The apologist condemned: or, A vindication of the Thirty queries (together with their author) concerning the power of the civil magistrate in matters of religion. By way of answer to a scurrilous pamphlet, published (as it seems) by some poposalist, under the mock-title of An apologie for Mr John Goodwin. Together with a brief touch upon another pamphlet, intituled, Mr J. Goodwin's queries questioned. By the author of the said Thirty queries. Goodwin, John, 1594?-1665. This text is an enriched version of the TCP digital transcription A85382 of text R202305 in the English Short Title Catalog (Thomason E691_16). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 69 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85382 Wing G1148 Thomason E691_16 ESTC R202305 99862640 99862640 114806 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85382) Transcribed from: (Early English Books Online ; image set 114806) Images scanned from microfilm: (Thomason Tracts ; 107:E691[16]) The apologist condemned: or, A vindication of the Thirty queries (together with their author) concerning the power of the civil magistrate in matters of religion. By way of answer to a scurrilous pamphlet, published (as it seems) by some poposalist, under the mock-title of An apologie for Mr John Goodwin. Together with a brief touch upon another pamphlet, intituled, Mr J. Goodwin's queries questioned. By the author of the said Thirty queries. Goodwin, John, 1594?-1665. 34, [2] p. Printed by J.M. for Henry Cripps and Lodowick Lloyd, and are to be sold at their shop in Popes-head Alley., London, : 1653. The author of the said Thirty queries = John Goodwin. A reply to "An apologie for Mr. John Goodwin" and "Master John Goodwins quere's questioned". The final leaf is blank. Annotation on Thomason copy: "Aprill. 19.". Reproduction of the original in the British Library. eng Goodwin, John, 1594?-1665. -- Thirty queries -- Early works to 1800. An apologie for Mr. John Goodwin -- Early works to 1800. Master John Goodwins queries questioned -- Early works to 1800. Church and state -- England -- Early works to 1800. A85382 R202305 (Thomason E691_16). civilwar no The apologist condemned: or, A vindication of the Thirty queries (together with their author) concerning the power of the civil magistrate i Goodwin, John 1653 12368 3 40 0 0 0 0 35 C The rate of 35 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2008-01 Emma (Leeson) Huber Sampled and proofread 2008-01 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE Apologist Condemned : OR , A VINDICATION OF THE Thirty Queries ( Together with their Author ) Concerning the Power of the Civil Magistrate in matters of Religion . By way of Answer to a scurrilous Pamphlet , published ( as it seems ) by some Poposalist , under the Mock-title of An Apologie for Mr John Goodwin . TOGETHER With a brief Touch upon another Pamphlet , Intituled , Mr J. Goodwin's Queries Questioned . By the Author of the said Thirty Queries . Thou shalt not bear false witness against thy neighbor . Exod. 20. 16. And there arose certain , and bare false witness against him , saying , We heard him say , I will destroy this Temple that is made with hands , and within three days I will build another made without hands . But neither so did their witness agree together . Mark 14. 57 , 58 , 59. Quicunque desideraverit primatum in terra , inveniet in coelo confusionem . Chrysost. Ita perit judicium , ubi res transit in affectum , & nostram volumus qualemcunque praevalere sententiam , quia nostra est . Aug. London , Printed by J. M. for Henry Cripps and Lodowick Lloyd , and are to be sold at their Shop in Popes head Alley . 1653. A VINDICATION OF THE Thirty Queries , ( Together with the Author ) Against the Mock-Apology for Mr John Goodwin . THe Gentleman the Apologist , being ( as I understand ) a Graceling of the Greatness of this World , can have ( in my understanding ) no other reasonable ground for his taking sanctuary behind the Curtain , but only some conscienciousness that his Pamphlet is beneath him , and that it would rather take from , then add to , him , if his Name were known . He seems to be of that race of men , whose Conscience will allow them to do evil , but their prudence will not allow them to bear the shame belonging to it , if they know how to help it . It is obvious to every eye that looks into the said Mock-Apology , that the main projecture of it , was only the propounding of this main Query and Wonder ( as the worthy Author terms it , pag. 1. ) How the same hand could subscribe the Ministers Proposals for advancement of Religion on to the Supreme Magistrate , and yet propose this Question ; Whether the Magistrate stands bound by way of Duty to interpose his Power or Authority in matters of Religion , &c. He seems to promise unto himself the present downfall of the credit and esteem of the Querist ; and consequently , of his Queries also , upon the sound of his Rams horn , the bare proposal of this Query . But suppose the hand he speaks of had subscribed the said Proposals upon the terms insinuated in this main Query and Wonder , ( which yet will be found to be an undue insinuation , ) is it such a strange Query or Wonder , how Peter that had denyed his Lord and Master before a Damosel , could yet confess him with so much courage , as he did , before a Council afterwards ? Or is it such a Wonder , how he that doth weakly once , should at any time after do more wisely ? Nay ( questionless ) of the two it is the greater Wonder , that He , who hath stumbled and fallen to the Earth , should not rise and get up , then that he should not always lie upon the ground . But may not the Apologist bear the shame of being a false Witness against the Querist , upon the like account , on which they that witnessed against Christ , that he had said , I am able to destroy the Temple of God , and to build it in three days , are stigmatized by the Holy Ghost , for false Witnesses a ? For doth he not represent the Subscription of the Querist to the Ministers Proposals , as if he subscribed the reasonableness of the said Proposals , or the meetness of them to be put in execution ; when as he expresly declared , together with a Friend of his , who subscribed at the same time with him , unto Mr Nye ( who importunately sollicited our said Subscriptions ) that he was not satisfied with the Contents of the said Proposals , neither could be own or subscribe them , as meer to be put in practise . Hereupon the said Mr Nye , affectionately pursuing his motion to us for our subscriptions , expressed himself to this effect , That though we were not satisfied touching the lawfulness or meetness of things contained in the said Proposals , to be practised , yet we might lawfully subscribe them , as meet to be delivered unto , and to be taken into consideration , by the Committee . We at present apprehending no snare , danger , or inconvenience in it , to subscribe them in such a notion , and with such a declaration of our selves , as this , and being desirous to go as far with our Brethren of the Ministry , as ever our Judgments and Consciences would permit us , yielded accordingly , and subscribed . But to mention this by way of Apology for Mr J. Goodwin , had been to prevaricate with the design : and besides , to act at any such rate of fairness , is a strain of ingenuity higher ( I fear ) then the heart of a Proposalist is willing to be wound up unto . It is no marvel that he hates the light , this ( as our Saviour observeth ) being the property of him that doth evil . In the mean time , I find how hard a thing it is , so much only as to touch pitch , and not be defiled . I shall ( I trust ) from henceforth remember , that that generation of men , with whom I had to do in this business , Foenum habet in cornu : longè fugiam . A lock of hey tied to their horn they have : Far from them I shall flee my self to save . But suspecting ( it seems ) that the Wonder he speaks