1 REformation here propoun­ded as the Subject of our present Disquirie, be­speakes properly some certaine addition, some kinde of alteration for the better, any where attempted whe­ther in Church or State affaires. Where the Quere yet is not of the Thing, but of the manner: not whether such a Reformation if just occasion require it, may and ought to be, but whether it may, or should be endeavoured by violence, as to Religion; or simply, and in any re­spects, without concurrence of the Head-Magistrate.

Hic modus, Haec nostro; and both waies (as so) I conceive it utterly unlawfull, for these ensuing Reasons.

• Argu. 1^ma.
  What directly and in terminis contra­dicts the word, is, (without peradven­ture) not to be enterpriz'd or underta­ken by Christians.
• But Reformation assayed by out­ward violence, directly and in termi­nis, contradicts the word;
• Ergo—

2 Reformation assayed by outward violence in matter of Religion, directly, and in terminis, contradicts—] For that so, the weapons of our warfare, saith he, meaning it by the the Gospell, are not Arma no­stra non sunt scutum & gladius-Pri­mas. in loc. Non facta de ferro, nec manu homi­nis fabricata &c. Sedul. Hybernic. Ibid. carnall, but mighty through God, 2 Cor. 10. v. 4. And what these are more particularly, you have it expressed, Ephes. 6. Wherefore take unto you the whole Armour of God. The brest plate of righteousnesse, is one, v. 14. the shield of faith, is another, v. 16. the Helmet of sal­vation, a third, v, 17. No roome here for Sauls Speare, or Goliah his Sword, in the Christian mans Armory.

3 Againe, Not by might, nor by power, [...] (alias Army) but by my Spirit, saith the Lord of Hoasts, Zach. 4. v. 6. which words [Page 3] as they point forth to us Zerubbabel the Son of Shealtiel, (and Zerubbabel, 'tis true, with the rest of the Israelites now re­turned from Captivity, having underta­ken a repayring of the materiall Temple, then ruinated and laid waste, met with re­sistance, and were forced to an use of their military weapons, Nehem. 4. v. 13. 14.) So doth it further, and that principally relate to a future building, a building of the Spirituall Temple, the Church of Christ, C. 6. v. 12. 13. And according­ly our Saviour, the Architect or Master builder design'd for this great worke, when he comes afterwards, He sends forth his Disciples abroad into the World, Mat. 28. with Commission of teaching the Gospell, i. e. of gently perswading it; (Therefore doth the Apostle joyne them together. These things teach and exhort, 1 Tim. 6. v. 2.) not of inforcing it after some hostile or violent manner: Appositely hereupon Tractat. de Regn. Chri­sti. Melancthon, Cum igitur Apostoli, saith he, tantum habeant mandatum docendi, impium est sentire quod Doctores Evangelii debeant armis constitùere quaedam Imperia, aut Regnum tale in quo isti dominentur: Judai­cum hoc delirium est, Anabaptisticum. &c.

4 Christs Gospell, and that not without some speciall importance in the word doubtlesse, is termed the Gospel of peace, Rom. 10. v. 15. Semblably, is the Fruit of righteousnesse, Jam. 3. said to be sowne in peace of them that make peace; peace­makers, rather then Warriors, are, it may seeme, in the Apostles opinion, the fittest undertakers of such a worke; Not Da­vid, but Solomon his Sonne is commanded to build the Temple; And why? Be­cause David the Father had shed blood a­bundantly, and had made great warres, 1 Chron. 22. v. 8. [...], &c. as Cl. Alexand. in praefat. ad Gentil.

5 I know well enough of divers instan­ces which may be brought to the contra­ry, of the Ten Tribes preparing for war against the other two, Josh. 22. v. 11. 12. of all the Tribes invading that of Benja­min, Judg. 20. v. 1, 2. of the Machabees taking up Armes against Antiochus, 1 Macha. c. 2. 3. and thereupon tacitely commended for their great courage and Zeale by the Apostle, Heb. 11. v. 34, 35. Cases of difference about Religion chiefe­ly all three, yet prosecuted, wee see, at [Page 5] leastwise attempted, by the sword.

6 Whereto I answer briefely, that these with the like are Instances of preserving or defending Religion in its just purity, where it is already setled, (as will appeare by consulting the severall stories) Tu­endae Ecclesiae causâ, as Saint Austen against the Donatists. Ep. 50.—Non quò alios persequerenter, sed quò se defenderent. Ep. 164. and which together with him, we no waies gainesay; not of inforcing it anew where it is not, and so nothing to the point in controversie.

7 Besides, that I conceive in truth of a great deale of Aliud tunc Deus praecepit Dispensato­ribus Vete­ris Testa­menti—ali­ud praedica­toribus No­vi.—Aug. Contr. Faust. l. 22. c. 77. difference (possibly) that may be in this respect, betwixt the Law proceedings then, and these since of the Gospell; which therefore, as was said, is Emphatically term'd the Gospel of peace, (not only inward, but outward likewise, vid. Is. 2 v. 4. Mic. 4. v. 3.) & hereto makes that Caveat which our Saviour, upon oc­casion gives Peter, Joh. 18. v. 11. Put up thy sword again into thy sheath. [...]. The Rule he here sets us, saith Cyril Alex­andr. [Page 6] is not according to the rough tem­per of the Law formerly, but suiting al­together with the milde and gentler con­dition of the Gospell, which was now to take place.

• 2 dum.
  Nothing that runnes paralel and agrees with the course of Antichrist forespoken, in the setting up of his Throne, is (as so) to bee practised by Christians.
• Forcible violence used in Reforma­tion, runnes paralel and agrees with the course of Antichrist forespo­ken, in &c.
• Ergo—

8 Forcible violence used in Reformation runnes paralel and agreeth with—] Rev. 13. v. 4. Who is like to the beast, who is able to war with him? Then v. 7. And it was given unto him to make war with the Saints, and to overcome them, &c. The Texts alleaged speak plainly of that An­tichristian violence which shall be, and this in pursuance, and for the further in­crease of his blasphemous untruths, That, all who dwell upon the earth may worship [Page 7] him, v. 8. and thence followes straight in way of Corollarie, v. 10. a manifest re­proofe of all such force, as savouring too much of Antichrist and his proceedings. If any kill with the sword, he must bee killed by the sword; Here is the patience and faith of the Saints.

9 I deny not, for all this a Legall Civill use of the Sword exercisable by the Ma­gistrate, upon refractory offenders, con­straining them to a due obedience of wholsome Church-Lawes, or else punish­ing them for the contrary; (whereof hereafter purposely and more at large, Quest. 10.) Saint Paul is plaine in the point, Rom. 13. v. 4. and Francisc. Relect. de Ind. Sect. 2. c. 15. a Victoria, to this purpose hath well ob­serv'd a difference here as ought to bee made, betwixt Subjects and Ali­ens, whom we have nothing to do with in a Judiciary way of process: But it is a military hostile use I argue against, such as the Alcor. Azor. 18. 19 Turk alloweth of towards the advancement of his Mahumetisme, or the Spaniard practiseth in the propa­gation of his pretended Catholicisme: And it is indeed the very Doctrine which [Page 8] the Pope that great enemy of the true Reformed Religion, dogmatically upholds and maintaineth by his Emissaries; Fidem Christianam deberi etiam armis pro­pugnari. Sanders. de Clav. Dav. l. 2. c. 15.

• 3^um.
  That which hath no warrantable praecedent, but rather to the contrary, in Sacred Writ, cannot sasely be enter­prized by us.
• But Reformation (absolutely) with­out concurrence of the Supreame Ma­gistrate, hath no warrantable prece­dent in, &c.
• Ergo——

10 Reformation (absolutely) without con­currence 18. of the Supream Mag: hath no—] See Deut. 29. v. 2. 10, 11, 12. Josh. 24. v. 25. 2 King. 23. v. 23. 2 Chro. 15. v. 8. 12. ch. 29. v. 3. 10. ch. 34. v. 31. 32. Ezr. 10. v. 3. 5. Coll. with ch. 2. v. 7. &c. In which places with the like, you have ever the chiefe Magistrate concurring, or rather (as his place required) going before the people, but no where the people covenan­ting upon a reformation, (even in times of the worst of Kings) without concurrence [Page 9] of the Magistrate: Arise, for the matter belongeth unto thee, saith the whole As­sembly of Elders there met, to Ezra the Prime Ruler, Ezr. 10. v. 4, 5.

11 A just performance of the Covenant the people of the Jewes (I know) stood equally bound to: For that the stipula­tion was made betwixt God on the one part, the King and people (conjunctim) on the other, 2 Chron. 24. v. 16. But it is the Entrance into Covenant I speak of, in which the King was of right to leade, and had a principall Interest, and without whom the undertaking may seeme to have been altogether unjusti­fiable.

12 To shun the force of this Argument, Gothofred. Anton. Dis. Apologet. apud Gol­dast. pars. 13. Althus. pol. c. 14. Brut. vindi. Contr. Ty­ran. Qu. 3. &c. some have fancied and brought in, a sup­posed Coordination of power, betwixt the Soveraigne and the people; that in case the Soveraigne doth foregoe his duty of Reforming, the people. Themselves in their Representative meetings may war­rantably undertake the businesse: And it is indeed (this Coordination to wit) the maine Buttresse or supporter, the Arch­pillar [Page 10] among the rest, which with them beares up the weight and burden of the present cause.

13 Other grounds they may have, and those more likely here to build upon, I question it not; But for This (to let passe how vainely and to no purpose, as to a certaine redresse of emergent abuses in Church or State, such power may seeme placed in the Body Representative, where the Soveraigne onely hath the right of calling, and then of dissolving at pleasure the said Body) I conceive of it as a meere Phaenomenon, an empty airy speculation: and the reasons more par­ticularly of such my Conception, (speak we of a true Monarchicall state, as here we do) are these which follow.

• Ratio. 1 ma.
  Whatsoere implyeth a grosse absur­dity,is not to be supposed by us.
• But coordination betwixt the So­veraigne and the People implyeth &c.
• Ergo—

14 Coordination betwixt the Soveraigne and the People implyeth.—] It is ab­surd [Page 11] to imagine a coordination properly and truly so called, which is, saith Caje­tan, Concursus partialium causarum ejus­dem ordinis & in eodem genere causae. 1. 1 mae. Q. 52. (Such, as to our purpose, were the Roman two Coss. between whom the Supream Authority of that State was Dyon. Ho­licarn. l. 8. n. 199. di­vided, and they of equall power each with other) (For, quoad hoc, and in some respects, with reference to certaine parti­cular Acts, of propounding, voting, and framing Lawes in their Publike Assemblies when met together, I gainesay not) be­twixt the Soveraigne and his Subjects.

15 Now such are the people in respect of their Lord or Soveraigne: (My Lord the King is the usuall Scripture expression) Vi relationis, by vertue of that mutuall re­lation interceding betwixt them: Rela­tives I call and so account them in dispari gradu, where the one terme excels in worth and dignity the other opposed to it; as here, take the People under any no­tion, [...], Ma­xim. Tyr. Dissert. 41. Animus Reipubl. tu es, illa Corpus tuum. Sen. de Clem. ad­uer. Caesar. li. 1. c. 3. collective, or distributive: And all the men of Judah, the Kings servants, 1 King. 1. v. 9. All, it is suppos'd, have with unanimous joynt consent, transfer'd [Page 12] their power upon him, therefore are all thenceforth his inferiours truly, and be­neath him.

16 Againe it is absurd to conceive of a Coordination between the members and the Head; Yet such too is the Sove­raigne if compar'd with the People: And Samuel said unto Saul, when thou wast lit­tle in thine owne eyes, wast thou not made Head of the Tribes, 1 Sam. 15. v. 17. Head of the Tribes; not of this or that particular person or persons; yea further, Head in the singular number, not one of the Heads plurally, as speaking of more; like as it is, 2 Chron. 7. v. 2, 7, 9, 11. These were the Heads of their Fathers House, chiefe of the Princes: But, Head of those Heads, 2 Chron. 5. v. 2. Note you must by the way, the Jewish Monarchy, to have been as restrain'd or limited a kind of Government in all respects of Laws and Covenants wherewith the Prince was there tyed, Deut. 17. v. 14, 15, 16, 17. 2 Sam. 5. v. 3. 2 King. 11. v. 17. &c. as ordi­narily we shall meet with; and Argu­mentum ductum a pari. Top. 2. c. 10. where all or most circumstances hold correspon­dency, [Page 13] is concludent beyond exception.

17 For what they in interpose here of the Kings being a Minister, or choicer Of­ficer of State meerely; is a groundlesse grosse conceit, and the very Badg which your Jesuites in disgrace of Temporal Princes, if compar'd with their Sove­raigne Lord the Pope, usually bestow upon them; Whereas no prudent Law-gi­ver, Ancient or Modern, among their A­phorismes of State-government, ever ran­ked them in so low a degree. [...]. Plato in l. [...]: at most, [...], as Aristotle, pol. l. 3. c. 14. The Dei Vica­rius in terrâ Parem non habens.—Magnus Do­minus noster. Bract. de Reg. Anglo. l. 3. Tractat. prim. c. 9. Ministers of God, saith Saint Paul, Rom. 13. 4. not of the people: Indeed the Authors, or Or­dainers of such Ministeriall Offices in a State, 2 Pet. 2. v. 14. no Officers them­selves; Solomon thus, wee read, had his twelve principall Officers under him, Of­ficers over the whole Kingdom, 1 Kin. 4. but was none of them Himself.

18 Briefely, Magistraticall power in chief. Ubi sedes meri imperii est, say Civilians, [Page 14] and Ministeriall, are plainely [...], and in no wise consistent; Unlesse haply they would be understood as speaking in ordine ad finem; with relation to the designed end: So the Angels are termed ministring Spirits sent forth to minister for them who shall be Heires of salvation, Heb. 1. v. 14. Christ himselfe a Minister, or servant, Mat. 20. v. 28. Phil. 2. v. 7. And thus the Soveraigne we yeeld, with­out any prejudice to his regall authority; may well be esteemed and stil'd a Mini­ster, [...], as Antigonus was wont to say of himselfe. Ael. var. Hist. l. 2. c. 20. Plutarch. [...]. [...]. One serving under God for the good and greater benefit of the peo­ple.

• 2d^um.
  Nothing repugnant to the true con­ditionof Monarchy, is to be supposed by us.
• But Coordination in power repug­neth to the true condition of Mo­narchie.
• Ergo—

19 Coordination in power repugneth to the true condition of Monarchy.—] They [Page 15] who maintaine Coordination here, neces­sarily suppose a Communicability of the Soveraigne power to more then one, which neverthelesse I conceive, (now once after a making it over from the people, where before it lay virtually, and tanquan in semine, be it granted, Disposi­tively in the hands of God.) So properly belonging to, so inseparably seated in the person of the Prince, as that it can­not bee communicated unto any other, save onely in way of deputation, when and how farre forth himselfe pleaseth in the outward exercise of the same.

20 The Legislative power I acknowledge for common (in some sort) betwixt Prince and People: Originally belonging to the King, the fountaine of it; Cum Ipse sit Author Juris, saith Bracton. l. 3. Tract. 1. c. 9. Vita & caput & Autoritas in principe est omnium quae in republic. Anglicanâ agi solent. Smith. de Repub. Anglor. l. 2. c. 4. He is the life and Head, and strength of what ever is done in the State there, De­rivatively imparted to the People, whose advice and joynt concurrence is here of use for the more satisfactory establishment [Page 16] of those Lawes which Themselves are af­terwards to live under, and be obedient to.

21 But this now, the Legislative power ei­ther way, if well considered, is quite another thing from the Soveraigne ru­ling power; That [...], as Plato in politic. Plato calls it, [...], saith Aristotle, Pol. 4. c. 15. which yet alone properly both makes and denomi­nates a Monarch, and in Monarchicall States necessarily consisteth alwaies in Indivisibili, and is confined to one.

22 To one I say, and that not by reason of some certaine predominancy of power in the Prince above the rest (as some would have it) and no more: Like as it fareth in naturall compound bodies, where one of the foure Elements there in composition, and under the same Form, usu­ally prevaileth over the other three; but of [...]. Rhet. l. 1. c. 8 appropriation, and adaequate in­herence: No mixture here in the power it selfe, that may be imagined: ( [...]) no plurality of Partners or associates, com­municating in this power.

23 The mixture they dreame of (such as it is, and since they will needlesly have it thus) lyeth not in Monarchy, as so, but in the whole aggregate body of State, com­prizing in it moreover somewhat also of other Governments, Aristocracy, Demo­cracy, &c. [...], Iamblych. de vitâ Pythag. c. 27. Yet so, as that the Apex or top of all, which wee call Soveraignty (and which truly makes the State to be Monarchicall) shall still reside in one: Such to resume the former Allusion, is the condition of imperfect mixt bodies, where one of the concur­ring Elements, yet still remaines entire, not broken or subdued to an equall tempera­ture, with the rest.

Or thus if they please; As Richerius frames the compare with Church-go­vernment under Christ. l. de Eccl. & pol. potest. §. 12. Let the Government here in order to Illud ad­monendi su­mus, Reipub. Statum ab Imperandi ratione di­stare pluri­mùm. Nam Republ. Sta­tus Rega­lis esse po­test, guber­natio tamen popularis fu­tura est, &c. Bod. de Republ. l. 2. c. 2. Greg. Tolos. l. 5. c. 1. n. 18. 19. &c. an Oeconomy or externall Admi­nistration of it by different offices be truly mixt; yet may the State well enough be simply Monarchicall in the Head, the Fountaine of it; thence distilling downe [Page 18] in some good proportion, suited to the ca­pacity of their severall stations and imploy­ments, the strength and vigour of it influ­ence upon other the subordinate inferiour powers: Still subordinate I say, whether Originally and from a first constitution of the State any where, conjoyned with the Soveraigne, or whether assumed (and that most commonly) by a voluntary af­ter choice, as long as they hold, (which yet is supposed still they doe) a necessary dependance on him.

25 At a word, where it is otherwise, and there be to bee found in truth more then one partaking immediately in the Supreame-ruling power, Coordinate with, and Independant on the Soveraigne, which is the mixture they must needs meane, if so they would be thought to speake ought to purpose, (whilest yet in the Interim they distinguish not, as they should, betwixt Mixture and Li­mitation; This relating onely to an outward mannagement of the power in a Regular course by certaine Lawes, and legally appointed Officers as a­bovesaid, joyned to the Soveraigne, [Page 19] and may well consist with Monarchy, the other not) let men conceit what they list, that State or Government what­ever, is not truly Monarchicall, nor so De modo Regimin. Angl. ex hac parte. vid. LL. Edôvard. Confess c. 17. H. 8 vi. An. 24. c. 12. Cambd. Britann. C. de Ordin. to be accounted; but looke how ma­ny Sharers there are in the Supreame pow­er; as many Supreame Governours or So­veraines (respectively and according to the different Interests they have, more or lesse) shall there be; Since as Bodine rightly gives it. Necesse est ut Regnum quantumcunque est, ac jura omnia Ma­jestatis in solidum uni partitione sub­latâ tribuantur. Alioqui non Monar­chia, sed Polyarchia dicetur. De Republ. l. 6. c. 8.

26 All that can with any shew or colour of Reason be here replyed to the prece­dent discouyse, is that the Legislative power residing in the whole Body of State hath perchance some speciall grand influ­ence upon the Gubernative seated in the Soveraigne, and withall that it is the chiefe or principal of the two: Chiefe or Principall I shall not put it to the Test: but then also must they remember, how that principally, as wee said, it resteth [Page 20] in the Prince, the Fountaine of it: And for that Influence they speake of, (and all Monarchies not wholy absolute have it thus) it is but Directive at most, by poin­ting forth certaine rules or Lawes confor­mably whereunto the Soveraigne is of right to walke, in his after mannage of publike Affaires committed to his charge; no waies praejudicial to, or jet­ting upon in the least manner, as may possibly be conceived, the sacred confines of Soveraigne Authority.

So fals their pretensed Coordination in an ordinary acceptance of the Terme; As for those who yet farther by widening a little, (for it is no other) the afore­said Principle into a larger extent, will needs bee Haec Sen­tentia quot malis cau­sam dederit & etiamnum possit, animis penitus recep­ta, nemo sa­ptens non vi­det; Grot. de Iur. Bel. l. 1. c. 3. n. 8. Seditiosis hominibus ad res novandas materiam praebet, ac Rerumpl. perturbationē affert. Bod. l. 1. c. 8. placing the Supremacy of power in the hands of the Community, in them wholly, or (which is all one) in the hands of their Trustees, it is a crotchet so absurd, so void of reason, as not to deserve a serious Confutation.

For who is there, that but rightly understands the radicall true complexion and difference of States, and seeth not at [Page 21] first blush, how againe it straight over­throwes Monarchicall Government; yea, in Contrarium vertit, (quite the other extreame) & popularem facit, as Livy well notes upon occasion of the Law of appealing from the Magistrate to the peo­ple brought in by Publ. Valer. Cess. Dec. 1. l. 2. And therefore were the Roman Dictators we find, (so farre forth Nec quid­quam Simi­lius potest di­ci, quam Dictatura huic Imperii potestati. Eutrop. l. 1. ad finem. [...], Cedren. in C. Coes. n. 18. Em­blems of true Soveraignty for the short Intervals of time they sate at Sterne: The same in substance with those [...] among the Grecians, and had thence their beginning, thinkes Dionys. Halicarnass. l. 5.) indued with a plenary power in the discharge of their place, free from all further Appeale to, or after questioning by the People: As likewise were the succeeding Emperours all along, ut quibus summum rerum Judicium Dii de­dissent, Tacit. Annal. l. 6. c. 2. [...]. Ziphil. in Monarch. Augusti. and in them truly, not in the people; (Albeit, some tenders of this nature we shall sometimes meete with in story, made by the Emperours then being, out of State policy, or Court complement, you may imagine) the highest pitch and finall [Page 22] stay of Appeales to bee found evermore.

29 So as to give you in short the issue of the point; This opinion of a Supremacy of power, either Formally or but Virtually through meanes of their Representees, seated in the Comminalty, plainely, as was said, thwarts the nature and true condi­tion of Monarchy, or as plainely, but more grossely, if they shall stand their ground in maintaining the Government still to be Monarchicall, sets the feet a­bove the Head, the Subjects above their rightfull Lord and Soveraigne.

• 3um.
  That which putteth the Soveraigne inthe condition of a meer Subject, is not to be supposed by any.
• But Coordination in power putteth the Soveraigne in the condition—
• Ergo—

30 Coordination in power putteth the Sove­raigne in the condition of—) Because where there are many of joynt and equall power, one for certaine, must needs be subject to the many, if counterpoiz'd and layed single in the ballance against the [Page 23] rest: Par in parem non habet Imperium, as they say; but pares in parem, neces­sarily have, and may justly challenge it, of curbing, restraining, and if need be, of Censuring the other party.

31 Yet surely was the Kingly Prophet David of another opinion; Tibisoli pec­cavi, could he say, Psalm. 51. v. 4. He maketh his address unto God, to God a­lone, as whom he thought himselfe only accountable to, there being none else in power above him, since, Supremo non da­tur superius, and that's expresly the King, 1 Pet. 2. v. 13. None therefore who might lawfully question him, or take just cognizance of his faults; So Saint Am­brose directly upon the place. Rex uti­que erat (David,) nullis ipse legibus te­nebatur, quia liberi sunt Reges a vinculis delictorum; Neque enim ullis ad poenam vocantur legibus, tuti Imperii potestate: Homini ergo non peccavit, &c. To a like purpose, Chrysost. Arnob. Cassiod. Bed. Eu­thymius, and Hierome in ep. 2da. ad Rustic. Rex enim erat, alium non timebat: As being King hee needed not to feare the Courts or threatning censures of men.

32 Certainely, with the Nation of the Jewes, notwithstanding their Princes so near dependance on the People, (mani­fest from Scripture all along) both in their Election and Government after­wards, as much as any, yet were they no waies judicially or responsibly obnoxi­ous to them, at leastwise the People ap­prehended it not so: I shall onely in­stance in that fundamentall grand Law particularly given concerning their Kings, Deut. 17. The King, he shall not multiply horses to himselfe. Nor shall he multiply Wives to himselfe. Neither silver nor gold. v. 16. 17. The best and wisest of their Princes afterwards brake this Law in every branch thereof; David, as to the second, 2 Sam. 5. Solomon in all three, 1 King. c. 10. 11. So they, so others successively: Nor were they hereupon, ever, as we can finde, questioned by the People or Sanhedrin in their name. That they summoned Herod before them and proceeded judicially against him, which Schikard. de Jure Hebr. c. 7. some object out of Josephus, Antiq. l. 14. c. 17. argues a foule oscitancy or over­sight of them in perusal of the Story: For as much as Herod was not King at pre­sent, [Page 25] but onely Deputy of Galilee, a parti­cular Province, under Hircanus; not King till afterwards, and so mean while justly lyable to the coercive power of Lawes; Saul, 'tis true, put his owne life, and his Sonne Jonathans life upon the hazard of lottery, 1 King. 14. But this was an Act of Condiscention meerely, and where he knew himselfe free, not of Constraint: All the penalty then wee read that State at any time inflicted up­on their il-deserving Princes, was hap­ly after their death the discredit of a less noble buriall, 2 Chron. 21. v. 19, 20. c. 24. v. 25. which yet withall doth it suffici­ently bespeake the awfull and tender re­gard they had of their persons whilst li­ving.

Anciently the Rule was Principes solu­tos esse Legibus, quamvis Legibus vivant, Inst. l. 2. Tit. 17. That Princes are [...]. Agapet. Diacon. ad Iust. Imp. c. 27. 39. free from the Coercive power of Lawes, though it be fitting they Conforme and live accor­dingly, both for their owne and the peo­ples good through their example. He that ruleth over men must be just, ruling in the feare of God, 2 Sam. 23. v. 3. and Auson. in Sentent. Pittaci. Pare­to [Page 26] legi quisquis Legem Sanxerit, was a most equall and just Decree, superadded to the rest of his Lawes by the wise Law­giver Pittacus.

34 But notwithstanding this, and what more might be added, if need were, in due praise of Princes squaring their Go­vernment alwaies according to the Law; yet can it not in reason be well concei­ved, how moreover they should be un­der, or have wholly concluded Them­selves within the penall reach of that, which either they [...]. Palaeo­log. [...]. l. 1. c. 51. Cuisoli con­cessum est leges & con­dere & in­terpretari. Iustin. in Confirm. Digest. Proaem. Ordaine, as in Ab­solute Monarchies they doe, (and there­in doth the absolutenesse of their power mainely consist) or have at leastwise, as in limited, a principall chiefe hand in the ordaining; The people (in effect) they on­ly devise and propound the Lawes: It is the Prince who by his Royall assent sets the stamp of true validity upon them, ( [...], so specially called there­upon, the Kings lawes) and hath what's more, among other Priviledges the Right of course most where establisht in him, of superseding the force & just vindicative rigour of them, as occasion may require, towards others.

35 But and farther; were it granted the Law, whether Municipal or Divine, to be above the Soveraigne; Howbeit, still I question the power that may give life to the putting in execution of such Law; Cogens & coactum re­quirunt di­stinctas per­sonas. Grot. de Iur. Bel. l. 2. c. 14. Himselfe against himselfe, it cannot bee: And for others, they have their power more immediately from him, as sent forth and authorised by him, 1 Pet. 2. v. 14. and in nature now the Instrument hath no Energie or influence backe upon the Cause, but the Cause altogether upon the Instrument: Shall the Ax boast it selfe a­gainst him that heweth therewith, or the Saw exalt it self against him who moveth it? Isa. 10. v. 15.

And herein then more particularly a­mong other discriminating circumstan­ces consists a maine difference to be obser­ved betwixt the Soveraigne and other in­feriour powers or principalities; There the partie doing ought contrary to Law, is justly questionable, as having some Imperium minus praetor, majus ha­bet Coss. & a minore impe­riomajus, aut major col. lega rogari jure non po­test. A. Gel. l. 13 c 14. higher power in foro Humano still above him, before whom he may be questio­ned and proceeded against. As thus— [Page 28] Omne sub regno graviore regnum est. But not so here, the Case is different; Un­lesse we shall vainely imagine a still con­tinuance, at leastwise a revocation of the power backe upon occasion ever and anon into the peoples hands; which yet doth it the one way, as hath been argued, instead of Monarchy, bespeake a flat De­mocracie: and in the other, no certaine settlement of governance at all, (much like as was the precarious Government of the Gothish Kings heretofore in Spaine, Aymo. Hist. l. 11. Of the Vandals in Africa, Procop. l. 1. up and downe at plea­sure of the Commonalty) the people being ready at every turne to catch at this gol­den Ball of Soveraignty, by resuming it into their owne hands, to the sure and speedy overthrow of the supposed Mo­narchy.

37 Or if lastly, for avoyding those for­mer rockes, we shall constitute as 'twere certaine Arbitrators or Umpires betwixt Them, the People and the Soveraigne, as Judges of his behaviour, and Assertors of the Kingdomes welfare, [...], Plutarch. in Qu. Graecan. (where yet [Page 29] withall must they be fixed in some consi­storian standing body, not transient or un­certaine: Else we fall short of the right Model of such pupillar kindes of Govern­ment elsewhere.) Then, as before, They plainely are the [...], and in Them doth the Supremacy of power finally rest, quite crosse to the true condition of Mo­narchy.

