These Praecognita being now made good, come we to speak Sect. XVIII more particularly of the Power of Princes to make Laws and Ordinances about things which concern the Worship of God. The purpose we will unfold in three distinctions, 1. of things. 2. of times 3. of ties. First, let us distinguish two sorts of things in the Worship of God, viz. things substantial, & things circumstantial. To things substantial we refer as well sacred and significant Ceremonies as the more necessary and essential parts of Worship, and in a word, all things which are not mere external circumstances such as were not particularly determinable within those bounds which it pleased God to set to his written Word, and the right ordering whereof, as it is common to all humane societies whether civill or sacred, so it is investigable by the very light and guidance of natural reason. That ⟨p. 139⟩among this kind of mere circumstances, sacred significant Ceremonies can not be reckoned, we have otherwhere made it evident. Now therefore of things pertaining to the substance of Gods worship, whether they be sacred Ceremonies, or greater and more necessary duties, we say that Princes have not power to enjoin any thing of this kind, which hath not the plain and particular Institution of God himself in Scripture. They may indeed and ought to publish Gods own ordinances and commandments, and by their coactive temporal power urge and enforce the observation of the same. Notwithstanding it is a Princes duty, cthat in the worship of God, whether internal or external, he move nothing, he prescribe nothing, except that which is expressly delivered in Gods own written Word. We must beware we confound not things which have the plain warrant of Gods Word, with things devised by the will of man. David, Jehoshaphat, Hezekiah, Josiah, and other Kings among the people of God, did as well laudably as lawfully, enjoin and command that worship and for me of Religion, which God in his Law and by his Prophets commanded; and forbid, avoid, and abolish such corruptions, as God had for bidden before them, and appointed to be abolished: whence it followeth not that Kings may in join things which want the warrant of the word, but only this much, which we all commend, viz.
These Praecognita beeing now made good, come wee to speake Sect. XVIII more particularly of the Power of Princes to make Lawes and Ordinances about things which concerne the Worship of God. The purpose we will unfold in three distinctions, 1. of things. 2. of times 3. of ties. First, let us distinguish two sorts of things in the Worship of God, viz. things substantiall, & things circumstantiall. To things substantiall we referre as well sacred and significant Ceremonies as the more necessary and essentiall parts of Worship, and in a word, all things which are not mere externall circumstances such as were not particularly determinable within those bounds which it pleased God to set to his written Word, and the right ordering whereof, as it is common to all humane societies whether civill or sacred, so it is investigable by the very light and guidance of naturall reason. That ⟨p. 139⟩among this kind of mere circumstances, sacred signifiant Ceremonies can not be reckoned, we have otherwhere made it evident. Now therefore of things pertaining to the substance of Gods worship, whether they be sacred Ceremonies, or greater and more necessary duties, we say that Princes have not power to injoyne any thing of this kynd, which hath not the plaine and particular Institution of God himself in Scripture. They may indeed and ought to publish Gods owne ordinances and commandements, and by their coactive temporall power urge and inforce the observation of the same. Notwithstanding it is a Princes duty, cthat in the worship of God, whether internall or externall, he move nothing, he prescribe nothing, except that which is expressely delivered in Gods owne written Word. We must beware we confound not things which have the plaine warrant of Gods Word, with things devised by the will of man. David, Iehosaphat, Hezekiah, Iosiah, and other Kings among the people of God, did as well laudably as lawfully, injoyne and command that worship and for me of Religion, which God in his Law and by his Prophets commanded; and forbid, avoid, and abolish such corruptions, as God had for bidden before them, and appointed to be abobished: whence it followeth not that Kings may in joyne things which want the warrant of the word, but only this much, which we all commend, viz.
- cDanaus pol. Christ. lib. 6. Cap. 3.Danaus pol. Chryst. lib. 6. Cap. 3.
