IN

Things Indifferent.

time of a Parliament, when things are under debate, they are indifferent, but in a Church or State fettled, there's nothing left indifferent.

Public Interest.

LL might go well in the Common-Wealth, if every one in the Parliament would lay down his own Interest, and aim at the general good. If a Man were fick, and the whole College of Phyficians fhould come to him, and adminifter feverally, haply fo long as they observ'd the rules of Art he might recover, but if one of them had a great deal of Scamony by him, he must put off that, therefore he prescribes Scamony; another had a great deal of Rubarb, and he muft put off that, and therefore he prefcribes Rubarb, &c. they would certainly kill the Man. We destroy the Common-Wealth, while we preferve our own private Interefts, and neglect the publick.

1. YOU

Human Invention.

YOU fay there must be no Human Invention in the Church, nothing but the pure Word. Anfwer. If I give any Expofition, but what is exprefs'd in the Text, that is my invention; if you give another Expofition, that is your Invention, and both are Human. For Example, fuppofe the Word [Egg] were in the Text, I fay, 'tis meant an Hen-Egg, you fay a Goose-Egg, neither of these are exprest, there

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for they are Human Inventions, and I am fure the newer the Invention the worfe, old Inventions are beft.

2. If we must admit nothing, but what we read in the Bible, what will become of the Parliament ? for we do not read of that there.

Judgements.

1.WE cannot tell what is a Judgement of God,

'tis presumption to take upon us to know. In time of Plague we know we want Health, and therefore we pray to God to give us Health; in time of War we know we want Peace, and therefore we pray to God to give us Peace. Commonly we fay a Judgement falls upon a Man for fomething in him we cannot abide. An Example we have in King James, concerning the Death of Henry the Fourth of France, one faid he was kill'd for Wenching, another faid he was kill'd for turning his religion. No, fays King James (who could not abide fighting,) he was kill'd for permitting Duels in his Kingdom.

1.

Judge.

E fee the Pageants in Cheapfide, the Lions, and the Elephants, but we do not see the Men that carry them; we fee the Judges look big, look like Lions, but we do not fee who moves them.

2. Little things do great works, when the great things will not. If I fhould take a Pin from the Ground, a little pair of Tongues will do it, when a great Pair will not. Go to a Judge to do a Bufinefs for you, by no means he will not hear of it; but go to fome small Servant

Servant about him, and he will dispatch it according to your heart's defire.

3. There could be no Mifchief in the CommonWealth without a Judge. Tho' there be falfe Dice brought in at the Groom-Porters, and cheating offer'd, yet unless he allow the cheating, and judge the Dice to be good, there may be hopes of fair Play.

Juggling.

1.'TIS not Juggling that is to be blam'd, but much Juggling, for the World cannot be Govern'd without it. All your Rhetorick, and all your Elench's in Logick come within the compass of Juggling.

Jur isoidion.

1.There's no fuch Thing as Spiritual Jurifdiction, all is Civil, the Churche's is the fame with the Lord Mayor's. Suppofe a Chriftian came into a Pagan Country, how can you fancy he fhall have any Power there? he finds faults with the Gods of the Country; well, they will put him to death for it; when he is a Martyr, what follows? Does that argue he has any fpiritual Jurifdiction? If the Clergy fay the Church ought to be govern'd thus, and thus, by the Word of God, that is Doctrinal, that is not Difcipline.

2. The Pope he challenges Jurifdiction over all, the Bishops they pretend to it as well as he, the Presbyterians they would have it to themselves; but over whom is all this? the poor Laymen.

1.

Jus Divinum.

LL things are held by Jus Divinum, either immediately or mediately.

2. Nothing has loft the Pope fo much in his Supremacy, as not acknowledging what Princes gave him. 'Tis a fcorn upon the Civil Power, and unthankfulnefs in the Prieft. But the Church runs to Jus Divinum, left, if they fhould acknowledge what they have by pofitive Law, it might be as well taken from them as given to them.

1.

"A

King.

King is a thing Men have made for their own Sakes, for quietnefs-fake Juft as in a Family one Man is appointed to buy the Meat; if every Man fhould buy what the other lik'd not, or what the other had bought before, so there would be a confufion. But that charge being committed to one, he according to his Difcretion pleases all; if they have not what they would have one Day, they fhall have it the next, or fomething as good.

2. The word King directs our Eyes; fuppofe it had been Conful, or Dictator: to think all Kings alike is the fame folly, as if a Conful of Aleppo or Smyrna fhould claim to himself the fame Power as a Conful at Rome. What, am not I a Conful? or a Duke of England fhould think himfelf like the Duke of Florence; nor can it be imagin'd, that the word Beds did fignify the fame in the Greek as the Hebrew word y did with the Jews. Befides, let the Divines in their Pulpits fay what they will, they in their practice deny

that

that all is the King's: they fue him, and fo does all the Nation, whereof they are a part. What matter is it then what they Preach or Teach in the Schools? 3. Kings are all individual, this or that King, there is no Species of Kings.

4. A King that claims Privileges in his own Country, because they have them in another, is juft as a Cook, that claims Fees in one Lord's Houfe, because they are allowed in another. If the Mafter of the Houfe will yield them, well and good.

5. The Text [Render unto Cæfar the things that are Cafar's] makes as much again Kings, as for them, for it fays plainly that fome things are not Cæfar's. But Divines make choice of it, firft in Flattery, and then because of the other part adjoyn'd to it [Render unto God the things that are God's] where they bring in the Church.

6. A King outed of his Country, that takes as much upon him as he did at home, in his own Court, is as if a Man on high, and I being upon the Ground, ufed to lift up my voice to him, that he might hear me, at length fhould come down, and then expects I should fpeak as loud to him as I did before.

1

THE

King of England.

HE King can do no wrong, that is, no Process can be granted against him. What must be done then? Petition him, and the King writes upon the Petition foit droit fait, and fends it to the Chancery, and then the bufinefs is heard. His Confeffor will not tell him, he can do no wrong.

2. There's a great deal of difference between Head of the Church, and Supreme Governor, as our Canons call the King. Conceive it thus, there is in the King

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