38 Thus then againe with them, and accor­ding to their Principles, the Soveraigne is made forthwith to put off his genuine and wonted person; Becomes straight a Subject: a Subject to his Subjects, (such were those [...], &c. Synes. [...]. Titular Spartan Kings of old, in regard of an overpowring Ephorie there, Reges nomi­ne magis quam Imperio, saith Aemylius Probus, and such we read of in the Island Tabrobane, Cum quadraginta Et si fuerit provocatum, Septuagin­ta Iudices fiunt—tum denique in­terdicto om­ni visu & Colloquio. jugulatur: Mart. Ca­pell. l. 6. c. 37. Rectoribus, &c. Solin. Polyhist. c. 64. Plin. l. 6. c. 22. and even such would Calvin have Prin­ces still to be within their severall Domi­nions, in respect of those Ordines Regni every where, (Though somewhat doubt­fully he speakes it, and with a Fortè there added, as you may observe, Inst. [Page 30] l. 4. c. 20. n. 31.) Which if bound up together with the other premised absur­dities, (the wofull strange effects also well considered, that have sometimes actu­ally ensued of this Doctrine, and natu­rally ever do,) strongly argues the fals­hood of those grounds Mixture and Coordination here supposed by some, as consistent with the nature of true Mo­narchie.

39 If in returne to the premises, it be said, what then in case the Supreame Magi­strate shall neglect his Duty, forbeare the rectifying of grosse Abuses either in Church or State; which like weeds in a Garden will ever and anon be certaine­ly sprouting forth; The Answer is Epi­cetus his [...], or rather Saint Peter his [...], 1 Pet. 2. must here take place; The same God who stirred up the spirit of Cyrus, Ezra 1. v. 1. put it into the heart of King Artaxerxes, a repairing of the Temple, having long layen waste, ch. 7. v. 27. Even He, in whose hands are the hearts of Kings to turne them whether he pleaseth, Pro. 21. v. 10. will in his due time, [Page 31] if devoutly called upon, move the heart of the Soveraign whomsoere and where­soere, to a through redresse of all exorbi­tancies.

40 And further, because of the singular immunity we have pleaded due to the So­veraigne each where (if truely such), as free from all Humane Cognizance touching his defaults, personall or politicall, which may be committed by him; Nevertheless that he wax not insolent or overbold here­upon, God hath his waies and meanes of punishing him or them; (Stories, yea Scripture it selfe abound with Examples in this kinde) So as to make good his severall Edicts on this behalfe, whether generall or speciall, against blood-shed, ra­pine, oppression. &c. though still without the help of any inferiour, and mortall Iu­dicatory.

CLear and undeniably evi­dent is the Scripture, how that the Apostles by ver­tue of power given them from Christ, eminently residing in them, did Themselves whilest living exercise true Prelaticall Authority (as to the substance of it) i. e. Authority in chiefe above the rest of the Presbyterie, (though attended on, 'tis true, with divers extraordinary and personall Priviledges, incommunicable to their Successors) in the mannagement of Church affaires: For Ordination, See Act. 6. v. 6. ch. 14. v. 23. 2 Tim. 1. v. 6. &c. For Jurisdiction in the Directive [Page 34] part, Acts 20. v. 17, 18. 28. 1 Cor. 11. v. 34. in the Coercive, 1 Tim. 1. v. 20, &c.

2. What needes more? Apostoli, (i. e.) Episcopi. Cyprian ad Rogat. Ep. 65. Their Office it was Episcopall, Acts 1. v. 20. His Bishoprick, saith the Text by Judas one of the twelve, let another take; [...], as Isid. Pe­lusiota, speaking of the Apostle St. Paul, lib. 3. ep. 212. But that moreover the A­postles instituted and ordained such a power, together with forme of Government in the Church, (praeciding from all extra­venient after defects or enormities) as use­ful, if not necessary to be reteined by suc­ceeding generations, I thus demonstrate it.

• Arg. 1um.
  That power in the Church which Timothy and Titus did exercise by the Apostles speciall appointment is certainely of Apostolicall Institu­tion.
• But Praelaticall power or power of Ordination and Jurisdiction in chief, Timothy and Titus did exercise by the Apostles speciall—
• Ergo—

3. Power of Ordination and Jurisdiction in chiefe, Timothy and Titus did exer­cise—) First, lay hands suddenly on no man, 1 Tim. 5. 22. For this cause left I thee in Creet, that thou shouldest set in order things, and ordaine Elders, &c. Tit. 1. v. 5. Next, against an Elder receive not an Ac­cusation, but before—1 Tim. 5. 19, 20. These things speake and exhort; and rebuke with all Authority, Titus 2. v. 15.

4. And that Prelatically or Episcopally, (so St Chrysostome at once, without fur­ther proofe of the point, in Phil. c. 1. [...]: The like for Titus) namely by supplying the Apostles roome, who till towards an end of their times most-where discharged them­selves this so necessary a duty in the Church; so as then there much needed not any particular local Bishops besides the Apostles: We are not ordinarily to look for any such; nor withall did the present condition of Christian Assemblies, then in gathering, much require it.

5. A subordinate Co-assistance of the Pres­bytery I grant, (even then,) joyned with the Apostles in the Ordering of Church­affaires, Acts 15. verse 6. 22, 23, &c. And many times, it may be, as forced through absence, or pressed with variety of occa­sions, they committed the whole perfor­mance (Ministerially, to wit, and with dependance still on their over-ruling Pow­er, 1 Cor. 11. v. 34. 2 Cor. 11. v. 28.) to the Presbyters: For the businesse of Ex­conmunication, we finde it so apparently, 1 Cor. 5. 4, 5. Coll. with 2 Cor. 2, vers. 10. To whom ye forgive any thing, saith the Apostle speaking of the Excommunicate person, I forgive also: Then for Ordina­tion, or laying on of hands, you may sup­pose the like, since in so numerous a plan­tation of the Gospel in different places, they could not be every where in person present themselves.

6. Which by the way, (& being wel ob­serv'd, it easily takes off the edge of their misgrounded allegatiōs of scripture drawn from the Texts after cited, as likewise the Authority of many of the Eosdem illo tempore E­piscopos quos & Presbyte­ros appella­bant. Propte­reà (Apost.) de Episcopis quasi de Praes­byteris est locutus, Hie­ron. Primùm E­piscopi Pres­byteri voca­bantur. Ambros. [...]. Chrys. Fathers rela­ting [Page 37] plainly in their Discourses to these first beginnings of the Church, and there urging the said Texts, Hieron. in Com­ment in Tit. c. 1. & in Ep. ad Euagr. Ambr. in Ephes. c. 4. Chrysost. in Phil. 1. &) occasioned questionlesse, as I was saying, that promiscuous use of the termes Bishop and Elder then, Acts 20. v. 17. 28. Phil. 1. verse 2. 1 Tim. 3. v. 1. Coll. with c. 5. v. 17. Tit. 1. v. 5. 7. 1 Pet. 5. v. 2. 7, &c. by reason of no formall set distin­ction in those Functions or Offices as yet, or but scarcely as yet, made betwixt them, [...], saith: Epiphanius, Haeres. 75. And hereupon Sometimes they called them Bishops, [...] in respect of their charge, which was to over-see the flock of Christ com­mitted to them: otherwhiles Presby­ters, in regard of their Age or else their Dignity.

7. Or grant we such a Distinction be­twixt Bishops and Presbyters, already be­gunne in the Church (somewhere, and in some places upon occasion, it is acknow­ledged, and the premised Instances of Timothy and Titus insinuate as much, [Page 38] though generally and in all places, during the Apostles times, still I presume it was not:) yet as Oecumenius and St Ambrose both hint the reason in 1 Tim. cap. 3. a Communicability of names or appellations might for a while then, and afterwards, (which it Polyc. Ep. ad Philip. Clem. in primâ ad Co­rinth. Iraen. l. 3. & 4, &c. did, and the rather because of the common usage of Speech formerly, as it happeneth in other like cases, not yet quite forgotten) well follow up­on the generall Community of Nature in [...]—Oecum. in 1 Tim. 3. v. 8. Vid. Re­mig. & Theo­dor. Ibid. the Offices [...], saith Oecumenius, Uterque Sacerdos est, saith Saint Ambrose, both are Priests alike, both indued with Priestly and Ministe­riall Authority.

8. So for the names of Apostle and Elder, 1 Peter 5. v. 1. Joh. Ep. 2. v. 1. of Apostle and Deacon, 1 Cor. 3. v. 5. 2 Cor. 3. v. 6. of Evangelist and Dea­con, Acts 21. v. 8. Christ himselfe thus an Apostle, Hebr. 3. v. 1. a Deacon or Mi­nister, Rom. 15. v. 8. Namely in a Confuse and generall acception of the Termes.

9. Prelatically or Episcopally I added, [Page 39] and not as Evangelists barely, which is the usuall way of evading here: Though as Apostles they might say as well, 2 Cor. 8. v. 23. or as Deacons, [...], saith hee of Timothy in the same place where he calls him Evange­list, 2 Tim. 4. v. 5. [...], 1 Thes. 3. v. 2. and Ignatius in his Epist. ad Trall. rankes Timothy in a just equipage of Degree with the Martyr St Stephen: Neither yet againe by their leave was Ordination or Jurisdiction properly any Evangelicall worke, but rather the Prea­ching and promulgating of the Gospell within their severall Divisions, whereto they were assigned.

10. But to let goe this hold, as also the Testimony of diverse of the Anci­ents, who have in their writings express­ly, and without further circumlocution, recorded them for Bishops: Nor yet to make use of those Subscriptions or ra­ther Inscriptions perchance (transpla­ced onely) found at the foot of the two Epistles to Timothy and Titus, which how ere some reject, as false, at best as adscititious, and so invalid (though nei­ther [Page 40] doe they once question the credit of any of the other belonging to the rest of the Epistles) yet I see not under fa­vour why they should not bee of equally binding Authority with the paratitles (those without the body of the Text too) to most of Davids Psalmes; with the [...] or Inscriptions to some of Solomons Proverbs, as c. 25. These are al­so parables of Solomon which the men of He­zekiah King of Judah copied out. It is plaine hee prefixed it not himselfe; So c. 30, c. 31. Againe, (and more pat to our purpose) with the [...], or closes to Psalme 72. Here end the pray­ers of David the Sonne of Jesse: to Job cap. 31. to Jeremy c. 51. All alike being certaine usefull clauses for our better In­formation, added (it may be thought) by the first Compilers of those severall Treatises.

11. First, most sure it is, the Office of Bishop and Evangelist, could not be simply, (at leastwise successively) inconsistent in the same person, (It was but the fixing or limiting of a power before locally un­limited, to a certaine set place of pastorall [Page 41] Jurisdiction) no more than was that of Apostle and Bishop, and the Apostles now, (for some of them) over and besides the priviledge of an universall transcen­dent Jurisdiction which they had in the Church, properly and in strictnesse of Phrase were both of these together.

12. This wee have confirmed more [...], Cyril. Hierosolym. Catech. 14. fully, as to all circumstances, in St James, Apostle, and Brother of Christ, 1 Corinth. 15. v. 7. Gal. 1. v. 19. withall Bishop of Hierusalem, Euseb. lib. 2. c. 1. 22. in St Peter Bishop of Antioch. Hieronym. Ep. ad Algas: Qu. 6. So seated, you must ob­serve (upon speciall Reasons inducing thereto) by voluntary choice, and not by vertue of any restraining Church Or­dinance, which were to evacuate the unbounded power of their Apostleships.

13. The other, (concerning the Evan­gelists) in Saint Mark, afterwards Bishop of Alexandria, Hieron. Proaem. in Matth. & Marc. in Saint Luke Bishop of The­bais in Aegypt, S: Metaphr. in vitâ Sancti Lucae. Bishops I say, substantiall true Bi­shops all of them, notwithstanding the [Page 42] many Cavils and put-offs here used by some; Surely, no lesse we may safely in­ferre, than were their Successors in the fore-named Seas, who followed after them (successio est enim personarum unius ejusdem{que} ordinis continuatio) and were truely Bishops in the sence here controver­ted beyond gain-saying.

14. Apostles likewise they then u­sually [...], &c. called them and others in like place of Government upon a Primitive and first Institution, as Theodoret hath well observed in 1 Epist. ad Tim. cap. 3. verse 1. either because they immediately succeeded in room of the Apostles, else as deputed by them (vice-Apostles, as 'twere Rom. 16. verse 7. 2 Cor. 8. verse 23. Phil. 2. verse 25.) with a certaine lega­tine power for the plantation of Churches abroad, which they did, and afterwards Episcopally praesided in them themselves: So for Clemens Bishop of Rome, whom yet Cl: Alexandrinus somewhere stiles Apostle: Ignatius thus, [...], Chrysost. Homil. in Ignat. Marcialis servus Dei, Apostolus autem Jesu Christi, Mar­cial. Episcop. Lemniuocens. in fronte Epist. [Page 43] ad Tolos. For all which, as touching a different acception of the word A­postle, and the no reall inconsistency thereof with the Office of Episcopacy, simul­taneously, or successively, Vid. Hieron in Gal. c. 1. v. 19.

15. Next for the As or Quatenus of the poynt, (although neither indeed ought Formes and Modalities of Consi­deration over-nicely to be insisted upon, where wee agree in the Maine or Sub­stance of the thing: Else what Ordinance well-nigh of Christs Institution may not thus be subject to debate by those who will be apt to elude the same, in restray­ning it to the Apostles, or to the Church then in being:) The Order whether of A­postles or of Evangelists as here, was toge­ther with their Persons, temporall and ex­traordinary; But the Power in question being for substance a necessary appen­dance to the Gospell, (which thereupon doth St Paul of purpose carefully decy­pher and set forth more at large in the [...]—&c. Dicturus de Episcop. Offi­cio, cujus mo­di esse Epis­cop. deceat, indicat: Ne­que id quasi Timoth. ad­monens dicit, sed ut omni­bus simplici­ter loquens ac per illum quid omni­bus conveni­at, dictans. Chrys. in 1. Tim. 3. v. 1. persons of Timothy and Titus, 1 Tim. 5. Tit. 1. Non tam sollicitus de curâ Ti­mothei, sed propter successores ejus, ut ex­emplo [Page 44] Timothei Ecclesiae ordinationem cu­stodirent, Ambr. in 1 Tim. 6.) inten­ded to continue, and so in all likelihood committed unto them in the exercise of it according to this Model, as the best pat­terne or president of Church-Government for the future; Yea nor this moreover, without some semblance of Precept given 2 Tim. 2. The things which thou hast heard of mee, saith He, (having treated formerly of Church-Ordinances, this a­mong the rest, 1 Tim. cap. 3. & 5.) The same commit thou to faithfull men, who shall be able to teach others also. Ignatius, 'tis clear understood it so, either binding on this same, or some other-like pas­sage among the Apostolique Writings: [...], saith he in Ep. ad Trallian; Have a reverend esteeme, bee sure of your Bishop, as of Christ; for so have the blessed Apostles commanded us: It cannot in reason bee thought he should teach obedience or re­spect due to Bishops, by vertue of Apostoli­call command, and not suppose the Of­fice its selfe to have been Apostolicall and so transmitted to posterity.

16. Or secondly, grant the most, that Timothy and Titus did what they did, as Evangelists, after some extraordi­nary way or manner of Jurisdictive Au­thority; So They, so the Apostles; yet howbeit were they single Individual per­sons; let the Notion or Formality of con­sideration, under which they executed their Authority, bee what it will: And this still bespeaks as fully the exercise of Church-Government by one at least­wise, [...], then in use; not unfitting therefore, though under a dif­ferent stile or Compellation, to bee taken up and practised by those of after A­ges.

17. What they add further concerning the punctuall time when Timothy and Ti­tus may bee thought ordeined Bishops: the tedious Journyals they have fra­med of their travailes spent in accom­panying Saint Paul from place to place; so as they could not in all probability rest setled upon their severall charges, which yet, say they, (and weakly e­nough, considering the great unsetledness [Page 46] of those first and primitive times) if Bi­shops, they ought to have done. These with the like Chronologicall uncertaine Calculations, I easily passe by, as being blocks onely cast in the way to stumble a businesse, otherwise plain enough.

• 2um.
  Such power in the Church as the im­mediate successors of the Apostles, men learned and godly, did generally both assert and practise, is doubtlesse of Apostolicall Institution.
• But Prelaticall power, or a power of one above the rest, the immediate successors of the Apostles, men learned and godly did—
• Ergo—

18. Prelaticall power the immediate suc­cessors of the Apostles, men learned and god­ly did—] Learned and godly, whereby they might bee able fully to know the truth, especially following so close upon the Apostles times, as they did; and withall godly, that would not, you may be sure, speak or practise ought but what they knew. For proofe of either, I in­stance in Clemens, Ignatius, Irenaeus, Po­lycarp, &c. Polycarp namely Bishop of [Page 47] Smyrna, one of the seven Angels, 'tis thought, whom St Iohn was bid write unto, Rev. 2. v. 8. Certaine it is, we finde the Successors of those seven Angels, to­gether with the severall names of their Churches, afterwards sitting as Bishops, in the first great Councell of Nice. Vid. Ca­tolog. Episcop. ibid. suffragantium ad finem Concilii.

19. Notwithstanding these are but Humane Testimonies they'le say, and Hu­mane Testimony is no safe ground for them to build their Faith upon. Answ. Nor do I desire they should: Howbeit, saving faith, they may please to remember is one thing, and an Historicall beliefe of past occurrences, is another. And for this now they must necessarily [...]. Plato in Timaeo. rely upon Humane Testimonie, or forthwith abjure the Credit of all Antiquity, so in­volving the world in a blinde and dark­some Mist of ignorance concerning the truth of former Ages.

20. Especially where the matter is doubt­full, and not so cleerely and particularly determin'd either way in Scripture, as both here, as likewise elsewhere in points of Discipline and for Church-Ordinances, (that of Poedobaptisme and Celebration of the Lords Day not excepted) may them­selves be Iudges, and they must needs ac­knowledge they are not; whereof Lu­ther in an Epist. of his to Melanchthon gives the Reason, because saith hee the Spirit of God there in holy Writ busied as 'twere about matters of higher impor­tance, and necessarily (ex se) tending to salvation, many times slightly or but in ge­nerall termes toucheth at those other, else wholly passeth them by.

21. Secondly, Prelaticall power or power of Church-Government by one in chief, is perhaps a piece of the Mystery of Ini­quity, which even then, the Apostles yet living, began to worke in the Church, 2 Thes. 2. v. 7. Answ. Worke it did que­stionlesse, and that very dangerously, sundry wayes; Hebion, Cerinthus, Her­mogenes, Philetus, and Himeneus branded [Page 49] Saint Paul for their wilde portentous do­ctrines, confirme as much: But that any Antichristian Leaven had as yet corrupted the Church in her Government (yea in the highest point of Government, as here) it is but gratis dictum, because they would be thought to say some thing.

22. Else is it likely, tell me, that the same Saint Paul, or some other of the Apostles, should no where take particu­lar notice of so great and notable an In­novation; since, Error Cui non resistitur, approbatur, as they say, and some Bi­shops 'tis plaine were [...] or Contem­porary with the Apostles, Clemens afore­said of Rome, Polycarp of Smyrna, Mark of Alexandria, with divers moe.

23. But 3dly, to make the most of the Argument, it proves, say they, but a cer­taine [...] or Precedency in Order of one before the rest, in like sence as Saint Peter may be said, and truly said to have been Apostolorum Princeps [...], (for and so the Ancients usually stile him,) no superiority of Of­fice, [Page 50] no preheminence of Power or Com­mand that hee exercised over them.

24. Ans. This is but a meere shift up­on faile of better Answer; Timothy for certaine exercised a true Jurisdictive power in this kinde, 1 Tim. 2. v. 19, 20. So did Titus, Tit. c. 1. v. 5. ca. 2. v. 19. These things speake, and exhort, and re­buke, [...], with all com­mand or Authority: And let the Fa­thers generally be well lookt into, and they will bee found to speak as much: Among the rest, Ignatius is most punctu­all and cleare, in Ep. ad Philadelph. [...], &c. Let the Priests and Deacons, saith hee, with the rest of the Clergy yield obedience to the Bishop. Againe, in Ep. ad Smyrn. [...]—&c. The Laiety ought to submit themselves to their Deacons, the Dea­cons to their Presbyters, the Presbyters to their Bishops, and their Bishops to Christ.

25. Now subjection or obedience ma­nifestly [Page 15] imports some [...] Socrat. in ep. i. e. Praefecti. Vid. Suid. in Verb. [...]—ad quem dilect­us & sum­ma negotii referebatur. Cic. ad Att. l. 7. c. 18. Authority or com­manding power, ( [...], Id. in Ep. ad Trallian. Potestatem Sacerdo­talem, Cypr. Ep. 68.) restant in the per­son whom the whole Clergy must thus be subject to. [...], &c. as Epipha­mius argues the case upon that 1 Tim. 5. v. 1. Rebuko not an Elder—) What needed a Bishop, saith he, such á caveat gi­ven him in rebuking an Elder (the Mi­nisteriall Elder, Epiphanius, it seemes, un­derstood the place of) if so he were not above, and had Authority over him.

26. Yet further, This still, say they, bespeaks at most but onely some kinde of Parochiall Bishops, or Pastors; ruling each within the precincts of his owne particular parish: and so the word Pa­rochia or parish is commonly used by Classique Writers. Answ. Besides that, this is nothing to the Jurisdictive power of one above the rest, for which yet do I chiefely plead, and which might well be before any such Division made of Parishes: What was Rome, or Smyrna, or Antioch, meere parishes? So great [Page 52] Vid. Pol. Virgil. de In­vent. Rerum. l. 4. c. 9. Clem. Rom. in Epitom. vitae B. Petr. &c. multitudes of people in every of those Cities, with the many Wards and severall Divisions in each, as questionlesse there was, and all shut up, will they say, with­in the limits of one single parish; But on the other hand, if the parishes were ma­ny, respectively belonging to them, then, it followes that the persons forenamed were true Bishops, as presiding there o­ver the rest, (For and thence surely bare they the name of the place each where, particularly among the rest,) in their se­verall places.

27 Again, who so ignorant, as not to know how an usage of the word [...] then, Can: Apost. c. 14. Conslit. l. 8. c. 10. at leastwise in short-processe of time af­terwards, was according to both accepti­ons, and did signifie as well a Diocesse as a Parish; [...]—&c. Concil. Antioch. c. 9. 18 Ancyr. c. 13. 18. Once for all. See Capitul. Carol. Magn. & Lodov. c. 6. 164, &c. Where you have both put together into one and the same Canon, t [...] nullus Episcoporum vel Presbyterorum parochiam [Page 53] alterius invadat: Let none either Bishop or Presbyter incroach upon the con­fines of anothers parish.

28. Once more, and then you will have in the full Summe of their Replies here: What though certaine particular persons endued with just power and com­mand over the rest of the Clergie, might be evinc'd and clearly, as so, made good from approved History; yet were they, say they, but of occasionall Institution, onely set up for the beter ordering and and regulating of Church-affaires in their Synodall Conventions, and so removeable at pleasure, and the power by turnes communicable to some other. Ans. It were a pretty shift this, could they make it out by helpe of any warrantable Authority. Indeed Saint Ambrose in Ephes. c. 4. in­formes us concerning the Institution of Bishops about the primitive times, Quòd ordo; non meritum creabat Episcopum—Ut recedente uno sequens ei (Presbyter) succederet: A course much different from ours now adays, and quickly al­tered (yea before Saint Ambrose his time,) for avoidance of speciall incon­veniences [Page 54] following upon such succes­sive Praelations, prospiciente Concilio, as he there speaks, the Nicene it is hee points at, Can. 4. But howbeit, Saint Ambrose saith not, as he should to their purpose, that the persons preferred on this wise were meerely Arbitrary in their Continuance, and not for terme of life: The recession hee speaks of was doubt­lesse a recession by death, and so much Story assures us of concerning the persons particularly under debate, that they held their places of Government in the Church unchangeably, not quitting them till death, the glorious death of Martyr­dome.

• 3um.
  That power which the meere Pres­byterie of Themselves and Authori­tively never did nor could they, at least-wise were not permitted to ex­ercise in the Church, during the A­postles times, is doubtlesse in the Prelaticall usage of it according to A­postolique Institution.
• But power of Ordination and Ju­risdiction the meere Presbyterie of of themselves, and Authoritively ne­ver [Page 55] did, nor could they, at least wise were not permitted—&c.
• Ergo—

29. Power of Ordination and Jurisdi­ction the meere Presbytery of themselves did never exercise—) Else let the Gain-sayers shew it by any Instance, (and it is but their owne usuall manner of plea, This, unpon like occasion) brought from Scrip­ture: For Ordination, that place 1 Tim. 4. ver. 14. Neglect not the gift which is in thee, that was given thee by prophesie with the laying on the hands of the Presbytery, proves nothing at all, if compared with 2 Tim. 1. verse 8. where Saint Paul as­sumes to himselfe a principall hand at least in the worke; Wherefore I put thee in remembrance that thou stirre up the Gift which is in thee by the laying on of my hands, [...], not, [...], as before 1 Tim. 4. By, not, with; the one noting a bare concurrence in the Presbyte­ry, the other some principality of causati­on, or speciall influence upon the worke, in the Bishop: And to this purpose are the Apostles Injunctions every where, as may be observed, personally restrictive, lay [Page 56] (Thou) suddenly hands on no man, 1 Tim. 3. v. 22. For this cause left I Thee in Creet, that (Thou) shouldst set in Order, and ordain Elders—&c. Tit. 1. v. 5. So farre that when as a while afterwards, through an unwarrantable Custome crept in, the Pres­bytery of themselves without Commission first obtained from the Bishop, had be­gun to usurpe upon the said Power, the Councel of Ancyra by a Decree fram'd on purpose quickly interposed against such doings, Concil. Ancyr. c. 12. Antiochen. c. 10.

30. And surely not without great Reason (granting the Hypothesis of the Argument true) since alter but the Pre­seript or Method of some Institution, (e­specially as to the matter and Persons concerned in it) and the Institution it selfe (probably) must needs become in­effectuall to a compassing of that end for which it was intended, the validity of such outward duties depending evermore mainly upon an exact observance of some prime Circumstances there enjoyned: Let the children of Israel, saith God to Moses, Numb. 9. keep the Passeover in the [Page 57] appoynted season—according to all the Rites and Ceremonies thereof shall ye keep it, v. 2, 3. God who hath ordained and freely made choice of such a meanes, willeth in all like­lihood it should be used, (ordinarily, and cases of Apud A­lexandr. in in Aegypto si desit Episco­pus, consecrat Presbyter, August. Qu. in V. & N. Test. c. 24. Consignat. Ambros. in Ephes. 4. necessity excepted [...], Justin. Mart. Resp. ad Orthodox. 24.) after such or such a manner as he hath appointed, or not at all; whence comes it that, as anci­ently for certaine the power of Ordinati­on rested thus ever chiefely in the hands of some one, the Bishop; Quid facie exceptâ or­dinatione E­piscopus quod non facit Presbyter. Hieron. Hieron. Ep. ad Evagr. [...]. &c. Chrys. Chrysost. in 1 Tim. 3. Hom. 11. &c. So boni ordinis Causâ at least, or prop­ter [...] Ecclesiasticam, as they speak, the Lutheran Churches have still their Super-intendents, i. e. in other phrase Bi­shops, anent S. Hieroms & S. Austins Inter­pretation of the word long sithence; Hierom. ubi Suprà. Aug. de Civ. Dei. li. 19. c. 19.

31. Next for the Jurisdictive part, no better effect than the former concerning Ordination, workes that place, 1 Cor. 3. v. 4, 5. where the Presbyterie (for of [Page 58] them I understand it) gathered together, practise a power of Excommunicating the incestuous person; They excommuni­cate him I know; but they did it (as was said before) Ministerially, and with de­pendance on the Apostles Authority; So as in short then, both powers, as well this of Jurisdiction, as the other of Ordinati­on, principally appertained to the Apo­stles for their times, and by their Example to the Bishops after them.

32. And therefore (by the way) must Hierome and Chrysostome in those excep­tive Clauses premised, where they make Ordination the signall and onely proper note of Episcopacy, be construed, as using the word in a more Comprehensive Lati­tude of signification, including that Intellexit ibi Hierony­mus per or­dinationem, non potesta­tam confe­rendi seu col­lationem sa­crorum Or­dinum, sed potestatem Oeconomicā Ordinandi Ecclesiae ri­tus, & re­gulandi, &c. Marsil. Pau­tan. Defens. pac. p. 2. c. 15. whole Interest of Power the Bishop hath, [...], both Ordinative and Iu­risdictive in the Church, (for and the words, [...], Ordinare, used by either, will well beare it, as I shall have occasion to shew more hereafter, Quest. 8. n. 8, 9.) Saint Paul I am sure, defi­ning the just limits of the Episcopall Of­fice puts them together, 1 Tim. 5. v. 19, 22. [Page 59] Tit. 1. v. 8. Nor is it likely that what the Apostles by the guidance of Gods Spirit had thus conjoyn'd, the Fathers fore-ci­ted, They or any, would goe about to dissever, or but verbally (if understood aright) report it to a contrary sence, which they could not but well know was the constant practise of the Church long before their times. The 19. Canon of the first Councell of Arles is to this effect in­definitely [...]. Ignat. in ep. ad Smyrnon. ad Magnes. Vid. Constit. Apost. l. 2. c. 27, 31, &c. universall, Ut Presbyteri sine conscientiâ Episcoporum nihil faciant; that the Presbyters presume not to attempt ought in Church businesse, without the allowance of their Bishops.