of , will not procure sufficient credit to his cause against the Querist , and his Queries together , having ( as he supposeth ) by his lensey-woolsey story done well towards the laying the honor of the one in the dust , he attempteth the disparagement of the other also . Amongst the Thirty Queries ( he saith ) propounded by him , there is not one to be found , but is either , 1. Impertinent , or , 2. Impotent . Pag. 7. he smiteth me with his Censorian rod for an imaginary defect in a contradistinction I make between evil doers against the light of Nature , and , worshippers of God in a false manner ; but himself in saying , that all my Queries , are either impertinent , or impotent , contradistinguisheth twice two against four . For that which is impertinent , must needs be impotent , unless he will say , that that which no ways concerns a cause , may yet have strength enough in it to overthrow it . And again , that which is impotent , must needs be impertinent , or to little purpose , unless he will say that that which hath nothing in it to countenance or support a cause , is yet pertinent to it . Yea impotency , and impertinency , are identical , after the manner of things which are mutually exegetical the one of the other . But what may the Gentleman mean by his , Impertinency ? Impertinent imports Relation , or rather a want of relation in point of usefulness , and this either to some special and particular term , or else to a general . He seems by charging the Queries with impertinency , only to imply that they are irrelative to such a special or particular term , unto which he was afraid they might have proved more pertinent , then he could have wished . And for all his rejoycing in face over their impertinency , in reference to such an end and purpose , as he specifieth , yet I beleeve his heart partaketh not with his face in this joy . For when he saith ( pag. 2. ) that Mr Goodwin not only may , but indeed must be so understood ( viz. as not to query , at least in the major part of his Queries , the exercise of the Magistrates power in matters of Religion , save only that which is coercive , and like a Spanish Inquisition , or English High-Commission-Court , &c. ) he tacitly grants ( I will not add , and is inwardly troubled ) that in sundry of my Queries I am guilty of suggesting pertinent scruples even against the interposure of such a Power by the Magistrate in matters of Religion , which falls much short of that which is compulsive by mulcts , fines , imprisonments , &c. to a conformity unto the publique Profession and Practise . Yea they who shall please to peruse the First , the Seventh , the Tenth , the the Eighteenth , with most of the Queries following , will find me guilty of suggesting scruples of that pertinency even against the interposure of such a Power by the Magistrate , which the Apologist claims for him , that he fairly passeth by them , leaves them as he finds them ; and in stead of healing or removing them , only dawbs with a little untempered mortar , telling the Magistrate ( pag. 4. ) that things of a Religious nature , are either absolutely such , or mixily ; and telling him again ( without any limitation or caution ) that He may intermeddle , though not in the former , yet in the latter . And how doth he prove this ? Only by putting it upon Mr Goodwin to resolve , whether a Christian Magistrate were obliged to suffer a Heathen under his Jurisdiction to sacrifice his Child to Moloch , &c. A worthy Demonstration ! {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . O , let King Priam , and King Priam's Sons Make joy together . Mr Goodwin's sence about the case propounded , is , That a Magistrate , whether Christian , or Pagan , is obliged not to suffer the perpetration of Murther , whether by an Heathen or Christian , under his Jurisdiction ; nor to suffer either the one , or the other , to sacrifice their child , not onely not to Moloch , but not to God himself . He that from this Resolution of the case is able to gather a Ground or Argument to prove , That a Magistrate may use what power he pleaseth , or umpire as he pleaseth , in matters of Religion , so they be not purely , but mixtly sch , as the publique circumstance of Time , Place , Revenue , some opinions , &c. may as well ( for ought I understand ) bring up the Element of fire from the bottome of the Sea . For what face of a consequence is there in this Enthymeme : A Magistrate may interpose his power , against the commiting of Murther in his Jurisdiction : Therefore he may interpose his power also to punish men in his Jurisdiction for what Opinions he thinks meet , to constrain men to allow to what Ministers he pleaseth what proportion of their estates he pleaseth , to compell them to repair to such places for the publique worship of God , as he pleaseth , &c. P. 4. 5. he be-jeareth ( after his manner ) the poor Querist , as proposing ( in his last Querie ) this considerable question , Whether the Civil Magistrate be not a kind of Bat , that is confin'd to the twilight of nature . I confess such a question as this ( though the Querist owneth it not for his , but must charge it upon the Apologist to answer for the calumnie ) might be more reasonable ( of the two ) proposed concerning such Proposalists , who reason at the rate lately specified , and decline the light , then concerning the civil Magistrate . Only they seem to be confined to a light many degrees inferior to the twilight of Nature , I mean to such a light , which our Saviour term's , darkness a ; ( speaking , I conceive , of by-ends , undue Interests , &c. which take upon them the proper office and work of light , which is to direct and guide men in their way , but perform it after the manner of darkness , leading them into boggs and precipices , and places of danger . ) And besides the Apologizing Proposalist , hath severall properties of the Bat , viz. to fly up and down in the night , or evening , and to hide his self from the light of the day , to frequent houses , not woods or solitudes , as other birds do , to cry , or to complain lightly , or upon small occasion , &c. Conataeque loqui , minimam pro corpore vocem Emittunt , peraguntque leves stridore querelas . Tecáque , non sylvas , celebrant , lucemque perosae Nocte volant , seróque tenent a vespere nomen . ( i. ) They try to speak , but voyce they utter none : They pule , and scrike , with a poor-sounding tone : Of matters smal with scriking they complain : 'Bout houses , not in woods , they still remain : I' th' night they fly , because they hate the light ; The dusky evening doth their name endite . But the Gentleman Apologist indulging himself above measure in his Democritical wit , instead of speaking soberly to the business he had in hand , hopes to afford it better promotion by a mixt discourse of an unchristian composition , the ingredients predominant , being only falshood , and flearing , pag. 5. But lest the Reader be mistaken , he must remember , that the Book of Nature , according to Mr Goodwin's Edition , comes forth in a just volume : the light of Nature , in his Astronomy , is a Star of the first magnitude . And therefore whilest he allows the Magistrate a Power to punish Offenders against the Light and Law of Nature , he outvies the Proposals , if he be true to his own principles . If he that writes these things , be , in so doing , true to his own principles , most certain it is that he is Principled by the Prince that ruleth in the ayr , and not either by the Light , or God , of Nature . For what ground he should have , excepting ( haply ) his Devotion to the Goddess Mendacina , to utter such things as these , is not easily imaginable . For what edition of the Book of Nature hath Mr Goodwin published , that comes forth in a just volume ? Or what hath he ever said , or written , that administreth so much as any tolerable occasion , colour , or pretence , for such a saying ? I no where ascribe to the