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<DATE>2008-01-17</DATE>
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<NAME>Emma Leeson Huber</NAME>
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<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>THE
Apologi&s;t Condemned:
OR, A
VINDICATION
OF THE
Thirty Queries
(Together with their Author)
Concerning the Power of the Civil
Magi&s;trate in matters of Religion. By way of An&s;wer to a &s;currilous Pamphlet, pub|li&s;hed
(as it &s;eems) by &s;ome Popo&s;ali&s;t, under
the Mock-title of
<HI>An Apologie for M^r John Goodwin.</HI>
TOGETHER
With a brief Touch upon another Pamphlet,
Intituled,
M^r <HI>J. Goodwin's Queries Que&s;tioned.</HI> By the Author of the &s;aid Thirty Queries.</P>
<Q>Thou &s;halt not bear fal&s;e witne&s;s again&s;t thy neighbor.</Q>
<BIBL>Exod. 20. 16.</BIBL>
<Q>And there aro&s;e certain, and bare fal&s;e witne&s;s again&s;t him, &s;aying,
We heard him &s;ay, I will de&s;troy this Temple that is made with
hands, and within three days I will build another made without
hands. But neither &s;o did their witne&s;s agree together.</Q>
<BIBL>Mark 14. 57, 58, 59.</BIBL>
<Q>Quicunque de&s;ideraverit primatum in terra, inveniet in coelo confu&s;io|nem.
<HI>Chry&s;o&s;t.</HI> Ita perit judicium, ubi res tran&s;it in affectum, &amp;
no&s;tram volumus qualemcunque praevalere &s;ententiam, quia no&s;tra
e&s;t.</Q>
<BIBL>Aug.</BIBL>
<P><HI>London,</HI> Printed by <HI>J. M.</HI> for <HI>Henry Cripps</HI> and <HI>Lodowick Lloyd,</HI> and
are to be &s;old at their Shop in <HI>Popes head</HI> Alley. 1653.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="part">
<PB REF="2">
<PB N="3" REF="2">
<HEAD>A
VINDICATION
OF THE
Thirty Queries,
(Together with the Author)
Again&s;t the
Mock-Apology for M^r John Goodwin.</HEAD>
<P>THe Gentleman the Apologi&s;t, being (as I un|der&s;tand)
a Graceling of the Greatne&s;s of this
World, can have (in my under&s;tanding) no
other rea&s;onable ground for his taking &s;anctu|ary
behind the Curtain, but only &s;ome con&s;cienciou&s;ne&s;s
that his Pamphlet is beneath him, and that it would rather
take from, then add to, him, if his Name were known.
He &s;eems to be of that race of men, who&s;e Con&s;cience
will allow them to do evil, but their prudence will not
allow them to bear the &s;hame belonging to it, if they
know how to help it.</P>
<P>It is obvious to every eye that looks into the &s;aid
<HI>Mock-Apology,</HI> that the main projecture of it, was only
the propounding of this <HI>main Query and Wonder</HI> (as the
worthy Author terms it, pag. 1.) <HI>How the &s;ame hand could
&s;ub&s;cribe the Mini&s;ters Propo&s;als for advancement of Religi|on
<PB N="4" REF="3">
on to the Supreme Magi&s;trate, and yet propo&s;e this Que&s;tion;
Whether the Magi&s;trate &s;tands bound by way of Duty to inter|po&s;e
his Power or Authority in matters of Religion, &amp;c.</HI> He
&s;eems to promi&s;e unto him&s;elf the pre&s;ent downfall of the
credit and e&s;teem of the Queri&s;t; and con&s;equently, of
his Queries al&s;o, upon the &s;ound of his Rams horn, the
bare propo&s;al of this Query.</P>
<P>But &s;uppo&s;e the hand he &s;peaks of had &s;ub&s;cribed the
&s;aid Propo&s;als upon the terms in&s;inuated in this <HI>main
Query and Wonder,</HI> (which yet will be found to be an un|due
in&s;inuation,) is it &s;uch a &s;trange <HI>Query</HI> or <HI>Wonder,</HI>
how <HI>Peter</HI> that had denyed his Lord and Ma&s;ter before a
Damo&s;el, could yet confe&s;s him with &s;o much courage,
as he did, before a Council afterwards? Or is it &s;uch a
Wonder, how he that doth weakly once, &s;hould at any
time after do more wi&s;ely? Nay (que&s;tionle&s;s) of the
two it is the greater <HI>Wonder,</HI> that He, who hath &s;tumbled
and fallen to the Earth, &s;hould not ri&s;e and get up, then
that he &s;hould not always lie upon the ground.</P>
<P>But may not the Apologi&s;t bear the &s;hame of being a
fal&s;e Witne&s;s again&s;t the Queri&s;t, upon the like account,
on which they that witne&s;&s;ed again&s;t <HI>Chri&s;t,</HI> that he had
&s;aid, <HI>I am able to de&s;troy the Temple of God, and to build it in
three days,</HI> are &s;tigmatized by the Holy Gho&s;t, for <HI>fal&s;e
Witne&s;&s;es</HI><NOTE N="a" PLACE="marg">Mat. 26. 61.</NOTE>? For doth he not repre&s;ent the Sub&s;cription
of the Queri&s;t to <HI>the Mini&s;ters Propo&s;als,</HI> as if he &s;ub|&s;cribed
the rea&s;onablene&s;s of the &s;aid Propo&s;als, or the
meetne&s;s of them to be put in execution; when as he ex|pre&s;ly
declared, together with a Friend of his, who &s;ub|&s;cribed
at the &s;ame time with him, unto M^r <HI>Nye</HI> (who im|portunately
&s;ollicited our &s;aid Sub&s;criptions) that he was
not &s;atisfied with the Contents of the &s;aid Propo&s;als, nei|ther
could be own or &s;ub&s;cribe them, as meer to be put in
practi&s;e. Hereupon the &s;aid M^r <HI>Nye,</HI> affectionately pur|&s;uing
his motion to us for our &s;ub&s;criptions, expre&s;&s;ed
<PB N="5" REF="3">
him&s;elf to this effect, That though we were not &s;atisfied
touching the lawfulne&s;s or meetne&s;s of things contained
in the &s;aid Propo&s;als, to be practi&s;ed, yet we might law|fully
&s;ub&s;cribe them, as meet to be delivered unto, and to
be taken into con&s;ideration, by the Committee. We at
pre&s;ent apprehending no &s;nare, danger, or inconvenience
in it, to &s;ub&s;cribe them in &s;uch a notion, and with &s;uch a
declaration of our &s;elves, as this, and being de&s;irous to go
as far with our Brethren of the Mini&s;try, as ever our
Judgments and Con&s;ciences would permit us, yielded
accordingly, and &s;ub&s;cribed. But to mention this by way
of <HI>Apology for Mr J. Goodwin,</HI> had been to prevaricate
with the de&s;ign: and be&s;ides, to act at any &s;uch rate of
fairne&s;s, is a &s;train of ingenuity higher (I fear) then the
heart of a Propo&s;ali&s;t is willing to be wound up unto. It
is no marvel that he hates the light, this (as our Saviour
ob&s;erveth) being the property of him that doth evil. In
the mean time, I find how hard a thing it is, &s;o much only
as to <HI>touch pitch,</HI> and <HI>not be defiled.</HI> I &s;hall (I tru&s;t) from
henceforth remember, that that generation of men, with
whom I had to do in this bu&s;ine&s;s,
<Q><L>Foenum habet in cornu: long&egrave; fugiam.</L></Q><Q><L>A lock of hey tied to their horn they have:</L>
<L>Far from them I &s;hall flee my &s;elf to &s;ave.</L></Q></P>
<P>But &s;u&s;pecting (it &s;eems) that the <HI>Wonder</HI> he &s;peaks of,
will not procure &s;ufficient credit to his cau&s;e again&s;t the
Queri&s;t, and his Queries together, having (as he &s;up|po&s;eth)
by his len&s;ey-wool&s;ey &s;tory done well towards
the laying the honor of the one in the du&s;t, he attempteth
the di&s;paragement of the other al&s;o. <HI>Amongst the Thirty
Queries</HI> (he &s;aith) <HI>propounded by him, there is not one to be
found, but is either, 1. Impertinent, or, 2. Impotent.</HI> Pag. 7.
he &s;miteth me with his Cen&s;orian rod for an imaginary
defect in a <HI>contradi&s;tinction</HI> I make between <HI>evil doers
again&s;t the light of Nature,</HI> and, <HI>wor&s;hippers of God in a fal&s;e
<PB N="6" REF="4">
manner;</HI> but him&s;elf in &s;aying, that all my Queries, are
<HI>either impertinent, or impotent,</HI> contradi&s;tingui&s;heth twice
two again&s;t four. For that which is <HI>impertinent,</HI> mu&s;t
needs be <HI>impotent,</HI> unle&s;s he will &s;ay, that that which no
ways concerns a cau&s;e, may yet have &s;trength enough in
it to overthrow it. And again, that which is <HI>impotent,</HI>
mu&s;t needs be <HI>impertinent,</HI> or to little purpo&s;e, unle&s;s he
will &s;ay that that which hath nothing in it to countenance
or &s;upport a cau&s;e, is yet <HI>pertinent</HI> to it. Yea impotency,
and impertinency, are identical, after the manner of
things which are mutually exegetical the one of the
other.</P>
<P>But what may the Gentleman mean by his, <HI>Impertinen|cy?