33. Neither could they or at leastwise were not permitted.) The power it selfe either way, whether Communicably inherent in the whole Presbytery, as flow­ing from one & the same specificall Order, (onely distinguishable secundum gradus, by some new degree of perfection Inten­sively or Extensively super-added) com­mon to both, and joyntly conferred upon them by Christ in that his last Legacy, Ioh. 20. verse 22, 23. as so me; or whe­ther diversified with the Order in relation [Page 60] to the foresaid speciall Acts of Ordination and Iurisdiction, shadowed forth, say they, in that Originall distinction to be found betwixt the Apostles and the 70, as others, both of eminency in the Schools, doe hold; i. e. in other termes, whe­ther there bee different [...], or [...] here conceiveable; (And Episcopi & Presbyteri una Ordina­tio est—Ambr. in 1 Tim. 3. Ʋnus penè gradus—Hier. & Primas: Ib. Aug. Qu. ex utroque Test. l. 4. c. 161. this now a­gaine, together with the Episcopi sacerdotes se esse noverint, non Domi­nos. Hieron. ep. ad Nepo­tian. Supercilious fastuous demeanour of some in place, [...], as Greg. Naz. speaks: Their withall Et in com­muni debere regere Eclesi­am. Com­ment. in Tit. cap. 1, &c. ingrossing to them­selves the whole power in Church-affaires, without the assistance of their Presbyters, is another thing that divers of the Fa­thers may seem in some doubtfull Passa­ges of theirs to have scrupled at, not in any wise the truth of Episcopall prehemi­nence or superiority in Station; which e­very where, even in those very passages they clearly grant:) The power it selfe, I say, one way or other, at present I dispute not, but onely the externall lawfull exer­cise of such power, (the way Nic. Cu­san. de Con­cord. Catho­lic. l. 2. c. 13. Cusanus here took in stating the poynt,) now at length upon reason to be given in the subsequent Argument, begun to bee re­strain'd and made over [...], [Page 61] to one, which as hitherto lay in common among them, practisable most where, as hath been said, by the yet surviving Apostles.

34. That this was so, why other­wise I would faine know were the so oft mentioned Timothy and Titus deputed unto the Churches of Ephesus and Creet, with speciall Authority from St Paul to this very purpose, 1 Tim. 3. Tit. c. 1. v. 5. since for Presbyters surely, now after the Apostles so long aboad in person among them, and his having planted a Church eyther where, there wanted not store of them already.

35. For some greater grace or counte­nance of the businesse, They'le say, Not so neither: For besides that a bare Com­mission from Saint Paul directed to the Presbyterie there already resident, would have serv'd the turne, (and some such course, I say, the Apostles sometimes must necessarily have taken, because in so numerous a plantation of the Gospell streight in different remote places, they could not upon all occasions, either They, [Page 62] or their Legates bee every where ready at hand.) That's but a reason of their owne coyning, and therefore say I with as good or better, considering both the practise of the Apostles themselves, and then of those who next after them ma­nag'd the affaires of the Church, and with­out all peradventure best knew the mindes of their predecessors, it was to exemplifie and settle there, (and every where) such a particular forme of Govern­ment ere his departure out of this world, now at hand, as himself professeth, 1 Tim. 4. v. 6.

36. Concerning other matters of Church-Discipline, wee finde he did thus, 1 Cor. 4. v. 17. ch. 7. v. 17. So teach I—and, So ordain I in all Churches, &c. nor is it likely hee should here vary from the accustomed Method of his proceedings; But and therefore, Ab Apostolis instituti sunt in Ecclesiis Episcopi successores eorum, saith Irenaeus plainly, l. 3. c. 3. l. 4. c. 4. (Succession in Office it is we speak of, not in Time or Doctrine, or other common respects, which none will deny to the Presbyterie also, but that's not the point.) [Page 63] Againe, Apud nos Apostolorum locum Epis­copi tenent, Hieron. ep. ad Marcell. Vi­cariâ ordinatione, Cypr. ep. 75. Filii eorun­dem, Aug. in Psal. 45. v. 16. Where the 3. latter cannot be otherwise understood than as speaking of true Prelaticall Bi­shops, nor consequently the first; And to remove all doubtings, the foresaid Ire­naeus a little after, l. 3. c. 14. cleerely di­stinguisheth betwixt Bishops and Presby­ters, Convocatis Episcopis & Presbyteris qui erant ab Ephese & reliquis pro­ximis Ciui­tatibus, &c. Convocatis Episcopis & Presbyte­ris—&c. saith he, paraphrasing on that passage of Scripture, Acts 20 v. 17. A difference in the Functions, it seems, even then, the Apostles yet living (some where and in some places at leastwise, as I said) he knew well enough, howbeit else­where he commonly confounds the appel­lations; yea further againe, treating of the same Argument, concerning a succes­sion in Church-government, l. 4. c. 45. he delivers, as he tels us, what he had recei­ved in this particular, upon good Autho­rity, and but at 3^d hand from the mouth of the Apostles, Quem admodum audierat â quodam Presbytero, qui audierat ab his qui Apostolum viderant,—Seniorem Apo­postolorum Discipulum, He records him to [Page 64] have been, c. 22. some ancient Disciple or Follower of the Apostles.

• 4um.
  That Forme of Government which makes most for the Preventing and Composing of Church-differences, is (Caeteris paribus) to bee preferred before all others.
• But Prelaticall Government, or the Government of one in chiefe, ser­veth best for the preventing and—
• Ergo—

37. That Forme of Government which best Olim idem orat Episco­pus quod Presbyter, & antequam Diaboli in­stinctu studia & Schisma­ta in Eclesiâ fierent, &c. serves for the preventing and compos—] St Hierom. in his Comment. in Tit. 1. (whom they of the adverse party do here most relie on, and whose Authority yet at worst, I might, if need were, sufficiently counterpoize with the Authority of Ephi­nanius his equall for time, and direct oppo­site in the present Argument, Haeres. 75) fetcheth thence the Rise & first beginning of Episcopall prelation in the Church, al­luding to that passage of the Apostle, 1 Cor. 1. v. 11. For it hath been declared unto me of you my Brethren, that there are contentions among you,—&c.

38. I presse not the Argument in the Fathers misconceived sense, as relating to his owne times, but in the true, and as (comparing this passage with divers o­thers elsewhere, particularly in Ep. ad E­vagr. where speaking of such Church-divisions, he Iacobus Cognomento Iustus-post, passionem Domini sta­ti [...]i ab Apo­stolis Hiero­solym. Epis­copus ordina­tuus; Hie­ronym. in Catalog. Script Ec­clesiast. c. 3. straight inferreth the Con­stitution of Bishops successively in Alex­andriâ, beginning at S. Mark, Nam et A­lexandriae a Marco Evangelistâ us{que}—&c.) he certainly meant it, of the times fore­passed and gone, which this way also a­gaine casteth the Origen of Episcopacy up­on the Apostles: For since divisions were already begun in the Church, it cannot be imagined they in wisdome should not forthwith ere their departure hence, have been as carefull of applying such a Soveraign Remedy as their Succes­sors afterwards were, or that indeed the Father should conceive otherwise.

39. Consuetudo with S. Hierome there in the place prealledged, Ex Comment. supra. Tit. 1. which so strenuously & unan­swerably, as they think, they inculcate up­on us, Noverint Episcopi se magis consue­tudine [Page 66] quàm dispositionis Dominicae veri­tate Presbyteris esse majores, &c. is no more in truth then Apostolica Traditio, an A­postolike Tradition or Ordinance, brought in by them the Apostles occasionally, and after some short processe of time, but not injoyned by any immediate or expresse command of Christ, according to that of S. Paul in the case of Marriage, 1 Cor. 7. This speak I, (saith he, giving his judg­ment thereupon) and not of command­ment, v. 6. as contrariwise, unto the un­married I command, yet not I, but the Lord, v. 10. And in this sense the said Hierome in Ep. ad Evagr. sub fine, more clearly in­terprets himselfe, where treating of the originall distinction betwixt Bishops, Pres­byters, and Deacons, in the Church, deriva­ble from that Platform of Hierarchicall Government under the Law, consisting of an high Priest, Priests, and Levites, Ut Sci­amus, quoth he, Apostolicas Traditio­nes sumptas de veteri Testamento,—&c.

40. But now for the minor proposition, and in confirmation thereof, we finde it to be thus in all affaires, and upon all oc­casions; The nearer things grow to an [...]—&c. Trismegist. pimand. c. 11 u­nity [Page 67] every where, the further off are they from a wasting division: therefore, Imperator unus, Iudex unus Provinciae, in navi unus gubernator, in Domo unus Do­minus, &c. as the same S. Hierome else­whereEp. ad Ru­stic. 2^dâ. pleading for Episcopall Jurisdicti­on in the Church, or Superiority of one o­ver the rest there: When Moses by Je­thro's advice, Exod. 18. had for his grea­ter ease, divided the burden of publike af­faires among the seaventy chosen Elders, in case they could not, or should not at any time agree, he reserves himselfe as the ultimate Judicatory, whereto they might resort for the closing up all Con­troversies; And as the ground then of Ie­thro's counsell, and Moses his alteration made thereupon in the mannage of com­mon affaires, was occasionall, (the importa­ble burthen which before lay on Moses shoulders alone, v. 18.) yet was it not ef­fected without Gods speciall appointment or command, v. 23. So here the occasion of setting up Bishops, some with power a­bove the rest, were divisions sprung up in the Church; howbeit, neither were they set up, it may well be thought, with­out the particular direction of Gods Visum e­nim & hoc est spiritui san­cto ut inter Presbyte­ros. &c.—Buc. de Regn. Christ. l. 2. c. 12. Spi­rit [Page 68] working in the Apostles, and incli­ning them thereunto, as the likeliest re­medy in all reason against such divisions.

• 5^um. & est ad hominem.
  Such Form of Government as com­meth up nearest to the Proto-type, or first pattern of Gods owne framing, is by warrantable Analogie of Scripture, and from their owne Principles chiefly to be imbraced in the Church:- (For, and thus argue they in maintenance of the Presbyteriall Government, by making Pastors answerable to the Priests under the Law, Lay-Elders to their Lay, Deacons to their Levites, their Consistoriall Seigniories to the Jewish Sanhedrim,—&c.)
• But Prelaticall Government or the Government of the Church By Bishops, Ministers, and Deacons, &c. com­meth nearest to the Proto-type, or first—
• Ergo,—

41. Prelaticall Government, or the Go­vernment by Bishops, Ministers,—&c.] Among the Jews, to whom the Almighty had himselfe prescribed a particular [Page 69] set Forme of Government in the Church, and according to this first Foundation of Church-Discipline there laid, with a cer­taine eye thereupon, it is probable (as Hierome fore-cited in his Ep. ad Evagr.) Christ afterwards framed and setled the Superstructure of his Gospell-Government: Besides the High Priest there, who was universally over the rest of the Hierarchy, (Archbishop you may stile him) partly for Orders sake, and partly as a Type of Christ to come; they had moreover their second High Priests; 2 King. 23. v. 4. c. 25. v. 18. Qui nun­cupabantur principes sa­cerdotum, nunc Episco­pinominan­tur; Isid. His­pal. de offic. l. 2. c. 7. Chiefe of the Priests and Le­vites, 1 Chron. 24. v. 5, 6. ( [...] they also then called them, Num. 4. v. 16. Neh. 11. v. 22.) Bishops with us; Their inferiour sort of Priests suting with our ordinary Ministers, their Levites with our Dea­cons, their Colledge of Prophets, 2 King. 2. v. 3. 5. c. 6. v. 1. c. 22. v. 14. with our Cathe­drals; answerable these to those Constit. Ap. l. 2. c. 28. 47. Ign. & Cypr. in ep. Passim. [...], Orig. Contr. Cels. l. 3. Ordinis Consessus. Tert. Caetus Presbytero­rum. Hieron. &c. [...], or locall Presbyteries, consisting of Bishops, Priests and Deacons, together of so solemn use in the Primitive times, and had thence questionlesse, as those againe from Apo­stolike practise Act. 25. v. 4, 6. c. 21. v. 8. the immediate rise or ground of a first Insti­tution.

42. And here have they then (could they see wood from trees) the best and truest patterne of Presbyteriall Govern­ment (since they are so taken with it) to be found in all Antiquity, the Bishop joy­ned with his Presbytery in the dispatch of Ecclesiasticall Affairs, Ut Episcopus nullius causam audiat, absque presentiâ clericorum suorum, Concil. Carthag. 4. c. 23. which ve­rie thing doth the placing anciently of Bishops and Canons houses with us, close to the Cathedral each where, stil bespeak, ac­cording to an Ordinance framed there­fore and on purpose, Ʋbi Supra. c. 26. re­viv'd afterwards by Egbert. Archiep. Ebo­rac. Constit. 45. namely, their readier and more expedite mutuall advice in such Transactions.

43. This and what more might bee argued in defence of Prelaticall Govern­ment, or Church-Government by one in chief (call him what you please, [...], the name I contend not for) is not to be understood as spoken of a Monarchicall exercise of the same: Some wil be apt to say, it savoureth too [Page 71] much of that [...], con­demned in Bishops, Concil. Eph. c. 8. and yet whether they of the opposite party do not here tread down the Bishops former­ly supposed pride, with another as great, or greater pride; nay further, prove not guilty of that [...] censured by Saint John, 3 Joh. v. 9. as much as they with whom they so hotly contend about it, I spare to censure. Or secondly, in vindication of their wonted Titles, Reall or Nominall, (though I see not in true reason, what title of honour may bee thought too high for them whom the Spirit of God its selfe, Rev. 8. v. 24. hath dignified with the glorious compellation of Angells, [...], Dionys. Areopag. [...]. c. 12.) Or lastly, in maintenance of their persons, if peccant and liable to just censure, (as indeed, who is not? Homi­nes sumus, non Dij, and besides, [...], saith Isidore Pelusiota, l. 2. Ep. 52.) But onely in defence of the precisely, and truly Primi­tive Authority, maintained thus, and to this height in every particular long since by that worthy Instrument of the Chur­ches [Page 72] Reformation, Martin Bucer, De Regn. Christ. l. 2. c. 12.

44. What the Apostles first exempla­rily practised themselves, then afterwards left it to others of their appointment, and what they thus did, they did it (let me adde) either from the Spirit immedi­ately, 1 Cor. 7. v. 10. or at leastwise agree­ably to the dictates of Gods Spirit, v. 12. Coll. with. v. 40. Some things extraordi­ry, 1 Cor. 14. v. 29, 30. Jam. 5. v. 19. someId verius quod prius, id prius, quod ab in­itio: Ab initio id quod ab Apostolie; Id ab A­postolis traditum, quod apud Ecclesias Apostolorum fuerit sacro­sanctum. Tertul. Cont. Marcion. l. 4. c. 5. ordinary, but temporarie, Act. 15. v. 28. 29. 1 Tim. 5. v. 9. and some for continuance, as this haply among the rest. The Church of Christ hath generally received and constantly maintained in all Ages, which if both put together, doth some way tant-amount, and comes closely up to a jus Divinum, cannot but seem harsh in us utterly to abolish and take away; Poe­do-Baptisme, a keeping Sabbath on the day we Christians do, stand or fall, in a man­ner, upon the same bottom; Apostolique Tradition namely, back'd with a perpe­tuall and generall practise of the Church, which yet are we by the Apostles advice to hold fast, 1 Thes. 2. [...], even to the ut­termost of our power.

45. And to conclude, be the worst ima­gined, it was a grosse over-sight of that Vine-dresser in Gellius, who instead of pru­ning the trees, and lopping off only some superfluous branches or other, Fructeta at{que} virgulta simul omnia convellit, made short worke of it, and cut up branch and root together; Certè meritò reprehen­dendi sunt, qui odio abusuum in his ordini­bus & dignitatibus, universum hunc ordi­nem quem Hierarchicon appellant, ut ner­vum Antichristi, sublatum volunt; Cassan. Consult. Artic. 14.

THE Government of Christs Church by Lay-Presbyters joyned to the Pastors, hath of late been much insisted upon, greatly pressed and indeavoured on all hands,—Hoc Ithacus velit & magno mercentur A­tridae; where this mixed form of Govern­ment first drew breath in forraign parts, how it came over, and by what means it received countenance and entertainment here, I leave to others to enquire after; but that such a party-coloured coat, such a Linsie-woolsey garment is no fit weare for the Spouse of Christ, (nor shalt thou plow with an Oxe and an Asse together, as it there followeth, Deut. 22. verse 10.) a Government this neither lawfull nor ne­cessary [Page 75] in his Church, one or both, I thus evince it.

• Arg. 1um.
  That Government which hath no expresse clear testimony in Gods Word, or but some necessary deduction thence to ground upon, is not of Divine In­stitution, nor by their own Rules to be received in the Church, but rather held as Antichristian.
• But the Government by Ruling Lay-Presbyters hath no expresse cleare testimony in Gods Word, or but some necessary deduction thence.—
• Ergo—

2. The Government by Ruling Lay-Presbyters hath no expresse clear testimony in Gods Word, or but some necessary dedu­ction thence.—) Let the places be exa­mined they most confide in, Rom. 12. v. 8. 1 Cor. 2. v. 28. 1 Tim. 1. v. 17. First, the places alledged (the former two to choose, be but uncertain generall ones, and which no wayes (though ne're so in­dustriously wrought and fitted by the diversity of Expositions) closely come up as they ought, to the cause in hand: [Page 76] Strange to me, that in a point of so high concernment, as where both Church and State are mainly interessed, wise men should offer to build upon so weak and sandy a Fundamen­ta sic sunt fa­cienda, uti fodiantur—ad solidum, & in solido, quantum ex amplitudine operis pro ra­tione videa­tur, Crassitu­dine ampliore quàm parie­tum qui su­pra terram sunt futuri Vitruv. l. 1. c. 5. foundation.

3. But then ad partes, He that ruleth with diligence, Rom. 12. v. 5. i. e. say I the Civill Magistrate; for if you marke, the Apostle having in the beginning of this verse, joyned to the two immediately precedent, gone through with Church-Offices, he strikes out here into an enu­meration of generall and common Du­ties.

4. Or againe, he probably intreats there, not altogether of different Functi­ons or Offices, (subjectively different, I meane) but moreover of the diversitie of spirituall gifts co-incident in same person; In the sixth ver. where he entereth upon an enumeration, he plainely nameth gifts.

5. So for the 1 Cor. 12. v. 28. God hath set some in the Church, first Apostles, se­condly Prophets,—then gifts in healing, [Page 77] helps, Governments,—&c. Diversitie of Gifts is the very subject of his discourse in this Chapter, ver. 1. The Apostle here too withall, you may observe, useth the Abstract, [...] thereby intimating (as 'twere) some such diffe­rence, not of stations or Offices, but of spirituall endowments; whence further up­on an exact recapitulation had in the Concrete of the said Church-Administra­tions, ver. 29. 30. he leaveth out that of Helps and Governments, as being onely certaine usefull appendants (it may bee) to the fore-going Offices, and so compri­sed under them.

6. Or secondly; grant the words im­port a distinction of personally different Offices, like as that of Apostles, Prophets, and Teachers, there also mentioned, doth: What then? Are therefore Lay-El­ders straight the men? Or, must they ne­cessarily be the persons understood a­mong all others? Why not rather Dea­cons, say I, if guesses may have place, who were plainly taken in, we read, Acts 6. v. 1. 2. as [...]-Constit. Apost. l. 2. c. 44. Opitu­lationes,—ut Titus Apo­stolo vel Archidiaco­ni Episcopis. &c. Gloss. Interlin. Helps to the Apostles in their worke of ministring to the Saints; and [Page 78] had moreover, together with and under the Presbyters, power questionlesse in the Rule or Government of the Church; Else neither would S. Paul, 1 Tim. 3. v. 12. have so carefully as he doth, required in them before their admission, a skill of go­verning their own houses well, but only in order (coll. it with v. 4, & 5.) to their Government afterwards of Church-Af­faires.

7. And by this further without more adoe, to omit diverse other not improba­ble Constructions, which have and might be well made use of, you have in the third place an Answer unto that 1 Tim. 5. v. 17. Let the Elders that rule well be ac­counted worthy of double honour, especially they who labour in the Word and Doctrine; The Ruling and the Labouring Elder be­speak but one and the same subject, in whom these severall gifts or abilities of teaching and of governing, do somtimes haply concurre, and it is to bee wished they alwayes did, for the good and be­nefit of Gods people; Every true Mi­nister, specially if called to some more eminent place or station, for the exercise [Page 79] of his Ministery, Virtute officii, ought to be thus qualified.

8. Where if he shall discharge his duty sufficiently well in both respects, he is wor­thy of double honour, Officii & Doctrinae, saith S. Hierome: Or againe, double, that is, in plainer language, great [...]—Jul. Miso­pog. honour; for your shame you shall have double, and for—Isa. 61. v. 7. Ier. 16. 18.

At gemina & mammosa Ceres,-Lucr. l. 4. h. e. plena, ampla, Turneb. Advers. l. 27. c. 35. which by the way, for that maintenance is a chefe part of the honour here injoyn­ed, v. 18. if their Lay-Presbyters shall chance to challenge it (as granting them a being in vertue of this Text, they may, and who can promise but they will;) vae victis as so, woe to the poore over­burdened Parochians, whose charge here­by must needs be greatly multiplied, and increased.

9. But to returne; If over and above, as to that other and more essentiall part of his duty, conversant about teaching, he shall abound, (Intra ambitum ejusdem Ge­neris, you must take it, by comparing Bi­shops with Bishops, and Ministers with Ministers,) prove, I say, notably laborious and diligent in the worke of the Gospell, then the [...] seasonably comes in; such an one especially is worthy of great, yea, the greatest honour; [...]. saith the Philoso­pher, Pol. l. 4. c. 15. reckoning up the seve­ral rights, or privilegiall duties incident to Magistracy: And will any say because of the [...] here intervening, he speakes not wholly in order to one and the selfe­same kinde of Magistrate? Vellemus qui­dèm singulis quibus{que} Devotissimis Reipub. virtutis multò majora deferre compendia, quàm eorum dignitas postulat, maximè ubi honorem vita commendat, Vopisc. in vit. D. Aureliani: And what? must these De­votissimi with the Historian, and in his sense, have needs been persons of different ranks or professions because of the max­ime [Page 81] here inserted and comming between? Pheu, pheu.

10. A like place you have for sub­stance, Heb. 13. v. 17. and the Apostle there cleerly, and without controversie speaks it by the preaching Minister; it cannot otherwise bee understood in a right coherence of the termes; Remember them that have the rule over you, who have spoken unto you the Word of God; so 1 Thes. 5. v. 12. Know them which labour among you, and are over you in the Lord, and ad­monish you: [...] and [...], are the words againe.

11. The Fathers and generally all the Antients, before the Devisers of this new Platforme of Church-Government, have thus understood the Text in hand, of Pastorall Elders altogether, S. Am­brose (for one) among the rest, whose au­thoritie notwithstanding elsewhere, they principally rely on: At a word, this which hath been offered, is in effect all the place will naturally affoord, what's more, is but pump't and strain'd; the Text made to speake more then haply God [Page 82] or his holy Spirit ever put into it.

12. Thus albeit, as he speaks, a three-fold cord is not quickly broken, yet is the force of their treble Argument drawne from the three forementioned Texts, ea­sily loosed and dissolv'd.

13. On the other side, see Acts 15. v. 23. where you have Elders and Bre­thren, (Elders of the Priests, or Ministers, to wit, 2 King. 19. v. 2. Isai. 37. v. 21.) and Brethren of the Laity, set as termes con­tradistinguish'd one from the other. A­gain, Acts 20. v. 18. 28. Iam. 5. v. 14. 1 Pet. 5. v. 1. 2 Joh. v. 1. &c. in which places with the like (where er'e there's menti­on had of Elders in a Gospel-sense) you shall finde the name all along, no one place I am certaine, beside those we have examined, but capable of their devised construction, still relating to the Pastorall Elder, or Teaching Presbyter, the [...] or Priest, not improperly so rendred of some, both according to the Analogy of the word, as also the nature of the office they sustain, by succeeding in roome of the Leviticall Priesthood formerly, Isa. 66. v. 21. as to a [Page 83] performance I mean, of Gospell-duties.

14. Therefore so nominated either from the speciall condition and qualitie of their office, which is [...], Now then we are Ambassadours for Christ, ( [...]) as if God did beseech you by us, 2 Cor. 5. v. 20. else from the age of the persons, ac­cording to that of the Philosopher, Pol. 7. c. 9. whose advice there it is, [...]— &c. that men of yeers and riper standing in time be chosen to the Priest­hood; Thus Segnior, Segneur elsewhere, Alderman sive Ealderman with us, titles thence of prefecture and dignity; Apud la­caedemonios [...], Dyon. Hali­carn. Antiq. Rom. l. 2. [...], Suidas. senes appellati, qui summum quendam Magistratum gerebant, Fenest. lib. 2. cap. 1.—Nomen & aetatis mite Senatus habet, Ovid. Fast.

15. And such now in all probability likewise did the Apostles at first make choice of to serve in the Ministery of the Gospel; whereupon commeth it that Saint Paul so excuseth (as 'twere) the youth of Timothie, Let no man (saith he) despise thy youth, 1 Tim. 4. v. 12. Hesychius joynes both Hesych. lextc. reasons together, [...], [Page 84] [...], &c. A like doth Isidore Pelu­siota, lib. 3. ep. 97. schooling a certaine Pres­byter for his loose irregular behaviour in divers respects, [...], saith he, [...]. -&c.

• 2^dum.
  That forme or manner of Government which without just warrant from the Word, trencheth too closely in the pra­ctise of it upon the Ministeriall Fun­ction in things wherein it hath no right or Interest, is not to be borne with in the Church.
• But the Forme of Government by Ruling Lay-Elders trencheth too close­ly in the practise of it upon the Mi­nisteriall Function, &c. (viz. in point of Excommunication, Ordination, Su­perintendency, either in all, or some of them.—)
• Ergo—

15. The Forme of Government by ruling Lay-Elders, trencheth too closely—) Con­cerning Excommunication, or power of the Keyes formally and truly, (the same be said of other Ecclesiasticall duties whatever) [Page 85] residing in the [...]—Const. Apost. l. 3. c. 10. Ministery, the proper subject of it; see Mat. 18. v. 17, 18. Tell it unto the Church,—verily I say unto you, whatsoever you shall binde on earth—&c. The Church he there speaks of, is the Church Representative, [...], saith Theophylact; the same with those we meet with againe, Joh. 20. v. 22, 23. the Apostles and Ministers of the Church.

16. Our Saviour there, together with the power of binding and loosing, bestow­eth on them the gift of the Holy Ghost, i. e. Commission of warrantably and effectual­ly exercising their Ministery; The gift of working Miracles it could not be, that they were to waite for by our Saviours appointment, Luk. 24. till the day of Pen­tecost afterwards; but it was the gift or power then of preaching, baptizing—&c. with other like Ministeriall Duties per­taining to their Function, Go therefore and teach all Nations, baptizing them—&c. Matth. 28. v. 10. A power this no wayes exerciseable in the ordinary course, by Lay-persons will any sober-headed man affirme; and so neither here the power [Page 86] of Excommunication, both which wee have thus inseparably by Christs owne Ordinance; link'd and coupled toge­ther.

17. For that Text 1 Cor. 5. v. 4. In the Name of our Lord Iesus Christ, when you be gathered together, that you deliver such an one unto Satan—&c. where S. Paul wri­ting to the Corinthians may seem to in­large the power of this duty by placing it in the whole Church, (subjectively or not, you must note, is the point; For as touch­ing its originall seatment here or there, that's a farther Quaere, which I shall not meddle with, Hoc esset extrà lineas cur­rere,) yet marke; Though absent in per­son, yet his Authority is requir'd, as need­full, v. 3. And at length what they doe, they doe it in vertue of his Spirit, v. 4. The Church then, i. e. say I, the Ministers of the Church acting here subordinately to the Apostles Commands.

18. Or againe, the Church, even the whole Congregation, Lay and Clergy did there haply appeare in some way of de­clarative suffrage, afore or after, shew­ing [Page 87] their consent to the fact, this, of loo­sing and binding by name, (for as to a joynt-concurrent handling, and determi­ning of some kinde of Church-matters, Acts 15. v. 22. c. 21. v. 18, 19. 2 Cor. 8. v. 19. &c. I stand not on it,) but not as doing or performing ought Authoritatively in the very businesse; On this wise S. Paul con­fessing of himselfe before Festus the Go­vernour, Acts 26. v. 10. sheweth how he had been a persecutor of the Saints, and had given sentence of death against them, i. e. approved of or consented to the sen­tence of death given against them; For Iudge he was none, and he referres more particularly to the death of the blessed Martyr S. Stephen, whereto he was con­senting onely, as himselfe declareth, c. 22. v. 20.

19. But thirdly and lasty, what if we say, and it is all the Text will necessarily inforce, that this so weighty and solemne a businesse, was of course to be transacted before or in presence of the Congregation, Presente & adstante plebe, Cypr. Ep. 14. ac­cording to that of the Apostle, 1 Tim. 5. v. 20. Them who sin rebuke before all, that [Page 88] others also may feare; And to put the mat­ter out of question, S. Paul 1 Tim. v. 20. there excommunicates Hymeneus and A­lexander, not so much as once naming the Church.

20. Concerning Ordination, we shall no where for certaine finde the Laiety under any capacity or consideration to have concurr'd in a performance of this duty; For that place 1 Tim. 4. v. 14. Neg­lect not the gift which was given thee by pro­phecy, with the laying on of hands; Who dare say, (taking the word [...] in the sense it ought, and as it is ordinari­ly used, for some company or society of men, not any dignity of calling, which [...]—Phavorin. [...], Dan. in Su­sanna Hist. v. 50. i. e. [...] &c. Conc. Ancyr. c. 18. is [...],) that by Presbytery here named, we are to understand a Lay-Eldership; Besides, and in reason, Nihil dat quod non habet, persons of the Laity have no such Ministeriall power truly residing in them, therefore they cannot give or bequeath it to another.