Light of Nature so much as the least ability of discovering or discerning any truth , but only in conjunction with the Grace or good Spirit of God . It may be I do not always mention this Conjunction , when I speak of the Light of Nature ; but I frequently , and upon sundry occasions , declare my sence and meaning in this behalf . If the Apologist himself , saying , that the Light of Nature may discover the Truth of his few ( i. e. six ) Corollaries , or at least being discovered , must assent unto it , meaneth by the Light of Nature , any principle , faculty , or ability vested in Nature , capable of such actings , as here he ascribeth unto it , without the gracious and merciful assistance or concurrence of the Spirit of God with it , he sets forth the Book of Nature in a far larger and fairer Edition , then ever it was , or is like to be , set forth by me . And whereas he saith , that whilest I allow the Magistrate a Power to punish Offenders against the Light and Law of Nature , I outvy the Proposals , &c. if by , Offenders , he means , all Offenders , his suggestion is most untrue : I no where allow him a Power to punish ALL Offenders against the Light of Nature , but Offenders only against the CLEAR Light of Nature , ( see Query 2. and 30. ) If by Offenders , he means , some Offenders only , I cannot outvy the Proposals in such an allowance , unless it be supposed , that these allow no Power to the Magistrate to punish any Offender whatsoever against the Law of Nature ; which far be it from my good Friend , my Apologist , either to say , or think . I made a while some Treasure of those words of his ( pag. 2. ) With such a Power ( i. e. a Coercive Power in matters of Faith , and Worship , a Power which would compel unto the publique Profession and Practise ) the Ministers hold as little correspondency , as Mr Goodwins Queries . But {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , this my supposed Treasure proves Coals . For if the Magistrate be allowed a Coercive Power for raising a revenue and maintenance for what , and how many , Ministers he pleaseth , and withall , what proportion of revenue and maintenance he pleaseth ( which is the golden Apple for which my Apologist chiefly runneth , and unto which all the rest of his pleadings for the Magistrate , are Debtors ) this , being rightly construed , makes the perfect sence of a Coercive Power , even in matters of Faith and Wirship , and which compelleth unto the publique Practise , &c. For , 1. Is it not a branch of the Faith of many in the Nation , and these not of the worst , nor worst-conscienced men , that they shall sin against God in paying Tythes , yea in allowing any maintenance at all to such Ministers , whom they judg Antichristian in their Office , and Call ? 2. What doth it ease or advantage me , that the Magistrate should force me to allow , or part with , such or such a proportion of my Estate , for the maintenance of such or such a Minister , more then it would , in case he should compel me to pay a fine of like value for holding such or such an Opinion , or for joyning in such or such a way of worshipping God ? I am equally damnified in my Estate in the one way and the other : nor is it any ways material unto me , upon which account I part with my substance . Or if there be any difference in the case , certainly it would be more passable with me , to suffer for an Opinion , or Practise , which I conscientiously love and profess , then for the sake of such a person , be he Minister , or other , to whom I am a stranger , and no ways obliged , yea who ( haply ) is an offence and burthen unto me . Therefore a Coercive Power in the Magistrate , about publique Circumstances , as of Time , Place , Revenue , and some Opinions , &c. differs only in face , not in heart , from a Coercive Power in Faith and Worship . Whereas he informs me ( in his fifth Corollary , p. 6. ) that The wise and faithful Christian Magistrate may be assured of some Truths in Christian Religion , and their opposite Errors ; 1. I marvel how ( the Principles of the Apologist salved ) the Light of Nature should discover any such Truth as this , that there is such a thing in rerum Naturâ . as a CHRISTIAN Magistrate ; or being discovered , should assent unto it ; which notwithstanding he affirms concerning this , and all the rest of his Corollaries . For if the Light of Nature be in no capacity to discover that there is a Christ , nor so much as to assent to any discovery that is made of him ( which is one main Article , it seems , of the Apologist's Faith ) how should it discover , or come to own or acknowledg , a Christian Magistrate ? Can a man beleeve or think , that the Stars derive their light from the Sun , and yet be in no capacity of beleeving that there is a Son , or so much as knowing whether there be a Sun , or no ? 2. What if the wise and faithful Christian Magistrate may be assured of some Truths in Christian Religion ; can any Christian , or Christian State ( so called ) be assured , that all their Magistrates , are , or always will be , wise and faithful ? If not , then is it not safe , or reasonable , to entrust the Magistrate , as a Magistrate , or simply as bearing the additional external denomination of Christian , with such a Power , of the regular administration whereof only such Magistrates are capable , who are not only Christian , but wise and faithful also . 3. Suppose not only the wise and faithful Christian Magistrate , but every Christian Magistrate ( so called ) without exception , may be assured of some Truths in Christian Religion , what follows ? Doth it either ( in the first place ) follow , that therefore he may raise , or force from the people , what Maintenance or Revenue he pleaseth for the supporting , or inriching , what Ministers he pleaseth ? Or , 2. Doth it follow , that therefore he may punish men with mulcts , fines , imprisonments , &c. for such Opinions as he pleaseth , or which he deemeth erroneous ? yea or such , concerning which he thinks himself most assured that they are erroneous ? Or was not Paul before his Conversion to Christ assured of many Truths in that Religion , which was delivered by God himself unto the Jews , ( and consequently , of their opposite Errors ) and yet thought verily that Jesus Christ was not the promised Messiah , ( which yet was a main Point to be known , and beleeved , according unto the Principles of that Religion , ) yea and that he ought to do many things against him , and those that beleeved on him , and practised accordingly ? Or , 3. ( and lastly ) Doth it from the specified premisses , follow , that therefore the Christian Magistrate may appoint what persons he pleaseth to elect and reprobate whom they shall please , either to , or from , the work of the Ministry , and preaching of the Gospel ? If all these consequents , or deductions , be palpably irrelative to the said Premisses and Corallary , why doth the Apologist present the Magistrate with such ashes as these to feed upon ? But how cometh it to pass that we hear so little ( or rather nothing at all ) all this while , for the Justification of the Ministers Proposals touching that investiture of some Clergy-men with Authority and Power to put the Ministry and Preaching of the Gospel into what hands they please ; considering that this is one of those Irregularities , at which the Queries principally strike ? The Master of the Feast ( it seems ) judged what he had to bring forth upon this account , to be his best Wine , and so kept it to the last . Therefore pag. 6. 