Impertinent</HI> imports Relation, or rather a want of
<HI>relation</HI> in point of u&s;efulne&s;s, and this either to &s;ome &s;pe|cial
and particular term, or el&s;e to a general. He &s;eems
by charging the Queries with <HI>impertinency,</HI> only to imply
that they are irrelative to &s;uch a &s;pecial or particular
term, unto which he was afraid they might have proved
more <HI>pertinent,</HI> then he could have wi&s;hed. And for all
his rejoycing in face over their <HI>impertinency,</HI> in reference
to &s;uch an end and purpo&s;e, as he &s;pecifieth, yet I beleeve
his heart partaketh not with his face in this joy. For when
he &s;aith (pag. 2.) that M^r <HI>Goodwin not only may, but indeed
mu&s;t be &s;o under&s;tood (viz.</HI> as not to query, at lea&s;t in the
<HI>major part of his Queries,</HI> the exerci&s;e of the Magi&s;trates
<HI>power</HI> in <HI>matters of Religion, &s;ave only that which is coercive,
and like a Spani&s;h Inqui&s;ition, or Engli&s;h High-Commi&s;sion-Court,
&amp;c.</HI>) he tacitly grants (I will not add, and is in|wardly
troubled) that in &s;undry of my Queries I am
<HI>guilty of &s;ugge&s;ting pertinent &s;cruples</HI> even again&s;t the in|terpo&s;ure
of &s;uch a Power by the Magi&s;trate in matters
of Religion, which falls much &s;hort of that which is com|pul&s;ive
by <HI>mulcts, fines, impri&s;onments, &amp;c. to a conformity
unto the publique Profe&s;sion and Practi&s;e.</HI> Yea they who
<PB N="7" REF="4">
&s;hall plea&s;e to peru&s;e the Fir&s;t, the Seventh, the Tenth, the
the Eighteenth, with mo&s;t of the Queries following, will
find me <HI>guilty of &s;ugge&s;ting &s;cruples of</HI> that <HI>pertinency</HI> even
again&s;t the interpo&s;ure of &s;uch a Power by the Magi|&s;trate,
which the Apologi&s;t claims for him, that he fairly
pa&s;&s;eth by them, leaves them as he finds them; and in
&s;tead of healing or removing them, only dawbs with a
little untempered mortar, telling the Magi&s;trate (pag. 4.)
that <HI>things of a Religious nature, are either ab&s;olutely &s;uch,
or mixily;</HI> and telling him again (without any limitation
or caution) that He may <HI>intermeddle,</HI> though <HI>not in the
former, yet in the latter.</HI> And how doth he prove this?
Only by putting it upon M^r <HI>Goodwin to re&s;olve, whether a
Chri&s;tian Magi&s;trate were obliged to &s;uffer a Heathen under
his Juri&s;diction to &s;acrifice his Child to Moloch, &amp;c.</HI> A wor|thy
Demon&s;tration!</P>
<Q><L><GAP DESC="foreign">.</L></Q>
<Q><L>O, let King <HI>Priam,</HI> and King <HI>Priam's</HI> Sons</L>
<L>Make joy together.</L></Q>
<P>M^r <HI>Goodwin</HI>'s &s;ence about the ca&s;e propounded, is,
That a Magi&s;trate, whether <HI>Christian,</HI> or <HI>Pagan,</HI> is ob|liged
not to &s;uffer the perpetration of Murther, whether
by an <HI>Heathen</HI> or <HI>Chri&s;tian,</HI> under his Juri&s;diction; nor
to &s;uffer either the one, or the other, to &s;acrifice their
child, not onely not to <HI>Moloch,</HI> but not to God him&s;elf.
He that from this Re&s;olution of the ca&s;e is able to gather
a Ground or Argument to prove, That a Magi&s;trate
may u&s;e what power he plea&s;eth, or umpire as he plea&s;|eth,
<HI>in matters of Religion,</HI> &s;o they be not <HI>purely, but
mixtly &s;ch, as the publique circum&s;tance of Time, Place,
Revenue, &s;ome opinions, &amp;c.</HI> may as well (for ought I
under&s;tand) bring up the Element of fire from the bot|tome
of the Sea. For what face of a con&s;equence is there
in this <HI>Enthymeme:</HI> A Magi&s;trate may interpo&s;e his po|wer,
again&s;t the commiting of Murther in his Juri&s;dicti|on:
<PB N="8" REF="5">
Therefore he may interpo&s;e his power al&s;o to puni&s;h
men in his Juri&s;diction for what Opinions he thinks
meet, to con&s;train men to allow to what Mini&s;ters he
plea&s;eth what proportion of their e&s;tates he plea&s;eth, to
compell them to repair to &s;uch places for the publique
wor&s;hip of God, as he plea&s;eth, &amp;c. <HI>P.</HI> 4. 5. he be-jear|eth
(after his manner) the poor <HI>Querist,</HI> as propo&s;ing
(in his la&s;t Querie) this con&s;iderable que&s;tion, <HI>Whether
the Civil Magi&s;trate be not a kind of Bat, that is confin'd to
the twilight of nature.</HI> I confe&s;s &s;uch a <HI>que&s;tion</HI> as this
(though the <HI>Querist</HI> owneth it not for his, but mu&s;t
charge it upon the Apologi&s;t to an&s;wer for the calumnie)
might be more rea&s;onable (of the two) propo&s;ed con|cerning
&s;uch <HI>Propo&s;alists,</HI> who rea&s;on at the rate lately
&s;pecified, and decline the light, then concerning the civil
Magi&s;trate. Only they &s;eem to be confined to a light ma|ny
degrees inferior to the twilight of Nature, I mean to
&s;uch a <HI>light,</HI> which our Saviour term's, <HI>darkne&s;s</HI><NOTE N="a" PLACE="marg"><HI>Mat.</HI> 6. <GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">3. If therfore the light which is in thee be dark|ne&s;s, how great is that dark|ne&s;s?</NOTE>; (&s;peak|ing,
I conceive, of by-ends, undue Intere&s;ts, &amp;c. which
take upon them the proper office and work of <HI>light,</HI>
which is to direct and guide men in their way, but per|form
it after the manner of <HI>darkne&s;s,</HI> leading them into
boggs and precipices, and places of danger.) And be|&s;ides
the Apologizing Propo&s;ali&s;t, hath &s;everall proper|ties
of the Bat, <HI>viz.</HI> to fly up and down in the night, or
evening, and to hide his &s;elf from the light of the day,
to frequent hou&s;es, not woods or &s;olitudes, as other
birds do, to cry, or to complain lightly, or upon &s;mall
occa&s;ion, &amp;c.</P>
<Q><L>Conatae&abque; loqui, minimam pro corpore vocem</L>
<L>Emittunt, peragunt&abque; leves &s;tridore querelas.</L>
<L>Tec&aacute;&abque;, non &s;ylvas, celebrant, lucem&abque; pero&s;ae</L>
<L>Nocte volant, &s;er&oacute;&abque; tenent a ve&s;pere nomen. (<HI>i.</HI>)</L></Q>
<Q><L>They try to &s;peak, but voyce they utter none:</L>
<L>They pule, and &s;crike, with a poor-&s;ounding tone:</L>
<PB N="9" REF="5">
<L>Of matters &s;mal with &s;criking they complain:</L>
<L>'Bout hou&s;es, not in woods, they &s;till remain:</L>
<L>I'th' night they fly, becau&s;e they hate the light;</L>
<L>The dusky evening doth their name endite.</L></Q>
<P>But the Gentleman Apologi&s;t indulging him&s;elf above
mea&s;ure in his <HI>Democritical</HI> wit, in&s;tead of &s;peaking &s;o|berly
to the bu&s;ine&s;s he had in hand, hopes to afford it
better promotion by a mixt di&s;cour&s;e of an unchri&s;tian
compo&s;ition, the ingredients predominant, being only
fal&s;hood, and flearing, pag. 5.</P>
<P><HI>But le&s;t the Reader be mi&s;taken, he mu&s;t remember, that
the Book of Nature, according to Mr</HI> Goodwin's <HI>Edition,
comes forth in a ju&s;t volume: the light of Nature, in his
A&s;tronomy, is a Star of the fir&s;t magnitude. And therefore
while&s;t he allows the Magi&s;trate a Power to puni&s;h Offenders
again&s;t the Light and Law of Nature, he outvies the Pro|po&s;als,
if he be true to his own principles.</HI> If he that writes
the&s;e things, be, in &s;o doing, <HI>true to his own principles,</HI>
mo&s;t certain it is that he is <HI>Principled</HI> by the <HI>Prince that
ruleth in the ayr,</HI> and not either by <HI>the Light,</HI> or God, <HI>of
Nature.</HI> For what ground he &s;hould have, excepting
(haply) his Devotion to the Godde&s;s <HI>Mendacina,</HI> to ut|ter
&s;uch things as the&s;e, is not ea&s;ily imaginable. For
what <HI>edition</HI> of the <HI>Book of Nature</HI> hath M^r <HI>Goodwin</HI> pub|li&s;hed,
that <HI>comes forth in a ju&s;t volume?</HI> Or what hath
he ever &s;aid, or written, that admini&s;treth &s;o much as
any tolerable occa&s;ion, colour, or pretence, for &s;uch a
&s;aying? I no where a&s;cribe to the <HI>Light of Nature</HI> &s;o
much as the lea&s;t ability of di&s;covering or di&s;cerning
any truth, but only in conjunction with the Grace or
good Spirit of God. It may be I do not always men|tion
this Conjunction, when I &s;peak of the Light of Na|ture;
but I frequently, and upon &s;undry occa&s;ions, de|clare
my &s;ence and meaning in this behalf. If the Apo|logi&s;t
him&s;elf, &s;aying, that <HI>the Light of Nature may di&s;|cover
<PB N="10" REF="6">
the Truth of his few</HI> (i. e. &s;ix) <HI>Corollaries, or at lea&s;t
being di&s;covered, mu&s;t a&s;&s;ent unto it,</HI> meaneth by <HI>the Light
of Nature,</HI> any principle, faculty, or ability ve&s;ted in
<HI>Nature,</HI> capable of &s;uch actings, as here he a&s;cribeth unto
it, without the gracious and merciful a&s;&s;i&s;tance or con|currence
of the Spirit of God with it, he &s;ets <HI>forth</HI> the
<HI>Book of Nature</HI> in a far larger and fairer <HI>Edition,</HI> then ever
it was, or is like to be, &s;et forth by me.</P>
<P>And whereas he &s;aith, that <HI>while&s;t I allow the Magi&s;trate
a Power to puni&s;h Offenders again&s;t the Light and Law of
Nature, I outvy the Propo&s;als, &amp;c.</HI> if by, <HI>Offenders,</HI> he
means, all <HI>Offenders,</HI> his &s;ugge&s;tion is mo&s;t untrue: I no
where <HI>allow</HI> him <HI>a Power to puni&s;h</HI> ALL <HI>Offenders against
the Light of Nature,</HI> but <HI>Offenders</HI> only <HI>again&s;t the</HI> CLEAR
<HI>Light of Nature,</HI> (&s;ee Query 2. and 30.) If by <HI>Offenders,</HI>
he means, &s;ome <HI>Offenders</HI> only, I cannot <HI>outvy the Propo|&s;als</HI>
in &s;uch an <HI>allowance,</HI> unle&s;s it be &s;uppo&s;ed, that the&s;e
<HI>allow</HI> no <HI>Power to the Magistrate</HI> to puni&s;h any Offender
what&s;oever again&s;t the Law of Nature; which far be
it from my good Friend, my Apologi&s;t, either to &s;ay, or
think.</P>
<P>I made a while &s;ome Trea&s;ure of tho&s;e words of his
(pag. 2.) <HI>With &s;uch a Power</HI> (i. e. <HI>a Coercive Power in mat|ters
of Faith, and Wor&s;hip, a Power which would compel unto
the publique Profe&s;sion and Practi&s;e) the Mini&s;ters hold as
little corre&s;pondency, as Mr Goodwins Queries.</HI> But <GAP DESC="foreign">,
this my &s;uppo&s;ed Trea&s;ure proves Coals.