21. For the last, that of Super-inten­dency, whereby they make them mo­rum praefectos or Supervisours of the peo­ples [Page 89] demeanour; The Apostle hath plainely enough, one would think, com­mitted it altogether into the hands of the Pastor, Acts 20. v. 17. 28. 1 Thess. 5. v. 12. 1 Tim. 3. v. 2. 5. Heb. 13. v. 7. &c. [...]; Againe, [...], v. 17. Obey them (the Ministers) that have the rule over you; A co-assistance of the Lay-Elder in this respect, hath no more plea for grounding it in Sacred Writ, then that of Commissary, Officiall, Church-Warden, &c. under the Title of Helps and Governments; Grant the one, and the other will follow, each of them alike owing their rise and first-beginnings to human Institution; And such a Lay-Eldership now (in effect) was that of certain Curators or Overseers in every Parish, long since allowed of by the Or­ders of our Church, so as they needed notInstit. Eliz. c. 46 to have striven much about it.

• 3^um.
  Such manner of Government as is Originally of Iewish Institution, grounded upon reasons properly su­ting with, and fitted to the Lawes by which the Iewes were then gover­ned, is not to be retained in the Church of Christ.
• [Page 90]But the Government by ruling Lay-Elders is originally of Iewish In­stitution, grounded upon reasons pro­perly suting with, and—
• Ergo—

22. The Government by Ruling. Lay-Elders is Originally of Iewish Institution, grounded upon reasons—&c.) The maine reason there of joyning Elders to the Priests, (Synedriall Elders I speak of, for that there were other kindes of Elders al­so, secular Elders, as I may so term them, Elders of the Congregation, Lev. 4. v. 15. Elders of the City, Deut. 19. v. 12. Elders or Heads of the Tribes, 1 King. 8. v. 1.) was the mixt condition of the Iudiciall Law they had to deale with, howbeit of divine Institution wholly, and from God; yet in regard of the drift and scope thereof, partly divine and partly humane, occupied in a decision of doubts hapning betwixt God and Man, as likewise be­twixt Man and Man, (much after the nature of our Chancery-affairs, you may conceive of them, seated for the most part as 'twere in medio, betwixt the Law on the one hand, and Conscience on the [Page 91] other:) and accordingly the Priests and Levites, besides the ordering of the san­ctuary their peculiar taske, 1 Chron. 24. v. 5. 2 Chron. 34. v. 8. had principally to doe in matters of it appertaining unto God; The Elders they in things belong­ing to men, 2 Chron. 19. v. 8, 9, 10, 11. &c. Moreover in Hierusalem did Iehosaphat set of the Levites, and of the Priests, and of the Fathers of Israel,—And behold A­mariath the chiefe Priest, is over you in all matters of the Lord, and Zebadiath for all the Kings matters.

23. Principally I said, and not with­out cause; Else as to some particulars, and upon occasion they did interfear, and had to deal each promiscuously in either, Deut. 17. v. 9. c. 19. v. 16, 17. Ezra 10. v. 15. 16. &c. And hence farther came it that their Priests had such an unlimited power on a manner, as they had, in the hearing and determining all kindes of Controversies, whether secular or di­vine, [...], saith Iosephus, [...] Contrà Ap­pion. l. 2. [...]—Not unlike to that of the P. Maximus with the Romanes, [Page 92] Qui pariter Religioni & Reipublicae prae­fuit, Alexandr. ab Alex. Gen. Dier. l. 6. c. 8. Or of the Druides anciently among the Gaules, Caes. in Comment. l. 5.

24. In briefe, the Jewish Sanhedrim, if so at leastwise it be to be understood in those places commonly alledged by them, Exod. 18. v. 25, 26. Numb. 11. v. 16, 17. Deut. 17. v. 8, 9. c. 19. v. 16, 17. &c. was upon the point a Sigon. de Repub. Heb. l. 6. c. 7. Cu­nae l. 1. c. 12. l. 2. c. 9. Civill Court, and had to deale in matters of Right or Title, yea, of life it selfe; Which kinde of power yet in order to such an universall Cogni­zance of different affaires, they will not, I suppose, ascribe to their new erected Consistories.

• 4um.
  By what right or interest Lay-men may intermeddle in Church-Affairs, by the same Ministers of the Gospell may meddle in Civill.
• But Ministers of the Gospell (with them) may not intermeddle in Civill affaires—
• Ergo—

25. By what Right or Interest Lay-men [Page 93] may intermeddle in Church-affaires—] whe­ther and how farre the Gospell-Minister may meddle in secular matters, (save onely in Oeconomicall, with reference to his owne Family) by bearing office there, I list not to examine; At once the lesse, the Vid. Can. A­post. c. 6. Chalced. c. 3. Charthag. 4. c. 15. &c. better, I may safely say, it being so much without the verge of their pro­fession; No man that warreth (saith the Apostle) intangleth himself with the affairs of this life, 2 Tim. 2. v. 4. [...], Synes. Ep. 57. Constantine the great certainly was of another mind, when as by solemn Edict he dissever'd them, and yet there­withall thought he did the Clergy a plea­sure in easing them of the toyle and bur­den, no prejudice at all, Euseb. l. 10. c. 7. Niceph. l. 7. c. 42.

26. But this by the way; The point I drive at, and whereon resteth the stresse of my Argument, is a right of being mutually and equally interessed on both sides each in others calling; Since as they say, Eadem via Thebis Athenas ducit & Athenis Thebas: They are both alike members materially of the same Church, of [Page 94] the same Common-wealth, though under a different forme or notion; And by what reason then they shut the doors against intruders beyond their just limits, more on this side, then they doe on that, (for when all is done Ecclesiasticall persons so properly called, they cannot make them) Haruspice opus est, non censore, I would faine learne, and bee instructed by them.

27. Foundation then in Scripture old or new, for ought I could ever perceive, they have none that may warrantably uphold this new Superstructure of a Lay-Eldership; And so far forth at least ex o­resuo, as I said at beginning, they are cast by their owne principles: Where yet withal it is pretty to observe the uneven­ness or rather inconstancy of their pro­ceedings; Downe must the Babel-buil­ding of Episcopall Hierarchie: And why? because (say they) having no plaine and evident Text of Scripture to support it: On the other hand, they hasten up with all speed their Presbyteriall frame of Go­vernment, interlaced with Lay-Elders, which yet themselves (some of them) will [Page 95] ingenuously confesse, hath as little com­fort from Divine Writ (both alike lying wrapt up under a confused usage of the severall termes, Bishop and Elder) as the o­ther hath.

28. What they further bring out of Fathers and other ancient Writers, to un­derprop their cause, as Origen Contrà Cels. l. 3. Tertul. Apollog. c. 39. Ambros. in 1 Tim. c. 5. Cyprian, Austin—&c. Let the places be well examined, either, they speak of Pastorall Elders, Presbyteri, Seniores, signi­fying most where the Senioresvel Laici vel clerici-Greg. Turonens. hist. l. 5. n. 48 same as Sacerdotes doth, upon the ground fore-given, num. 14. to wit, that ripenesse or maturity of yeers commonly requir'd in those, whom at first and in the nonage of the Church, they admitted to the Ministeri­all Function; Praesident probati qui{que} Se­niores, saith Tertullian, as he is alledged by them: yet, Eucharistiam de aliorum manu quàm praesidentium non sumimus, saith the same Tertullian elsewhere, De Coron. Mil. c. 3. And what were these, say they, save persons in Sacred Orders; The same with those Praepositi there, in other phrase Episcopi or Sacerdotes; De Monog. c. 12.

29. Else secondly, may they be under­stood of certaine Elders, some or other in chiefe rank among the rest of the peo­ple, taken in occasionally for advise and present assistance, Ecclesiarum [...] so ter­med, Concil. Chalced. c. 23. Seniores urbis, Loci, you shall often meet with in Greg. Turonensis abovesaid: A kind of extra­ordinary Church-guardians you may imagine them to have been, not indued with any peculiar and setled Iurisdicti­on; That too in times of prevailing Pa­ganisme, when and where the needfull aid of a Christian Magistracy was want­ing; And in one of these two senses now most of your seeming-crosse Authorities rightly expounded, will bee found to speak little or nought against us.

30. But thirdly and lastly, grant the Fathers in truth to make for them, yet Quid hoc ad Iphicli boves? What's this to a Divine Right so strongly stood up­on by divers? Be it some of them here and there make mention of such a Lay-Seigniorie, as an expedient and behoove­full order in the Church, where the right [Page 97] Governours of State any where moving upon prudentiall grounds, shall finde the conveniency, and the businesse be feasible in a gentle way of performance, (for o­therwise truly it was not Tanti, but that Religio potuit tantum suadere, &c, by oc­casioning such a lamentable disturbance both in Church and State for the bringing it about) may they on Gods Name [...], according to these termes injoy their desires.

IT is now againe directly after a Platonicall Revolu­tion of certaine Centuries of yeers, the time S. Hie­rome once complain'd of, touching a [...], &c. Max. Tyr. Diss. 16. promiscuous handling or dispensing of holy Scripture, Hanc garrula unus, hanc delirus Senex—&c. Persons of what rank or condition soe're, back'd with an opinionative con­ceit of the Spirits assistance, venture on it; A like complaint doth Niceph. Gre­gorensis make for his, Hist. l. 11. Apud nos (saith he) etiam Opisicibus fusa sunt Theo­logiae arcana at{que} item omnes—&c. The Waldenses heretofore, if so Jo. Bern. Abbas, Fontis, Calidi in his Confutation of them, c. 4, 5, 6. &c. misreport them [Page 99] not, were much guilty of this phrensie, The people of our dayes more then e­ver.

2. All have their effectuall secret cal­ling, if need be, not of man, neither by man, Gal. 1. v. 1. But howbeit they prove not such their calling by any shew of Miracles, which yet Luther requires, as the best and likeliest note of evidence in cases extraordinary; The workes that I do (saith Christ) they beare witnesse of me; Testimonium Apostolatus sui, S. Paul terms them, 2 Cor. 12. v. 12. the signes or markes of his Apostleship.

3. All have had the Spirit powred forth upon them, Acts 2. v. 17. yet they ob­serve not how it was onely in those dayes, v. 18. Nor doe they make proofe of any such peculiar gift of Gods Spirit aboun­ding in them, from the matter or man­ner of their doctrine, with other like cir­cumstances, which howbeit where plaine Miracles are wanting, (as John the Bap­tist [Page 100] did no Miracles, we read, Joh. 10. ver. 40.) have their due place, and are not lightly to be regarded.

4. Are Priests and Prophets all, 1 Pet. 2. v. 5. by virtue of that Spirituall Ʋnction mentioned, 1 John 2. v. 20. Neverthelesse by a like figurative construction of speech, they might, if they pleas'd, prove them­selves Kings as wel as Priests, Who hath made us Kings and Priests unto God, Rev. 1. v. 6. whereas the places alledged (take them together) speake onely of a Catholique spirituall Unction, as we are Christians, not of a peculiar and Sacerdotall.

5. Briefly, all have power from above committed unto them, of teaching and admonishing one another, Col. 3. v. 16. 1 Thes. 5. v. 11. 1 Pet. 4. v. 10. True, if so it be done in private, for mutuall edifica­tion, sine Cathedrâ, as they say, not Mini­sterially or in publike, [...], Concil. Trul. c. 6. [...], saith Balso­mon, in Can. Ibid.

6. Yet all this while they heed not a particular distinction of the name [Page 101] Lay and Clergy, as grounded haply upon Acts▪ 1. v. 17, 25. [...] in the choice of Mathias to his Ministeriall office; so to be found straight afterwards expresly in [...] &c. Ep. 1 mâ. ad Cor. Clemens, Ignatius, &c. which that it ought to be thus still, and therefore the contrary practise utterly unlawfull, I evince it by these insuing Reasons.

• A practise which expresly crosseth
  Arg. 1^um.
  the Order and Institution of God himselfe, is at no hand to be used in a Christian Congregation.
• But publike preaching of the Word used by Lay-persons expresly crosseth the—
• Ergo—

7. Publike Preaching of the Word ex­presly crosseth the Order and—) See Num. 18. v. 1, 2, 3, 4. &c. where the Lord distinguishingly maketh choice of the Leviticall Tribe from among the rest to serve him in the Priests Office, to teach the people his Law and Ordinances, Mal. 2. v. 7.

8. They will not say, I hope, as to the substance of it, that this was a meer­ly rituall Ordinance, commanded under a vanishing Type; S. Paul Heb. 5. v. 6. fet­cheth an instance thence, which otherwise he would not have done, from the Priest­hood of Aaron to prove the manner and legality of the Gospel-Minister, No man taketh this honour unto himselfe, but he that is called, as was Aaron; And in the 1 Cor. 9. upon like grounds he presseth the e­quity of sufficient maintenance for them in discharge of their appointed Du­ties.

• 2 d^um.
  No man hath just right or war­rant to preach the Word, but he who is sent; Rom. 10. v. 14.
• But Lay-persons (as so) they are not sent—
• Ergo—

9. Lay-Persons (as so) they are not sent—) Rather they may be reckoned in the number of those whom the Lord himselfe complaineth of, Ier. 23. v. 21. I have not sent these Prophets, saith the Al­mighty, [Page 103] yet they run; I have not spoken to them, yet they prophecie; Of such who en­ter not in by the doore, but climbe up some other way, Ioh. 10. v. 1. Thrusting in them­selves for Pastors, Ier. 17. v. 16. [...], as Isid. Pelus. most aptly l. 3. Ep. 119. fanatically presumptuous, and selfe-authorizing Intruders.

10. The Mission they pretend to will not help them out; For besides that they can produce no certaine evidence of any extraordinary calling they have, the mis­sion the Apostle speaks of, was doubtlesse in an ordinary way done by the Church, and with the usuall laying on of hands, Acts 13. v. 8. c. 14. v. 23. 1 Tim. 4. v. 14. c. 6. v. 22. and therefore it is to be thought concerning such, that as God sends them not here forth, because the Church doth not, so neither will hee bee with them (which yet for his lawfully deputed Mi­nisters he hath promised he ever will, Mark 16. v. 20.) by giving successe to their bolde unwarrantable underta­kings.

11. There are I know, who in de­fence of this their Schismaticall and groundlesse Tenet, raked (which yet per­chance themselves know not) out of the sinke of Socin. Tract. de Eccles. Smal. de Mi­nist. Eccles. Osterod. In­stit. c. 1. &c. Socinianisme, make Imposition of hands a meerly circumstantiall and in­effectuall Symbol, only superadded for so­lemnities sake: Election by the people, say they, is that which constitutes a Minister in being, and so easily shift off the force of the Argument.

12. But this they say, and say it with­out any so much as but a tolerable reason given for what they say; Against both the judgement and practise of all Antiqui­ty, and in time following the thred of their adventurous proceedings, they may come to a scrupling those other Princi­ples of Christian Doctrine (like as they have done by Baptisme already) of Faith and Repentance, a Resurrection to life again, and eternall judgement, amongst which St. Paul hath also numbered this of lay­ing on of hands, Hebr. 6. Vers. 1, 2. &c.

13. But againe, and more closely up to the point; Where's the fruit and be­nefit of this Solemnity so importunately requir'd by us? we read, say they, of some speciall Gifts consequent to such Imposition of hands in former times, Deut. 34. v. 9. 1 Tim. 4. v. 14. the Gift of the Holy Ghost, Acts 8. v. 17, 18. c. 9. v. 6. &c. And now since the effect is ceased, well may the means be spared, as al­together needlesse, or rather a scenical­ly ridiculous Pageant to no purpose.

14. Answ. The fallacy of this Obje­ction lieth in an imperfect enumeration of parts: Giving of the Holy Ghost was not the sole or adequate effect of such Impositi­on, (though somtimes then given per acci­dens, and in way of concomitancy) but there were divers others, and those more proper and certaine; One where the en­stating of the Magistrate in his place of Civill Judicature, which Moses did by Joshua, Numb. 27. v. 22, 23. Elswhere the conveyance of some particular benedicti­on or blessing thereby, corporall, Acts 28. v. 8. spirituall, Gen. 48. v. 14, 15. Mar. 10. [Page 106] v. 16. ( [...]) Const. Apost. l. 8. c. 28. [...] they called it, distinguishingly from that other, [...] seu [...], in the Ordination of Mini­sters, Tharass. in Act. 1. Concil. Nicen. 2.) o­ther whiles a separation from prophane, & consequently an application to holy uses, Num. 8. v. 10. 14. Act. 13. v. 2, 3. Separate me Paul and Barnabas for the work where­to I have called them—And when they had fasted and prayed, and laid their hands on them, they sent them away.

15. So here in the present Argument, where although the Spirit it selfe per­chance be not alwayes given, as they would have it, yet I doubt not of the Spirits more particular [...]—D. A­reopag. de Eccles. Hier. c. 5. assistance going along with the Ceremonie; Or howe're it is in signe of that [...], the Apo­stle mentioneth, Rom. 1. v. 1. and which notwithstanding his miraculous calling to the office of Apostleship, he had fur­ther confirm'd unto him by the laying on of Ananias his hands, Acts 9. v. 17.

16. Whence accordingly, and from his example might the men of our dayes learn if they pleased, (what though di­vers of them have, it may be, very spe­ciall [Page 107] gifts or abilities in this kinde, how­beit no wayes comparable to S. Paul, I hope) not therefore straight out of a pride and ostentation of their good parts, to thrust into the harvest of Gods Word ere they are sent, or to labour in Christs vineyard, whether as yet neither he nor his Church hath hired them; But, Si cleri­catus eos titillat desiderium, &c. as S. Hierom some where; if they have such minde to the profession, the way is open, and the meanes of Ordination ready at hand, whereby they may easily, if they shall there approve themselves, attaine their desires.

17. Even the beasts offered up in sa­crifice at Consecration of Aaron and his sons, they will not, I suppose, affirme them capable of any spirituall receptions, yet were they likewise thus set apart by the laying on of hands, Num. 8. v. 12. Or can they shew it that Timothie and Titus deputed by St. Paul to this very Office, 1 Tim. 5. Tit. 1. did withall inseparably and alwayes conferre the gift of the Holy Ghost upon the parties ordained; In brief, Ordination of Ministers now in times of [Page 108] the Gospell, answers to the Consecation of Priests then under the Law; both being solemne and usefull badges of discriminati­on (at leastwise) in the persons destin'd to holy services, and so farre forth accoun­ted requisite, that on this ground alone, Exod. 40. is Moses also commanded to annoynt or consecrate the Tabernacle with all the Instruments of service belonging thereunto.

• 3^um.
  Every man must keep to the Vocati­on wherein God hath placed him.
• But Lay-Persons as so, God hath not placed in the Vocation of the Mini­stery.
• Ergo—

18. Every person must keep to the Vocati­on wherein—) Not only Scripture ex­presly requires this, 1 Cor. 7. v. 17. but e­ven custome, and the practise of well-orde­red Republikes; Why else that distinction of Offices and severall Professions there in all kinds? The tradesman may by no means incroach upon the Physitians Art, nor the Physitian upon the Lawyers; But Aristo­phan. in Ves­pis. [...], saith the [Page 109] Proverb; Let each one hold to the pro­fession hee hath taken upon him, and is best skild in: And it was warily ordered, as to the [...], &c. Nullatenus nobis Chri­stianis per­missum est ut quis in Ec­clesiâ seu publicè Scri­pturus sacras explanet, nisi qui in cleri­calem ordi­nem adscitus fuerit, Suid. in l. [...]. particular point in hand, in that first great Councell of Nice, [...], Gelas Cycicen. in Acta Concil. l. 4. c 30.

19. If they shall here reply, how that Medad and Edad from among the people, without being called thereto by Moses, did prophecy, Num. 11. v. 26. The like did Philips five daughters, Act. 21. v. 19. Yea, the Disciples generally upon their being dispersed are said to have gone forth eve­ry where preaching the Word, Acts 8. v. 4. c. 11. v. 19. That King Iehosophat sent out of his Princes or Rulers to teach in the Cities of Iudah, 2 Chron. 17. v. 7. how Apollos Acts 18. v. 24. (for ought appears by the Text) a private person, yet openly spake and taught in the Synagogues; Lastly, that the Apostle S. Paul notwith­standing his Ministeriall Function other­wise, was by a Trade a Tent-maker, Acts 18. v. 3. and did practise ordinarily in the said Trade or Occupation.

20. For the two first places, the Instan­ces be extraordinary, and furthermore as either where it must be understood, what's miraculous prophecying to our u­suall preaching? Ʋsuall I added, because in case of urgent necessity, suppletivè, (as when the Levites supplied the Priests roome in slaying the burnt-offerings, 2 Chron. 29. v. 34. Thus till Moses by Gods appointment had established a Priesthood, the young men are permitted to officiate in the Priests stead, Exod. 24. v. 5. which yet now is none of our condition: Though the harvest be great, the labourers, God be thanked, doe every where abound) and in a Church not fully constituted, it may haply be well enough allowed of in private men, not invested with a Mini­steriall lawfull Calling; So Theodor. Hist. l. 1. c. 23. Nice ph. 5. c. 14. Aedesius and Frumentius among the Indians, so Origen in the Church of Alexandria.

21. Concerning those Disciples Acts 8. & 11. (supposing them to have been o­ther then the 70. who had received Au­thority of Preaching the Gospell long before at our Saviours own hands, Luke [Page 111] 10. v. 1) S. Ambrose hath furnished us with an Answer in Eph. c. 4. where speaking of those first unsetled times, Ut cresceret plebs & multiplicaretur, saith he, omnibus inter initia concessum est, & Evangelizare & baptizare & Scripturas in Ecclesiâ ex­ponere, &c. All then without distincti­on, were licensed to teach, for the speedier and quicker increase of the Gospell; Not so yet, as if this confused practise were or ought to have long continued, but as it followeth, Caepit alio ordine & providen­tiâ gubernari Ecclesia,—&c. and this e're long, the Apostles yet surviving, you may be sure, from Act. 14. v. 23. c. 20. v. 17. And so likewise is Tertullian to bee un­derstood, l. de Exhort. ad Cast. c. 13. Diffe­rentiam inter ordinem & plebem constituit Ecclesiae Authoritas, &c. Hee speakes of the Apostolique Church; Els in compli­ance with the Montanists, which he was now turned, and so the lesse to be hee­ded.

22. Or secondly, what if we say, that the word [...] there used imports no more then [...], Marke 5. v. 19. ap­plied to the dispossessed person, and ren­dred [Page 112] by [...] in the next ensuing verse, [...], Luke 8. v. 39. viz. a meer de­clarative narration of things done; Goe home to thy friends, and tell what great things the Lord hath done for thee; So then they went abroad preaching, i. e. divul­ging or relating the Historie of Christs Death and Resurrection.

23. But thirdly, and without more adoe, who can positively say, but that these Disciples had lawfull commission in the ordinary way of calling, for dispatch of what they undertooke, though the Scripture be altogether silent herein, since an Argument drawne thence negatively in matter of fact or outward circum­stance, is no wayes firmly concludent, and we finde it to have been the usuall pra­ctise of the Church elsewhere, that they who went forth upon Ministeriall im­ployments, were solemnly deputed, as a­bovesaid, by the laying on of hands.

24. The teaching spoken of, 2 Chron. 17. and ascribed to Jehosophat his Prin­ces, denotes nothing else save a meer com­missionary power they had of giving in charge, [Page 113] and seeing the duty orderly perform'd by others; (A thing usuall with our I­tinerant Iudges in their circuits still:) The Priests and Levites there are the men whom the executive part of this businesse did questionlesse wholly con­cerne, thereupon mentioned straight af­terwards, v. 8. Restore unto me the joy of thy salvation, saith holy David, and uphold me with thy free Spirit; Then will I teach transgressors in thy way, Psal. 51. v. 12, 13. Did he do it, trow they, or was he about to do it Ministerially, as using the Pulpit or the Chaire, like as did Ezra the Scribe and Priest, Nehem. 8. v. 4, 5. where he ex­pounds himself the Law unto the People, and doth what properly belong'd unto his Function.

25. Apollos his proceedings Act. 18. be­speaks at most but some kind of Theolo­gicall exercise, some Disputes or Reason­ings in Divinity, ( [...] is the word) then in use for the time, and in­differently performed either by Lay or Clergie in publike; One while in their Synagogues, yet standing, Act. 17. v. 2. c. 18. v. 4. &c. afterwards in the Church, or [Page 114] Congregation, 1 Cor. 14. v. 29. 30, 31. And what's this to preaching again? a Vid. Acont. Stratagem. l. 4. §. 4. solemn Ministeriall dispensing of the word I say, the point here in controversie.

26. For the fourth and last, that of S. Pauls being a Tent-maker; 'Tis true: yet was this but casuall, namely for sup­ply of his pressing necessities at instant; This too upon speciall inducements, pecu­liar to the condition he was in, that hee might not be burthensome in preaching of the Gospell to any, & so make his glorying void, 1 Cor. 9. v. 15. Howe're, what though Paul the Preacher made Tents, yet Paul the Tent-maker did not preach: It was an higher principle or endowment of Gods Spirit in him that set him a worke, (that of speciall revelation, Ephes. 3. v. 3.) which though our men now adayes much pre­tend to, yet will they never bee able to justifie, or make good.

• 4tum.
  Nothing which begets confusion a­mong the members of Christ his mysti­call Body, and consequently destroyeth the integrall being of a true Church, is allowable in Christian Assemblies.
• [Page 115]But a promiscuous preaching of the Gospell by Lay-persons begets con­fusion among—
• Ergo—

27. Promiscuous preaching of the Gos­pell by Lay-persons begets confusion among-) Saint Paul 1 Cor. 12. in that Chapter throughout Allegoriewise resembles Christs Church to a Body; In this Body there are diversity of members, every member hath its peculiar set office: The Head or Soveraigne, his; the inferiour Magistrate, as being the hand, his; the foot of the Commonaltie, his; and the eye which in proportion must needs be the Minister, (so S. Hierome in L. Contr. Lu­cifer: expounding that passage, Mat. 6. v. 22. The light of the body is the eye-&c.) his also: Take heed unto your selves, and to the flock over which the Lord hath made you Overseers.

28. Now, if the whole body, as he there goeth on, were an eye, where were the hearing? If the whole—&c. And there­fore, are all Apostles? are all Prophets? are all Teachers? v. 28. [...], &c. Naz. Orat. 26. No, but let every [Page 116] one waite upon the Office God hath cal­led him to, that so he breed no confusion in the mysticall body of Christ his Church, which himselfe hath so aptly framed and set together.

• 5tum.
  That calling which requireth all possible sufficiency of knowledge both secular and divine towards a right discharge of the same, is not lightly to be attempted by illiterate persons.
• But the Ministeriall calling requi­reth all possible sufficiency of know­ledge both—
• Ergo—

29. The Ministeriall Calling requi­reth all possible sufficiency of knowledge—) Even the whole Cyclopaedia of Arts, if it might be: Since, Who is sufficient for these things, 2 Cor. 2. v. 16. and, The Priests lips must preserve knowledge. Mal. 2. v. 7. Of Logick, to divide the word aright; Of Rhetorick, to perswade the hearers; Of School-Theologie, to convince the gain-say­ers, &c. If Cicero de Orat. l. 1. Cicero and Quintil. Instit. l. 1. c. 10. Ex multâ e­ruditione, ex plurimis ar­tibus & om­nium rerum scientiâ exundat & exuberat ad mirabilis illa eloquentia—Dialog. Quintilian, two expert Masters both in their professi­on, require, as somewhere they doe, such an universall confluence of Arts and Sci­ences [Page 107] to make up a perfect Oratour; How much rather may it be thought necessary in the Minister, the Oratour or Ambassa­dour, as S. Paul stileth him, 2 Cor. 5. v. 20. of reconciliation betwixt God and Man.

30. Besides that Divinity of its selfe is a vast Ocean to passe through; Enough to take up a mans whole time: St. Basil and St. Gregory, saith L. Hist. 2. c. 9. Ruffinus, spent 13. yeers intire in searching forth the hidden sense of Scripture barely, before they would make shew of their profession; yet now à sellulâ ad Cathedram straight, from the Shop to the Pulpit; [...], Et nèc dum discipuli, jam Magistri sunt, men forthwith become Teachers of Divinitie that ne're were Asper, Cornutus, & alij innume­rabiles re­quiruntur ut qui libet poe­ta possit in­telligi- Et tu in san­ctos libros si­ne duceirru­is, & de his sine praecep­tore audes ferre senten­tiam. Aug. ad Honorat. c. 7. Learners; Such Mechanick presumtuous intruders upon the profession of Philoso­phie hath Lucian long since in his [...] not undeservedly after his jeering won­ted manner taken to taske; Sure I am here with us lamentable is the event of such proceedings; The people by this means are commonly fed with husks in­stead of better food, the Temple is turn'd [Page 118] into a Theater, and the Pulpit too of­ten becomes the Stage of deserved laughter.

• 6^tum.
  Nothing that casts a blot of igno­miny and disrepute upon the Church of Christ is to be suffered there;
• Publike Preaching in a promiscuous manner by men of all sorts casteth a blot of ignominy and disrepute—
• Ergo—

31. Publike preaching in a promiscuous manner casts a blot—) To let passe how no rightly ordered Church in the world be­sides, whether Grecians, Habassines, Ar­menians, Muscovites, &c. hath it so; Nay, the very Heathen themselves have always observ'd a difference in this kind betwixt their Priests and ordinary sort of men; The Church of Christ is somewhere in Scripture likened to a well-govern'd Army, Cant. 6. v. 4. Elsewhere to an house, 1 Tim. 3. v. 15. Many times to a flocke, Luke 12. v. 32. In an [...]-Clem. in Ep. 1 mâ ad Corinth. Army all are not Leaders: In an House not all Stewards or dispensers of the Masters goods: In a Flock every sheep doth not weare the Ensign.