7. &c. we have this cause mooted ( though little promoted ) thus : Besides , who can deny it to be the priviledg and duty of a Master of a family , to admit such only to teach in his house as his Conscience shall be satisfied in , and warrant him to receive ? Or to come yet a little nearer [ even as Nye as you will ] will the Churches distinguished by the Name of Independents , and Anabaptists ( suppose Mr Goodwin's Church ) admit of any person , either wholly unknown , or known to be either grosly ignorant , or scandalous ( suppose a known Mahumetan , or one of their own judgment , and without scandal , but wholly unknown ) to teach in their Congregations without their approbation , and assent first obtained ? If not ( as it is presumed they will not ) let no man scruple to allow that thing to be the right of the Magistrate as a publique Parent , in the disposal of publique places and revenues to persons to be approved by himself , or such as he shall think meet to be trusted therein , which is claimed as a right by every private Parent and Congregation . Thus far our Apologist : but quite out of his way . For this Discourse is built upon sundry loose and groundless suppositions ; As , 1. That the respective Congregations of Men under the Magistrates Jurisdiction , have no more right , are in no more , no better capacity , to chuse their own Teachers , then children or servants in a family , are to chuse theirs . This is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 2. That the respective Congregations within the Magistrates Jurisdiction are no more bound in Conscience to afford maintenance unto him that teacheth them ( I mean , faithfully , and with their own consent ) then children or servants in a family are bound to maintain him , who by the Master of the family is appointed to instruct or teach them . This is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 3. That the said respective Congregations may have Ministers or Teachers imposed upon them by the Magistrate , upon the same account of reason and equity , on which they may chuse them themselves , or on which Children may have Teachers provided for them by their Parents . This is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 4. That the Magistrates providing maintenance for Ministers of Flocks and Congregations , doth not make voyd that Commandment of God , ( in our Saviours sence to the like expression and charge , Mat. 15. 6. ) by which these Congregations stand charged to make provision for them themselves . This is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 5. That there is any such thing , or things , as those here termed publique places and revenues , wherein the Magistrate hath the like Interest , or right of property , with that , which every Master of a family , and so every respective member of a Congregation , hath in that estate , wherewith the Providence of God hath blessed him , and the just Laws of the Land adjudg his . This is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . For Tythes are not a publique Revenue , at least not in such a sence , which gives the Magistrate a like , or the same , right in the disposal of them , which every private man hath in the disposal of his Estate . A private man may remove his Estate from , and to what place he pleaseth , may bestow it , or what part of it he pleaseth , upon persons of what calling he pleaseth , yea or may keep it to himself : but I presume it to be the sence of the Apologist himself , that a Magistrate hath no such right to dispose of the publike Revenue ( as he termeth it , ) as , viz. to dispose the Tythes growing in one Parish , to the Minister or Teacher of another , much less to a private man who is no Teacher at all , least of all , to himself . 6. ( And lastly ) That the publique Revenue of the Ministry ( by which I suppose the Apologist , either only , or chiefly , meaneth , Tythes ) is such a Maintenance or Revenue , which by the Law of God may be forced or extorted from the people by the Magistrate , and that upon such terms , that when he hath so extorted it , he hath as absolute a right in the disposal of it , as the persons from whom he extorteth it , have in the disposal of the remainder of their Estates . This is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . No Law of God can be produced , by which the lawfulness of these things can be evinced , or maintained . So that our Apologist in all this quarter of his discourse extrà oleas vagatur , and begs his bread in desolate places . Whereas he adds ( pag. 7. ) that in my last Query I have appealed to the Law of Nature , as to my Caesar ; let him but read this Query the second time , and then I shall appeal to his Conscience , whether there be any truth in such a saying , or no . And when he desires that this may be remembered , that so far Power is granted by me to the Magistrate in Religion , as the Law of Nature doth dictate , he desires a remembrance of that which ( I beleeve ) was never known ; at least if his meaning in the clause be ( for the words are ambiguous , and hardly intelligible ) that I grant a power to the Magistrate in all such matters of Religion , which by the light or Law of Nature may be proved to be unlawful , or unseemly to be done . I have already disowned any such grant as this ; and elswhere given an accompt at large of my sence in this behalf . The brief hereof is this : By the light or Law of Nature , covetousness , penuriousness in giving upon occasion , timidity or fearfulness , diffidence or distrustfulness in the Divine Providence ; and generally , whatsoever comes short of that worth and excellencie , which by the light of Nature may be discerned such ( I mean matter of worth and excellencie ) in men , may be the same light be discovered to be unlawful , or uncomely . Yet it is far from me to think , that therefore the Magistrate hath power to punish men for such infirmities or defects as these . Laws , especially such as are punitive , are not wont to be enacted against persons who do not attain that pitch of worth and excellencie , which is desireable in all men , and which if accordingly found in all , would highly conduce to the honour and prosperietie of a Common-wealth ; but against such persons onely , who either do such things which are notoriously destructive to the peace and well being thereof , and from which the generality of men , do , and easily may , abstain ; or else who refuse or neglect the doing of such things , which in certain cases are necessary to be done , and may easily , and without much prejudice or danger , be done , for the preservation thereof . Presently after the Gentleman finds himself aggrieved at the Contradistinction ( as he called it ) in my last Query , as being unsound , because here I distinguish the worshipping of God in a false manner , from evil doing against the Light of Nature . I suppose his offence taken here ( though he represents my contradistinction but by halfs , and to the obscuring of my meaning in these words , the worshipping of God in a false manner ) is not with the good leave of his own principles otherwise . These ( I presume ) form his Judgment on this wise ; viz. that the Light of Nature is not sufficient to discover the worshipping of God in a false manner , at least , not every worshipping of him in such a manner . For then , wherein should the light of the Scriptures themselves , exceed the light of Nature , in that important affair of Christian Religion ? Therefore certainly there is a real Distinction , and this broad enough , between worshipping God in a false manner , and , doing evil against the light of Nature . And if he would have pleased only to peruse those few Pages in another Treatise of mine , which ( for brevity sake ) I refer unto , in the end of this Query , he might ( I suppose ) have been better satisfied touching the Apostles meaning ( Rom. 13. 