For if the Magi&s;trate be <HI>allowed</HI> a <HI>Coercive Power</HI> for rai|&s;ing
a <HI>revenue</HI> and maintenance for what, and how many,
Mini&s;ters he plea&s;eth, and withall, what proportion of
revenue and maintenance he plea&s;eth (which is the
golden Apple for which my Apologi&s;t chiefly runneth,
and unto which all the re&s;t of his pleadings for the Ma|gi&s;trate,
are Debtors) this, being rightly con&s;trued, makes
the perfect &s;ence of a <HI>Coercive Power,</HI> even <HI>in matters of
<PB N="11" REF="6">
Faith and Wir&s;hip,</HI> and which <HI>compelleth unto the publique
Practi&s;e, &amp;c.</HI> For,</P>
<P>1. Is it not a branch of the Faith of many in the Na|tion,
and the&s;e not of the wor&s;t, nor wor&s;t-con&s;cienced
men, that they &s;hall &s;in again&s;t God in paying Tythes,
yea in allowing any maintenance at all to &s;uch Mini|&s;ters,
whom they judg <HI>Antichri&s;tian</HI> in their Office, and
Call?</P>
<P>2. What doth it ea&s;e or advantage me, that the Ma|gi&s;trate
&s;hould force me to allow, or part with, &s;uch or
&s;uch a proportion of my E&s;tate, for the maintenance of
&s;uch or &s;uch a Mini&s;ter, more then it would, in ca&s;e he
&s;hould compel me to pay a fine of like value for holding
&s;uch or &s;uch an Opinion, or for joyning in &s;uch or &s;uch a
way of wor&s;hipping God? I am equally damnified in
my E&s;tate in the one way and the other: nor is it any
ways material unto me, upon which account I part with
my &s;ub&s;tance. Or if there be any difference in the ca&s;e,
certainly it would be more pa&s;&s;able with me, to &s;uffer
for an Opinion, or Practi&s;e, which I con&s;cientiou&s;ly
love and profe&s;s, then for the &s;ake of &s;uch a per&s;on, be
he Mini&s;ter, or other, to whom I am a &s;tranger, and no
ways obliged, yea who (haply) is an offence and burthen
unto me. Therefore a <HI>Coercive Power</HI> in the Magi&s;trate,
about <HI>publique Circum&s;tances, as of Time, Place, Revenue,
and &s;ome Opinions, &amp;c.</HI> differs only in face, not in heart,
from a <HI>Coercive Power in Faith and Wor&s;hip.</HI></P>
<P><HI>Whereas he informs me (in his fifth Corollary, p.</HI> 6.)
<HI>that</HI> The wi&s;e and faithful Chri&s;tian Magi&s;trate may be a&s;|&s;ured
of &s;ome Truths in Chri&s;tian Religion, and their oppo|&s;ite
Errors;</P>
<P>1. I marvel how (the Principles of the Apologi&s;t
&s;alved) the <HI>Light of Nature</HI> &s;hould <HI>di&s;cover</HI> any &s;uch
<HI>Truth</HI> as this, that there is &s;uch a thing <HI>in rerum Natur&acirc;.</HI>
as a CHRISTIAN Magi&s;trate; or <HI>being di&s;covered, &s;hould
<PB N="12" REF="7">
a&s;&s;ent unto it;</HI> which notwith&s;tanding he affirms con|cerning
this, and all the re&s;t of his Corollaries. For if
the <HI>Light of Nature</HI> be in no capacity to <HI>di&s;cover</HI> that
there is a <HI>Chri&s;t,</HI> nor &s;o much as to <HI>a&s;&s;ent to</HI> any <HI>di&s;covery</HI>
that is made of him (which is one main Article, it &s;eems,
of the Apologi&s;t's Faith) how &s;hould it <HI>di&s;cover,</HI> or
come to own or acknowledg, a <HI>Chri&s;tian Magi&s;trate?</HI>
Can a man beleeve or think, that the Stars derive their
light from the Sun, and yet be in no capacity of belee|ving
that there is a Son, or &s;o much as knowing whether
there be a Sun, or no?</P>
<P>2. What if <HI>the wi&s;e and faithful Chri&s;tian Magi&s;trate
may be a&s;&s;ured of &s;ome Truths in Christian Religion;</HI> can
any <HI>Chri&s;tian,</HI> or <HI>Chri&s;tian</HI> State (&s;o called) be <HI>a&s;&s;ured,</HI>
that all their <HI>Magi&s;trates,</HI> are, or always will be, <HI>wi&s;e and
faithful?</HI> If not, then is it not &s;afe, or rea&s;onable, to en|tru&s;t
the Magi&s;trate, as a Magi&s;trate, or &s;imply as bear|ing
the additional external denomination of <HI>Chri&s;tian,</HI>
with &s;uch a Power, of the regular admini&s;tration where|of
only &s;uch <HI>Magi&s;trates</HI> are capable, who are not only
<HI>Chri&s;tian,</HI> but <HI>wi&s;e and faithful</HI> al&s;o.</P>
<P>3. Suppo&s;e not only the <HI>wi&s;e and faithful Chri&s;tian
Magi&s;trate,</HI> but every <HI>Chri&s;tian</HI> Magi&s;trate (&s;o called)
without exception, may be <HI>a&s;&s;ured of &s;ome Truths in Chri|&s;tian
Religion,</HI> what follows? Doth it either (in the fir&s;t
place) follow, that therefore he may rai&s;e, or force from
the people, what Maintenance or Revenue he plea&s;eth
for the &s;upporting, or inriching, what Mini&s;ters he plea|&s;eth?
Or, 2. Doth it follow, that therefore he may
puni&s;h men with mulcts, fines, impri&s;onments, &amp;c. for
&s;uch <HI>Opinions</HI> as he plea&s;eth, or which he deemeth <HI>erro|neous?</HI>
yea or &s;uch, concerning which he thinks him&s;elf
mo&s;t <HI>a&s;&s;ured</HI> that they are <HI>erroneous?</HI> Or was not <HI>Paul</HI>
before his Conver&s;ion to <HI>Chri&s;t a&s;&s;ured of many Truths</HI>
in that Religion, which was delivered by God him&s;elf
<PB N="13" REF="7">
unto the <HI>Jews,</HI> (and con&s;equently, <HI>of their oppo&s;ite Errors</HI>)
and yet <HI>thought verily</HI> that <HI>Je&s;us Chri&s;t</HI> was not the pro|mi&s;ed
<HI>Me&s;siah,</HI> (which yet was a main Point to be known,
and beleeved, according unto the Principles of that Re|ligion,)
yea and that he <HI>ought to do many things again&s;t</HI>
him, and tho&s;e that beleeved on him, and practi&s;ed ac|cordingly?
Or, 3. (and la&s;tly) Doth it from the &s;peci|fied
premi&s;&s;es, follow, that therefore the <HI>Chri&s;tian Magi|&s;trate</HI>
may appoint what per&s;ons he plea&s;eth to elect and
reprobate whom they &s;hall plea&s;e, either to, or from,
the work of the Mini&s;try, and preaching of the Go&s;pel?
If all the&s;e con&s;equents, or deductions, be palpably irre|lative
to the &s;aid Premi&s;&s;es and <HI>Corallary,</HI> why doth the
Apologi&s;t pre&s;ent the Magi&s;trate with &s;uch a&s;hes as the&s;e
to feed upon?</P>
<P>But how cometh it to pa&s;s that we hear &s;o little (or
rather nothing at all) all this while, for the Ju&s;tification
of the Mini&s;ters Propo&s;als touching that inve&s;titure of
&s;ome <HI>Clergy-men</HI> with Authority and Power to put the
Mini&s;try and Preaching of the Go&s;pel into what hands
they plea&s;e; con&s;idering that this is one of tho&s;e Irre|gularities,
at which the Queries principally &s;trike? The
Ma&s;ter of the Fea&s;t (it &s;eems) judged what he had to
bring forth upon this account, to be his be&s;t Wine, and
&s;o kept it to the la&s;t. Therefore pag. 6. 7. &amp;c. we have
this cau&s;e mooted (though little promoted) thus:</P>
<P>Be&s;ides, who can deny it to be the priviledg and duty of a
Ma&s;ter of a family, to admit &s;uch only to teach in his hou&s;e
as his Con&s;cience &s;hall be &s;atisfied in, and warrant him to re|ceive?
Or to come yet a little nearer [<HI>even as Nye as you
will</HI>] will the Churches di&s;tingui&s;hed by the Name of In|dependents,
and Anabapti&s;ts (&s;uppo&s;e M^r <HI>Goodwin</HI>'s
Church) admit of any per&s;on, either wholly unknown, or
known to be either gro&s;ly ignorant, or &s;candalous (&s;uppo&s;e a
known Mahumetan, or one of their own judgment, and
<PB N="14" REF="8">
without &s;candal, but wholly unknown) to teach in their Con|gregations
without their approbation, and a&s;&s;ent fir&s;t ob|tained?
If not (as it is pre&s;umed they will not) let no man
&s;cruple to allow that thing to be the right of the Magi&s;trate as
a publique Parent, in the di&s;po&s;al of publique places and re|venues
to per&s;ons to be approved by him&s;elf, or &s;uch as he &s;hall
think meet to be tru&s;ted therein, which is claimed as a right
by every private Parent and Congregation. <HI>Thus far our
Apologi&s;t: but quite out of his way. For this Di&s;|cour&s;e
is built upon &s;undry loo&s;e and groundle&s;s &s;up|po&s;itions;
As,</HI></P>
<P>1. That the re&s;pective Congregations of Men under
the Magi&s;trates Juri&s;diction, have no more right, are in
no more, no better capacity, to chu&s;e their own Teachers,
then children or &s;ervants in a family, are to chu&s;e theirs.
