4) The Scriptures (says he) call the Magistrates. Masters of Restraint. 18. Judg. 17. And it's amongst their most glorious Titles, the least of which (if any may be called little) we Revere; And it will be their immortal honour to restrain wicked men from doing evil, if they cannot restrain them from being evil: It was a flower in Jobs Coronet, 29. Ch. 17. 2. That he brake the ja… of the wicked, and plucke the spoile out of his Teeth, Masters… of Restraint they are, not to estrain Religion, but irreligion, and the insatiable thirst of thoe which nothing will Quench but the blood of their Brothern▪ … that which was earned with the sweat of their faces.

(5) Nor will it be a foolish Charity, … blind obedience to permit our selves to th… … of our … in those little things … p. 278speak of: To permit and resign up our selves to the conduct of others in Religious matters absolutely is blind obedience, whether a sober Enquirer will call them little or no. Though the things may be small, the blindness of our obedience may be as great as if the things were greater; Blindness consists not in the Object; but in the Faculty, but. 1. The things wodiscourse of, (if we discourse ad idem) are no little, but the great things of the Gospel: Great I say, if we either consider the greatness and danger of those Principles which they proceed upon, or the greatness, and dangerousness of those Consequences which they draw along with them, a …ttle spark may kindle if neglected a great flame; They suppose either that Christ had not all power committed to him in heaven, and in carth or that he has given it away by some Dormant warrant, and clandestine Commission, or that he never exercised his Power to settle the Regiment of his Church, or that his Edicts may be Rescinded, and cassated by humane will. And they draw along with them a train of Fatal consequences, as that 'tis possible the condition of Christs Church may be irremediably more servile then ever was that of the Jewish, if Religion should fall into bad mens hands. But no sin is little to him, that knows what blood it cost to expiate it, what sorrow it costs the true penitent to mourn for it, and what pains it cost the true Christian to resist it. 2. If the things be so little in the judgment of Imposers, we hope we shall tast of their compassion in indulging such little things; It shall be no little praise we should return to the great God, no little returns of duty, and exemplary obedience we should make to his Vicegerent, that should permit us the indisserent use of indifferent things, and suppose them so, yet the faith of indifferent things is no indifferent thing: But I observe, That when our Enquirer would have Dissenters punisht for the Neglect of these things, then they are not little; then they become the greatest, weightiest, most important things in the world; then Churches, Government, Religion cannot subsist without them, as accidents cannot subsist without their substances▪ so neither substances exist without their accidents; but when he comes to drole us into compliance, then they are little triffles, the minutes, punctilios, of Religion. 3. If to resign up our selves in matters of immediate worship without a warrant from God, to any but God, be not blind obedience, 'tis because we are blind, and cannot see what blind obedience is: We freely commit our selves to the Political conduct in all things temporal; a ministerial Conduct we own in our Pastors, and Teahers; a Soveraign Conduct we would gladly reserve for Christ. We would willingly go any whether but to Hell, do any thing but sin, lose any thing but the peace of our Consciences, and part with any thing, but what is none of ours to dispose of, rather then seem to tergiversate from the Commands of our Governours.

And as we confess the Magistrate stands upon higher grounds then we; so we must, and without displeasing our Superiours way say; That Christ stands upon higher ground then he; p. 279And when we shall come to stand before his Tribunal, there to receive according to our works, we shall all stand upon even ground, as to any difference, that external advantages in this present world, shall then make.