4. ) by , him that doth evil ; and that by this expression , he could not mean , or intend , any such Spiritual Delinquent as I describe by some particular instances in the said Query . He yet addeth : that the Law of Nature teacheth the Magistrate to make Laws against false Worship , and Idolatry . I beleeve my Apologist speaketh this without Book . For what Laws against false Worship and Idolatry , can he produce , or instance , the making whereof was taught by the Law of Nature ? All Laws of this kind made by Christian States and Magistrates , he hath no reason to judg were taught by the light of Nature , but rather by the Scriptures , ( whether rightly , or amiss , as to this point , understood , I now dispute not . ) If there were any such Laws made by Pagan States or Magistrates ( I mean , Laws made against some particular kinds of false Worship and Idolatry ) the spirit and intent of these Laws was rather for the countenance and support of one kind of Idolatry or false Worship ( viz. that which was more generally practised , and perhaps commanded , in this State ) then for the punishing , or suppressing , of those prohibited , and made punishable , by such Laws ; as Lerinensis reports of Nestorius the Heretique , that to make way for the credit and propagation of his own , he fiercely opposed all other Heresies a . In which case , supposing the Laws we speak of ( made against particular Idolatries ) were taught by the Law of Nature ( which yet is evident enough in the case in hand , that they were not ) they cannot be looked upon as Laws made against , but rather for , Idolatry and false Worship . 2. If the Law of Nature teacheth the Magistrate to make Laws against false Worship and Idolatry , I would gladly know of my Apologist whether it teacheth him to do it against all , and all manner of false Worships , and Idolatries whatsoever ; or whether against some particulars only in this kind . If against all in general , then are the teachings of the Law of Nature in this great Affair of Christian Religion , as compleat and absolute , as the teachings of the Scriptures , yea and of the Spirit of God himself , which ( I know ) is none of my Apologists thoughts . If against some particulars only , let my Apologist , either by the light of the Scriptures , or by any other light that shineth clearly , particularize them , and separate them from their fellows , against which the said Law of Nature teacheth no making of Laws , and his reward shall be this : Erit mihi magnus Apollo . As Great Apollo he shall be to me . If he shall not do this , and that secundum sub & suprà , i. e. as well in all particulars , against which the Law of Nature teacheth him to make Laws , as in all those also , against which this Law of Nature teacheth him no such thing , but rather prohibiteth him the doing of it , he doth but entangle and ensnare the Magistrate , in telling him , that the Law of Nature teacheth him to make Laws against false Worship and Idolatry . These Premisses of my Apologist , p. 7. warily understood , are good : Ignorance of the true God is the greatest plague [ I presume his sence is , causalis , not formalis ] of all Commonwealths : And again ; He pulls down the foundation of all humane Society [ I suppose he speaks of the best , and most worthy foundation ] who takes away Religion , or abolisheth it out of the minds of men . But the Conclusion which he infers from hence is extreamly inconsequent : Whence it is that all Impiety is to be punished with the greatest and most grievous punishments . How doth the man wring the nose of his Premisses to force the blood of this Conclusion from it ? Certainly this grape , that all Impiety [ i. e. all , and all manner , and all degrees , of Impiety ] is to be punished with the greatest and most grievous punishments , is so harsh and sowre , that it never grew upon any vine of Gods planting . Nor hath the said inference any tolerable connexion with his Premisses . For if the Ignorance of God be the greatest plague in all Commonwealths , then ought the Magistrate to use all wisdom and diligence , and good conscience , to introduce and plant the knowledg of the true God in his Commonwealth . But to punish ALL Impiety with the greatest and most grievous punishments , is so 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 abolish all Religion , and true knowledg of God , out of the minds of men . And where a Nation is generally prophane , or Atheistically disposed , as all those are , who deny God in their works ( which is more then to be feared , is , not morbus Epidemicus , but Oecumenicus also , the temper of the generality of all , or the greatest part of , the Nations under the whole Heavens ) in case my Apologist's Conclusion should take place , and ALL Impiety be punished with the greatest and most grievous punishments , the Inhabitants of such a Land , though before as the stars of Heaven for multitude , would soon be left few in number , that a child may write them . So that the Conclusion we now speak of , may very properly be called , The Abomination of Desolation . Whereas ( in process of discourse , viz. p. 8. ) he saith , He disturbs Religion , who speaks , or writes , impiously of the Nature of God , therefore he is to be punished , and truly with death , hath he not spoken this against himself , and his own life , ( yea and against the lives of all his beloved fellow-Proposalists , ) if the severity and strictness of his own Law should be put in execution upon him ? For doth not He that representeth God , whether by words , or writing , either as unmerciful , or as unjust , as tyrannical , as a Dissembler , as walking contrary to his Oath , as imprudent , as mutable , &c. speak , or write , impiously of the Nature of God ? And hath not the Apologist himself , 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 , represented him under the Reproach and deep dishonor , of some , or all , of these Abominations ? Dies indicabit : The day will declare it . I know the men of this demerit and guilt , will resent the Charge with as much indignation , as the Jews did that of our Saviour against them , wherein he charged them with going about to kill him : Thou hast a Devil ( say they ) who goeth about to kill thee b ? as if they had been the most innocent persons under Heaven in respect of any such vile and bloody intentions , and He a person of a Diabolical spirit to lay any such thing to their charge . Yet we know they were never the more innocent ( 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 , notwithstanding their deep offence and exulceration of spirit thereat . Most certain it is , that all the water in the Sea will not wash the heads ( whatever it may the hearts ) of the men I now speak of , from the guilt and crime of writing , and speaking impiously of the Nature of God . They may , Proteus-like , turn themselves , their tongues and pens , into twenty several shapes , and ten , of shifts , evasions , pretences , provisions ( and what not ? ) but all their washings will not make the Blackamore white : all their wrestings and wringings it this way , and that , notwithstanding , — Haeret lateri laetalis arundo . The deadly arrow still sticks fast in their sides . Concerning the Testimonies both of Gentiles and Jews ( for it seems he layeth his hands across upon the heads of his two Compurgators , placing the Gentiles at his right hand , and the Jews at his left ) wherewith he concludes his worthy Apology ; first , he giveth instance in the first founding of Rome ( bonis avibus , for good success sake ) telling us , that Romulus and Numa Pompilius , the first Kings , layd the Foundations of their Law-making in Piety and Justice ; and that of Romulus it is particularly said , that before all things he began with the Divine Worship , &c. I marvel to what account these Instances turn for his purpose ? Do they not rather prove , that Kings and Magistrates , and Rulers of the Earth , have ( more generally ) an itching humor , and love to be tampering in matters of Religion and Divine Worship , and to have Religions and Worships of their own calculation and contrivance , how blind or insufficient soever they be for the managing or regulating such an affair , then that they have any regular Interest or right of Power to intermeddle therein ? Or doth the Apologist intend to commend the examples of Romulus and Numa