This is <GAP DESC="foreign">.</P>
<P>2. That the re&s;pective Congregations within the
Magi&s;trates Juri&s;diction are no more bound in Con&s;ci|ence
to afford maintenance unto him that teacheth them
(I mean, faithfully, and with their own con&s;ent) then
children or &s;ervants in a family are bound to maintain
him, who by the Ma&s;ter of the family is appointed to in|&s;truct
or teach them. This is <GAP DESC="foreign">.</P>
<P>3. That the &s;aid re&s;pective Congregations may have
Mini&s;ters or Teachers impo&s;ed upon them by the Magi|&s;trate,
upon the &s;ame account of rea&s;on and equity, on
which they may chu&s;e them them&s;elves, or on which
Children may have Teachers provided for them by
their Parents. This is <GAP DESC="foreign">.</P>
<P>4. That the Magi&s;trates providing maintenance for
Mini&s;ters of Flocks and Congregations, doth not make
voyd that Commandment of God, (in our Saviours
&s;ence to the like expre&s;&s;ion and charge, <HI>Mat.</HI> 15. 6.) by
which the&s;e Congregations &s;tand charged to make pro|vi&s;ion
for them them&s;elves. This is <GAP DESC="foreign">.</P>
<PB N="15" REF="8">
<P>5. That there is any &s;uch thing, or things, as tho&s;e
here termed <HI>publique places and revenues,</HI> wherein the
Magi&s;trate hath the like Intere&s;t, or right of property,
with that, which every Ma&s;ter of a family, and &s;o every
re&s;pective member of a Congregation, hath in that
e&s;tate, wherewith the Providence of God hath ble&s;&s;ed
him, and the ju&s;t Laws of the Land adjudg his. This is
<GAP DESC="foreign">. For Tythes are not a <HI>publique Revenue,</HI> at
lea&s;t not in &s;uch a &s;ence, which gives the Magi&s;trate a
like, or the &s;ame, right in the di&s;po&s;al of them, which eve|ry
private man hath in the di&s;po&s;al of his E&s;tate. A pri|vate
man may remove his E&s;tate from, and to what
place he plea&s;eth, may be&s;tow it, or what part of it he
plea&s;eth, upon per&s;ons of what calling he plea&s;eth, yea
or may keep it to him&s;elf: but I pre&s;ume it to be the
&s;ence of the Apologi&s;t him&s;elf, that a Magi&s;trate hath no
&s;uch right to di&s;po&s;e of the <HI>publike Revenue</HI> (as he termeth
it,) as, <HI>viz.</HI> to <HI>di&s;po&s;e</HI> the Tythes growing in one Pari&s;h,
to the Mini&s;ter or Teacher of another, much le&s;s to
a private man who is no Teacher at all, lea&s;t of all, to
him&s;elf.</P>
<P>6. (And la&s;tly) That the <HI>publique Revenue</HI> of the Mi|ni&s;try
(by which I &s;uppo&s;e the Apologi&s;t, either only, or
chiefly, meaneth, Tythes) is &s;uch a Maintenance or Re|venue,
which by the Law of God may be forced or ex|torted
from the people by the Magi&s;trate, and that upon
&s;uch terms, that when he hath &s;o extorted it, he hath as
ab&s;olute a right in the di&s;po&s;al of it, as the per&s;ons from
whom he extorteth it, have in the di&s;po&s;al of the remain|der
of their E&s;tates. This is <GAP DESC="foreign">. No Law of God
can be produced, by which the lawfulne&s;s of the&s;e things
can be evinced, or maintained. So that our Apologi&s;t in
all this quarter of his di&s;cour&s;e <HI>extr&agrave; oleas vagatur,</HI> and
begs his bread in de&s;olate places.</P>
<P>Whereas he adds (pag. 7.) that in my <HI>la&s;t Query I have
<PB N="16" REF="9">
appealed to the Law of Nature, as to my Cae&s;ar;</HI> let him but
read this Query the &s;econd time, and then I &s;hall <HI>appeal</HI> to
his Con&s;cience, whether there be any truth in &s;uch a &s;ay|ing,
or no. And when he de&s;ires that this <HI>may be remem|bered,
that &s;o far Power is granted by me to the Magi&s;trate in
Religion, as the Law of Nature doth dictate,</HI> he de&s;ires a
<HI>remembrance</HI> of that which (I beleeve) was never known;
at lea&s;t if his meaning in the clau&s;e be (for the words are
ambiguous, and hardly intelligible) that I grant a power
to the Magi&s;trate in all &s;uch matters of Religion, which
by the light or Law of Nature may be proved to be un|lawful,
or un&s;eemly to be done. I have already di&s;|owned
any &s;uch grant as this; and el&s;where given an ac|compt
at large of my &s;ence in this behalf. The brief
hereof is this: By the light or Law of Nature, covetou&s;|ne&s;s,
penuriou&s;ne&s;s in giving upon occa&s;ion, timidity or
fearfulne&s;s, diffidence or di&s;tru&s;tfulne&s;s in the Divine
Providence; and generally, what&s;oever comes &s;hort of
that worth and excellencie, which by the light of Nature
may be di&s;cerned &s;uch (I mean matter of worth and ex|cellencie)
in men, may be the &s;ame light be di&s;cove|red
to be unlawful, or uncomely. Yet it is far from me
to think, that therefore the Magi&s;trate hath power to
puni&s;h men for &s;uch infirmities or defects as the&s;e. Laws,
e&s;pecially &s;uch as are punitive, are not wont to be enact|ed
again&s;t per&s;ons who do not attain that pitch of worth
and excellencie, which is de&s;ireable in all men, and
which if accordingly found in all, would highly conduce
to the honour and pro&s;perietie of a Common-wealth;
but again&s;t &s;uch per&s;ons onely, who either do &s;uch things
which are notoriou&s;ly de&s;tructive to the peace and well
being thereof, and from which the generality of men,
do, and ea&s;ily may, ab&s;tain; or el&s;e who refu&s;e or neg|lect
the doing of &s;uch things, which in certain ca&s;es are
nece&s;&s;ary to be done, and may ea&s;ily, and without much
<PB N="17" REF="9">
prejudice or danger, be done, for the pre&s;ervation there|of.</P>
<P>Pre&s;ently after the Gentleman finds him&s;elf aggrieved
at the <HI>Contradi&s;tinction</HI> (as he called it) in my la&s;t Query,
<HI>as</HI> being <HI>un&s;ound,</HI> becau&s;e here <HI>I di&s;tingui&s;h the wor&s;hipping
of God in a fal&s;e manner, from evil doing again&s;t the Light
of Nature.</HI> I &s;uppo&s;e his offence taken here (though he
repre&s;ents my <HI>contradi&s;tinction</HI> but by halfs, and to the
ob&s;curing of my meaning in the&s;e words, <HI>the wor&s;hipping
of God in a fal&s;e manner</HI>) is not with the good leave of his
own principles otherwi&s;e. The&s;e (I pre&s;ume) form his
Judgment on this wi&s;e; <HI>viz.</HI> that the Light of Nature
is not &s;ufficient to di&s;cover the <HI>wor&s;hipping of God in a
fal&s;e manner,</HI> at lea&s;t, not every wor&s;hipping of him in
&s;uch a manner. For then, wherein &s;hould the light of the
Scriptures them&s;elves, exceed the light of Nature, in that
important affair of <HI>Chri&s;tian</HI> Religion? Therefore cer|tainly
there is a real Di&s;tinction, and this broad enough,
between <HI>wor&s;hipping God in a fal&s;e manner,</HI> and, <HI>doing evil
again&s;t the light of Nature.</HI> And if he would have plea&s;ed
only to peru&s;e tho&s;e few Pages in another Treati&s;e of
mine, which (for brevity &s;ake) I refer unto, in the end
of this Query, he might (I &s;uppo&s;e) have been better &s;a|tisfied
touching the Apo&s;tles meaning (<HI>Rom.</HI> 13. 4.) by,
<HI>him that doth evil;</HI> and that by this expre&s;&s;ion, he could
not mean, or intend, any &s;uch <HI>Spiritual Delinquent</HI> as I
de&s;cribe by &s;ome particular in&s;tances in the &s;aid Query.</P>
<P><HI>He yet addeth: that</HI> the Law of Nature teacheth the
Magistrate to make Laws again&s;t fal&s;e Wor&s;hip, and Idol|atry.</P>
<P>I beleeve my Apologi&s;t &s;peaketh this without Book.