(6) We have Reason to perswade our selves that we may as easily lye under prejudices, as they; and that we may be as much transported with Considerations of ease, and liberty, as they may probably be suspected to be with Ambition. Ans: It's the duty of all to watch against those temptations, to which welye most open from without; and to watch over those corruptions, to which we are most obnoxious from within: we dare not think it probable that our Magistrates are transported with Ambition; And we profess that we are not transported with any base lust, or pittiful considerations to suspend active obedience, till we discover such transport by its proper fruits. But if we must still be represented by our sometimes Brethren, but now Persecutors, as misguided by prejudices, we are sorry for it, but cannot help it: and must place these secret Aspersions in the number of those burdens, which by frequent use grow familiar, and less pinching, and such as seeing they are not to be avoided, wisdom dictates they ought to be contemned. And yet we shall pray that our Magistrates, like the highest Boughs of the goodliest trees being most fruitful, may bow down themselves with abundance of precious fruits, and drop some of it into the laps of their despised, but loyal subjects.

(7) There are no less different capacities of mind, then Constitutions of Body, and as great difference in mens outward Circumstances, as in either of the former: The Magistrate will certainly thence judge that there ought to be as great a diversity and latitude in his Impositions: He that has a larger swallow, let him have a larger cann: Let the best stomack have the largest trencher: and since one stomack will bear, what would oppress another, why should one mans Conscience be compelled to digest, what anothers can easily put over: Either we must practise, whilst we think not the same things, which is a sordid piece of unworthy Hypocrisy, and no credit to uniformity to congregate such Heterogeneous materials; or else tormented, because our Constitutions, capacities, consciences, circumstances are not of one size, which is not our fault, for we had not the mingling of our temperatures, nor the putting together of our frames; or else (which we hope they who are wiser then us all will judge most eligible) that every one retaining his different sentiments which impede not Christianity, or disturb the peace, may be indulged in a practise peaceably managed, suitable to those innocent variations. And since our Enquirer has quoted an old story, I shall only repeat his words, and leave the Reader to his own thoughs for the application: Those that would have the Laws fitted to their humour, without respect to other Men, do but imitate the Barbarous Custom of the Infamous Procrustes, who is said to have either Rackt all those Persons that fell into his hands, and stretcht them out to his own size, if they were too short; or cut them of to his p. 280own proportions, if they were too long. And really if any of the Dissenters be of that Imperious and Tyrannical temper. I know not why they should expect that Mercy they will not show, or institute themselves in those Priviledges, out of which they would eject all others.

I have heard that the famous B. Andrews, Disputing with the great Cardinal P…ronne about these Matters, urged very smartly, That Man ought not to Add to Gods word, lest he loose his part in the book of life. The Politick Cardinal askes, why then do you retain the Cross in Baptism? The Bishop answered: Because Authority enjoyns it. And for the same Reason (replyed the Cardinal) we retain all the rest of the Ceremonies: …hat Rejoynder the Bishop made, I do not remember.

It's the great duty, and will be the unspeakable comfort of all in Authority to preserve the whole worship of Christ pure and undefiled, and all the Worshippers of Christ in peace, and security, and when they have done this, they seem to me to have discharged their Commission, and may sue out their Quietus est; and easily receive, That huge, well done, good and faithful servant, Thou hast been faithful in a few things, I will make thee Ruler over many things, enter thou into the joy of thy Lord. As for them who fear a Prince, will have nothing to do, since Necessaries are already Determined, unlawful things, prohibited▪ if he may not Determine the Rest: They are worse scared then hurt; God has cut him out work enough in his precept, and many times (for the sins of a people) …uts them out harder work by his providence, and he is little beholden to those Over-officious …, who prompt him to grasp more employment, whilst any lyes upon his hands. The Christian Religion was perfect, and absolute at all points, as it came out of Christs Hands, and if we make it no worse when 'tis in ours, he will never complain, though we never make it better:

Alcibiades brings in the Athenians Complaining to the O…acle of Iupiter …, that their enemies the … pr…vailed against them; and yet (say they) we offer many, and costly Sacrifices, when they present the Gods with few cheape, or none. The Oracle answers (and it might have become a better mouth) That the foreign, The plain simple service of the Lacedemonians was more acceptable to the Gods, then all the splendid, pompous willworship of the Athenians.