Pompilius in setting up what Religion , and what Divine Worship they thought best , amongst their people , unto the Christian Magistrate for his imitation , or encouragement ? Certainly that Religion , and kind of Worship , which these Kings set up in their dominions , was not taught them by the Law of Nature , unless it be supposed that the one was the true Religion , and the other , the true Worship . For the Law of Nature teacheth no man any false Religion , or false Worship ; much less doth it teach any man to compel others to submit either to the one , or the other . Therefore the Gentleman is no Debtor unto the Gentiles for any contribution from them towards his cause . For what he cites from Mr Selden's Book De Jure Naturae , &c. about the Opinion of the Jews concerning the Light of Nature , condemning Idolatry , making Laws against it , &c. not having the Book by me ( nor leasure at present to enquire after it ) I cannot examine the truth of his citations . But whereas he attempts to overawe me with Mr Selden's learning and judgment , saying , that perchance Mr Goodwin will think fit to comply with them , rather then to contest ; I freely and clearly say , that I am most ready to comply with the learning and judgment of a man by many degrees inferior to Mr Selden in the honour which belongeth unto Learning , who shall teach me that , which I am able to comprehend , or to conceive at least as probable : but otherwise , Angels from Heaven , and Scarabees , or Beetles from the dunghill , are Teachers alike unto me : unless the light of Reason sheweth me a difference between them , I have no more Faith for the teachings of the one , then of the other . Were Mr Selden , Socrates , and my Apologist , Plato , I must commend them ; but not forsake my ancient and fast Friend , Truth , for their sakes . But touching the Jews ( in a word ) 1. By the course and current of the Scriptures it appears , that they were no Great Students in the Law of Nature ; neither had they the like occasion , or necessity , which other Nations had , to engage themselves much in this study . For they , from their great Progenitor and Founder of their Nation , Abraham , were discipled and trained up to a religious and holy Conversation , by Miracles , Signs , and Wonders , by extraordinary Appearances of God , by literal and express Revelations and Discoveries from Heaven of the Mind and Will of God concerning them : Behold ( saith Moses to this people ) I have taught you Statutes and Judgments , even as the Lord my God commanded me , that ye should do so in the Land , whither ye go to possess it . Keep therefore and do them : for this is your wisdom and understanding in the sight of the Nations , which shall hear all these Statutes , and say , Surely this great Nation is a wise and understanding people . For what Nation is there so great , who hath God so nigh unto them c ? &c. Therefore this Nation , having God so nigh unto them ( as it follows ) to instruct and teach them all things , that were needful for them , either to know , or practise , had no occasion to pore much on the Book of Nature , nor to seek that by labour and travel , which was brought unto them in such abundance by the immediate hand of God himself . Whilest they were dayly fed with Manna from Heaven , ploughing and sowing had been but lost labour . The case was otherwise with the rest of the Nations on the Earth . 2. ( And with more particularity to what the Apologist alledgeth concerning the Jews their making Laws against Idolatry , and false Worship ) What occasion , or necessity , can it be imagined they should have to interpose their Laws or Constitutions ( Laws I mean of their own framing and enditing by the Light of Nature ) against , or about , Idolatry and false Worship , when as they had so many particular , full , and express Laws touching matters of this nature , delivered unto them by God himself ? Nay , 3. They had not only no occasion , or necessity upon them to trouble themselves with making Laws against Idolatry and false Worship , being so plentifully in this kind provided for by God himself ; but they were restrained by an express Law given unto them in that behalf by God , from setting their threshold by his , I mean , from super-adding any Laws of their own unto those which he had delivered unto them . Ye shall NOT ADD unto the Word which I command you , neither shall ye diminish ought from it , that you may keep the Commandments of the Lord your God d . And again : What thing soever I command you , observe to do it : thou shalt NOT ADD thereto , nor diminish from it e . Doubtless though my Apologist judgeth the Laws against Idolatry and false Worship delivered by God unto the Jews , to be defective and insufficient , and such , whose defects were supplyed by additional Laws made by the Jews themselves upon consultation had with the Light and Law of Nature ; yet God himself , both his God , and my God , judgeth otherwise of them ; otherwise he would not have so expresly and severely prohibited a super-addition of other Laws unto them . Therefore , 4. In case all that be true which the Apologist cites from Mr Selden and his Rabbies , touching the Jews making Laws against Idolatry and false Worship , by the Light of Nature ; yet their practise herein being evidently unwarrantable , and condemned by God himself , he doth rather prevaricate with his Cause , then any ways promote it , by insisting on it , or so much as mentioning it . 5. ( And lastly ) Concerning the Laws delivered unto the Jews against Idolatry and false Worship , by God himself , I have heretofore demonstratively proved that they are , or were , so appropriate to this Nation , that they were not intended by God as obligatory upon the Gentiles , the tenor and import of them being proportionable and fitted unto such a people , or Nation only , who had such extraordinary , miraculous , and supernatural Appearances of the true God , ever and anon vouchsafed unto them , as the Jews had . See and consider to this purpose , Deut. 4. 15 , 16 , 17 , &c. And if these , or any the like , Laws should have been put in vigorous execution in the Gentile part of the world , that universal over-spreading of Idolatry considered , which covered ( in a manner ) the face of the whole Earth , they would have drawn more blood then the world could have spared without fainting , and sinking right down . Yea if such Laws as he speaks of , had been only executed among the Jews themselves , who are known to have been formerly as much addicted to strange ( i.e. false ) Gods , and false Worships , as other Nations , of their multitudes like unto the sand of the Sea , they would have left them a small remnant only . The Discourse in which I make the proof mentioned , together with the Pages where the said Proof is managed , I direct the Reader unto in the close of my fifth Query . And thus I have dispatched with my Apologist ; Only ( for a close ) desiring the Reader to take knowledg , that He hath taken little or no knowledg in his Apology of those scruples suggested in the Queries about the competency or meetness of such persons , whom the Magistrate , according to the advice of the Proposals , must set over the great business of repelling from , and authorizing unto , the preaching of the Gospel . It is like herein he hath followed the wholesom advice of the Poet : — Et quae Desperes tractata nitescere posse , relinquas : i. e. What thou despair'st to manage plausibly , ( Take my advice ) pass by it silently . An Answer to the Pamphlet , Entituled , Mr J. Goodwin's Queries Questioned . COncerning the Author of the Pamphlet , stiled , Mr John Goodwin's Queries Questioned , together with this his Discourse , I shall not need to say much , since he hath befriended me with the gentle opposition of one Query only , to my Thirty ; and this so well conditioned , that it may be easily resolved , without the least detriment , or damage , to