32. Againe, as thus; no more Dic Ec­clesiae, but rather Dic ubi est Ecclesia, (since Ecclesia non est quae non habet Sacerdotem, saith S. Hierome, it is no Church in truth which hath no rightly ordained Mini­sters for their [...]—Ignat. Ep. ad Trallian. Ecclesia plebs est Sa­cerdoti ad u­nita & Pasto­ri suo ad hae­rens. Cypr. Ep. 69. Teachers) where is your Church, that Mysticall Body of Christ, knowne by its distinct and orderly disposall of parts; Well may Greg. Naz. his complaint upon like occasion long si­thence, Apol. 1 ^mâ. bee well applied to our times, [...], &c. No difference remaines there now betwixt the Teachers and the Hearers of the Word, but all lies blen­ded and confused together into a mi­shapen Chaos of grosse inordinacy.

33. But lastly, and it is indeed the marrow or substance of other Arguments in the point; Why otherwise I mar­vell, did Christ and his Apostles take such care of setting the Church in order: Christ he by giving some Apostles, and some E­vangelists, and some Pastors and Teachers, saith St. Paul, Eph. 4. v. 11. and he relates [Page 120] evidently to that our Saviours first In­stitution on this behalfe, Joh. 20. v. 21. As my Father sent me, so send I you; The Apostles they afterwards by placing El­ders and Deacons there, 1 Tim. 3. with such like different Offices, namely, some to teach, and some that might be taught, (all for the perfecting of the Saints, as it fol­loweth) if so every man at pleasure may usurp upon the Function.

34. The issue of this short velitation may be to lessen the boldnesse of some overweening Enthusiasts, who not content to move within the Spheare of their pro­per Vocation, will needs go beyond the bounds and limits which God hath set, and being [...]—Hippocr. [...]. [...] dare to meddle with holy Mysteries; Ye take too much upon you ye sonnes of Aaron, (cry they, as did those murmurers in like manner, Numb. 16.) seeing all the Congregation are holy, every one of them; And truly, I wish, (whose punishment there ensuing, they cannot choose but tremble at) they would for­bear to imitate their example.

35. Presume they not for countenance [Page 121] sake to father the spurious off-spring of their owne sicke braines upon the Spirit, (Woe unto the foolish Prophets that follow their owne spirit, Ezek. 13. v. 3. Phreneti­cum & immundum ignorantiae spiritum, as Irenaeus l. 1. c. 13. Again, what is the chaffe to the wheat? saith the Lord, Ier. 23. v. 8.) like those De vitâ Beatâ. c. 12 Seneca speaks of in his times, who devoted to a loose intemperate course of life, Luxuriam suam, quoth he, in Phi­losophiae sinu abscondebant, had wont to shrowde their enormous rioting under the faire and specious covert of the Epi­curean Profession.

SOme certaine Places or o­ther solemnly set apart for the exercise of Divine Worship, the civiller sort of Heathen have always made use of; None but few shall we finde of the Christian Pro­fession that ever disliked it, besides the Manichees, the Massilians, those Fratri­celli in times past, and now of late cer­taine Novellists, who not content to forgoe such hallowed places, do moreover (Non sine horrendâ Divinae Majestatis, contumeliâ as Bucer de Regn. Christi, l. 1. [Page 123] c. 11.) [...], &c. Si quis docet domum Dei contemptibi­le esse, & conventus qui in eâ ce­lebrantur, A­nathema sit; Concil. Gan­gren. c. 6. scoffe and deride the same; What, despise ye the Church of God? 1 Cor. 11. v. 22. Blaspheme ye his Name, and his holy Tabernacle, Rev. 13. v. 6. And that now some such place (call it what you please) is very behoovefull, if not advan­tagious in the practise of our Christian Pro­fession, against those [...], or for­sakers of the Church, Hebr. 10. v. 25. Sic Colligo.

• That place which the Lord himselfe
  Arg. I^um.
  had once speciall care of, as to the set­ting up and ordaining it to this very purpose, is still fitting and expedient for us Christians likewise in the ser­vice of him.
• But such a place (first the Taberna­cle, afterwards the Temple of the Jews I mean) the Lord himselfe had once speciall care of, as to the setting up and ordaining—
• Ergo—

2 Such a place (the Tabernacle, then the Temple) the Lord himselfe had speciall care of,—&c.) See Exod. 25. 2 Sam. 7. Under a type it was either where, they'le say; Answ. Not so: Else let them shew the [Page 124] Anti-type it relates to, save improperly, and in way of allusion perchance, that as God is often said by reason of his more especiall presence to dwell in the one, the Temple, so did the fulnes of the Godhead dwel in Christ, Col. 2. v. 9. Under the Law most things on this sort happened there for examples and types, saith the Apostle, 1 Cor. 10. v. 11. And thus Christ, as I have said, calleth his body a Temple, Destroy this Temple, and in three dayes I will raise it up, Ioh. 2. v. 19. was himselfe both Priest, and Temple, and Sacrifice altogether, Heb. 9. v. 9, 10. Also, and upon like grounds of resemblance, though weaker much, are we Christi­ans stiled the Temple of the Holy Ghost; Know ye not that your body is the Temple of the Holy Ghost, which is in you, 1 Cor. 6. v. 19.

[...], as Clemens Alexandrinus terms it, Strom. l. 7. in opposition to that other, which he there calleth [...], name­ly the artificiall and outward Church or Temple.

3. Or againe, be it granted the Tem­ple was truly and properly, a type of Christs comming in the flesh, yet was it not only a type; that was not the sole end, indeed not any end at all, but rather a lauding and magnifying of the high God after a more solemne manner in his own appointed place; These two no wayes crosse or thwart one the other, but do well accord, so as what was typicall, is gone together with the Temple it selfe, and what was morally expedient still remaines in the u­sage of other like structures, since every where erected by Christians, according to that first example.

4. Briefly, Ceremonies with the Jews were of two sorts, some meerly typicall, and some symbolicall, [...]—Aristeae, Hist. p. 40. significant of some morall perfection, or other tacitely re­commended to us; Such was the unble­mish'd feature of body throughout re­quir'd in the Priests and Levites: Their washing at foot of the Altar; their being arrayed with Proptereà Altari albis in duti assi­stunt (Dia­coni) ut Cae­lestem vi­tam—&c. I­sid. Hisp. De Off. l. 2. c. 8. white and pure linnen:- Ni­veo pietatis amictu, according to that of the Psalmist, Let thy Priests be clothed with rigteousnesse, Psal. 132. v. 9. For that the [Page 126] fine linnen is the righteousness of the Saints, Rev. 19. v. 8. And such now haply was this of the materiall Temple, implying a fast union or joyning together, as should be, of Christs chosen people, (the living stones of his mysticall Temple, the Church, 1 Pet. 2. v. 5.) in the profession of his ho­ly Name; S. Paul where he admonish­eth the Colossians, Col. 2. v. 16. of sundry meere ceremoniall times and seasons, that were a shadow of things to come, v. 17. makes not the least mention (neither there nor any where else) of place or pla­ces, in the Catalogue of these Ceremo­nies.

• 2^um.
  Where the ground or fundamentall reason of some thing in the sirst con­stitution of it abides still the same, there the thing it selfe is still to be had in like esteem among Christians.
• But the ground or fundamentall rea­son of appointing set places to Gods Service, exempt from secular uses abides still the same—
• Ergo—

5. Where the ground or fundamentall [Page 127] reason of some thing in the first Constitution abides still the same, there—) Eâdem vel simili ratione manente, idem statuendum est, is a certaine Rule of the Law; So for instance, in the observation of the seventh or Sabbath day of the week, the time more particularly allotted to Divine Worship: It is a signe between me and the children of Israel for ever, saith God, Exod. 31. v. 1. And why ever? The reason you have an­nexed equally still binding, (had not the Apostles by especiall warrant from above, and that likewise upon grounds as suffici­ently good, as that former was, stept in, and caus'd it to cease) For in six dayes the Lord made the heaven and the earth, and rested the seventh day.

6. Now for the Assumption, the ground or maine reason at first of build­ing the Jewish Temple, a set place to worship God in, was by his appointment, prayer not sacrifice, 1 King. 8. v. 28, 29, 30. &c. and hence had it the name of being peculiarly called the house of Prayer, Isai. 56. v. 7. The Prophet there (and it is worth the noting) speaks in the Future-Tense, My house shall be called, and this uni­versally [Page 128] in regard of all people, not of the Jewes alone, but of the Gentiles also, My house shall be called an house of prayer for all people, which thing the Christians afterwards (it may seem) taking into consideration, usually term'd such conse­crate places every where, [...], Oratoria, from the end, to wit, or primary scope of their Institution.

7. Other collaterall ends as might be given I deny not, but passe by, there inti­mated, 1 King. 8. of exalting the honour of Gods worship, of providing the people a more knowne and familiar staple of publike recourse, albeit these likewise plead as strongly for our Churches or set places of meeting in the Service of God.

• 3^um.
  Such place as the Apostle or any of the Apostles have design'd and poin­ted forth, may and should be accor­dingly of speciall use with Christians in the Service of God.
• But some such particular set place, separate from prophane uses the Apostle S. Paul hath somewhere—
• Ergo—

8. Some such particular set place the A­postle S. Paul hath somewhere-) See 1 Cor. 11. v. 20. What, have ye not houses to eat and drinke in, or despise ye the Church of God; Where the Apostle pointing at their [...], or abused love-feasts then in fashion, opposeth the place of their religious mee­tings unto private houses, or houses of or­dinary use to eat and drinke in; So c. 14. v. 4 coll. with v. 35. By Church either where you must necessarily understand (and so doe Chrysost. Theophyl. upon the place, 1 Cor. 11. Aug. Super Levit. Qu. 57, &c.) some materiall or locall Church; The Heathen entred into her Sanctuary, whom thou didst command they should not enter into thy Congregation, Jer. 4. v. 10. [...] is the word in the former, [...] in the later part of the verse; the Sanctuary there, the Church or Congrega­tion here, both expressing one and the same thing.

9. In strict proprietie of phrase I know, [...], as I­sid. Pelus. l. 2. Ep. 246. the Church is pro­perly one thing, and the Temple another; [Page 130] and, [...], Clem. Alex. Strom. l. 7. yet [...], h. e. Locus conventus Ecclesiastici, Constit. Apost. l. 2. c. 59, 60. Conventus Ec­clesiarum sive Templi—ut vocant, Zen. Ve­ronens. in Psalm 126. Afterwards in pro­cess of time a promiscuous use of the termes grew usuall with the Fathers, as it is easie to observe in them; Dominicum Tertullian often calleth it, the Lords House: So doth Cyprian, Ruffinus, Au­gustine, &c. [...], Concil. Ancyr. c. 5. Neocaes. c. 50. &c. And this the word Kirk or Church with us well expresseth, properly answering (in its kinde) to the Lords day, the one a circumstance of time, the other of place, Ye shall keep my Sab­baths, and reverence my Sanctuary, Lev. 19. v. 30.

10. But this (you'le say) maketh little or nought for such entire Fabricks or Temple-buildings, as be now in use; Christians of the first times, 'tis thought, had them not: [...], &c. saith Isidore abvovesaid; Ans. Nor do I here plead for them: It may be Christians then in the bud, or o­therwise [Page 131] under the danger and burden (both) of Pagan persecution, had not suf­ficiency of meanes to build such, or not freedom of conscience to use them being built; Whereupon, and in defect of more solemne places to meet in, they con­tented themselves perforce with Walfrid. Strab. de Reb. Ecclesi­ast. c. 3. vid. Pol. Virgil. de Invent. Rerum l. 5. c. 6. Caves and hidden Vaults, with private houses at best, such as was the house of Aquila and Priscilla, (probably) mentioned, Rom. 16. v. 5. that of Nymphus, Col. 4. v. 15. Sepa­rate on this wise by the devout owners, and either wholly or in part applied to re­ligious exercises.

11. Yet for all this, S. Marcialis who lived neer to the Apostles times makes mention of such religious structures then al­ready in use, Ep. ad Toloss c. 8. The like doth Niceph. Constantipolitanus, and he instanceth in one among the rest, found­ed by S. Andrew, Catalog. Episcop. By­zantin. c. 8. Simeon Metaphrastes tells of Temples and Altars built by S. Luke, Hist. vitae S^ti. Luc. vid. [...]. Philon. Jud. de vitâ Theoric. Just. Mart. Apol. 2^dâ. versus sinem [...], Euseb. ex Cato ve­tust. Scripto­re, Hist. l. 2. c. 24. Ignat. in Ep. ad Magnes; Tertul. de Ido­lol. c. 7. De Virgin. Veland. c. 3. 13. advers. [Page 132] Valent. c. 3. As for Isid. Pelusiota fore-ci­ted, he speakes only of the adorning or beautifying of Temples, not simply of the having of none at all; [...] (saith he) i. e. [...], as it fol­loweth, not so magnificently built, or so fairely garnished, as now we have them: And according to this purport or mean­ing, might sundry others also of the see­mingly gain-saying Ancients, if need were, be fitly expounded, as Origen Contr. Cels. l. 8. Minuc. in Octav. Arnob. advers. Gent. l. 6. Lactant. de falsâ Relig. l. 2. c. 2. 19. &c.

12. Nor further doe I contend forDe Rebus Ecclesiast. c. 9. those [...] or wonted appurtenances of Dedication, Consecration, performed long since by the Patriarch Jacob under a type, (as Walfrid. Strabo notes) Gen. 28. v. 18. in his erecting a new Altar there where the Lord had appeared unto him, and powring oyl upon it, and then calling the name of the place Bethel, or the house of God; Yea, anciently practised upon the accomplishment, and towards a season­ing, as 'twere, of Tacit. An. l. 6. c, 11. l. 14. Suet. in Ner. c. 12. 31. Plin. l. 10. Ep. 117 &c. [...], Dion. l. 51. n. 311, 312. l. 53. n. 347, &c. common structures, (Sanctificatione invocativâ, to wit, by im­ploring [Page 133] Gods benediction in the after usage of them, not costitutivâ, as your Cano­nists speake, and so distinguish it from this other belonging properly to houses of religious imployment) Deut. 20. v. 8. Neh. 12. v. 27. So Psal. 30. in lemmate Psalmi, A Psalm or Song at the Dedication of the House of David; All I stand on at pre­sent, is the meet expediency of some cer­taine place sever'd from all other what­e're, and solely appropriated to sacred uses.

• 4^tum.
  Solemne set duties require a so­lemne set place correspondent to them for the performance of these duties.
• But Prayer and Preaching are so­lemn set duties.
• Ergo—

13. Solemne set duties require a solemne set place—) This is the very Argument (in part) which David useth, 2 Sam. 7. v. 2. for the building of God an House taken from the dignity of the Arke, as yet ne­vertheless unprovided for; The King said unto Nathan, see I dwell in an house of Cedar, but the Ark of God dwelleth within the Curtains.

14. Besides, other Functions of what kinde soe're, have for most part, their set places of meeting and dispatch; [...], Demost. Orat. pro Coron. [...], Basilicas, Praetoria, guild or com­mon-halls purposely ordain'd to this use; Now is the Ministeriall Function (obje­ctively) the highest of all others: And what congruity in reason can there bee to deny unto it being the highest, that which we carefully provide for, and wil­lingly allow to other far meaner perfor­mances?

15. The Councell of Gangrena judged a right correspondency betwixt the [...], &c. Plat. de Iugd. 10. place and the performance, the Church and Gods solemne Worship so necessary, as to have put it (Can. 6.) under a dire Ana­thema, if any should go about to solem­nize religious meetings elsewhere; Que­stionlesse, the Fathers there saw some extraordinary inconvenience or other in it to the contrary, and this now hath S. Chrysostome clearly pointed forth, in Ep. 1. ad Cor. Hom. 47. where he gives us a reason of the first building or erecting of Churches, Non ut divisi simus, cum conve­nire [Page 135] oportet, saith he, sed ut divisi Conjun­gamur, as much as if he had said it in plainer termes, to prevent Conventicles, and such like clandestine Asperge­batur infa­miâ (Alcibi­ad.) quòd in domo suâ fa­cere Myste­ria dicebatur quod nefas erat more A­theniensium, id que non ad Religionem, sed ad conju­raetionem per­tinere existi­mabatur. Aemil. Prob. in vi­tâ. factious Assem­blies.

16. You shall finde the word Conven­ticulum, I know (so to prevent a cavill by the way) somewhere used in a wider and orthodox sense, for all manner of places destin'd to holy meetings, Arnob. advers. Gent. l. 4. Ambrose in Eph. 4. c. 4. Oros. l. 7. c. 12. Ruffin. l. 1. c. 9. l. 2. c. 5. &c. But the word I stand not on: The matter we contend about, is the appropriation of some solemne approinted place or other, call it as you list, Church or Temple, or Conventicle, and the more knowne and publike, the better for avoiding, as above­said, of fractions and divisions.

• 5^tum.
  That place which begets and in­creaseth devotion in us at our Religi­ous meetings is questionless of speciall use to Gods people.
• But a set place particularly destin'd to holy duties, begets and increaseth devotion—
• [Page 136]Ergo—

17. A place particularly destin'd to holy duties, begets and—) Eccles. 5. v. 1. Keep thy scot when thou goest into the house of God, and be more ready, &c. There's an Item given of warily and devoutly beha­ving our selves borrowed from the place; Put off thy shooes, (the shooes of thy cor­rupt affections,) for the place whereon thou standest is holy ground, saith the the Al­mighty to Moses, Exod. 3. v. 5. What know ye not that your body is the Temple of the Holy Ghost, 1 Cor. 6. v. 19. He useth an Argument drawn from the supposed holi­nes of the artificial outward Temple to com­mend holines unto us in the inward, which Temple mystically, & under a figure we are.

18. It is, it may be in regard of this sanctity of the place, together with the someway heightning of our devotions in contemplation thereof, that the Pro­phet David adviseth, Praise ye the Lord, saith he, praise God in his Sanctuary, Psal. 150. v. 1. Praise him we may, and must every where; But yet then are our pray­ses of him most comely and pleasing [Page 137] withal, when as performed there, where himselfe or the Church by Authoritie de­rived from him, have appointed them to be done; [...]; Pray we may at home, saith [...]. Chrysostome, and every where, wheresoe're we be, but no where so conveniently in all respects, as in the Church or Sanctuary.

19. I do not hereby (that so I be not mistaken) ascribe any true inherent ho­linesse to the very place: (wood and stone are no materialls capable of it) much lesse any worship due thereupon: That's but an inconsequential Parologism of Bel­larmines (with his followers) in a like cause, L. de cultu Imagin. c. 12. 21. But on­ly I conceive a kind of relative holiness, that may well be attributed to it, in or­der or relation to the end, the end ever­more extrinsecally at leastwise, qualifying the means conducent to the end; Thus e­very devoted thing is most holy to the Lord, Lev. 27. v. 28. And hence sprang those names of solemne use among the Ancients, Sacellum, sacrarium, [...], Sacra sunt loca divinis cultibus instituta, [Page 138] saith Isid. Hispal. l. 15. c. 4. [...], Iul. Poll. Onomast.

20. Or againe secondly in respect of the more immediate application of Gods presence to such place or places; Whence he is said to [...]. dwell between the Cheru­bims, 1 Sam. 4. v. 2. 2 King. 19. v. 15. to have his resting place within the Temple, 2 Chron. 6. v. 41. Arise O Lord into thy rest, thou and the Ark of thy strength; which too must it needs reflect as 'twere some beams of sanctity upon the place, reall or imaginary: Like as did the Ark, we find, by Davids mansion-house, 2 Chron. 8. v. 11. My wife, saith Solomon there, shall not dwell in the house of David King of Israel, because the place is holy, where­unto the Ark of the Lord hath come; If the placing of the Ark had that powerfull efficacie in it, (even when afterwards re­moved and gone) shall not the Almighties presence be much more efficacious to an hallowing the place of his especiall resi­dence, or Symbolicall aboad amidst his ap­pointed Ordinances?

21. If in returne to the premises some or all of them, it be said, God is not tied to places; Behold, the heaven of heavens cannot containe him, 1 King. 8. v. 27. And upon this meere conside­ration have divers of the Heathen alto­gether declin'd the usage of such ma­teriate Temples, Quippe non esse parietibus include ados Deos, quorum hic mundus om­nis Templum esset ac domus, Cic. de Leg. l. 2. vid. Herodot. l. 1. Strab. l. 19. &c. Not an unlike effect did the same opinion, (be­sides the restraint laid upon them by op­pressing Tyranny) worke in some of the more Cautelously devout Christians at first, as may be probably gathered from the fore-named Authors, [...]—Orig. Contrà Cels. l. 7. Origen. Templum quod ei ex­truam, cum totus mūdus ejus operâ fabricatus e­um capere non possit: E­cum homo laxius ma­neat—Mi­nuc. &c. Minuc. Arnob. Lactant. &c.

But, Therefore I will that men pray every where lifting up pure hands, saith S. Paul, 1 Tim. 2. v. 8. Every where God he is pre­sent, and his presence can make a Temple any where, as the Princes personall resi­dence doth a Court.

22. Answ. This latter Text (there to begin) is principally to be understood of private Prayer; So Mat. 6. v. 6. When thou prayest, saith Christ, enter into thy Closet, (the Closet of thine own heart, as Cassian. collat. 9. c. 35.) and when thou hast shut the door, &c. Our Saviour there further more particularly perstringeth the hy­pocriticall humour of the Pharisees, who did all for shew, and to be seen of men: A right usage of Temples, or other like solemne places he condemns not, but on­ly their ostentation, and vain-glorious de­meanour occasionally practised in such places.

23. For the former, Salomon makes the Objection, and hath withall given in an Answer to it, v. 28, 29. Yet have thou regard unto the prayer of thy servant, that thine eyes may be open towards this house; God he is present in such places, not by way of confinement: (So the Almighty dwelleth not in Temples made with hands, Act. 7. v. 48. It was the grosse conceit of certain of the Heathen (that) touching their Idoll-Gods, whom and therefore for [Page 141] more sureties sake, they usually kept fast, and Cur sub validissimis clavibus, ingentibus sub Claustris &c. Arnob. advers. Gent. l. 6. vid. Ori­gen. ubi Su­prà; Cypr. ad Demetr. Oros. Hist. l. 6. c. 1. Q. Curt. de Tyriis l. 5 & Plu­tarch dee [...]sd. [...].—&c. tied up, Wisd. c. 13. v. 15. Baruc. 6. v. 18.) but of a particular and more gra­cious application, and in this sense is it Domus mea so stiled evermore, mine house, signantèr, mine.

24. Nor yet is this to be understood in any appropriative manner of locution, if we shall compare some such places with other consecrated in a like sort. As that his being worshipped here, did pre­scribe against a performance of the like duty as well elsewhere, (which was the errour our Saviour there rebuketh in the Samaritane woman concerning their wor­shipping of God in Mount Gerizim alone, Joh. 4. v. 21. and an honour once peculi­arly belonging to the Temple at Hieru­salem) but of some eminentiall, though (still) unconfined assistance.

25. Well then: The truth of the maine position laid downe at beginning holds still unshaken, and may so passe, yet with this provisò as before; Be sure we impute not superstitiously any ver­tue or efficacy to the place in or from it self, [Page 142] (let it be the groundlesse calumny of gain-sayers, that) That as the Temple for­merly sacred by Gods owne particular appointment, and immediate institution, 1 King. 9. v. 3. did sanctifie the gold of the same, the Altar the gift upon it, Mat. 23. v. 18, 19. So should the Church now be thought in any wise to adde more value or esteem to our petitions, we there com­mence before him; But it is the law­fulnesse, conveniency, the ancient u­sage of Churches I plead for, and no more.

26. And then further, so to make this discourse come round and close where it began: Be it considered, that as the Lord frequently in Scripture upbraids and grievously menaceth the defilers of his holy Temple, the place of his Throne, and the place of the soles of his feet, Ezek. 43. v. 7. So least any should thinke of securing Themselves in the vaine i­magination of an abolished Type, there are not wanting among us, men of speciall note, who have fastened a sutably harsh doome upon the propha­nation and abuse of ours; Certè haec [Page 143] tanta est, saith reverend De Regn. Christ. l. 1. c. 10. Bucer, di­vini Numinis contemptio, ut eâ vel solâ meriti simus de terra exterminari: Were there no other impulsive reason of Gods just vengeance against us, yet were this alone enough to cause our being rooted out of the Land of the Living.

SUddain or extempore pray­er in private I censure not, where both thoughts and words are left us more at large, and God per­chance requireth no such solemne premeditation in our ordinary ad­dresses unto him: But that it be used in the publike service of him, made indeed as it is, the only Act of performance wher­with the men of our daies doe so in Rostris se venditare, rather than a So­lemne set forme, nay, this excluded quite, I can by no meanes approve of, for these ensuing Reasons.

• Arg. 1um.
  That manner of Prayer which Christ himselfe hath recommended to us; The Saints both on Earth and in Hea­ven glorifie God with; The Primitive Christians did generally practice, is surely to bee preferred in the publike service of him.
• But a set forme Christ himself hath recommended to us: The Saints both on Earth and in Heaven glorifie God with: The Primitive Christians did—
• Ergo—

2. A set forme of Prayer Christ himself hath recommended to us—) First, by precept, Luke 11. v. 2. when yee pray, say: It is [...], say yee Aliter ora­re quam do­cuit (Chri­stus) non ig­norantia so­la est, sed culpa: Ore­mus itaque fratres dile­ctis simi sicit magister. Deus docu­it. Cypr. This, as well as thus; verba & recitationem certam prae­scribit, saith Melancthon, Tract. de Invo­cat. & precat. Therewith heretofore, namely with the Lords Prayer, (though now a daies so slighted and little set by; a neglect well deserving the revivall of sundry ancient Church-Canons, Constit. A­post. l. 7. c. 20. Concil. Tol. 4. c. 9. &c. de orati­one dominicâ frequentandâ,) usually be­gan [Page 146] they their publike service; praemissâ Legitimâ & ordinariâ oratione Drminicâ quasi fundamento, jus est superstruendi—&c. saith Tertullian, ad Mar. c. and with it did they conclude the same, Aug. ep. 59. Qu. 5. Then by example, Mat. 26. v. 39, 42. And hee went away againe, and prayed the third time, saying the same words.

3. The Saints on earth and in heaven glorifie—) Num. 6. v. 23, 24. c. 10. v. 35, 36. coll. with Psa. 68. v. 1. 2 Chron. 6. v. 41. 42. with Psa. 132. v. 8, 9, 10. 2 Chron. 29. v. 30. c. 35. v. 25. Ezra 3. v. 10, 11. Dan. 9. v. 5. with 1 King. 8. v. 27. David his Psalmes throughout; Here end the prayers of David the Son of Jesse, ad Calcem Psalmi 172. Particularly, vid. Psa. 90. 92. 102. Rev. 4. v. 8. c. 15. v. 3, 4. And they sing the song of Moses the servant of God, and the Song of the Lamb, saying,—&c.

4. The Primitive Christians did gene­rally practice—) For their manner of di­vine service what it was in their [...] or Solemne Assemblies, originally in or a­bout [Page 147] the Apostles times, it is hard to de­termine: Onely wee read of certaine [...], Hymnes and Lections of Scrip­ture then in use. Phil. da vitâ Theoric. Plin. l. 10. Ep. 2. &c. Nor shall I urge the particular Formes of Prayer both before and after the Communion, men­tioned in the Apostolique Constitutions, l. 8. c. 14, 15, 16, 17, 18, 19, 20. &c. Not Dionys. the Areapogite, Eccles. Hie­rarh. c. 3. & in Ep. ad Demophil. Mo­nach. Nor yet further the set Lytur­gies ascribed to Saint Marke, Saint James, some waies altered and otherwise afterwards digested by Saint Basil and Saint Chrysostome, as Proclus testifieth, Bibliothec. Patrum, Tom. 5. They will be ready I know to decry them all as supposititious, it being the most usuall Answer alwaies in difficult straites, and neerest at hand; Though yet the lear­ned Causabone in his exercitations upon Baronius Exercit. 14. c. 8. may seeme somewhat of another opinion, with a sunt, aut videntur at leastwise: and Sca­liger, one as able as most men of his time were, to discerne betwixt true and counterfeit wares, without further min­cing [Page 148] the matter, speakes of an ancient Lyturgie he had lying by him, of Igna­tius his composing, (for so so I understand him) de Emendat. Temp. l. 7.

5. But what say they then to Clemens Rom. (to begin with) in Ep. primâ ad Co­rinth: where he hath the word [...]. Hipolit. in orat. de con­summat. Mnndi. Ann. Christ. 220. [...] or Liturgie, over and againe; which as it doth, if taken in gross, imply the whole Action of divine service, with all the in­tegrating circumstances performable whether by Pagans or Christians: So principally evermore, (in the Christian Dialect) that of Prayer; As they mini­stred to the Lord and fasted, Act. 13. v. 2. [...], is the word: Then v. 3. And when they had fasted and prayed, &c. A set prescribed prayer, say I for Clemens: since as there in the same place, p. 52. and upon the same occasion he speaks of [...]. set houres in praying, why also hee should not be understood, as having respect to set formes, it is hard to say.

6. To Justin Martyr, Apolog. 2^dâ. ver. finem, The Father there plainly differen­ceth between the prayers of the Minister [Page 149] and people in common, and the prayers of the Minister alone; [...], saith he, setting forth the peoples part: ( [...], as Ignat. in Ep. ad Magnes): Then [...], &c. The Minister he succeedes, and doth the whole.