As the great God is exceedingly jealous in this particular, so has he not le…t himself without a witness in the Consciences of those who had no other Notices of Gods nature but what came in by the light of nature, or some refracted beams of Revelation conveyed to them by Tradition. The Pythagoreans taught this Doctrine, that the Gods were to be worshipt, foreign, according to their own good pleasure: And it was one of the Platonical dictates. That all Divine Worship must be foreign, measured by the Acceptation, and appointment of God.

The Conference which Numa Pompilius, the great Roman p. 281Ritualist had, or pretended to have with the Goddess Aeger…, instructs us, that he confided little in his regal power, without a divine … to conciliate a due Reverence to those Ceremonies, which having in them no moral goodness, depended wholy upon a positive institution, and that no Artifice will ever preserve a Religious Rite, sacred and intemerate, which is not stamped with a jus Divinum.

If indeed an Old fragment, a trivial sentence, or shred out of an heathen Author, were to be the Canon of our Faith, or the Rubric of our worship, I could easily comply with this Enquirer, who brings (and 'tis as fair a proof as any he brings) a saying of Aemilius Paulus to his Souldiers. Vos Gladios acute! What you your swords, and be ready to execute what shall be commanded you, but leave the Management of affairs to your General. If Christans do really owe that subjection in Religious matters to their Superiours, which Private Soldiers owe their General in the field, this Controversy is at an end, and with it all instituted Religion in the world, that deserves that excellent Name. It may easily be applied: Provide you knees to bow, and backs to bear, mouths to say what shall be put into them, Hands to subscribe what shall be tendered to you, and leave the Truth of Principles, the composure of a worship, the guidance of Conscience to wiser heads. And he might have quoted us Caesars Commentaries to as much purpose, where that great Commander upon the reluctancy of his Souldiers to engage, sharpely chides them, quod aut quam in partem, aut quo Consilio …. si…i … aut cogit…dum putarent: Who durst once surmise, …r enquire, either whether, or upon what design they were …rawn out. And thus at last we shall be sped both of a Dir…tory for worship, and a Canon of Church-government; and may with the Traditores of old deliver up our Bibles for wast paper: unless we had rather imitate the famous Legi… fulminatrix, who knew how t… wh…t their swords against the Common Enemy at the Command of the Emperour, and yet to refuse a Religious Ceremony, vouched by no other then humane Authority.

His fine sentence out of Cato is also hugely wide in this case, Nulla lex s…tis …mnibus comm…da, id … qu…ritur, si majori, Parti, & … summ… prodest. No Law sits aequally easy upon all mens shoulders, the only consid…ation is, whether it suit with the Generality, and be useful in the main. 'Tis very true Law-makers cannot apportion out their Civil Constitutions to an Ounce or a Drachm; but one scruple of Conscience weighs heavier then a Pound of temporal inconveniences. If it be true, that because in the laying of an Impost, Custom, or E…cise, the Minor part of the civil S…ffragans must yeeld to the Major, that therefore a Religion too must be chosen by the Poll, and God compelled to accept of that, or Nothing, which the Majority of votes shall allot him, Religion shall be sure in most parts of the world to be out-voted by Atheism; Truth run down by Errour, Holiness proscribed by impiety: As Socrates in his time was a Fanatick, Athanasius p. 282in his an Heretick, and Christ himself amongst the hightrotting Scribes and Pharisees a Deceiver: with such maximes as these has Christianity been prostituted to will and pleasure: Regi aut civitati imperium habenti nihil injustum quod utile: To a Prince, or Commonwealth vested with soveraign Power, nothing can be unjust, that is profitable. In summâ fortunâ, id aequius, quod validius; In the highest estate, that is ever most just, that has obtained the upperhand. And the Enquirer has approved himself a person qualified with Carneades his Excellencies, Qui pro falso, non minus quam pro vero, vires eloquentiae potest intendere; One that for time of need can strain his wit, to set a fair Gloss upon a fowl matter, and with as little trouble can expose a Truth, as impose an Errour.