For what Laws <HI>again&s;t fal&s;e Wor&s;hip and Idolatry,</HI> can he
produce, or in&s;tance, the <HI>making</HI> whereof was <HI>taught by
the Law of Nature?</HI> All <HI>Laws</HI> of this kind made by <HI>Chri|&s;tian</HI>
States and Magi&s;trates, he hath no rea&s;on to judg
<PB N="18" REF="10">
were <HI>taught by the light of Nature,</HI> but rather by the Scrip|tures,
(whether rightly, or ami&s;s, as to this point, under|&s;tood,
I now di&s;pute not.) If there were any &s;uch <HI>Laws</HI>
made by <HI>Pagan</HI> States or Magi&s;trates (I mean, <HI>Laws made
again&s;t</HI> &s;ome particular kinds of <HI>fal&s;e Wor&s;hip and Idola|try</HI>)
the &s;pirit and intent of the&s;e Laws was rather for
the countenance and &s;upport of one <HI>kind of Idolatry or
fal&s;e Wor&s;hip (viz.</HI> that which was more generally prac|ti&s;ed,
and perhaps commanded, in this State) then for the
puni&s;hing, or &s;uppre&s;&s;ing, of tho&s;e prohibited, and made
puni&s;hable, by &s;uch Laws; as <HI>Lerinen&s;is</HI> reports of <HI>Ne|&s;torius</HI>
the Heretique, that to make way for the credit and
propagation of his own, he fiercely oppo&s;ed all other
Here&s;ies<NOTE N="a" PLACE="marg">Hic ut utini haec e&s;t &s;uae ad|itum pateface|ret, Cunctarum haere&s;<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> &ohgr;&ngr; bla&s;phem as i<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> &s;ectabatur.</NOTE>. In which ca&s;e, &s;uppo&s;ing the Laws we &s;peak
of (made again&s;t particular Idolatries) were <HI>taught by the
Law of Nature</HI> (which yet is evident enough in the ca&s;e in
hand, that they were not) they cannot be looked upon as
<HI>Laws</HI> made <HI>again&s;t,</HI> but rather for, <HI>Idolatry and fal&s;e
Wor&s;hip.</HI></P>
<P>2. If the <HI>Law of Nature teacheth the Magi&s;trate to make
Laws again&s;t fal&s;e Wor&s;hip and Idolatry,</HI> I would gladly
know of my <HI>Apologi&s;t</HI> whether it <HI>teacheth</HI> him to do it
again&s;t all, and all manner of fal&s;e Wor&s;hips, and Idola|tries
what&s;oever; or whether again&s;t &s;ome particulars
only in this kind. If again&s;t all in general, then are the
<HI>teachings of the Law of Nature</HI> in this great Affair of <HI>Chri|&s;tian</HI>
Religion, as compleat and ab&s;olute, as the teachings
of the Scriptures, yea and of the Spirit of God him&s;elf,
which (I know) is none of my Apologi&s;ts thoughts. If
again&s;t &s;ome particulars only, let my <HI>Apologi&s;t,</HI> either by
the light of the Scriptures, or by any other light that
&s;hineth clearly, particularize them, and &s;eparate them
from their fellows, again&s;t which the &s;aid <HI>Law of Nature
teacheth</HI> no <HI>making of Laws,</HI> and his reward &s;hall be this:
<HI>Erit mihi magnus Apollo.</HI></P>
<P>As Great <HI>Apollo</HI> he &s;hall be to me.</P>
<PB N="19" REF="10">
<P>If he &s;hall not do this, and that <HI>&s;ecundum &s;ub &amp; &s;upr&agrave;, i. e.</HI>
as well in all particulars, again&s;t which <HI>the Law of Nature
teacheth him to make Laws,</HI> as in all tho&s;e al&s;o, again&s;t
which <HI>this Law of Nature teacheth him</HI> no &s;uch thing, but
rather prohibiteth him the doing of it, he doth but en|tangle
and en&s;nare the Magi&s;trate, in telling him, that <HI>the
Law of Nature teacheth him to make Laws again&s;t fal&s;e Wor|&s;hip
and Idolatry.</HI></P>
<P>The&s;e Premi&s;&s;es of my <HI>Apologi&s;t,</HI> p. 7. warily under|&s;tood,
are good: <HI>Ignorance of the true God is the greate&s;t
plague</HI> [I pre&s;ume his &s;ence is, <HI>cau&s;alis,</HI> not <HI>formalis] of all
Commonwealths:</HI> And again; <HI>He pulls down the founda|tion
of all humane Society</HI> [I &s;uppo&s;e he &s;peaks of the be&s;t,
and mo&s;t worthy <HI>foundation] who takes away Religion, or
aboli&s;heth it out of the minds of men.</HI> But the Conclu&s;ion
which he infers from hence is extreamly incon&s;equent:
<HI>Whence it is that all Impiety is to be puni&s;hed with the great|e&s;t
and mo&s;t grievous puni&s;hments.</HI> How doth the man
wring the no&s;e of his Premi&s;&s;es to force the blood of this
Conclu&s;ion from it? Certainly this grape, that <HI>all Impi|ety
[i. e.</HI> all, and all manner, and all degrees, of <HI>Impiety]
is to be puni&s;hed with the greate&s;t and mo&s;t grievous puni&s;h|ments,</HI>
is &s;o har&s;h and &s;owre, that it never grew upon any
vine of Gods planting. Nor hath the &s;aid inference any
tolerable connexion with his Premi&s;&s;es. For if <HI>the Igno|rance
of God be the greate&s;t plague in all Commonwealths,</HI>
then ought the Magi&s;trate to u&s;e all wi&s;dom and dili|gence,
and good con&s;cience, to introduce and plant the
knowledg of the <HI>true God</HI> in his Commonwealth. But
<HI>to puni&s;h</HI> ALL <HI>Impiety with the greate&s;t and mo&s;t grievous
puni&s;hments,</HI> is &s;o far from being a prudential, or likely
method, or means, to produce this effect, that of the two,
it is more proper and likely to <HI>aboli&s;h</HI> all <HI>Religion,</HI> and
true knowledg of God, out of the <HI>minds</HI> of men. And
where a Nation is generally prophane, or Athei&s;tically
<PB N="20" REF="11">
di&s;po&s;ed, as all tho&s;e are, who <HI>deny God in their works</HI>
(which is more then to be feared, is, not <HI>morbus Epidemi|cus,</HI>
but <HI>Oecumenicus</HI> al&s;o, the temper of the generality of
all, or the greate&s;t part of, the Nations under the whole
Heavens) in ca&s;e my <HI>Apologi&s;t's</HI> Conclu&s;ion &s;hould take
place, and ALL <HI>Impiety be puni&s;hed with the greatest and
mo&s;t grievous puni&s;hments,</HI> the Inhabitants of &s;uch a Land,
though before as the &s;tars of Heaven for multitude,
would &s;oon be left <HI>few in number, that a child may write
them.</HI> So that the Conclu&s;ion we now &s;peak of, may
very properly be called, <HI>The Abomination of De&s;o|lation.</HI></P>
<P>Whereas (in proce&s;s of di&s;cour&s;e, <HI>viz.</HI> p. 8.) he
&s;aith, <HI>He di&s;turbs Religion, who &s;peaks, or writes, impiou&s;ly
of the Nature of God, therefore he is to be puni&s;hed, and truly
with death,</HI> hath he not &s;poken this again&s;t him&s;elf, and
his own life, (yea and again&s;t the lives of all his beloved
fellow-Propo&s;ali&s;ts,) if the &s;everity and &s;trictne&s;s of his
own Law &s;hould be put in execution upon him? For
doth not He that repre&s;enteth God, whether by words,
or writing, either as unmerciful, or as unju&s;t, as tyran|nical,
as a Di&s;&s;embler, as walking contrary to his Oath,
as imprudent, as mutable, &amp;c. <HI>&s;peak, or write, impiou&s;ly of
the Nature of God?</HI> And hath not the Apologi&s;t him|&s;elf,
if not by writing (which whether he hath done, or
no, certain I am that many of his Judgment touching
the Nature of God, have) yet by words, repre&s;ented him
under the Reproach and deep di&s;honor, of &s;ome, or all,
of the&s;e Abominations? <HI>Dies indicabit:</HI> The day will
declare it. I know the men of this demerit and guilt,
will re&s;ent the Charge with as much indignation, as the
<HI>Jews</HI> did that of our Saviour again&s;t them, wherein he
charged them with going about to kill him: <HI>Thou ha&s;t a
Devil</HI> (&s;ay they) <HI>who goeth about to kill thee</HI><NOTE N="b" PLACE="marg">John 7. 19.</NOTE>? as if they
had been the mo&s;t innocent per&s;ons under Heaven in re|&s;pect
<PB N="21" REF="11">
of any &s;uch vile and bloody intentions, and He a
per&s;on of a Diabolical &s;pirit to lay any &s;uch thing to their
charge. Yet we know they were never the more inno|cent
(but the more guilty rather) for their peremptory
and high rejection of their Charge: nor he at all guilty,
or blame-worthy, for charging them, notwith&s;tanding
their deep offence and exulceration of &s;pirit thereat.
Mo&s;t certain it is, that all the water in the Sea will not
wa&s;h the heads (whatever it may the hearts) of the men
I now &s;peak of, from the guilt and crime of <HI>writing, and
&s;peaking impiou&s;ly of the Nature of God.</HI> They may, <HI>Pro|teus</HI>-like,
turn them&s;elves, their tongues and pens, into
twenty &s;everal &s;hapes, and ten, of &s;hifts, eva&s;ions, pre|tences,
provi&s;ions (and what not?) but all their wa&s;hings
will not make the Blackamore white: all their wre&s;tings
and wringings it this way, and that, notwith&s;tanding,</P>
<Q><L>&mdash;Haeret lateri laetalis arundo.</L></Q>
<Q><L>The deadly arrow &s;till &s;ticks fa&s;t in their &s;ides.</L></Q>
<P>Concerning the <HI>Te&s;timonies both of Gentiles and Jews</HI>
(for it &s;eems he layeth his hands acro&s;s upon the heads
of his two Compurgators, placing the <HI>Gentiles</HI> at his
right hand, and the <HI>Jews</HI> at his left) wherewith he con|cludes
his worthy Apology; fir&s;t, he giveth in&s;tance in
<HI>the fir&s;t founding of Rome (bonis avibus,</HI> for good &s;ucce&s;s
&s;ake) telling us, that <HI>Romulus</HI> and <HI>Numa Pompilius,
the fir&s;t Kings, layd the Foundations of their Law-making
in Piety and Ju&s;tice; and that of</HI> Romulus <HI>it is particu|larly
&s;aid, that before all things he began with the Divine
Wor&s;hip, &amp;c.</HI> I marvel to what account the&s;e In&s;tances
turn for his purpo&s;e? Do they not rather prove, that
Kings and Magi&s;trates, and Rulers of the Earth, have
(more generally) an itching humor, and love to be tam|pering
in matters of Religion and Divine Wor&s;hip, and
to have Religions and Wor&s;hips of their own calcula|tion
and contrivance, how blind or in&s;ufficient &s;oever
<PB N="22" REF="12">
they be for the managing or regulating &s;uch an affair, then
that they have any regular Intere&s;t or right of Power to
intermeddle therein? Or doth the Apologi&s;t intend to
commend the examples of <HI>Romulus</HI> and <HI>Numa Pompi|lius</HI>
in &s;etting up what Religion, and what Divine Wor|&s;hip
they thought be&s;t, among&s;t their people, unto the
<HI>Chri&s;tian</HI> Magi&s;trate for his imitation, or encourage|ment?