the Cause pleaded in my Queries . For is not his one Query , this ; Whether the fourth Commandment doth not sufficiently justifie and enjoyn the Power of the Civil Magistrate in matters of Religion ? I must confess that this Commandment doth ( in one sence ) sufficiently justifie and enjoyn the Power of the Civil Magistrate in matters of Religion ; but in this sence , the first , and the second , or any other of the nine , doth both justifie and enjoyn the same , altogether as sufficiently as this . For that which is neither justifiable , nor meet to be enjoyned , may be said to be sufficiently justified and enjoyned , when there is nothing at all said , or done , either for the one , or the other . An innocent person is sufficiently punished , when he is not punished at all : and the Gentleman the Author of the Query in hand ; is sufficiently commended for the same , when he is not commended at all . I presume the treasure of the duty , or power , of the Civil Magistrate , as such , was never judged by any sober man to be hid in the field of the fourth Commandment , nor in any part of the first Table , nor did ever any labourer in Gods vineyard dig here to find it . It is the sence of all judicious men , as far as my reading extendeth , that the first of the two Tables doth not prescribe , 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 such duties , wherein the Worship of God consisteth , and which equally relate to all persons whatsoever . Of this mind is Calvin f , Peter Martyr g , Musculus h , Rivet i , and many others . Besides , the tenor of the words in this Commandment running after the same manner , and carried on by the same pronoun , or term of address , thou , thou , as well in the subsequent part of the Command , as in the two first clauses , it is extreamly incongruous to say , or think ( as my Anti-Querist doth ) that in the two first clauses the personal observation of the Command , is commanded to all in general , and to men , as men , and that in the rest , the observation of it should be commanded unto Parents , as such , and unto Magistrates , as such . For , according to this notion , the first and second , Thou , must signifie , Thou man , and again , Thou man : The third Thou , Thou Parent , and Thou Master too : the fourth and last Thou , Thou Magistrate . If my Anti-Querist can shew any other period , or sentence throughout all the Scripture , of like interpretation , with this , and wherein the same pronoun and term of address , must import and signifie such variety of capacities , relations , and formal considerations , it is probable I shall consider further of his notion about the fourth Commandment , then yet I think it worth the while to do ; although a parallel in this case would be no sufficient demonstration of the truth or soundness of the conceit . 2. If the Master of the Family ( whether Father , or Master ) or Magistrate , be impowered and enjoyned by this Commandment , the former , to compel , and by punishment force , his children , or servants , to the outward Worship of God ; the latter , to do the like unto strangers , by mulcts , fines , imprisonments , &c. then are they equally impowered , and enjoyned , to exercise the same compulsive authority upon their Cattel also ( their OX , Ass , and Horse ) and commanded to force these also unto the outward means of Gods Worship . For the tenor of the Commission , or Injunction ( so fancied by the Anti-querist ) imposed by this Commandment upon Magistrates , and Masters of families , respecteth as well , and as much , the one , as the other . In it thou shalt not do any work : thou , nor thy son , nor thy daughter , thy man-servant , nor thy maid-servant , nor thy CATTEL , nor the stranger within thy gates , &c. Here is not the least difference made , nor intimated , between the Power given to the Master , or Magistrate , over their children , servants , strangers , &c. and that given them over their CATTEL . 3. If there were any Injunction intended by God in this Commandment to be layd upon the Magistrate , to compel those under his Jurisdiction , unto the outward or publique means of Gods Worship , doubtless such an Injunction should rather respect , and be extended unto , the generality of his own people , and native Subjects , then Strangers only : Whereas here is not the least mention , or intimation , of any other person , that can with any colour be pretended to be made obnoxious to the ( imaginary ) compulsive Power of the Magistrate , but the STRANGER only . 4. One main end of the Institution and gift of the Sabbath by God , was that such persons ( especially ) who were under such a Power and Authority of others , by which they might be , and ordinarily were , compelled to labour , work , and pains-taking , as children and servants , together with laboring cattel , might have a seasonable and competent rest , and refreshing , from their accustomed labour . This is evident from several places . Six days shalt thou do thy work , and on the seventh day thou shalt rest : THAT thine OX and thine Ass may rest , and the son of thine handmaid , and the stranger may be refreshed k . So again : But the seventh day is the Sabbath of the Lord thy God : in it thou shalt not do any work , thou , nor thy son , nor thy daughter , nor thy man-servant , nor thy maid-servant , nor thine OX , nor thine Ass , nor any of thy Cattel , nor thy stranger that is within thy gates ; THAT THY MAN-SERVANT AND THY MAID-SERVANT MAY REST AS WELL AR THOU . And remember that thou wast a servant in the Land of Egypt l , &c. This last clause , and remember that thou wast a servant , &c. added by way of motive , and enforcement of obedience unto the preceding Commandment , from those , to whom it was more peculiarly given ( as viz. Parents , and Masters ) plainly sheweth , that God in this Commandment did in a very signal and special manner , aim at and intend the ease , comfort , and refreshing of those , who otherwise were subject and in danger to have been over-wrought , surcharged , and oppressed with labour , by others . Now then , if it shall be supposed , that these Parents , or Masters , who have the Command of their childrens and servants labours , all the week besides , are either impowered , but especially enjoyned , by God in this Commandment , to compel or force them against their wills by stripes , or otherwise , to the outward means of Divine Worship , he should give them a Commission , nay lay an Injunction upon them , to make the day intended by him for the comfort , rest , and refreshing of these children and servants , a day of greater sorrow , trouble , and discomfort unto them , as the case might be ( and was frequently not unlike to be ) then any , or all the days of the week besides ; and so should plainly prevaricate with one of his chief intentions in the Command , and be divided in himself . 5. If the Magistrate be impowered , or enjoyned , by the Commandment before us , to compel ( either by fines , imprisonment , or the like ) strangers or others , to the external Worship of God , then in case that Worship , whereunto he is supposed to be impowered or enjoyned to compel them , be , in the Judgment and Conscience of him that is compelled , superstitious , idolatrous , or unlawful , then the Magistrate hath not simply a Power , but a Command layd upon him by God , to force men , and particularly strangers , to pollute their Consciences , or at best to play the hypocrites by drawing near unto God with their lips , whilest their hearts are far from him . 