7. To Tertullian in l. de orat. c. 13. Sonos etiam vocis subjectos esse oportet; quid enim referent isti qui clarius adorant, quam quod proximis obstrepant: Much to a like purpose Cyprian treading in his Masters steps, as his manner is, though with some variation of phrase, l. de orat. Dominic. n. 3. Surely such a caution were altogether needlesse from either, where the people met together had naught to doe, but onely gape upon the Minister, and say Amen to his Orisons; But they were therefore those [...], Macarius Homil. 6. or Corybanti­an loud clamours used in prayers, they ei­ther of them censur'd, and for which the silly people thought they should bee sooner heard, than for the truth of their hearty and well tempered devoti­ons.

8. Saint Ambrose further tells us of an Ecclesiastica Regula, a prescript Rule or forme they kept themselves unto in praying. Ambros. in 1 Tim. 2. the like doth Prosper de vocat. Gent. l. 1. c. 12. Dictrinae haec est Apostolicae Regula, quâ Ecclesia Universalis imbuitur, &c. and the Reason he gives is good and pat to our purpose. Nè in diversum intellectum nostro evagemur Arbitrio: It cannot bee some kinde of Directory they meant, a thing but of late invention: Rather they were those precationes omnis Ecclesiae, those Common and received prayers of the whole Church Saint Austin speakes of. Ep. 59. 106. Ab Apostolis traditae—atque in omni Ecclesiâ Catholicâ uniformiter cele­bratae. Gennad. Ecclesiast. Dogm. c. 43.

9. Audiat orantis populi consistens quis extra Ecclesiam vocem, saith Saint Hila­rie in Psalm. 66. Let the people, not the Minister lift up their voices with that contention of holy zeale, so as they with­out and passengers by, may bee able to heare them: The saying of a bare A­men, though never so strongly ecchoed [Page 151] forth, cannot be all he here insinuates: The word (Orantis) imports a great deal more, even their joynt concurrence in performance of the whole duty: [...], as [...]. Chrysostome, both hearts and tongues, you may imagine, did there haply con­spire on all hands to the making up a full Consent, which yet cannot possibly be, save where men pray after a knowne and prescribed forme of words.

10. Certainly Isid. Hispal. l. 1. de Offic. c. 9. makes expresse mention of such pre­scribed forms, ( [...], Euseb. de vit. Const. l. 4. c. 17.) as being of most ancient usage in Christian Congregations, and long before his time: Ʋtimur precibus, saith he, instar earum quas constituit Christus quas{que} primùm Graeci caeperunt componere, &c. and Paul Diaconus Hist. l. 11. to shew the rifeness of them about the Apostate Julians times telleth us of a devise of his for bringing the Pagan ce­remonies to as neer a conformity, as pos­ssible he could, with the Christians their manner of Divine Service; Itaque in I­dolorum Templis fieri curavit sublellia, in­instituit, [Page 152] lectiones,—idèm certas horarum & dierum preces: He ordained set hours or times of Prayer to be kept; yea, [...],Orat. tertiâ advers. Iul. adds Gr. Nazianzen, set forms of Payer it self.

11. And since I am casually so far in­engaged in the pursuit of Antiquity, I could tell you of divers passages of our Lyturgie as was, expresly and [...] to be found in them, and so from them con­veyed downe by the helpfull hand of good Authoritie unto us; Accipe. quae sint verba (consecrationis) saith St. Am­brose, De Sacram. l. 4. c. 5. Dicit sacerdos-&c. and there setteth downe the words before and after, much according to those in use formerly with us; Solenne est, saith S. Hierome, Contrà Luciferian: in Lavacro post Trinitatis Confessionem in­terrogare, credis in Sanctam Ecclesiam? cre­dis remissionem peccatorum; And Tertullian de Coronâ Mil. c. 3. Aquam adituri (Bap­tisteris) contestamur nos renunciare Diabo­lo, & pompae, & Angelis ejus—&c. both of which plainly exhibite forth our late publike Abrenun­cias Diabolo & operibus ejus; Ab re­nuncio: A­brenuncias saeculo & vo­luptat. &c. Ambros. de Sacram. l. 1. c. 2. vid. D. Areopag. de Eccles. Hier. c. 2. Cy­ril. Myst. 1. Forme of Baptisme; Gloria Pa­tri, or the Doxologie, you have it in [Page 157] Sozom. lib. 3. cap. 19. together with the [...] or following supple­ment in way of Reddition, Sicut e­rat in principio, & nunc est, & semper e­rit—In saecula saeculorum, Iraen. l. 1. c. 1. or as Tertull. [...], de Spectac. c. 25.

12. Gratias agimus Domino Deo nostro, We give thanks unto our Lord God: And then, Dignum est, justum est, Aug. de Bono persever. c. 13. Sursum corda, lift up your hearts, with the Responsorie, Habemus ad Deum, Id. Ep. 156. Cyril. Mistag. 5. Dominus vobiscum, the Lord be with you: Whereupon straight, Et cum Spiritu tuo, Chrysost. in Homil. 1^mâ. de S^tâ. Pentecoste; Isid. Pelus. l. 1. Ep. 122. Per Dominum no­strum Jesum Christum, through Jesus Christ our Lord, an accessorie close to most of our prayers, you have it in Ambrose de Sacram: l. 6. c. 5. with many more of the like straine, Const. Apostol. l. 2. c. l. 7. c. 48, 49. &c. bespeaking the reverend usage of Antiquity.

13. If any shall interpose here, and say, that these are but fragments or bro­ken pieces; Right: Yet do they bespeak [Page 154] some intire body, of which they are thus the remaining pieces; The fragments of Lucilius, Ennius, Pacuvius, &c. upon such or such an Argument prove mani­festly enough the compleat fabrick of such a Poem as was, though now long since ut­terly lost, and perished in the deluge of aldevouring time: And under the same Fate of oblivion we may easily conje­cture, have those ancient Church Lytur­gies suffered, there being naught left of them, but certaine scraps or bits here or there to be found among the Monuments of other writings.

14. After all, I might, if I pleas'd, subjoyne the attesting suffrage of divers Councells, Concil. Laod. c. 18, 19. Carthag. c. 23. Afric. c. 70. Milevit. c. 12. &c. But it shall suffice onely to have pointed to them: At a word, so far were they from approving of extemporie prayer in the Church, that they inhibited it (some of them) by express Decrees fram'd occasi­onally to this very purpose.

• 2um.
  That manner of Prayer which maketh most for Gods honour, more feelingly [Page 155] affects the people with holy zeale in their service of him, is to be prefer­red in the publike Worship of God.
• But a prescrib'd set forme of Pray­er, makes most for Gods honour, more feelingly affects the people with holy zeale, &c.
• Ergo—

15. A set form of Prayer makes most for Gods honour—) Reas. Because done with greater solemnity, and solemnity now is a maine piece of his outward Worship: O worship the Lord, saith he, in the beauty of holiness, Psal. 29. v. 2. They have seen thy goings O God, even the goings of God my King in the sanctuary: The singers go be­fore, the—Psal. 68. v. 24, 25.

16. More feelingly affects the people with—) 1. Because of their more sensi­ble concurrence, and bearing part there. 2. By vertue of the speciall weight and Authority the Church stamps upon it, as hers, far above that which any private Spirit can afford the sudden issue of his owne braine, though ne're so pithie and effectuall.

• 3^um.
  Prayer that hinders and abates the intentnesse of our devotions in our putting them up unto God, both in the Petitioner and Hearer also, is not to be used in the solemn Worship of God.
• But extemporie Prayer hinders and abates the intentness of our devotion both in—
• Ergo—

17. Extempore prayers hinders and a­bates the intentness of—) For that [...]. Hyp­pocr. [...], &c. Rhet. l. 3. c. 17. two disperate faculties of the soul, such as the will and understanding are, cannot at once be so strongly carried on, or so firmly fixt upon the object whate're; So for those sensitive inferiour powers, the eye and eare, if at any time busied and imploy'd together; whilst the understanding then is in labour of the matter which we are to deliver, or of but apprehending right­ly what is delivered by another, the will necessarily flagges and remits much of her wonted intentness; [...], Longin. [...], c. 13.

• 4^tum.
  Prayer which may 1. justly argue the Petitioner of somewhat too much bold­ness with the Almighty, 2. occasion­eth divers Solaecismes and vaine Tau­tologies, and 3. by means whereof we present God at no hand with the best and ablest of our endeavours, is not to be used in the publike service of him.
• But extempory or sudden Prayer may 1. justly argue the Petitioner of too much—2. occasioneth divers Solae­cismes and vaine Tautologies, and 3. by means thereof we present God at no hand (as we ought) with the best—
• Ergo—

18. Sudden or extemporie prayer may justly argue the Petitioner of—) Keep thy soot when thou goest into the house of God—Be not Qui apud Imperato­rem P. R. di­cit extempo­re, quantum sit, non sen­tit Imperi­um; Panyger. rash with thy mouth, and let not thy, &c. Eccles. 5. v. 1, 2. and the Reason fol­lhweth; For God is in heaven, and thou upon earth; as much as to say, He is a God of transcendent majesty, far above man, as far, yea, farther then the heavens surmount in height this sublunary globe of Earth, and therefore not rashly or un­advisedly to be spoken to.

19. Occasioneth divers Solaecisms and vain Tautologies—) This our Saviour sharply rebuketh in the hypocriticall Pharisees, Mat. 6. v. 7. But what then? Take with you words, saith the Prophet Hosea, and turn unto the Lord, saying, Hos. 14. v. 2. Again, I will pray with the spirit, and I will pray with the understanding, is S. Pauls resolu­tion, 1 Cor. 14. which yet many times to speake truth, these men scarcely do.

20. And by means thereof we present God at no hand as we ought, with the best and—) For that I suppose none among them so well gifted or ready in the per­formance of this duty, but that upon de­liberation they may possibly mend their pace, somewhat better their conceptions either for the matter or method of them, (for trialls sake let their expressions be taken up immediately falling from them, and presented to their more seri­ous view, themselves, I dare say, will ac­knowledge as much) And what else do they then by such unpremeditate extempo­ry effusions, but as the Prophet Malachy speaks, c. 1. v. 8. offer unto God the lame, [Page 159] the sicke, as 'twere the refuse of their devotions.

• 5^tum.
  [...], Arist.
  Where the true and warrantable sole cause of some duty is ceased, the duty it selfe ought of right to cease, and not to be continued in the Church.
• But an extraordinary assistance of Gods Spirit, 1 Cor. 12. v. 4, 5. the true and warrantable sole cause of u­sing extempory prayer, (by the Apo­stles and others then I mean it, if so they did) is now ceased.
• Ergo—

21. An extraordinary assistance of Gods Spirit, (in this kind) is now ceased) Tongues and Prophecies, with operations of great works, we know are ceased: And why, I pray, should an extraordinary assistance of Gods Spirit in this particu­lar be imagined to continue more than those other, all being as beads hung up­on the same string, supernaturall endow­ments of the self-same spirit.

22. Neither yet further (which they might do well to observe) find we at all [Page 160] any such [...] there reckoned up among the rest; Haply the Spirit fore­saw the ill use men would in time be apt to make of such a pretence for their groundless Enthusiasmes; For even and so did the Euchitists afterwards, (a cer­taine sort of [...], Cedren. Hist. n. 113. Hereticks) & for this very cause termed thereupon Enthusiasts in a Synonimous phrase of appellation; It is true, Chrysostome in his Commentary up­on the place, makes some mention of the foresaid [...] or gift of prayer: Be it so, yet is it, I say, now long since ceased; It was at most but [...] (as he speaks) on­ly for the time then, not derivable to en­suing generations.

23. Concerning that place of the Spi­rits helping our infirmities, and making in­tercession for us, Rom. 8. v. 26. much insisted on in the present Argument, it is special­ly, if not solely, to be understood of an efficacious secret concurrence the Spirit oft­times graciously affords us, by directing our thoughts in the things we are to pray for, and withall quickning and enlivening our desires in a right performance of the whole Duty; (and this is it doubtlesse [Page 161] the Apostle calleth a praying in the Spi­rit, Eph. 6. v. 18. Iud. v. 20.) not any no­table help proceeding from it in our outward expressions; Groanings that could not be uttered, be the only externall ef­fects we meet with there recorded.

24. What they presume further of the Spirits assistance here, is at most (ordi­narily) but the blessing of Gods Spirit up­on our preceding endeavours: And truly I see not otherwise how the same Spi­rit which furnisheth them, as they pre­tend, with such extraordinary abilities in the work of Prayer, should not be also as extraordinarily assistant to them in the duty of preaching, (thus Act. 2. v. 4. 14.) of disputing, (Acts 6. v. 9, 10.) which neverthelesse for the one commonly they do not, and for the other they dare not lay claim unto.

25. But they will say perchance; This is at least a confining of the Spirit, a tying it up to words and phrases; Answ. So by a like Reason shall the Hearers be alwayes as being limited and restrain'd in their attentions to the speakers discourse, [Page 162] so shall the Preacher his own spirit be in the very utterance or elocution of what he hath conceived, and before the Spirit is as free in the Act of premeditation, as in that of sudden conception.

26. With the Penmen of sacred Writ it was so, Who spake (saith the Text) as they were moved by the Holy Ghost, 2 Pet. 1. v. 21. howbeit upon some fore-going premeditation still, I suppose, not as men Hieron. Proaem. in 1^um. Com­ment. Suprà Isa. Origen. Contr. Cels. l. 7. rapt in an extasie, or besides their senses, (like to the Duo gene­ra vaticin­andi sunt, aut simplex ut Heleni, aut per fu­rorem, ut Sy­billae, &c. Serv. in Virg. Aen. 3. Insanum vatem aspi­cies-&c. Sybils of old, and other En­thusiasts among the Heathen) not know­ing, it may be, what Themselves delive­red; But the Spirits of the Prophets are subject to the Prophets, 1 Cor. 14. v. 32. Only are their roaving fancies then a lit­tle straightned hereby, (a quenching of the Spirit are they pleas'd to call it) and they depriv'd the liberty of their ex­tempory effusions, it being the only quali­ty of magneticke force wherewith they strangely effect, (Mirè ad pullatum cir­culum haec) and draw the astonished sim­pler sort of people after them.

• 6^tum. & est ad hominem.
  That manner of Prayer which be­speaks [Page 163] no unusuall wit or learning, nor yet any extraordinary gift of the Spi­rit in the contrivers, is not over-greatly to be valued for the perfor­mance of it.
• But extempore or conceived prayer bespeaks no unusuall wit or learning, nor yet any extraordinary-&c.
• Ergo—

27. Extempory Prayer bespeaks no un­usuall wit or learning—) An illiterate undisciplin'd Artizan can doe as much, yea, and ordinarily doth it; Neither was Lucilius forsooth, any whit there­fore the better Poet for his Extempo­ralis garru­litas, nec ex­pectata cogi­tatio, & vix surgendi mo­ra, circu­latoriae verè jactationis est, Qnintil. Instit. l. 2. c. 4. facile and extempory veine in versifying,

Whereas an Homer or grave Maro com­monly require some larger respite of time to the mature production of their labours.

28. Nor yet any extraordinary gift of the Spirit-) That fancy hath been confu­ted [Page 164] already: But it bespeaks them only a greater measure of audacity in them, im­proved and confirm'd by practise: Joyne to these two what followeth most an end, a voluble easier delivery of such their (too often) raw conceptions, (Tolutim quasi volu­tim, i. e. volu­biliter loqui, Onomastic. To­luti loquentiam, you may fitly terme it, [...], as the Poet, [...], Max. Tyr. Dissert. 15.) wherewith they dare to present the Almighty, which yet learneder and more judicious men dare not, and it is a done businesse.

39. So then; lay but the premised reasons together, and the Grat. A­ctio. Loci Honor (the Church I mean) & venerabilis pa­vor, to use Ausonius his termes, if added thereunto, might justly serve to represse the boldness of some from ven­ting there their unpremeditate and abor­tive conceptions; The place and meeting both are solemne, let not the manner of our performances be unsutable: At a word, let us not so demean our selves in a carelesse way of Ostentation, as that we seem forgetfull either of God, in whose presence we stand, or of the As­sembly [Page 165] before whom we expose our en­deavours.

30. A set Lyturgicall Quod ad formulam precum & rituum Ec­clesiastico­rum spe­ctat, valdè probo ut illa extet, à quâ pastoribus discedere in functione non liceat, tàm ut con­sulatur—&c. Calvin. in Ep. ad Protect. Angliae. Forme of Pray­er in publike (so to drive to an issue) is the thing in truth, I aime at; And such an one we had not long agoe, could men but have contented Themselves, and were not altogether given to Novelties and changes, thinking that evermore best, which is newest: And till such time some like Forme or other shall be againe re­stor'd, whereby the hearts and tongues of people met together, be able more per­fectly to joyne in the performance of ho­ly Duties, besides other maine inconveni­encies thence arising, God is like, for all I know, to want much of the substance and glory both in his outward Worship due unto him.

THere is a certaine Rule of the Law, true in some sense, if truly understood: Quod omnium interest ab omnibus debet approbari; that which meerely con­cernes all, ought to receive allowance from all: The plausiblenesse of this saying hath so wrought with many of the Lay condition, as to desire to Themselves, Cu. Domi­tius Trib. pleb. legem tulit, ut Sa­cerdotes quos antea Collegae suf­ficiebant, po­pulus crea­ret. Pater­cul. Lege Domitiâ, as 'twere newly reviv'd, the choice of their Parochiall Pastors in their severall Congregations.

2. What the Custome may have been in elder times of the Church, by sufferance or otherwise: how for a while constant­ly practis'd (bee it confessed) and upon what considerations at length broken off; chiefely for avoiding of strifes and de­bates, (as Zonaras relates, Supra 12. & 13. Can. Concil. Laodic. [...] &c.—) incident to such kindes of popu­lar Elections, I stand not to enquire; but that it hath not been so ab initio, nor yet ought to be, I conclude it from these ensuing Reasons:

• Argum. 1.
  As the choice of Priests was under the Law, so most likely in sundry respects, (and in this particularly among the rest,) ought the choice of Ministers to be now in times of the Gospel:
• But the Priests under the Law were not chosen by the People.—
• Ergo—

3. Priests unde the Law were not chosen by the—) Saint Paul to the Hebr. c. 5. v. 4. laies downe the ground of the former proposition; No man, saith he, taketh this [Page 168] honour unto himselfe, but he who is called of God, as was Aaron; where by Aaron you are to understand, not Aaron in his owne person singly, but the whole Priest­hood, (then, and still ever since upon a continuation of the selfe same reason yeel­ded, v. 1. That they might be for men in things appertaining to God) in their subor­dinate and severall Stations.

4. Now that the Priesthood of Aaron and his sonnes in their different rankes, was not of the Peoples choice, see Exod. 28. v. 1. It is an Act of Gods there by the hand of Moses: And take thou unto thee Aaron thy brother and his sonnes with him from among the children of Israel, that they may Minister unto me in the Priests office, &c. So for their Consecration or ordai­ning afterwards, Levit. 8. v. 6, 7. where the people they stand by, as assembled and gathered together for solemnities sake, but act nought towards a perfor­mance of the whole businesse: After­wards againe upon Aarons decease, Num. 20. v. 18. doth Moses alone without any Defuncto Pontifice, Max. alius eligebatur non a populo, sed ab ipsis Pontif. &c. Pomp. Laet. de Sacerd. c. 10. suffrage of the people substitute Eleazar into the office of Priesthood in his Fathers room.

5. True it is, the people at Consecration of the Levites, Num. 8. v. 10. put their hands upon the Levites heads; But it was done onely, as appeares, v. 12. in token of their being presented to Gods service in stead or liew of their brethren, (For they are wholly given unto me, saith God there, from among the children of Israel in stead of such as open every wombe, even in stead of the first borne of the children of Israel have I taken them unto me.) No paterne (this) of imitation to the people in choice of their Pastors.

• What the Apostles did (ordinarily)
  2 ^um.
  practice in the mannage of Church-af­faires by Themselves, and without concurrence of the people, that belongs to their successors still to do by warrant from their example.
• But choice of Ministers the Apostles (ordinarily) did practice of themselves without—
• Ergo—

6. Choice of Ministers, the Apostles did (ordinarily) practice by Themselves.—) [Page 170] Ordinarily, or modo ordinario, I inserted to forestall an evasion as might be made, of some pretended extraordinary procee­dings here used by vertue of Apostolicall priviledge, which neverthelesse if they shall stand to urge, Affirmantis est pro­bare, it resteth on their hands to make it good; But that this was their practice, see Act. 14. v. 23.

7. And when they had ordained them El­ders in the Church—) [...] is the word, which as it is a translatitious phrase of speech, [...], borrowed from an ancient Greeke custome of stretching forth the hand in a voting or voicing of businesses, applyed to God himself touch­ing his fore-eternall choice of the Apostles to be witnesses of the Gospel, Act. 10. v. 41. where it cannot possibly be taken in its native sense, as it denotes a choosing by suffrage, no more than [...] in the Election of Mathias by Lot, Act. 1. v. 26. [...], they gaue forth their Lots, and the Lot fell upon Matthias, [...], he was numbred with the eleven, (For that thus too among the Heathen were their Priests and Magistrates eligi­ble [Page 171] by Herodot. l. 3. c. 83. Demosth. Contra. Neaer. Aeschin. in orat. contra Ctesiphont. Tacit. An­nal. l. 1. c. 11. l. 13. c. 6. &c. Lots, as well as by voices, the Priests especially, saith Aristotle, Pol. l. 4. c. 15.)

8. So it signifieth not simply an Impo­sition or laying on of hands: That the A­postle commonly expresseth in other termes of [...], Act. 6. v. 6. 1 Tim. 4. v. 14. 2 Tim. 1. v. 1. (Although neither am I ignorant of the promiscuous use of the words elsewhere, both then, Act. 13. v. 3. Coll. with 2 Cor. 8. v. 19. and afterwards, Just. Martyr, Resp. ad Orthodox. 14. Chrysost. in 1 Tim. 4. v. 14. Concil. Chalced. c. 6. Antiochen. c. 17. vid. Balsom in Concil. Laod. c. 5. Zonar. in Conc. Nic. c. 14. And thus [...] here perchance for [...], by a Customary Enallage of the termes, as I might, if I listed, plead.)

9. But it bespeakes then haply the whole compound act consisting of both Ele­ction and Ordination together: the same with [...], Tit 1. v. 5. generally to order or appoint, whether by suffrage or without, and so frequently used in Clas­sique Writers, (even coetaneous with our [Page 172] Saint Luke here, or before him,) as lear­ned Mr Selden hath by most pregnant instances, at large prov'd it to my hand; De Synedr. l. 1. c. 14.

10. An Act all along in Scripture ( [...] or principally I will not say, since that's not denyed on either side) but wholly the solely ascribed to the chief Pastours of and Church, as particularly for Act. 14. will easily appeare, if wee consider but the Context or grammaticall Syntaxis of the words; And when they had ordained them Elders, &c. What they? They, who came from Derbe, v. 20. Returned thence to Lystra, Iconium, Antioch, v. 21. and these were none other save Paul and Barnabas, v. 20. No mention here, or but the least intimation, of the peoples joynt Concurrence in the Action.

11. Repl. But howbeit say they, wee find of their concurrence in the choice of Mathias, Act. 1. v. 23. of the seven Dea­cons, Act. 6. v. 3. Answ. For the first, (And they appointed two,) the words may well relate to the Apostles onely among the whole number of the Disciples there [Page 173] assembled: Otherwise should the women also, who were of the number too, v. 14. have had an hand and share in the busi­nesse; Nor was the Action altogether exemplary, will Themselves say; Els why do they not continue their Elections by lots still?

11. For the second or the Election of the seven, (to say nothing of the meaness of the Office, if set in compare, it being the lowest in the scale of sacred Orders, and as then imployed chiefly about the serving of Tables,) the Apostles it may be, did somewhat abate of their just Au­thority, upon speciall reason given, v. 2. besides others insinuated, v. 1. namely of gratifying the people, and withall of de­clining a suspition, [...] in Themselves.

12. At most the people either where, for ought can be evinced out of the Text, [...], in the former, (yet 'tis God who is said to have made the choice there, v. 24.) and [...], in the latter, (the twelve who elected here) concurr'd not as Electors truly, but by way of [Page 174] Episcopus sine concilio clericorum non ordinet, ita ut Civi­um Conni­ventiam & testimonium quarat; Con­cil. Carth. 4. c. 22. Obse­cratus à po­pulis, electus à Sacerdoti­bus, &c. Am­bros. de A­chol. l. 3. Ep. 22. vid. Leon. Ep. 89. c. 4, 5. Ep. 92. c. 1. &c. proposall only, or Testimoniall approbati­on; And thus much now we should be content to afford the Laity, (all indeed in effect that Calvin when all's done, re­quires on their behalf, Inst. l. 4. c. 4. n. 12.) would they stop there, and press no fur­ther.

• Where the people have no competent meet judgement in affaires, there they ought not (of right) to be admitted as determiners, or to have a decisive voice.
• But in the choice of Ministers, as to requisite and fitting parts, the peo­ple have no competent meet judge­ment, &c.
• Ergo—

13. In the choice of Ministers the peo­ple have no competent meet judgement—) The Apostle Tit. 1. sets downe the parts requir'd in a Minister to a very high pitch: That he may be able, saith he, by sound doctrine to exhort and convince the gain-sayers, v. 9. And, Who is sufficient for these things? 2 Cor. 2. v. 16. Now how may your Literarum prophani, your Me­chanick [Page 175] or meer Rurall persons do to be a­ble to discerne of such sublime, yet with­all needfull excellencies, or be any ways thought Legales homines for such a triall; With me, saith S. Paul, writing to the Co­rinthians, 1 Cor. 4. v. 3. it is a very small matter that I should be judged of you: He takes it, it may seem, as a kind of dis­paragement to his Function, they should but offer it.

14. It is true, I know what some have ob­serv'd of the peoples sagacity in liking or disliking, how that Plin. Ep. Mirabile est cum pluri­mùm in faci­endo intersit inter doctum & rudem, quàm non multùm dif­ferant in ju­dicando, Cic. de Orat. l. 3. Singulis judicii pa­rum est, omnibus plurimum, they may seem to have some notable perspicacious insight, if taken in the bulk and together, who have little or none apart, and the [...] mentioned, 1 Cor. 4. v. 29. Let the Pro­phets speak two or three, and let others judge, are perchance the people there; Notwithstanding this is only a judg­ment seated, as 'twere, in the ear, it pier­ceth not to a discovery of those more hidden parts of learning and deep know­ledge, [Page 176] yet still necessaery, and here requir'd by the Apostle.

15. That testimoniall concurrence then we a little before granted the people, was at most, but as to the life and man­ners of the person: Such an one he must have the good report of all men, 1 Tim. 3. v. 7. be, [...], v. 2. [...], Tit. 1. v. 6. And so may the Councells and Fa­thers, most of them perchance, where speaking ought in the point, be, if right­ly, understood; St. Cyprians testimony a­mong the rest, here chiefly objected, in­forceth no more; Sacerdos, saith he, plebe presente, sub omnium oculis deliga­tur, Ep. 68. And why? Ʋt detegantur malorum crimina, vel bonorum merita prae­dicentur, as it there followeth; Againe, Episcopus deligatur plebe presente, quae sin­gulorum vitam plenissime novit, & unius­cuius{que} actum de ejus conversatione cogno­vit, It is the life and conversation only of the party elected he still speaks of, as sub­ject to the peoples cognizance.

16. Nay, (so to retort the Father back upon them, and withall a little to en­large [Page 177] the bounds of our plea) did not the said Cyprian himselfe with his Colleagues of the Clergy alone, elect Aurelius and Celerinus into the Office of Lectorship in the Church, Ep. 33, 34. make choice of Numidicus to be Presbyter, Ep. 35. the populacy either where, not being at all till afterwards, so much as acquainted with the businesse; Thus too for Bishops, even as high as the Apostles times, Nam & Alexandriae à Marco Evangelistâ us{que} Presbyteri semper unum ex se electum in ex­celsiori gradu Collocatum, Episcopum nomi­nabā, &c. saith their old friend S. Hierom, whereby appears plainly the power at leastwise of the Clergy in such Electi­ons, and what they might have done of Themselves, if so they had pleased; But I shall not much stick upon this: A Te­stimoniall concurrence here in manner a­bovesaid I can willingly beteem the peo­ple, may that suffice, and they rest satis­fied with the Concession; And thus now we may observe it to have been rife e­nough in the Church anciently, by the Romanes borrowing it thence, which they did, in the choice of their Provinciall Magistrates, Lamprid in vitâ Ʋbi volu­isset vel Re­ctores Pro­vinciis vel praepositos dare, nomina corum propo­nebat, dicens grave esse quùm id Christiani & Iudaei faceret in praedican­dis Sacerto­dibus qui or­dinandi sunt, non fieri in Provinciae Rectoribus— Alexandr. [Page 178] Severi. as likewise was it in effect con­tinued, no wayes interrupted, (but by neglect of the people Themselves) still in ours; vid. Formul. Prec. Commun. in Ordinat. Ministr.

• 4^tum.
  That which occasioneth division, and most likely ends in a factious de­termination, is not convenient for the state of Christs Church.
• But choice of Ministers by the peo­ple, occasioneth division, and most likely ends in—
• Ergo—

17. Choice of Ministers by the people occasioneth division, and most likely ends in—) The reason is, because being ma­ny they will scarcely agree, and for that, as before, they want judgement, they will be apt to place their Votes in the hands of some few more sagacious and active then the rest, (those Grandees of the Con­sistory) be led on by them, as resting blind­ly or factiously on their precedent suffrage; And thus the supposed popular Election, when all's done, ends upon the matter in an Oligarchicall.

18. Not so in the choice of the Civill Magistrate (although there too, Ʋt ferè fit, major pars vincit meliorem, the greater part is not alwayes the best) where the people upon meere prudentiall principles of understanding, are able without more adoe to judge of a meet and needfull suf­ficiency in the party, and so follow, if they please, without swerving aside, the Dictates of their owne particular judge­ments.