Certainly that Religion, and kind of Wor&s;hip,
which the&s;e Kings &s;et up in their dominions, was not
<HI>taught</HI> them by the <HI>Law of Nature,</HI> unle&s;s it be &s;uppo&s;ed
that the one was the true <HI>Religion,</HI> and the other, the true
<HI>Wor&s;hip.</HI> For the Law of Nature teacheth no man any
fal&s;e Religion, or fal&s;e Wor&s;hip; much le&s;s doth it
teach any man to compel others to &s;ubmit either to
the one, or the other. Therefore the Gentleman is no
<HI>Debtor unto the Gentiles</HI> for any contribution from them
towards his cau&s;e.</P>
<P>For what he cites from M^r <HI>Selden's</HI> Book <HI>De Jure Na|turae,</HI>
&amp;c. about <HI>the Opinion of the Jews concerning the
Light of Nature, condemning Idolatry, making Laws again&s;t
it, &amp;c.</HI> not having the Book by me (nor lea&s;ure at pre|&s;ent
to enquire after it) I cannot examine the truth of his
citations. But whereas he attempts to overawe me with
M^r <HI>Selden's learning and judgment,</HI> &s;aying, that <HI>perchance
M</HI>^r <HI>Goodwin will think fit to comply with them, rather then
to conte&s;t;</HI> I freely and clearly &s;ay, that I am mo&s;t ready
to <HI>comply with the learning and judgment</HI> of a man by ma|ny
degrees inferior to M^r <HI>Selden</HI> in the honour which be|longeth
unto Learning, who &s;hall teach me that, which I
am able to comprehend, or to conceive at lea&s;t as pro|bable:
but otherwi&s;e, Angels from Heaven, and Scara|bees,
or Beetles from the dunghill, are Teachers alike un|to
me: unle&s;s the light of Rea&s;on &s;heweth me a differ|ence
between them, I have no more Faith for the teach|ings
of the one, then of the other. Were M^r <HI>Selden, So|crates,</HI>
<PB N="23" REF="12">
and my Apologi&s;t, <HI>Plato,</HI> I mu&s;t commend them;
but not for&s;ake my ancient and fa&s;t Friend, Truth, for
their &s;akes. But touching the <HI>Jews</HI> (in a word)</P>
<P>1. By the cour&s;e and current of the Scriptures it ap|pears,
that they were no Great Students in the Law of
Nature; neither had they the like occa&s;ion, or nece&s;&s;ity,
which other Nations had, to engage them&s;elves much
in this &s;tudy. For they, from their great Progenitor and
Founder of their Nation, <HI>Abraham,</HI> were di&s;cipled and
trained up to a religious and holy Conver&s;ation, by Mi|racles,
Signs, and Wonders, by extraordinary Ap|pearances
of God, by literal and expre&s;s Revelations
and Di&s;coveries from Heaven of the Mind and Will of
God concerning them: <HI>Behold</HI> (&s;aith <HI>Mo&s;es</HI> to this peo|ple)
<HI>I have taught you Statutes and Judgments, even as
the Lord my God commanded me, that ye &s;hould do &s;o in the
Land, whither ye go to po&s;&s;e&s;s it. Keep therefore and do them:
for this is your wi&s;dom and under&s;tanding in the &s;ight of the
Nations, which &s;hall hear all the&s;e Statutes, and &s;ay, Surely
this great Nation is a wi&s;e and under&s;tanding people. For
what Nation is there &s;o great, who hath God &s;o nigh unto
them</HI><NOTE N="c" PLACE="marg">Deut. 4. 5 6. 7, &amp;c.</NOTE>? <HI>&amp;c.</HI> Therefore this Nation, having God <HI>&s;o
nigh unto them</HI> (as it follows) to in&s;truct and teach them
all things, that were needful for them, either to know, or
practi&s;e, had no occa&s;ion to pore much on the Book of
Nature, nor to &s;eek that by labour and travel, which was
brought unto them in &s;uch abundance by the immediate
hand of God him&s;elf. While&s;t they were dayly fed with
<HI>Manna</HI> from Heaven, ploughing and &s;owing had been
but lo&s;t labour. The ca&s;e was otherwi&s;e with the re&s;t of
the Nations on the Earth.</P>
<P>2. (And with more particularity to what the Apolo|gi&s;t
alledgeth concerning the <HI>Jews</HI> their making Laws
again&s;t Idolatry, and fal&s;e Wor&s;hip) What occa&s;ion, or
nece&s;&s;ity, can it be imagined they &s;hould have to inter|po&s;e
<PB N="24" REF="13">
their Laws or Con&s;titutions (Laws I mean of their
own framing and enditing by the Light of Nature) a|gain&s;t,
or about, Idolatry and fal&s;e Wor&s;hip, when as
they had &s;o many particular, full, and expre&s;s Laws
touching matters of this nature, delivered unto them by
God him&s;elf? Nay,</P>
<P>3. They had not only no occa&s;ion, or nece&s;&s;ity upon
them to trouble them&s;elves <HI>with making Laws again&s;t
Idolatry and fal&s;e Wor&s;hip,</HI> being &s;o plentifully in this
kind provided for by God him&s;elf; but they were re|&s;trained
by an expre&s;s Law given unto them in that be|half
by God, from &s;etting their thre&s;hold by his, I mean,
from &s;uper-adding any Laws of their own unto tho&s;e
which he had delivered unto them. <HI>Ye &s;hall</HI> NOT ADD
<HI>unto the Word which I command you, neither &s;hall ye dimini&s;h
ought from it, that you may keep the Commandments of the
Lord your God</HI><NOTE N="d" PLACE="marg">Deut 4 2.</NOTE>. And again: <HI>What thing &s;oever I com|mand
you, ob&s;erve to do it: thou &s;halt</HI> NOT ADD <HI>thereto,
nor dimini&s;h from it</HI><NOTE N="e" PLACE="marg">Deut. 12. 32.</NOTE>. Doubtle&s;s though my Apologi&s;t
judgeth the Laws <HI>again&s;t Idolatry and fal&s;e Wor&s;hip</HI> deli|vered
by God unto the <HI>Jews,</HI> to be defective and in&s;uf|ficient,
and &s;uch, who&s;e defects were &s;upplyed by addi|tional
Laws made by the <HI>Jews</HI> them&s;elves upon con|&s;ultation
had with the Light and Law of Nature; yet
God him&s;elf, both his God, and my God, judgeth other|wi&s;e
of them; otherwi&s;e he would not have &s;o expre&s;ly
and &s;everely prohibited a &s;uper-addition of other Laws
unto them. Therefore,</P>
<P>4. In ca&s;e all that be true which the Apologi&s;t cites
from M^r <HI>Selden</HI> and his Rabbies, touching the <HI>Jews ma|king
Laws again&s;t Idolatry and fal&s;e Wor&s;hip, by the Light of
Nature;</HI> yet their practi&s;e herein being evidently unwar|rantable,
and condemned by God him&s;elf, he doth rather
prevaricate with his Cau&s;e, then any ways promote it, by
in&s;i&s;ting on it, or &s;o much as mentioning it.</P>
<PB N="25" REF="13">
<P>5. (And la&s;tly) Concerning the Laws delivered unto
the <HI>Jews</HI> again&s;t Idolatry and fal&s;e Wor&s;hip, by God
him&s;elf, I have heretofore demon&s;tratively proved that
they are, or were, &s;o appropriate to this Nation, that they
were not intended by God as obligatory upon the Gen|tiles,
the tenor and import of them being proportionable
and fitted unto &s;uch a people, or Nation only, who had
&s;uch extraordinary, miraculous, and &s;upernatural Appea|rances
of the true God, ever and anon vouch&s;afed unto
them, as the Jews had. See and con&s;ider to this purpo&s;e,
<HI>Deut. 4. 15, 16, 17, &amp;c.</HI> And if the&s;e, or any the like, Laws
&s;hould have been put in vigorous execution in the Gen|tile
part of the world, that univer&s;al over-&s;preading of
Idolatry con&s;idered, which covered (in a manner) the face
of the whole Earth, they would have drawn more blood
then the world could have &s;pared without fainting, and
&s;inking right down. Yea if &s;uch Laws as he &s;peaks of,
had been only executed among the <HI>Jews</HI> them&s;elves,
who are known to have been formerly as much addicted
to &s;trange (<HI>i.e.</HI> fal&s;e) Gods, and fal&s;e Wor&s;hips, as other
Nations, of their multitudes like unto the &s;and of the
Sea, they would have left them a &s;mall remnant only.