6. ( And lastly ) If the Magistrate hath a Power or Command from God to compel strangers , or others ( by the means aforesaid ) to the outward Worship of God , then must he be supposed to be anointed by God with an infallible spirit of discerning , which is the true Worship of God , and instituted by himself . Otherwise God must be supposed not only to give a Commission unto , but even to lay an Injunction upon , the blind to lead , yea to hale and drag , the blind ; and not only so , but as the case may be , and is like to be very frequently , to lay an Injunction upon the blind , to lead , hale , pull , and drag , even the seeing themselves : which is a much more unnatural absurdity , then the other . These things ( with some others , which I shall not trouble either my self , or Reader , to mention , at present ) considered , make it a thing very apparant unto me , that that which led my Anti-querist out of the way of the mind of God in the fourth Commandment , was partly his pre-conceived opinion of the Magistrates Power in matters of Religion , together with his inability where to find a more plausible or colourable ground for it in all the Scripture ; partly his non-advertency that the external or bodily rest from labour , is the only literal and express end of God in this Commandment , ( however this literal rest was typical , pointing at both those rests spoken of , Heb. 4. 9 , 10 , 11. ) partly also the tenor and carriage of the Commandment it self , expresly calculated according to the exigency of such an end . For the reason why this Commandment was delivered by God in this tenor , or form of words , — in it thou shalt not do any work , thou , nor thy son , nor thy daughter , thy man-servant , nor thy maid-servant , nor thy cattel , nor thy stranger , &c. rather then in this , No person whatsoever , bond or free , young or old , stranger or home-born , no Ox or Ass whatsoever , or the like , shall do any work ; the reason ( I say ) why God used the former tenor of words in drawing up this Commandment , was to intimate , that the Rest of the Sabbath was not like to be violated , or the Commandment it self broken , but by the covetousness , cruelty , or oppression of Parents and Masters , and such who had power to exact and require labour and work , from others , whether persons , as children , servants , and strangers , or other creatures , as OX , Ass , or the like . As the Apostle saith , The Law was not made ( i.e. was not so much made ) for a righteous man [ meaning , for such a man who is under no likelyhood of sinning ] but for the lawless and disobedient m , &c. i. e. for such , who without the bar of the Law and the punishment therein threatened , were , or would be , very propense and apt to do wickedly , &c. upon a like account we may very reasonably conceive and say , that the Law of the Rest of the Sabbath was not so much made for children , or servants , or Oxen , or Asses , because there is so little propensity in these , to work , or labour , when they are not necessitated unto it by their Superiors , in as much as they are no gainers by thir labours , but losers rather ; but for Heads of Families , Masters of Servants , Parents , of Children , Owners of laboring Cattel , &c. who by reason of those covetous and hard dispositions , which are so incident unto men , that have the opportunity of inriching themselves by the labour of others , were likely to transgress in this kind . Or in case there should be found any disposition in a child , or servant , man , or maid ( and there is the same reason of the stranger ) to work on the Sabbath day without being compel'd unto it by their Parents , or Masters , this disposition is sufficiently reproved , or restrained , by God , partly in his restraining their Masters and Parents themselves from working , partly by restraining them from imposing any burthen of labour upon them on this day . These two particulars are sufficient to inform them , that his will and mind is , that they should rest from labour on the Sabbath day . So that when God in the Commandment turns himself so particularly unto Parents , and Masters , charging them they shall not do any work , they , nor their children , nor their servants ( of the one sex , or the other ) his meaning is not , that they should compel them to keep the Sabbath ( which is my Anti-querists notion ) but that they take heed that they compel them not to break it , viz. by imposing any servile work , or labour upon them on this day . Thy children , thy servants , shall do no work ; i. e. they shall not be employed , or required , or constrained by thee , to work on the seventh day . This to be the meaning of God , is yet more evident from hence , viz. that the same Charge or Injunction is layd upon the Parent , or Master , in reference to his Cattel , which is layd upon him in respect of his Children , or Servants . In it thou shalt not do any work , Thou , nor thy son , nor thy daughter , thy man-servant , nor thy maid-servant , nor thy CATTEL . Now sure enough it is , that men are not commanded to compel or force their Cattel 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 interposure of the Magistrate in one kind or other , as such , about the observation of the Sabbath , here is altissimum & profundissimum silentium , most perfect and profound silence from the one end of the Heaven of this Commandment unto the other . To conclude , whereas the Anti-querist informeth his Reader , that my 18. 19. 20. 21. 22. 23. 24. 25. Queries concern only the Ordination of Ministers , which ( he well saith ) is nothing to the Question about the Magistrates Power ; the truth is , that to my best remembrance , the Ordination of Ministers was not so much as once in all my thoughts , whilest I was drawing up the said Queries : nor do any of them concern the Ordination of Ministers in the least . Or if the Gentleman will needs , by an Acyrology , term the subject of those Queries , the Ordination of Ministers ; then I must crave leave to inform him , that although the said Queries do not concern the Question of the Magistrates Power about matters of Religion , in the general , yet do they mainly concern a particular branch of that Power , which is asserted unto him about such matters in the Ministers Proposals ; as the Reader , if he judgeth it worth his time to compare the one with the other , will readily find . But by the sence of this Anti-querist , and the Apologist touching the interposure of the Magistrates Power in matters of Religion , it appeareth sufficiently that if the Land had a Phalaris King over it , there would be found more then one Perillus to make him brazen Bulls for the tormenting of such Christians , who are either too weak , or too wise , to swim down the stream of a State Religion , or to call men , Rabbi . ERRATA . Page 11. line 1. for , Wirship , read , Worship . Pag. 13. l. 30. for , Nye , r. nigh . FINIS . Notes, typically marginal, from the original text Notes for div A85382e-230 a Mat. 26. 61. a Mat. 6. ●3 . If therfore the light which is in thee be darkness , how great is that darkness ? a Hic ut utini haec est suae aditum patefaceret , Cunctarum haeres● ων blasphem as i● sectabatur . b John 7. 19. c Deut. 4. 5 6. 7 , &c. d Deut 4 2. e Deut. 12. 32. Notes for div A85382e-4290 f In duas enim partes , quibus tota continetur justicia , legem suam sic divisit Deus , ut priorem religionis officiis , quae peculialiter ad numinis sui cultum pertinent , alteram officiis charitatis , quae in homines respiciunt , assignaverit . Calv. Inst. l. 2. c. 8. §. 11. g Prima tabula est , quae circa Deum absque ullo medio versatur : Altera vero ad proximum dirigitur . P. Martyr . Loc. Com. Class. 2. c. 3. §. 21. h Si cogites de dilectione Dei & proximi , prima tabula dilectionem Dei ; altera , dilectionem proximi requirit . Musc. Loc. in Praecept . Octav. Et paulo post : Prima tabula , quid Deo ; altera , quid proximo debeamus praescribit . i Nec in primâ tabulâ continentur mandata de officio nostroerga nos , & proximum , sed erga Deum . Rivet . Explicat . Decalogi . p. 109. Secunda tabula continet sex alia praecepta , quae nos erudiunt de iis , quae proximo debemus , ut prioris praecepta nos direxerunt ad ea , quibus specialiter & immediate Deo sumus astricti . Idem . p. 170. k Exod. 23. 12. l Deut 5 , 14 15 m 1 Tim. 1. 9.