• 5^tum.
  Sheep may not in congruitie make choice of their Shepheard, or the blind of their Overseers.
• But the people are as Sheep and blind (comparatively) the Ministers are their Pastors, Overseers.
• Ergo—

19. The people are as Sheep and blind-) Sheep, Ioh. 21. v. 16, 17. Blinde, Mat. 15. v. 14. Rom. 2. v. 19, 20. [...], saith Gr. N. If any shall object a­gainst the force of the Argument, as grounded at best upon a Typicall and meere figurative phrase of speech; Ans. [Page 180] They say right, where the Trope and the Thing implyed thereby, hold not mutuall and meete correspondence in the main rea­son of Analogie or similitude on which the Trope is founded, as yet [...]. Isid. Pelus. l. 3. Ep. 216. here apparent­ly they doe, the peoples usuall grosse igno­rance, and their heedless simplicity submi­nistring just occasion to the usage of such figurative locations.

20 But most full to our purpose in all respects is that of the Apostle, Act. 20. v. 28. Take heed therefore unto your selves, and to the Flock over which the Lord hath made you overseers; First, the People are at best) for the most part) but a simpler sort of men, a Flock: Secondly, blind, wan­ting the needfull help of Overseers: Then it followeth, Over which the Lord hath made you so: The Lord, not the People: the Lord as then acting singularly in and by the Apostles; and accordingly have They in all likelyhood bequeathed an answerably peculiar right or interest in the choice of fitting Ministers, to their suc­cessors after them.

• That which creates too straite a de­pendancy of the Minister upon the people, is not expedient or fitting in a wisely ordered Church.
• But popular Election creates too straite a dependency of the Minister upon——
• Ergo—

25. Popular Election creates too straite a dependency of the Minister upon—) Some effects depend upon their causes in fieri onely, and some in fieri & in facto esse, both in the making and conservation of them, in which latter rank the Mini­sters Vocation must needs be, if so popular Elections might take place.

26. But then for the Major propositi­on; Dependance of necessity produceth consequently a certaine observance: Ob­servance will be apt evermore to warp and wry the Ministers Doctrine to the Peoples irregular fancy: They must teach placentia or nothing; And so a primo ad ultimum, according to that of the Prophet Jeremy, Ch. 5. v. 31. The Prophets pro­phesie [Page 182] falsely, and the priests beare rule by their means, & my people love to have it so.)

26. Were the premised Reasons weighed as they ought, in the ballance of true judg­ment, They of the Laity perchance would not be so forward to goe beyond their last, or to meddle in matters where­in they have no approved right, (neither [...]. Conc. Laod. c. 13. vid. Const. Apost. l. 8. c. 16. Legal, nor Electio olim Abba­tum & prae­sulum, tem­pore Anglo­rum, penè Clericos & Monachos erat. Mals­bur. de Gest. Pontif. l. 3. Customary, with us) and less ability for a meet performance: Olserve them, saith the Apostle, (i. e. the Mini­sters, Heb. 13. v. 13. coll. with v. 7.) who have the Rule over you; Nothing of choice here, or of the peoples setting them up, and so investing them with such Rule.

27. Shortly, Elections in all kindes then doe best, when as the Suffragans are men of competent judgement, and bring with them to the scrutiny, as well skil­fully discerning heads, as upright and well disposed Consciences. And the rather needs there good advice and care of the Church taken herein, in as much as Saint Paul hath long since Prophetically as twere, and truly, foretold the likely issue of such Popular Elections, 2. Tim. 4. v. 3. 4.

28. For and hence (alas) to say no more of it, your Congregationall New-Moulded Assemblies of late start up a­mong us: whilest men following their private, though misguided fancies, had ra­ther have Teachers over them of their owne factious choosing, whomsoere and howsoere constituted,

Conveniunt, than persons, solemnly or­dained after the due and usuall manner, and so put as Candles upon their proper Candlesticks, thence giving light to the whole room or determinate precincts of the Parish they are seated in.

THe Quota or set portion in way of Decimation, I meddle not with: That hath been often and a­gaine debated, Ʋsque ad Nauseam: Some insisting on the Law of Tythes, as Ceremoniall, and some as judiciall, and some more probably then either upon an equity in reason drawne from both; yet still as it was said of the Milesians, (If I misre­member not) Sciunt rectè facere Milesii, sed tamen nolint; So here men know well enough what's to be done in this [Page 185] case, but they will not do it; My pur­pose at present only is to presse the Boun­ty, together with the establish't certainty of Ministeriall Allowance in a middle way betwixt Decimation and pure Almes, and this I make good (in the Hypothesis, and no further) according to my Proposall, by these ensuing Reasons.

• The Priests under the Law were
  Arg. 1^um.
  thought worthy to have liberall large allowance made them in the service of God.
• Ministers of the Gospell are as wor­thy, as the Priests under the Law.
• Ergo—

2. The Priests under the Law had a liberall large allowance—) The force of the Argument depends mainly on that of the Apostle, 1 Cor. 9. where he compa­reth as to this particular, the Ministery of the Gospell with the Priesthood of the Law: [...], Even so hath the Lord ordained, that they who preach the Gospell, should live of the Gospell, v. 14. Now touching the largenesse of Allow­ance made to the Priests there, it is easie to gather thus.

3. We find the people of Israel divi­ded into twelve Tribes, the Tribe of Levi not connumbred with them, which by comparing Numb. 1. v. 46. with c. 3. v. 39. exceeded not much the sixtieth part of the whole Congregation; This single Tribe neverthelesse was by Gods appointment to receive towards their maintenance the tenth of increase from the other twelve; Besides their Cities, first-fruits and offerings, over and a­bove allotted them; which being all put together, what an exceeding liberall pro­portion of allowance must the whole needs amount to? [...], &c. Phil. in l. de Praem. Sacerdotal. so as the Priests, saith he, the meanest of them a­bounded with all store and plenty of pro­visions.

4. Nor might any then, or now may, upon due examination have just cause to repine thereat, or beare an evill eye; God he is Lord of all: The earth is his, and all that therein is, saith holy David; And what he may please to allow there­of [Page 187] of in how great proportion soe're to his more immediate Servants or Ministers, people should by right account it as gi­ven of his owne, not taken from them, and with all thankfulnesse accept of the remainder; For as the foresaid Philo ubi Suprà. Philo gives the reason, [...]; Therefore did the people bring their oblations (first) into the Sanctuary, that the Priests might thence receive them, as 'twere more immediately from the Al­mighties hand.

• 2^dum.
  That which heartneth and incou­rageth the Ministers in a due perfor­mance of their dutie, is to be yeelded and given unto them.
• But a liberall large proportion of maintenance heartneth and incoura­geth—
• Ergo—

5. A liberall large proportion of Main­tenance heartneth and incourageth—) This is the very reason given by good Hezechi­as, 2 Chron. 41. of his so diligent provi­ding [Page 172] for the Priests and Levites, that they might be encouraged in the Law of the Lord: And for want of such fitting in­couragement, we find the Levites and Singers to have deserted their places, Nehem. 13. v. 10.

6. For why? men they are as wel as others, and whilst they carry about them these earthly Tabernacles of their bodies, as the Apostle speaks, some manner of earth­ly mindednesse will necessarily remaine in them; Some inbred secret pronenesse of desire after the profits and honours of this present world; And no marvell, since God hath ordained the use of his best creatures in some good measure for them, as well as for others; All the best of the oyle, and all the best of the wine, and of the wheat shall be thine, saith God unto Aaron Num. 18. v. 12.

7. Besides that those of the Ministe­riall Function have been (hitherto at least­wise) persons commonly of good and ge­nerous extraction; A royall Priesthood the Scripture stileth them (Them of the Jews) not without some little glance it may be of aspect this way, as [...]; Isid. Pel. l. 2. Ep. 47. succeeding there in room of the Primogeniti, or first-borne of the Family; Among the Athenians they observ'd it for a Law, [...] as Plutarch relates; whereof Aristotle gives the reason, Pol. 7. c. 9. [...]; Because even the honour and esteem of Gods Worship lies much thereupon; The Romanes long while out of the great respect they bare to the Sacerdotall dignity, confin'd the Office of Augurship to the Fenest. de Sacerd. c. 4. Pomp. Laet. c. 5, 6. &c. Patricii onely, men of nobler and better descent, till by the overpowring strength of their Tri­bunes it was brought lower, and expos'd to the Plebeians; It was the notorious fault of Jeroboam after his revolting, 1 King. 12. that he made the lowest of the people Priests, v. 31. Now then, men on this wise gentilely borne, ingenuously [Page 190] and liberally brought up, well may they in congruity require a sutably liberall means towards their supportance.

• 3 um.
  Where the labour or paines under­taken deserveth extraordinary much, there is due an umple and more then ordinary recompence.
• But the Ministers paines deserveth extraordinary much—
• Ergo—

8. The Ministers paines deserveth ex­traordinary-) The Labourer is worthy of his hire, saith our Saviour Christ, Mat. 10. v. 10. Be that laid as a sure unquesti­onable ground to build upon; Now no labour or paines answerable to the Mi­nisters; Not the Lawyers, not the Physi­tians, &c. whether we consider the per­son and his Office, the Ambassadour of Christ, 2 Cor. 5. Or moreover the excel­lency of the divine Habit, whence casu­ally it proceedeth, or lastly, the dignity of the matter, whereabouts objectively it is imployed, even the salvation of mens souls.

9. What the Philosopher therefore Ethic. l. 9. c. 1. delivers concerning your more sedulous instructers or bringers up of young youth, [...]. So­crat. Ep. 6. [...]—&c. holds as true, if applied to our present purpose; How that in proportioning to them (the Ministers) a meet [...] of reward, we value their paines of studie or care in overseeing (with the like) undergone by them, but not their abilities of knowledge, which we cannot, nor yet the benefit of spirituall culture we receive from them: Or if so this latter, then the Merces here assigned, suits onely ex congruo, (say your Schoolmen,) as whereby there's meted forth unto them a convenient Non enim à populo reddi­tur quasi merces, sed tanquàm sti­pendium da­tur, quo ut possint labo­rare, pascun­tur; Lom­bard. in 1 Tim. 5. subsistance, (regard being evermore had of mens different deserts,) somewayes an­swerable to their Ministeriall Profession; And thus S. Paul for certaine, (whether in the one respect, or t'other) 1 Tim. 5. allowes them double honour or re­ward; Double, i. e. great and extra­ordinary.

• 4um.
  That which enableth the Ministe­ry with meet and fitting power for performance of their duty in their se­verall places according to the Apo­stles more speciall rule or precept on this behalf, is to be indulged unto them.
• But liberall Maintenance ina­bleth the Ministery with meet and fit­ting power, for—
• Ergo—

10. Liberall Maintenance enableth the Ministery with—) The Apostles one rule 1 Tim. 3. among others, is that a Bishop or Minister, (for, Eatenùs they are all one) be [...], given to Hospitality, v. 2. Tit. 1. v. 8. ready for works of Domus Clericorum debent esse Communes; Linwood de Cleric. non Residentib. c. 3. Boun­ty and Charity, which yet possibly he cannot doe, unlesse indued with suffici­ency of outward means.

11. And indeed to consider aright of the businesse, who so fitting in all respects for such a Christian-like Office, as is the Minister; So judiciously discerning of times and persons, with other circum­stances [Page 193] here occurring; Anciently the Primitive devout Christians were wont according to that Act. 3. v. 34. 35. to commit into the Clergies hands, as into a safe Repository, the stocke of their cha­ritable benevolence; And hence came it that Bishops then had morveover their Paronomarios, Vicedominos, Oeconomos, [...], Concil. Gangren. c. 8. certaine Stewards or Di­spencers under them, for the easier distri­bution of Church-alms.

• 5um.
  What makes for the greater lustre and glory of Gods Church, is by all means to be taken care of.
• But a liberall Maintenance of the Ministery makes for the greater lustre and—
• Ergo—

12. Liberall Maintenance of the Mi­nistery makes for the greater lustre and—) The glory of Christs Church stands not onely in the sincere administration of the Word and Sacraments, (though that be chiefe) but likewise in the comeliness of outward means, by which they are to be [Page 192] [...] [Page 193] [...] [Page 194] ministred; Under the Law with what pomp and solennity were things apper­taining to Gods Service then performed; The Temple glorious, the Ʋtensils for Service all glorious, the Priests in their appointed Offices, glorious: And if now the administration of death, as the Apo­stle speaks, 2 Cor. 3. was glorious, how shall not the administration of the Spirit be rather glorious?

13. I know what some will be apt to reply; Eminency of Learning, Sanctity of Life and Conversation, are truly the crowne and glory of the Ministery: Such remarkable endowments, as St. Paul re­quires in them, 1 Tim. 3. True: But yet is the outward sufficiency of means an excellent Foyle for the setting them off; Poverty bings contempt upon their per­sons, and where the person of a man is held in low esteem, his Doctrine will hard­ly gaine credit or acceptance; Wisdome is better than strength, saith Solomon, Eccles. 9. v. 16. nevertheless the poor mans wis­dome is despised, and his words are not heard.

14. Againe, affluency of means, say they, is the right way to corrupt them; A good Curate we see, proves oftimes but an ill parson: Answ. [...], &c. was the gibing reason Ep. ad E­cebol. Naz. in Orat. 1mâ. Iulian gave of his despoiling the Ministery of their wealth and riches they then possessed: That Christ their Master whose followers they would seem to be, had spoken much every where in com­mendation of poverty, and therefore it was a favour to strip them of such need­lesse superfluities, as might well prove a let or hindrance to them in their progress towards heaven.

15. And further upon a like pretence, they might, if they pleas'd, as well ex­cept against the gifts of Gods grace conferr'd upon men, which yet not­withstanding some they turn into wan­tonness also, Jud. 4. But, Vitium personae non transit in Rem; It is one point the [Page 196] abuse of a thing, and another the lawfull and laudable use of it: Let the abuse be taken away, and the thing it selfe may well be reserv'd to better Masters.

• 6um.
  What's due to the Gospell-Minister by the undoubted Law of morall E­quity, that the Magistrate ought to see determin'd and made sure by the Law positive or Municipall.
• But some kind of allowance for cer­tain is due by the Law pos.—
• Ergo—

16. What's due to the Gospell-Minister by—that the Magistrate ought to see—) We speak here, remember, [...], as supposing no such portion at all either allotted or confirm'd by Law.

17. There is an opinion very predo­minant in the minds of many, as if Mi­nisters were by profession to be a kind of Vid. Grets. in Discepta­tione Men­dicit. & pro­prietat. sive de utili Do­minio Bono­rum. Eleemosynaries, hominum mendicabula, as Plautus phraseth it, wholly at the cha­rity and devotion of the people; Wickliffe is said to have been the first broacher of this Heterodoxall opinion; Upon this [Page 197] pretended ground we find him in truth condemn'd in the Councell of Constance, Articul. 18. and Waldensis he Dogmatically relates and confutes the same; Doctri­nal. Fid. Tom. 1. l. 2. c. 65. Howsoe're it was, Fides penès Authores esto, I determine not.

18. We reade of a provision not much unlike to this made on behalfe of their Ministers in the Bohemian Churches, Ʋt avertatur periculum otisae viotae, ipsi suis manibus victum parent: Let them worke hardly or they must not eat, Confess. Bo­hem. c. 9. and herein have they followed directly the fourth Councell of Carthage Can. 51, 52. Ʋt Clericus quantumlibèc ver­bo Dei eruditus artificio victum quaerat; So apt are men to cul out the worst of every thing, if any there be: albeit if we shal nar­rowly search into the different condition of the times, such Canon might perchance have been of good and necessary use as then, and moreover that may well be­fit one place, we know, which yet by reason of the disproportion it bears, ought in no wise to be obtruded or forced up­on another.

19. Wickliff his ground now was, if so he held, a wrong understanding of our Saviours words, Mat. 10. v. 8. Freely ye have received, freely give, relating appa­rently (there from the Text) to a dispen­sation of those miraculous gifts the Apo­stles were endued with, which as they had received them gratis of Gods extra­ordinary bounty for the greater benefit of his Church; so were they not to make sale or merchandize of them, as Simon Magus afterwards, Act. 8. would they should have done.

20. Next v. 9. Provide neither gold nor silver, nor,—&c. spoken for the time on­ly, if we shall compare it with Mark. 22. v. 20. But now he that hath a purse, let him take it, as likewise his scrip-. &c. And it is further refelled by that of the A­postle afterwards, 1 Cor. 9. where refle­cting upon the present state of affairs, as then was, and still is, he seriously argues and concludes, as I said, the Ministers right from grounds of naturall equity.

21. But then moreover is this right of naturall equity to be ascertain'd by some positive and binding law: Else how shall the Minister do to compasse such his right? Right is as much as no right, where it lieth beyond the power of our procuring.

22. Besides, that Artis est perficere Naturam, as they say: And since Com­mon Equitie grounded upon nature, (This further seconded and confirm'd by a speci­all Ordinance of Gods owne framing, that They which preach the Gospell should live of the Gospell, 1 Cor. 9. v. 14.) hath in­teressed the Minister to some proportion­able meete allowance, though uncertain what, it is doubtless the Magistrates part to perfect the worke so fairly begun, by assigning Positivum Jus determi­natio est Ju­ris naturalis; Regul. determinately what Nature hath intended and drawn forth in a ruder proportion.

23. At a word, no trusting to the bare benevolence of the people in this cold Cli­mate of ours, and in times especially when Charity according to our Saviours [Page 200] prediction, Mat. 24. is grown colder; Time was when through abundance of love they would have plucked out their owne eyes to have given them S. Paul, Gal. 4. v. 19. much more have freely contributed to him whate're might be needfull for him in way of support: But now as times are come about, they will be sooner ready to pluck out the eyes of their Ministers; Instead of falling down to them in sign of reverence, as the Jaylor did by Paul and Silas, Act. 16. (And truly he who shall but considerately ponder those our Saviours words, Luk. 10. v. 16. He who despiseth you despiseth him that sent me: Or that of the Apostle, 1 Cor. 4. v. 1. Let men so account of us as of the Mi­nisters of Christ, might perchance be easily perswaded to a better and more reverend esteem [...]; Jul. A­post. in Frag. of their persons and Function both) they every where fall upon them.

24. Unlesse haply (and for great part I speak it, not otherwise) they be some [...], Tris­meg. in Pi­mand. c. 9. Ita est, idem­que semper fuit: Dam­nat quis{que} quod ignorat, A. Polit. l. 12 Ep. 31. illiterate, fanaticke, factious spirits a­mong them—Facit hoc illos Hyacin­thos: [...] [Page 201] [...], as Athenagoras speaks: Such briefly whose none or ill deserts by a wrong construction of the Age we live in, hath lifted them up into the high esteem of worthy Pastors.

BY Set Festivall Dayes, I mean not such Dayes the Papists celebrate, for the most part dedicated to Saints that ne're were men, or had a be­ing; Again, to them whose names, it is to be feared, may sooner be found writ­ten in the Rubrick, than in Heaven, and that in such abundant number as they do: More Solemn Feasts have they devo­ted to a Commemoration of their imagi­nary and fictitious Saints, than the yeare [Page 203] well nigh hath dayes to keep them on.

2. But by Festivall Dayes then I under­stand dayes of solemnity instituted upon good grounds, in honour of Christ him­selfe in the first place, in memoriall of those speciall Saints the Apostles, Evan­gelists, &c. and this too moreover for good ends, [...], Euseb. Hist. l. 4. c. 14. as well for Memoriall to the dead, as likewise for an vsefull pattern of imitati­on to succeeding Posterity.

3. The Fathers and others of the An­cients are frequent in making Catalog. Primordial. Festorum habes in Constit. A­post. l. 5. c 12 18, 19. l. 8. c. 33. Orig. Contr. Cels. l. 8. Adscito­rum posteà in Novell. Commin. [...]— mention of such dayes; Oblationes pro defunctis, pro Natalitiis annuâ die facimus, saith Tertullian de Coron. Mil. c. 3. Eusebius binding upon certain Tradition fetcheth the rise of them, as high as the death of Polycarp, Ubi Suprà, c. 14. Ignatius teach­eth it plainly, [...], in Ep. ad Philip. that we neglect not by any [Page 204] means, or undervalue the appointed Feasts of the Church: So farre as that S. Austin accounts him not true sonne of the same who shall so do; Rectè Festa Ecclesiae colunt, qui se Ecclesiae filios esse re­cognoscunt, saith he, Serm. de Temp. 252. But the Authority (barely) neither of Church nor Fathers, is now adayes much set by, such is the overweening selfe-con­ceitednesse of men: And therefore pas­sing by that despised kind of Plea, I shall endeavour to assert the lawfulnesse, as likewise the expediency of some cer­taine Festivalls, by these ensuing Rea­sons.

• Arg. 1um.
  What the Apostles have warranta­bly and that of their own Authority, done by one day, their Successors or the Church Representative may do in like sort by others.
• But the Apostles have warrantably of their own Authority set apart one speciall day to solemne uses in this kind.
• Ergo—

4. What the Apostles have warrantably and of their own Authority done by one day, their Successors, the Church may—) Par­ticular and divine inspiration on the A­postles behalfe, they of the adverse par­ty cannot plead here; If they do, they must and ought to prove it: And as for Power and Authority, the Deus sin­gulis tempo­ribus candem Ecclesia lar­gitur gra­tiam, The­oph. Alex­andr. Ep. ad Epiphan. Church doubt­lesse hath still a like left with her in some good measure, together with a pro­mised generall assistance of the Spirit ne're to faile, Joh. 14. v. 16, 17, 26. (especially for the institution and abrogation of Ec­clesiasticall Rites) as the Apostles had; Else had she not, I suppose, ventured on it, which yet neverthelesse it cannot be denied, but that she hath, even to an abolishing or reversing of sundry Ordi­nances instituted by the Apostles Them­selves, Act. 13. v. 28, 29. 1 Cor. 11. v. 33, 34. 1 Tim. 5. v. 9, 10. coll. with the known practise of the Church since being; Else should she want againe the just means of providing occasionally things within her self making for order and decency, as the Apostle adviseth, 1 Cor. 14. v. 40.

5. Now the minor Proposition of the Argument appears from their assigning the first day of the week to a solemn and constant remembrance of Christ his Re­surrection, which was done by their translating over, or adjourning, as I may say, of the Jewish Sabboth; So as one day of the week we still celebrate in me­mory of the Creation, by an everlasting Precept of the Morall Law, and the same as being the first, by an Apostolicall Or­dinance in honour of our Saviours ri­sing and returne from the grave; Iustit. l. 2. c. 8. n. 34. Cal­vin yet goes further, and is of opinion that (there occurring no certain Precept to the contrary) the Church if she pleas'd, and occasion were offered, might againe change the day, and remove the Sabbath-observance unto some other.

• 2^dum.
  Such dayes whereon we have recei­ved some inestimable great benefit or other at Gods hands, we ought not to let passe without solemn acknowledg­ment and celebration of them.
• But on certaine peculiar dayes we have received divers inestimable—
• Ergo—

6. Such dayes whereon we have received some inestimable, &c—) Thou shalt shew thy son in that day, saith God, (speaking of the Institution of the Passeover,) say­ing, This is done because of that which the Lord did unto me when I came out of E­gypt, Exod 13. v. 8. Againe, This is the day which the Lord hath made, Psal. 118. v. 24. What then? We will rejoyce and be glad in it; The Fathers in their Festi­vall Homilies are rife and frequent in pressing this Motive; The Hesiod. in [...], O­vid. in. Fast. l. 1. 2. &c. Alexand. ab Alexand. Genial. die­rum, l. 4. c. 20. vid. A. Politian. l. 12. Ep. 7. Heathen themselves led on thereunto by the gui­dance meerly of naturall reason and gra­titude together were accurate in this kind of observance, even to excesse.

7. The Assumption I make good by instancing in the dayes of our Saviours Nativity, his Passion, Resurrection, Ascen­tion, the same S. Austine keeps to, and reckons them up in order, in Ep. ad Ja­nuar. 118. For the first, Generatio Chri­sti est origo populi Christiani, saith Leo: and therefore to be had in high esteem with us; The Angells themselves in that Hallelujah or set Anthem of theirs, Luk. [Page 208] 2. v. 13, 14. did celedrate the same, thus giving us example what we likewise ought to do.

saith Pru­dentius of the birth of Christ: All things then universally both above and be­neath conceiv'd thereupon a kind of cheerfulnesse within them; And shall we only remaine altogether stupid? Ex­presse no manner of joy in commemorati­on of that day, which other creatures at first entertain'd with such sense of joy and gladnesse?

8. For the second S. Paul ranks it in almost an equall degree of worth with the Resurrection; Who was delivered for our offences, and was raised againe for our justification, Rom. 4. v. 21. So, c. 8. v. 34. Who is he that condemneth? It is Christ who died, yea rather that is risen againe; [...], could Philo. de vitâ Theori­câ. Philo say (speaking of the Essaei) who himself lived much about those times; Great is the solemnity observed by them in the day of Christs saving Passion.

9. For the third I speak of an Anni­versary celebration here, and S. Paul may seem to have pointed at it, 1 Cor. 5. Therefore let us keep the Feast, the Feast of the Passeover, v. 7. not with old lea­ven, &c. Justin Martyr speaks of its being kept as high as the Apostles times, [...], Resp. ad Or­thodox. 115. [...], Euseb­l. 5. c. 25. Ex Authoritate Scripturarum, & universae Ecclesiae Consensione, saith August. Ep. 119. c. 14. So as very early within the second Century of yeers, it came to an hot dispute betwixt the Ea­stern and Westerne Churches, (Victor be­ing Pope) concerning the punctuall de­terminate day of an observation; They earnestly then for a set day: The men of our times as much against any at all; Di­cite Pierides—whose judgement of the two, trow ye, had we best to fol­low.

10. For the third, it was a businesse in it selfe wholly of triumph and exalta­tion; Lift up your heads, O ye gates, and be ye lift up ye everlasting doors, and the King [Page 210] of glory shall come in, cries David, Pro­phetically foretelling this Iust. Mar. in Dial. cum Triph. n. 56. Ascention of Christs, Psal. 24. v. 7. and the Apostle S. Paul in a Semblable wise, where after­wards Historically he records the same, Eph. 4. v. 8. When he ascended up on high, he led captivity captive, and gave gifts un­to men; Solenne Scalig. de Emendat. Temp. l. 7. Diem festum solent agi­tare mulieres à partu, quod tempus ap­pellant [...], Cen­sorin. de Die Natal. c. 10. Tessaracostae they anci­ently called it in distinction from that of Pentecost following.

11. For true it is, the effectuall Colla­tion of those gifts hapned not untill the day of Pentecost afterwards, and there­fore was this likewise kept holy upon the grounds premised by the Primitive Christians, in remembrance to wit of such notable gifts as then, actually confer­red on the Church: We find the Apo­stles, and others of the Disciples, Act. 2. v. 1. unanimously then met together, fore-speaking as 'twere some such so­lemnity from the beginning due unto the day; And indeed in reason why should not the day of the Spirits descent, thereby enabling the Apostles with sufficiency of means for preaching of the Gospell, equally and as well deserve a day [Page 211] of remembrance, as that of the Lords comming downe upon Sinai did at pro­mulgation of the Law; the one answe­ring to the other in condition of being, and both in distance of time following directly fifty dayes after a celebration of their Passeover, our Easter.

12. Perchance they will say in way of Returne to whate're hath been offe­red concerning the observance and speci­all respect the premised dayes may seem to challenge at our hands: How that all the duty here requir'd of them is suffici­ently performed by an hearty and grate­full commemoration of soul within: Answ. That's not enough; Solomon was quite of another mind, when he dedicated the House and Ark of God, 2 Chron. 7. with such solemnity and outward expressi­ons of joy, as there he did; And further they might upon like reason say as much, if they durst, in prejudice of the Lords day, or first day of the week, ce­lebrated with a weekly observance in me­morie of Christs rising then.

13. Yes; But the Apostles as it was confessed, have already taken care for the due keeping of that, giving us exam­ple by their practise, what likewise they would have us to doe: They have so; Neverthelesse are the grounds each where for the observing of this and o­ther dayes much the same, only gradually distinguish't in the worth of them, and therefore by the Rule of Analogie ca­pable of a like Constitution or Ordinance in the Church.

14. But secondly, say they: Another day may serve as well, Christ may be taught and presented to the people as born, and crucified, risen, and ascended e­very day: Answ. De Pente­cost. Homil. 1mâ. S. Chrysostome had a sence of this devout fancy, and moreo­ver lessoneth us how and upon what good Motives we may be induced to an effectuall performance of it: [...], &c. yet doth he not there gainsay, but highly approve of the so­lemn keeping of certaine dayes also; There is surely somewhat, which too he well knew no doubt, in the peculiar set [Page 213] day, which by reason of the annexed su­tableness of time, as it formally points forth, so it carrieth our intentions up­on the particular acts here falling under a Commemoration.

15. Be it added as a Corollary of use­full observance, that the wilfull neglect of such more remarkable dayes, will by de­grees insensibly eat out a remembrance of the blessings themselves we have recei­ved on those dayes; Certainly it was the cursed stratagem of the Manichees in so doing, as S. Austine reports it, Contrà Ep. Manich. c. 8. Cùm saepe à vobis quaererem saith he, quòd pascha Domini plerumque nullâ, interdùm à paucis tepidissimâ cele­britate frequentaretur—Respondebatur e­jus diem celebrandum esse qui verè passus est; Christum autem qui natus non est,—&c. Of the Priscillianists afterwards, as Leo, Ep. 39. c. 4. 17.