The Di&s;cour&s;e in which I make the proof mentioned,
together with the Pages where the &s;aid Proof is man|aged,
I direct the Reader unto in the clo&s;e of my fifth
Query.</P>
<P>And thus I have di&s;patched with my Apologi&s;t; On|ly
(for a clo&s;e) de&s;iring the Reader to take knowledg,
that He hath taken little or no knowledg in his Apology
of tho&s;e &s;cruples &s;ugge&s;ted in the Queries about the
competency or meetne&s;s of &s;uch per&s;ons, whom the Ma|gi&s;trate,
according to the advice of the Propo&s;als, mu&s;t
&s;et over the great bu&s;ine&s;s of repelling from, and au|thorizing
unto, the preaching of the Go&s;pel. It is
<PB N="26" REF="14">
like herein he hath followed the whole&s;om advice of
the Poet:</P>
<Q><L>&mdash;Et quae</L>
<L>De&s;peres tractata nite&s;cere po&s;&s;e, relinquas: <HI>i. e.</HI></L></Q>
<Q><L>What thou de&s;pair'&s;t to manage plau&s;ibly,</L>
<L>(Take my advice) pa&s;s by it &s;ilently.</L></Q>
</DIV1>
<DIV1 TYPE="part">
<HEAD>An An&s;wer to the Pamphlet,
Entituled,
M^r J. Goodwin's Queries Que&s;tioned.</HEAD>
<P>COncerning the Author of the Pamphlet, &s;tiled, M^r
<HI>John Goodwin's Queries Que&s;tioned,</HI> together with
this his Di&s;cour&s;e, I &s;hall not need to &s;ay much, &s;ince he
hath befriended me with the gentle <HI>oppo&s;ition</HI> of <HI>one Que|ry</HI>
only, to my <HI>Thirty;</HI> and this &s;o well conditioned, that
it may be ea&s;ily re&s;olved, without the lea&s;t detriment,
or damage, to the Cau&s;e pleaded in my Queries. For is
not his one <HI>Query,</HI> this; <HI>Whether the fourth Command|ment
doth not &s;ufficiently ju&s;tifie and enjoyn the Power of the
Civil Magi&s;trate in matters of Religion?</HI> I mu&s;t confe&s;s
that this Commandment doth (in one &s;ence) <HI>&s;ufficiently
ju&s;tifie and enjoyn the Power of the Civil Magi&s;trate in
matters of Religion;</HI> but in this &s;ence, the fir&s;t, and the
&s;econd, or any other of the nine, doth both <HI>ju&s;tifie and
enjoyn</HI> the &s;ame, altogether as <HI>&s;ufficiently</HI> as this. For that
which is neither <HI>ju&s;tifiable,</HI> nor meet to be <HI>enjoyned,</HI> may
be &s;aid to be <HI>&s;ufficiently ju&s;tified and enjoyned,</HI> when there
is nothing at all &s;aid, or done, either for the one, or the
other. An innocent per&s;on is <HI>&s;ufficiently</HI> puni&s;hed, when
<PB N="27" REF="14">
he is not puni&s;hed at all: and the Gentleman the Author
of the <HI>Query</HI> in hand; is <HI>&s;ufficiently</HI> commended for
the &s;ame, when he is not commended at all. I pre|&s;ume
the trea&s;ure of the duty, or power, of the <HI>Civil
Magi&s;trate,</HI> as &s;uch, was never judged by any &s;ober man
to be hid in the field of the fourth Commandment, nor
in any part of the fir&s;t Table, nor did ever any labourer
in Gods vineyard dig here to find it. It is the &s;ence of all
judicious men, as far as my reading extendeth, that the
fir&s;t of the two Tables doth not pre&s;cribe, or intermeddle
with, the duties of one man to another, nor yet the duties
appertaining either to any natural, or politique Office, or
Relation; but only enjoyns &s;uch duties, wherein the
Wor&s;hip of God con&s;i&s;teth, and which equally relate to
all per&s;ons what&s;oever. Of this mind is <HI>Calvin</HI><NOTE N="f" PLACE="marg">In duas e|nim partes, quibus tota continetur ju&s;ticia, le|gem &s;uam &s;ic divi&s;it Deus, ut priorem religionis officiis, quae peculialiter ad numinis &s;ui cultum pertinent, alteram officiis charitatis, quae in homines respiciunt, a&s;&s;ignaverit. <HI>Calv. In&s;t. l. 2. c.</HI> 8. &sect;. 11.</NOTE>, <HI>Peter
Martyr</HI><NOTE N="g" PLACE="marg">Prima tabula e&s;t, quae circa Deum ab&s;que ullo medio ver&s;atur: Altera vero ad proximum dirigitur. <HI>P. Martyr. Loc. Com. Cla&s;&s;. 2. c.</HI> 3. &sect;. 21.</NOTE>, <HI>Mu&s;culus</HI><NOTE N="h" PLACE="marg">Si cogites de dilectione Dei &amp; proximi, prima tabula di|lectionem Dei; altera, dilectionem proximi requirit. <HI>Mu&s;c. Loc. in Praecept. Octav.</HI> Et paulo po&s;t: Prima tabula, quid Deo; altera, quid proximo debeamus prae&s;cri|bit.</NOTE>, <HI>Rivet</HI><NOTE N="i" PLACE="marg">Nec in prim&acirc; tabul&acirc; continentur mandata de officio no&s;troerga nos, &amp; proximum, &s;ed erga Deum. <HI>Rivet. Explicat. Decalogi. p.</HI> 109. Secunda tabula continet &s;ex alia praecepta, quae nos erudiunt de iis, quae proximo debemus, ut prio|ris praecepta nos direxerunt ad ea, quibus &s;pecialiter &amp; immediate Deo &s;umus a&s;tricti. <HI>Idem. p.</HI> 170.</NOTE>, and many others.</P>
<P>Be&s;ides, the tenor of the words in this Commandment
running after the &s;ame manner, and carried on by the
&s;ame pronoun, or term of addre&s;s, <HI>thou, thou,</HI> as well in
the &s;ub&s;equent part of the Command, as in the <HI>two fir&s;t
clau&s;es,</HI> it is extreamly incongruous to &s;ay, or think (as
my Anti-Queri&s;t doth) that <HI>in the two first clau&s;es the
per&s;onal ob&s;ervation</HI> of the Command, <HI>is commanded to all
<PB N="28" REF="15">
in general, and to men, as men,</HI> and that in the re&s;t, the
ob&s;ervation of it &s;hould be commanded unto Parents,
as &s;uch, and unto Magi&s;trates, as &s;uch. For, according
to this notion, the fir&s;t and &s;econd, <HI>Thou,</HI> mu&s;t &s;ignifie,
<HI>Thou man,</HI> and again, <HI>Thou</HI> man: The third <HI>Thou, Thou</HI>
Parent, and <HI>Thou</HI> Ma&s;ter too: the fourth and la&s;t <HI>Thou,
Thou</HI> Magi&s;trate. If my Anti-Queri&s;t can &s;hew any
other period, or &s;entence throughout all the Scripture,
of like interpretation, with this, and wherein the &s;ame
pronoun and term of addre&s;s, mu&s;t import and &s;ignifie
&s;uch variety of capacities, relations, and formal con&s;i|derations,
it is probable I &s;hall con&s;ider further of his
notion about the fourth Commandment, then yet I think
it worth the while to do; although a parallel in this ca&s;e
would be no &s;ufficient demon&s;tration of the truth or
&s;oundne&s;s of the conceit.</P>
<P>2. If the Ma&s;ter of the Family (whether Father, or
Ma&s;ter) or Magi&s;trate, be impowered and enjoyned by
this Commandment, the former, to compel, and by
puni&s;hment force, his children, or &s;ervants, to the out|ward
Wor&s;hip of God; the latter, to do the like unto
<HI>&s;trangers,</HI> by mulcts, fines, impri&s;onments, &amp;c. then
are they equally impowered, and enjoyned, to exerci&s;e
the &s;ame compul&s;ive authority upon their <HI>Cattel</HI> al&s;o
(their OX, A&s;s, and Hor&s;e) and commanded to force
the&s;e al&s;o unto the outward means of Gods Wor&s;hip.
For the tenor of the Commi&s;&s;ion, or Injunction (&s;o fan|cied
by the <HI>Anti-queri&s;t</HI>) impo&s;ed by this Command|ment
upon Magi&s;trates, and Ma&s;ters of families, re&s;pect|eth
as well, and as much, the one, as the other. <HI>In it thou
&s;halt not do any work: thou, nor thy &s;on, nor thy daughter,
thy man-&s;ervant, nor thy maid-&s;ervant, nor thy</HI> CATTEL,
<HI>nor the &s;tranger within thy gates,</HI> &amp;c. Here is not the
lea&s;t difference made, nor intimated, between the
<PB N="29" REF="15">
Power given to the Ma&s;ter, or Magi&s;trate, over their
<HI>children, &s;ervants, &s;trangers,</HI> &amp;c. and that given them
over their CATTEL.</P>
<P>3. If there were any Injunction intended by God in
this Commandment to be layd upon the Magi&s;trate, to
compel tho&s;e under his Juri&s;diction, unto the outward
or publique means of Gods Wor&s;hip, doubtle&s;s &s;uch an
<HI>Injunction</HI> &s;hould rather re&s;pect, and be extended unto,
the generality of his own people, and native Subjects,
then <HI>Strangers</HI> only: Whereas here is not the lea&s;t men|tion,
or intimation, of any other per&s;on, that can with
any colour be pretended to be made obnoxious to the
(imaginary) compul&s;ive Power of the Magi&s;trate, but
the STRANGER only.</P>
<P>4. One main end of the In&s;titution and gift of the
Sabbath by God, was that &s;uch per&s;ons (e&s;pecially) who
were under &s;uch a Power and Authority of others, by
which they might be, and ordinarily were, compelled to
labour, work, and pains-taking, as children and &s;ervants,
together with laboring <HI>cattel,</HI> might have a &s;ea&s;onable
and competent re&s;t, and refre&s;hing, from their accu&s;tom|ed
labour. This is evident from &s;everal places. <HI>Six days
&s;halt thou do thy work, and on the &s;eventh day thou &s;halt re&s;t:</HI>
THAT <HI>thine OX and thine A&s;s may re&s;t, and the &s;on of thine
handmaid, and the &s;tranger may be refre&s;hed</HI><NOTE N="k" PLACE="marg">Exod. 23. 12.</NOTE>. So again:
<HI>But the &s;eventh day is the Sabbath of the Lord thy God: in
it thou &s;halt not do any work, thou, nor thy &s;on, nor thy
daughter, nor thy man-&s;ervant, nor thy maid-&s;ervant, nor
thine OX, nor thine A&s;s, nor any of thy Cattel, nor thy &s;tran|ger
that is within thy gates;</HI> THAT THY MAN-SERVANT
AND THY MAID-SERVANT MAY REST AS WELL
AR THOU. <HI>And remember that thou wa&s;t a &s;ervant in the
Land of Egypt</HI><NOTE N="l" PLACE="marg">Deut 5, 14 15</NOTE>, <HI>&amp;c.</HI> This la&s;t clau&s;e, <HI>and remember that
thou wa&s;t a &s;ervant, &amp;c.</HI> added by way of motive, and
<PB N="30" REF="16">
enforcement of obedience unto the preceding Com|mandment,
from tho&s;e, to whom it was more peculiarly
given (as <HI>viz.</HI> Parents, and Ma&s;ters) plainly &s;heweth, that
God in this Commandment did in a very &s;ignal and &s;pe|cial
manner, aim at and intend the ea&s;e, comfort, and re|fre&s;hing