• 3um.
  The Synagogue or Church of God among the Jewes, had power of or­daining set Festivall Dayes.
• The Church of Christ hath no lesse power than had the Synagogue a [...] among—
• [Page 214]Ergo—

16. The Synagogue or Church of God among the Jewes, had power of ordaining, &c.) V. gr. the Feast of Dedication of the Temple, Ezr. 6. v. 16. of the Altar, 1 Mac­chab. 4. v. 59. (graced by our Saviour af­terwards with his presence, Joh. 10. v. 22) of an yeerly triumph or rejoycing for the overthrow of Nicanor, 1 Mac. 7. Joseph. Antiqu. l. 12. c. 15. Of Purim, Hest. 9. v. 19. besides sundry other that Sigoni­us reckons up, De Repub. Heb. l. 3. c. 16, 17. Yet further is it observable how, Hest. 9. the keeping of the day was established by a decree, not left at liberty: That too for an yeerly performance, nor movable or uncertaine; And such power now of con­secrating certaine dayes in the yeare, the Church of Christ likewise as was said, hath evermore assumed to her selfe, which neverthelesse if any wayes un­warrantable, in all likelihood she would not once have attempted, or gonne about to doe.

• Ad agens u­niforme se­quitur actus & effectus u­niformis, De Cael. l. 1. c.
  Where the maine reason of some A­ction
  4um.
  or Duty continueth still one and the same, there the dutie consequent hereupon, may still be one and the same.
• But the maine reason of appoin­ting set Festivall Dayes, is one and the same with us still, and with the Jewes under the Law.
• Ergo—

17. The main reason of appointing set Festivall dayes, is still one and the same with—) A main reason thereof with the Iewes was the [...]; Theo­dor. [...], Ep. 8. magnifying of the Lords Name, a solemne rejoycing in his manifold blessings from time to time con­ferred upon them: Such were their Feasts, and upon this ground most evi­dently instituted and commanded to be kept, the Feast of Pentecost, of Trumpets and Tabernacles, Lev. 23. Deut. 16. that they might rejoyce before the Lord: And this reason now still concerneth us, as well as Them.

18. Nor shall the want of Gods Au­thoritative particular direction, (as there, where the Almighty was pleas'd to or­der all things conducent to a right ser­vice of him, by his owne immediate ap­pointment,) alter the case, since we adde nothing thereby to the Divine Worship, that may be essentiall; Nothing Iren. l. 4. c. 25. besides or against the Word, briefly, nothing in praejudice of it any wayes, which is the thing our Saviour condemneth Mark. 7. v. 13. and termes it a making the Word of God of no effect through our inforced Traditions; And such particularly as to the point in Quaestion, was Ieroboam his ordaining a new Paschall Feast, I King. 12. v. 31, 32. both for time and place contrary to what God had appoin­ted, Exod. 12. v. 18. Otherwise it is an universall good note of Luthers some­where, Satis est si non sint ibi prohibita, &c. In circumstantiall points of Religion what the Scripture expresly forbiddeth not, it may well be thought to allow of, as leaving it to the Confess. August. Ar­tic. de Tra­dit. Me­lancth. in loc. Tit de Cae­remon. Reg. 3á. Churches further determination: Yea, vertually it doth al­low of it, under that generall caution or [Page 217] advise in the forecited, 1 Cor. 14. v. 40.

19. Nay occasionall extraordinary Feast­dayes, Themselves, as scrupulous as they be, will in no wise gain-say, but do pra­ctise them: And they have holy David, Solomon, &c. for warrant, who besides those solemne usuall Feasts among the Jewes of Gods owne Institution, ordain­ed other-some, (upon religious occasions too) 2 Sam. 6. v. 15, 16, 17. 2 Chron. 7. v. 8. 9. &c. 30. v. 32.

20. Onely they are then your set ap­pointed dayes, Feriae aut stativae sunt, aut concepti­vae, aut Im­perativae—Macrob. Sa­turn. l. 1. c. 16. Sta­ta Sacra, Cato Orig. Feriae stativae they so im­pugne; [...], as the Aerians long ago were wont here to clamour, Epiphan. Haeres. 75. yet with what reason save onely a kind of peevish humour in them of do­ing things, [...], as he there goeth on, rather of their owne free motion, than by the appointment of Superiours, it is hard to say, there be­ing no more colour of will-worship cen­sured by S. Paul, Col. 2. v. 23. discerna­ble in the one, than in the other.

• 5^um.
  Those whom we ought to honour ex­ceedingly, whilst living, their memo­ries we may justly celebrate after their decease.
• But the Saints of God we honour exceedingly whilst living—
• Ergo—

21. Those whom we ought to—their memories we may justly celebrate after—) For the Assumption, that's cleare of its selfe, without further proofe: The ma­jor holds firme in the cohaerance of it by an Argument drawne a Consentaneis, where the ground of the antecedent and consequent is aequall, or the same.

22. Now for the consequent it selfe what more effectuall ready course of cele­brating and perpetuating their memories, (according to that of the Psalmist, Psal. 112. v. 6. The righteous shall be had in e­verlasting remembrance) than by allot­ting certaine dayes to be spent in an An­niversary commemoration of them; A practise this so grounded upon plain rea­son, that we performe it ordinarily and [Page 219] in civill considerations to our [...], Bals. in Phot. Nomo­can. Princes; The Romanes did it to their neerer Friends, Themselves; Natales seu nata­litios dies, who so ignorant but hath heard of? Christians afterwards by their example took them up, and applied them to the death of the Saints decea­sed, especially of such who had suffered Meritò natus hodiè dicitur, quandò non ad prasentem vitam ma­terno est ef­fusus utero, sed conc ep­tu fide i, Mar tyrli partu caele stinascitur gene ratus ad gloriam, Chrysol. in Sanctum Andr. Serm. [...]. 3 3. Martyrdome for the Truths sake, [...], in this sense, Concil. Laod. c. 51. [...], Euseb. l. 4. c. 14. vid. Ambros. in Serm. de Sanctis per Annum, D. Maxim. de eisdem, &c. Bed. in Martyrolog. passim.

23. But why this you'le say, is it donne to the Saints in times of the Gos­pell, rather than it was to the Patriarks, and other Worthies under the Law? Nay, secondly, why is the [...], Ce­dren. in vitâ Con­stant. Copro­nymi. name of Saint at all attributed unto them. To answer ordine retrogrado, one Quaere with another: And why, I pray, may it not be communicated to the faithfull servants of God now deceased, as well as whilst they continued here upon earth, which yet in contemplation of their more emi­nent deservings we find in Scripture usu­ally [Page 220] bestowed on them; No reason that I can guesse at, unlesse some speciall de­signe they may have of ingressing the spe­cious Title of Saintship to Themselves.

24. But more particularly for the former of the two, that praelation of some, name­ly the Apostles and Evangelists before the rest; It is not the Popes Canon or glo­zing Rubrick we bind on: But the rea­son is their neerer conjunction with Christ both in time and favour, whose [...] they are stiled to have been, or fellow-labourers with him in the worke of the Gospell, 1 Cor. 3. yea, [...], or the Saviours of men (in some good sense) is Macarius bold to adde, Homil. 28.

25. As the Gospell came in time after the Law, for the Law, saith he, was by Moses, but grace and truth came by Iesus Christ, Ioh. 1. v. 17. So have these first messengers of glad tidings a neerer relati­on to, and greater interest of respectfull ob­servance in us; How beautifull are the feet—&c. We cannot then too highly honour them, (I speak of a morall civill [Page 221] respect) whom the Lord hath honoured so much himselfe, and so proportionably for [...]; Herocl. others likewise, who by imitating their remarkable and praise-worthy deeds, shall (though not aequis passibus) tread in their steps, follow their example.

26. Upon these with the like reasons then I may be bold to infer the expedien­cy (a lawfulnesse at leastwise) of some set Festivalls, if, first of all, not abused through riot and prophanenesse, that which S. Paul so much blameth the Co­rinthians for in the keeping of their love-feasts, 1 Cor. 11. [...], &c. as De festis Paschal. Serm. 5. S. Cyril Apo­logizeth for the loosnesse of his times, and it hath been haply the sault of ours here­tofore; Else through superstitious vani­ty, as the Papists deal by theirs, placing a kind of Sanctity in the dayes themselves; (No, we challenge no such power of al­tering any day from its wonted and pro­per nature;) And hereupon comes it fur­ther, their esteeming so of one day above a­nother, forbidden Rom. 14. not in refe­rence to the ground or morall occasion of such day or dayes, (which peradventure [Page 222] might well enough be borne with,) but simply in its selfe, and for the dayes sake.

27. Secondly, if not mixing with Vid. Am­bros. Serm. de Circum­cis. Heathenish Customes, Quibus gentes I­dolis deditae intendunt, as Sanctus Marci­alis fore-warneth, ad Toloss. c. 25. Else containing somewhat in them secretly repugnant to the truth and substance of Christs Gospell, which is another thing; S. Paul Col. 2. v. 16, 17. Gal. 4. v. 10, 11. notes in those caeremoniall Iewish Feasts, their Sabboths, and new Moones, and les­soneth us against the observance of them.

28. But all this is still [...]; The Quaestion is only about some Festivals, (No other than what many of the best Confess. Helvit. c. 24 Bohem. c. 15. Auspurg. c. 4 &c. Reformed Churches abroad have allow'd of) and these rightly regulated and kept up to the purity of their first In­stitution.

29. As for such who hold off here meerly out of a timorous simplicity, be­cause we may be thought hereby to take somewhat from the due Worship of God, and impart it to the Saints, may that of [Page 223] S. Austine suffice with little change of termes; Honorandi sunt Marty­res proptèr imitationem, non orandi propter Reli­gionem, hono­randi chari­tate, non Ser­vitute; Rab. Maur. de Inst. Glorie. l. 2. c. 24. Nos Martyribus non templa sicut Diis, sed memorias tanquam hominibus mor­tuis celebramus, De. Civ. Dei, l. 22. c. 10. A­gain, Contr. Faust. l. 20. c. 21. Populus Christi­anus memorias Sanctorum, &c. we Christi­ans consecrate such Festivalls not so much to Saints as to God, nor yet this moreover for any Worship or Honour (more than civill) of Them, but onlie in commemora­tion of their vertūes.

30. The rest of more intractable spirit in this and other Arguments, I meddle not with, whose manner it is when dri­ven about by strength of reason, and hardly put to it, to cry out conscience straight, (as they of Rome in such like exigencies, the Church, the Church) making conscience on this wise the common Asy­lum of dull ignorance, or dissembled Faction.

31. Nor shall I say more to those who will be ready to object here the peoples Bonaeres neminem scandali­zant nisi malam men­tem,—agnos­cunt malum suum qui ta­li bono scan­dalizantur: Tertull. de Virg. Veland. c. 3. weaknesse, and pronenesse to super­stition upon this occasion, as not right­ly apprehending why, or for what ends [Page 224] such Festivalls, were ordained, but that it is pity where the easie remedy of sound and better information may be had (since, [...], saith C. Alexandrinus,) good orders wholesomely established in the Church, should without more adoe fall a need­less sacrifice to the peoples undisciplin'd simplicity.

CHrist our Saviour died and rose againe, that he might purchase unto himselfe a Church, Eph. 5. v. 25. This Church he meant in some good measure it should be free as well from the wrinkles of Errour and Haeresie; as the spots of gross impiety: And to this purpose when he left the world, he be­queath'd unto it the fellowship of his ho­ly Spirit, which might direct and guide it into all truth: Nor so onely, but he [Page 226] hath fenced it in moreover with Order and Rules of Discipline against the slie insinuations of whate're incroaching Novelties.

2. The Primitive Socrat. l. 1. c. 6. l. 3. c. 21. Sozom. l. 7. c. 4. Evagr. l. 2. c. 1.— [...]. Fathers were so carefull in performance of their duty herein, as not to admit of the least [...] or tittle, Ne syllabae quidèm, saith Theo­doret, Hist. l. 4. c. 17. in point of variati­on from the truth; What stirre with them about the termes [...] and [...], touching the Consubstantiality of Christs Divinity and Humanity to­gether in the same Person against the Ar­rians; Of [...] and [...] in procession of the Spirit, against the Macedonians; The Nicene Councell quickly damnes the blasphemous writings of Arrius that they might not do further mischief, as like­wise did the Ephesine the works of Nesto­rius, the Councell of Chalcedon those of Eutyches.

3. So vigilant were they anciently, we find, to prevent the noxious Superse­minations of Satan: And so carefull ought Christians by their example still [Page 227] to be in suppressing that liberty of opi­ning, (assumed now adayes more than ever,) i. e. of venting and then maintain­ing their private sancies under the co­lour of Prophecy; Which that the Chri­stian Magistrate or Minister according to their severall Interests may lawfully doe, I prove it by these ensuing Argu­ments.

• Arg. 1 um.
  That Discipline which we find both commanded and severely practis'd for restraint of false and erroneous opini­ons concerning Gods Worship in times of the Law, may accordingly (in some good proportion at least) be used in times of the Gospell.
• But such a coercive Discipline we find both commanded and practis'd in times of the Law, &c.—
• Ergo—

4. Such a coercive Discipline we find both commanded and—) This is cleare from Deut. 13. v. 1, 2, 5. &c. c. 17. v. 2, 3, 4, 12. c. 18. v. 20. 2 King. 23. v. 5, 6, 20. 2 Chron. 15. v. 12, 13. c. 34. v. 32, 33. &c. Iosiah took away all the abominations out [Page 228] of the Countreyes which pertained to the children of Israel, and made all that were praesent in Israel to serve, even to serve the Lord their God.

5. For the Major (whate're advan­tage the Donatists of old might conceive gained to their cause by distinguishing of the times before and after the Gospell, as Optatus reports, Contrà Parmen. l. 3.) S. De Exhor­tat. Martyr. c. 5. Cyprian inforceth the Argument, Si ante adventum Christi, saith he, alluding to that place Deut. 13. Circà Deum colen­dum haec Praecepta servata sunt, quantò ma­gis post adventum Christi; If it were so in times of the Law, much rather ought it to be donne in times of the Gospell: For that the purity of Gods Worship is now as much, or more to be tendered, than then it was, as the body exceedeth the shadow, and truth the substance.

• A Discipline which (over and a­bove)
  2^um.
  we have confirm'd by sundry passages praeceptive and exemplary extant in the Gospell, hath quaestion­lesse its place and use in the Church of Christ.
• [Page 229]But such a coercive Discipline we have it over and above confirm'd by sundry passages Praeceptive and Ex­emplary extant in—
• Ergo—

6. Such a coercive Discipline we have over and above confirm'd by—) See 1 Tim. 1. v. 3, 10. 20. where the Apostle excom­municates Hymen and Philetus upon this very point; So 2 Tim. 2. v. 18. Our Trans­lation there renders it, Shun prophane bablings: But as appositely perchance, [...], stay prophane, &c. Againe, Tit. 5. v. 11. c. 3. v. 10. Rev. 2. v. 14. I have a few things against thee, (writes Christ unto the Church of Pergamos) because thou hast them there that hold the Doctrine of Ba­laam, &c. and v. 20. speaking of the Church of Thyatira, Notwithstanding I have a few things, saith he, against thee, because thou sufferest that woman Jezebel which calleth her selfe a Prophetesse, to teach and seduce my servants; What more plaine?

7. And further, to what purpose else, may that Rod be, S. Paul makes mention, [Page 230] of, 1 Cor. 4. v. 21. A Rod of power, v. 20. (intimated by that [...] seu baculum Pastorale given heretofore into the Bi­shops hands at time of their Investiture; Iliad. A. [...], said he of Chryses Apollos prime Priest,) where the Apostle haply alludes to Aa­ron his Ambros. l. 2. Ep. 18. Rod, betokening the Authority of his Commission from God, Exod. 4. v. 17. Answerably whereunto Christ is said in verue of such his power which he hath, to break the Nations in pieces with a rod of iron, Rev. 2. v. 27. or els he relates, as being a Free-borne Citizen of Rome, Act. 22. v. 28. to those fasces or bundle of rods carried in token of their Authority be­fore the Romane Magistracy.

8. We exclude not here, (as before Qu. 1. n. 21) the Civill Magistrate from the use of the Sword in some cases, where the Rod of Ecclesiasticall Discipline will not do, for as much as he beareth not the Sword in vaine, Rom. 13. Constantine the Great us'd it to purpose, in the banish­ment of Arrius and his Complices; So did Theodosius, Valentinian, and Gratian, (notwithstanding the Lenity of Theodo­sius [Page 231] awhile upon occasion, Socrat. l. 5. c. 20.) by framing of Capitall Lawes as a barre of resistance against the Under­miners of the Orthodox established Religi­on; Few or none of better note shall we find in the whole Series of those Empe­rours to have donne otherwise: It is the brand which Paul Dia­con. in vitâ Valentis. Idem in Ia­lian. The­mist. [...]. Orat. 12. vid. Lamprid. in Heliogabalo. Historians fasten up­on some loose Pagans or Haeretiques there Themselves, that without any dis­crimination had at all they suffered a multiplicity of all Religions, as did Valens, Julian, thereby to gaine the easier passage for their own.

9. Nor yet without cause, (so to adde reason to example) have good and pru­dent Governours of State been very sharp in suppressing the dangerous encroach­ments of innovating Sectaries at all times; since Haeresie is a kinde of Gan­grene or Canker, 2 Tim. 2. which if spreading, and not otherwise curable, what followes, but that

Ense recidatur—S. Paul to this effect useth the very phrase of cutting off; I would they (i. e. certain seducing Teachers) [Page 232] were cut off who trouble you, [...], Gal. 5. v. 12.

• 3^um.
  That Discipline which occasioneth a greater comming in of Proselytes or Converts to the Christians Professi­on, is surely of good use in the Church of Christ.
• But such a coercive Discipline occa­sioneth a greater comming in of Pro­selytes and Converts, &c.
• Ergo—

10. Such a coercive Discipline occasi­oneth a greater comming in of—) There­foreAd Officium Haereticos compelli, non allici, dig­num est. Du­ritia vincen­da, non sua­denda est; Tertull. ad­vers. Gno­stic. c. 92. saith Christ concerning those un­mannerly guests in the Parable, Luk. 14. Compell them to come in that my house may be filled; This House is his Church, and the Compulsion there meniioned is by the severity of paenall Lawes; S. Austin is fre­quent and earnest in pressing this kinde of meanes as the surest and speediest course of reclaiming the Donatists with their seduced adhaerents, Ep. 49, 50, 60, 127, 158, 161, 167. &c. notwithstanding their en­vious complaints of injury being donne hereby to their weak unsetled consciences; [Page 233] Since, Quae pejor mors animae, saith he, quam libertas erroris? What more cer­taine death of the soule, than that of free liberty Melius est ut liberemus invitos, quàm ut vo­lentibus con­cèdamus exi­tium. Iul. Firmic. de Error. pro­fan. Religi­onum. permitted unto men of follow­ing their owne ill-grounded and erroneous opinions.

11. On the other hand restraint here begets in men whether they will or not, a sence or feeling of the duty they are inforced to, and knowledge many times, though unawares, produceth a love of what they thus know; Per haec enim fiet, ut velint sanari, Edict. Marcellin. Contrà Donatist. ad fin. Collat. Carthag. [...], Herocl. Where the last Act then is not forced, but voluntary, capable of effecting a sin­cere and true Religion in the heart.

12. If this will not suffice, or may seem too harsh, I further distinguish betwixt positive and privative censures, as may be us'd; The latter without all scruple justly exercisable upon offenders here; when as namely men of reserv'd and o­therwise inoffensive spirits, shall yet, if re­quir'd, [Page 234] requir'd, deny due obedience to some knowne establish't law; Such are absten­sion, praeterition, a [...], Lex. Iustini­an. in Ce­dren. n. 136. disabling for present, from the enjoyment of places of publike advantage either in Church or State; [...], saith Paul, reject such an one, Tit. 3. v. 10. and this because of the great scan­dall and exemplary harm which doth ne­cessarily follow upon such their uncon­formity.

• 4^um.
  That Discipline, the neglect whereof maketh way for the increase of Schism and haeresie whereby the growth of Christs Gospell is much retarded, ought to be retained and exercis'd in the Church.
• But the neglect of such coercive Discipline maketh way for the in­crease of—
• Ergo—

13. The neglect of such coercive Discipline maketh way for—) S. Hierome aptly to this purpose, Scintillula res parva est, (saith he) & paenè dùm cernitur, non vi­detur: Sed si fomitem comprehenderit, & nutrimentum sui quamvis parvi ignis [Page 235] invenerit,—&c. Igitur & scintilla statim ut apparuerit, extinguenda est—Comment. in Gal. 5. v. 9. On this sort, and from such small beginnings brake forth the Arrian Haeresie with him, and in like manner, almost in the same termes doth Pomponi­us Laetus record the rise and growth of Mahumetisme, Hist. l. 2. in vitâ Mag­med.

14. For why? No error so grossely sottish which (if not straight crushed in the shell,) may not gaine Abettors, and men in reason will be forward to broach their novell opinions, where instead of censure, they are like to find [...]; Pro­cop. Hist Ar­can. immunity, if not credit and applause;

Error, like as all sin, is naturally most fruitfull of increase; Dato uno sequuntur mille: One evermore readily begets a­nother, and so onwards, as long as ei­ther the fancy within remains unweari­ed, and not tired out, or there be offe­red from abroad fitting and plausible matter to work upon.

14. But what will some say; Shall the devout minded Christian be utter­ly debarr'd the liberty of scanning what­e're doctrinall truths commended to him, of satisfying his scrupulous conscience, of propounding, if occasion require, his sup­posedly better and more Orthodox con­ceptions? Answ. It is mens open and tur­bulent divulging of their private fancies I argue against, not their sober examina­tions even of establish't and generally re­ceived Tenets; When with the Beraeans Act. 17. they shall modestly search into the truth of points, whether it be so, or not: And on this manner we may law­fully, as St. John adviseth, 1 Ioh. 4. try the spirits of others, as likewise propound our owne; yet so, as that for quiets sake, we submit to the Churches Decrees alrea­dy fixed, untill such time, as a solemne and formall discussion of the matter in way of review, may bee first ob­tained.

15. Again, doth not Christ himselfe Mat. 13. counsell us to let the wheat and tares grow up together, till the time of har­vest [Page 237] shall come; By tares, say good Ex­positors, denoting the Haeretick, and by wheat the Orthodox Professors; Yes: Lest whilest we gather the tares, we destroy the wheat also, v. 29. There you have the Reason assigned of this forbea­rance; [...]; Chrys. So as where we are able to di­stinguish betwixt them, (which yet to do is many times a peculiar Act of Gods all-discerning eye, who alone can uncase these ravenous dissembling wolves) we may extirpate the tares and leave the wheat standing: Or els he means it of the wicked generally, and so must we perforce rest content with their company in this pre­sent world, else go out of it, as the Apo­stle speaks, 1 Cor. 5. v. 10.

16. Gamaliel his advise, Acts 5. v. 38, 39. urged by some of letting things a­lone, lest haply we be found to fight against God, De punien­dis Haereti­cis à Ma­gistratu. n. Beza hath long since well and easily answered, with an Ex veris prin­cipiis malam conclusionem eliciunt; For what though Gods decree in all cases doth evermore inevitably take effect, it followes not therefore, we may not lawfully make use of subordinate out­ward [Page 238] means either way, sometimes in a way of furtherance, and sometimes of praevention, as here, to the crushing of such dangerous opinions in the very shell, or first budding of them.

• 5^tum.
  Nothing that opens a gap to many or more Religions than one, as tending to salvation, is sufferable in a Christi­an Church
• Liberty of Prophecying opens a gap to many, yea more Religions than one—
• Ergo—

17. Liberty of Prophecying opens a gap to—) [...]; Orig. Contr. Cols. Non esse noxium si in­ter Gentili­um Aras & Dei Ecclesi­am quisquis transiens u­traque vene­retur. Arri­anorum di­ctū referente, Greg. Turon. l. 5. n. 43. Ʋnumquemque in suâ fide salva­ri, that men may be saved in their own severall waies of Religion and Worship, hath been the groundlesly absurd opini­on of divers; The first broacher I meet with of this brain-sicke conceit, is Car­pocrates the famous Heretick, who bin­ding on those two great Postulata in Christianity, Faith and Charity as alone absolutely necessary to salvation, held all o­ther things for matters of indifferency, Et secundùm opinionem hominum quaedam [Page 239] quidèm bona quaedam à mala vacari, Iren. l. 1. c. 24. Yet what saith our Saviour, [...] Strait is the gate, and narrow is the way which leadeth unto life; There is but a way thither it seems, not wayes, and this way but narrow too; S. Paul Phil. 3. v. 16. mindes us of a certaine Rule, that Fidei Catholicae Regula, as the phrase afterwards grew rife among the Fathers, which e­very of us professing the Christian Reli­gion must conforme to, and warily pro­ceed by; Let us walk by the same Rule, let us mind the same thing.

18. It was the sencelesse custome of the Romanes in latter times (for else an­ciently, Separatim nemo habessit Deos, neve novos,—&c. D [...]deca-Delt. de Jur. Sacror. n. 2.) to worship their severall gods, of whom they had store, after their severall appointed formes of Service, thus allow­ing as many Religions in their State, as they had Idol Deities; Quid interest quâ quis{que} prudentiâ vera inquirat? Suus cui{que} mos, suus cui{que} ritus est, saith Symmach. in Relat. ad Valent. &c. vid. Athe­nag. in Le­gat. pro Chri­stian. statim ab initio. he: But not so for the true God, the God of Israel; I will give them (my people) saith the Lord, one heart, and one way that [Page 240] they may serve me, Ier. 32. v. 38. and, Be ye perfectly joyned together in the same minde, and in the same judgement, 1 Cor. 1. v. 10. A Babel confusion of various Sects and Pro­fessions, of silver, and brasse, and iron, and lead mingled together, in no wise plea­seth him; But, he will gather them into the furnace, and his wrath shall blow upon them to melt them, Ezek. 22. v. 20.

• 6tum.
  That which begets certain jealousie faction, and rancor of mind among people, is not to be permitted in a State.
• But liberty of opining, and then practising divers Religions, begets cer­tain—
• Ergo—

19. Liberty of opining and practising divers Religions, begets certain jealousie, faction, and—) [...]; Mecaen. Orat. ad Aug. apud Di [...]n. l. 52. Begets, I say, and that almost necessarily: For where there is difference in opinions, there will be a [Page 241] disagreement of affections, it can hardly be withststood: Whilst each party su­specteth the others overspreading growth, opposeth its increase, and stomacks all successefull prevailings of the same; The Iew will evermore maligne the Samari­tane, the Pharisee contest against the Sa­duce, till all be in an uproare, as there it was, Act. 23. v. 7. Dissensiones augente licentiâ, as Amm. Marcellinus gives it l. 22. And it was one of Iulian the Apo­state his subtill devices, a tolerating, yea cherishing the Christians in their divided Sects and Opinions, Ne unanimantem ple­bem timeret, saith he there; The like plot we reade of in Diodor. Sicul. l. 2. which some Tyrants of Aegypt u­sed towards their Subjects, (Good policy indeed in a weak and not fully se­cure Government,) [...]—thereby to hinder them from a mutuall accord each with o­ther, and so the more easily keep them under.

20. Ʋnity in point of Religion is the surest tye of concord in affections; I will give them one heart, and one way that [Page 242] they may fear me, Ier. 31. We shall hard­ly ever feare God, as we ought, unani­mously and with one heart, unlesse we serve him after one and the same way; And hereupon doth S. Paul Eph. 4. v. 3. praemise the unity of the Spirit before the bond of peace; Endeavouring, saith he, to keep the unity of the Spirit in the bond of peace; [...]—A­gath. Scho­last. Hist. l. 2 No peace to be expected, where the spirits and judgements of men are disa­greeing: Where there remaines strug­ling together in the same wombe, as 'twere, of the Church, different Tenets, contrary Opinions.—

• 7^um.
  Things fault-worthy in Themselves, secret or open, may justly be punished according to a different cognizance had of them.
• But error or blindnesse of minde is a thing fault-worthy in it selfe.
• Ergo—

21. Error or blindnesse of minde is a [Page 243] thing fault-worthy in it selfe—) Reas. Be­cause it is [...], &c.. Clem. Alexdrin. l. 1. sinfull; If a soule shall sinne through ignorance against any, Lev. 4. v. 2, 14. The thought of foolishnesse is sinne, Prov. 24. v. 9. Simple ignorance, as being the fruit of originall corruption in us, and Habituall, of Actuall; Therefore both punishable, (as so) by God the searcher of the heart, and who keepeth his Tri­bunall of Iudicature likewise there; I the Lord search the heart, I try the reins, even to give unto every man according to his wayes, and according to the fruit of his do­ings, Ier. 17. v. 10. Outwardly by the Magistrate in reference to those exter­nall effects it usually produceth, of ill ex­ample, inconformity, disturbance either to Church or State.

22. Otherwise, Cogitationis paenam nemo patiatur, is a saying Orthodox e­nough: For that conscience of it selfe truly, is as Enchirid. Epictetus speaks, [...], a thing not to be come at, or reached to by the hand of punishment: But therefore do the inward acts here, those privy ma­chinations of the soule fall under censure, [Page 244] only by accident, as making to the grea­ter increase and aggravation of the out­ward; [...], Ap­thou. Pro­gymnas m. c. 13. Praemeditated offences done with a full and knowing consent of the will, deserve severer chastisement, than doe slips of infirmitie; Else secondly, in a constructive sense, as prompting to a vio­lation of that Law or Command which conscience within tells me I ought not to violate; Wherefore you must be subject (saith he, Rom. 13. speaking of externall obedi­ence due to Governors) not onely for wrath, but for conscience sake.