of tho&s;e, who otherwi&s;e were &s;ubject and in
danger to have been over-wrought, &s;urcharged, and op|pre&s;&s;ed
with labour, by others. Now then, if it &s;hall be
&s;uppo&s;ed, that the&s;e Parents, or Ma&s;ters, who have the
Command of their childrens and &s;ervants labours, all
the week be&s;ides, are either <HI>impowered,</HI> but e&s;pecially en|joyned,
by God in this Commandment, to compel or
force them again&s;t their wills by &s;tripes, or otherwi&s;e,
to the <HI>outward means</HI> of Divine Wor&s;hip, he &s;hould give
them a Commi&s;&s;ion, nay lay an Injunction upon them,
to make the day intended by him for the comfort, re&s;t,
and refre&s;hing of the&s;e children and &s;ervants, a day of
greater &s;orrow, trouble, and di&s;comfort unto them, as the
ca&s;e might be (and was frequently not unlike to be) then
any, or all the days of the week be&s;ides; and &s;o &s;hould
plainly prevaricate with one of his chief intentions in the
Command, and be divided in him&s;elf.</P>
<P>5. If the Magi&s;trate be impowered, or enjoyned, by
the Commandment before us, to <HI>compel</HI> (either by fines,
impri&s;onment, or the like) <HI>&s;trangers</HI> or others, <HI>to the ex|ternal
Wor&s;hip of God,</HI> then in ca&s;e that Wor&s;hip, where|unto
he is &s;uppo&s;ed to be <HI>impowered</HI> or enjoyned to com|pel
them, be, in the Judgment and Con&s;cience of him
that is compelled, &s;uper&s;titious, idolatrous, or unlawful,
then the Magi&s;trate hath not &s;imply a Power, but a
Command layd upon him by God, to force men, and
particularly <HI>&s;trangers,</HI> to pollute their Con&s;ciences, or at
be&s;t to play the hypocrites by drawing near unto God
with their lips, while&s;t their hearts are far from him.</P>
<PB N="31" REF="16">
<P>6. (And la&s;tly) If the Magi&s;trate hath a Power or
Command from God to compel <HI>&s;trangers,</HI> or others (by
the means afore&s;aid) to the outward Wor&s;hip of God,
then mu&s;t he be &s;uppo&s;ed to be anointed by God with an
infallible &s;pirit of di&s;cerning, which is the true Wor&s;hip
of God, and in&s;tituted by him&s;elf. Otherwi&s;e God mu&s;t
be &s;uppo&s;ed not only to give a Commi&s;&s;ion unto, but
even to lay an Injunction upon, the <HI>blind to lead,</HI> yea to
hale and drag, <HI>the blind;</HI> and not only &s;o, but as the ca&s;e
may be, and is like to be very frequently, to lay an In|junction
upon <HI>the blind,</HI> to lead, hale, pull, and drag, even
the <HI>&s;eeing</HI> them&s;elves: which is a much more unnatural
ab&s;urdity, then the other.</P>
<P>The&s;e things (with &s;ome others, which I &s;hall not
trouble either my &s;elf, or Reader, to mention, at pre&s;ent)
con&s;idered, make it a thing very apparant unto me, that
that which led my Anti-queri&s;t out of the way of the
mind of God in the fourth Commandment, was partly
his pre-conceived opinion of the Magi&s;trates Power in
matters of Religion, together with his inability where to
find a more plau&s;ible or colourable ground for it in all
the Scripture; partly his non-advertency that the ex|ternal
or bodily re&s;t from labour, is the only literal and
expre&s;s end of God in this Commandment, (however
this literal re&s;t was typical, pointing at both tho&s;e re&s;ts
&s;poken of, <HI>Heb.</HI> 4. 9, 10, 11.) partly al&s;o the tenor and
carriage of the Commandment it &s;elf, expre&s;ly calcula|ted
according to the exigency of &s;uch an end.</P>
<P>For the rea&s;on why this Commandment was deliver|ed
by God in this tenor, or form of words,&mdash;<HI>in it thou
&s;halt not do any work, thou, nor thy &s;on, nor thy daughter,
thy man-&s;ervant, nor thy maid-&s;ervant, nor thy cattel, nor
thy &s;tranger, &amp;c.</HI> rather then in this, No per&s;on what|&s;oever,
bond or free, young or old, &s;tranger or home|born,
<PB N="32" REF="17">
no Ox or A&s;s what&s;oever, or the like, &s;hall do any
work; the rea&s;on (I &s;ay) why God u&s;ed the former tenor
of words in drawing up this Commandment, was to in|timate,
that the Re&s;t of the Sabbath was not like to be
violated, or the Commandment it &s;elf broken, but by
the covetou&s;ne&s;s, cruelty, or oppre&s;&s;ion of Parents and
Ma&s;ters, and &s;uch who had power to exact and require
labour and work, from others, whether per&s;ons, as chil|dren,
&s;ervants, and &s;trangers, or other creatures, as OX,
A&s;s, or the like. As the Apo&s;tle &s;aith, The <HI>Law was not
made (i.e.</HI> was not &s;o much made) <HI>for a righteous man</HI>
[meaning, for &s;uch a man who is under no likelyhood of
&s;inning] <HI>but for the lawle&s;s and di&s;obedient</HI><NOTE N="m" PLACE="marg">1 Tim. 1. 9.</NOTE>, &amp;c. <HI>i. e.</HI> for
&s;uch, who without the bar of the Law and the puni&s;h|ment
therein threatened, were, or would be, very pro|pen&s;e
and apt to do wickedly, &amp;c. upon a like account
we may very rea&s;onably conceive and &s;ay, that the Law
of the Re&s;t of the Sabbath was not &s;o much made for
children, or &s;ervants, or Oxen, or A&s;&s;es, becau&s;e there is
&s;o little propen&s;ity in the&s;e, to work, or labour, when they
are not nece&s;&s;itated unto it by their Superiors, in as much
as they are no gainers by thir labours, but lo&s;ers rather;
but for Heads of Families, Ma&s;ters of Servants, Parents,
of Children, Owners of laboring Cattel, &amp;c. who by
rea&s;on of tho&s;e covetous and hard di&s;po&s;itions, which
are &s;o incident unto men, that have the opportunity
of inriching them&s;elves by the labour of others,
were likely to tran&s;gre&s;s in this kind. Or in ca&s;e
there &s;hould be found any di&s;po&s;ition in a child, or &s;er|vant,
man, or maid (and there is the &s;ame rea&s;on of the
<HI>&s;tranger</HI>) to work on the Sabbath day without being
compel'd unto it by their Parents, or Ma&s;ters, this di&s;po|&s;ition
is &s;ufficiently reproved, or re&s;trained, by God,
partly in his re&s;training their Ma&s;ters and Parents them|&s;elves
from working, partly by re&s;training them from
<PB N="33" REF="17">
impo&s;ing any burthen of labour upon them on this day.
The&s;e two particulars are &s;ufficient to inform them, that
his will and mind is, that they &s;hould re&s;t from labour on
the Sabbath day.</P>
<P>So that when God in the Commandment turns him|&s;elf
&s;o particularly unto Parents, and Ma&s;ters, charging
them they &s;hall not do any work, <HI>they, nor their children,
nor their &s;ervants</HI> (of the one &s;ex, or the other) his mean|ing
is not, that they &s;hould compel them to keep the Sab|bath
(which is my Anti-queri&s;ts notion) but that they
take heed that they compel them not to break it, <HI>viz.</HI> by
impo&s;ing any &s;ervile work, or labour upon them on this
day. Thy children, thy &s;ervants, &s;hall do no work;
<HI>i. e.</HI> they &s;hall not be employed, or required, or con|&s;trained
by thee, to work on the &s;eventh day. This to be
the meaning of God, is yet more evident from hence,
<HI>viz.</HI> that the &s;ame Charge or Injunction is layd upon
the Parent, or Ma&s;ter, in reference to his Cattel, which is
layd upon him in re&s;pect of his Children, or Servants.
<HI>In it thou &s;halt not do any work, Thou, nor thy &s;on, nor thy
daughter, thy man-&s;ervant, nor thy maid-&s;ervant, nor thy</HI>
CATTEL. Now &s;ure enough it is, that men are not
commanded to compel or force their <HI>Cattel</HI> to keep the
Sabbath day, but only not to compel them to labour on
this day, which is their breaking of it. But as touching
the work or interpo&s;ure of the <HI>Magi&s;trate</HI> in one kind or
other, as &s;uch, about the ob&s;ervation of the Sabbath, here
is <HI>alti&s;simum &amp; profundi&s;simum &s;ilentium,</HI> mo&s;t perfect
and profound &s;ilence from the one end of the Heaven of
this Commandment unto the other.</P>
<P>To conclude, whereas the <HI>Anti-queri&s;t</HI> informeth his
Reader, that my 18. 19. 20. 21. 22. 23. 24. 25. Queries
<HI>concern only the Ordination of Mini&s;ters,</HI> which (he well
&s;aith) is nothing to the Que&s;tion about the Magi&s;trates
<PB N="34" REF="18">
Power; the truth is, that to my be&s;t remembrance, the
Ordination of Mini&s;ters was not &s;o much as once in all
my thoughts, while&s;t I was drawing up the &s;aid Queries:
nor do any of them concern the Ordination of Mini&s;ters
in the lea&s;t. Or if the Gentleman will needs, by an Acy|rology,
term the &s;ubject of tho&s;e Queries, the <HI>Ordination
of Mini&s;ters;</HI> then I mu&s;t crave leave to inform him,
that although the &s;aid Queries do not concern the Que|&s;tion
of the Magi&s;trates Power about matters of Religi|on,
in the general, yet do they mainly concern a parti|cular
branch of that Power, which is a&s;&s;erted unto him
about &s;uch matters in the Mini&s;ters Propo&s;als; as the
Reader, if he judgeth it worth his time to compare the
one with the other, will readily find. But by the &s;ence
of this Anti-queri&s;t, and the Apologi&s;t touching the in|terpo&s;ure
of the Magi&s;trates Power in matters of Reli|gion,
it appeareth &s;ufficiently that if the Land had a <HI>Pha|laris</HI>
King over it, there would be found more then one
<HI>Perillus</HI> to make him brazen Bulls for the tormenting of
&s;uch Chri&s;tians, who are either too weak, or too wi&s;e,
to &s;wim down the &s;tream of a State Religion, or to call
men, <HI>Rabbi.</HI></P>
</DIV1>
</BODY>
<BACK>
<DIV1 TYPE="errata">
<HEAD>ERRATA.</HEAD>
<P>Page 11. <HI>line 1. for,</HI> Wir&s;hip, <HI>read,</HI> Wor&s;hip.
Pag. 13. <HI>l. 30. for,</HI> Nye, <HI>r.</HI> nigh.</P>
</DIV1>
<TRAILER>FINIS.</TRAILER>
</BACK>
</TEXT>
</EEBO>
</ETS>
