SECTION I. An Introduction concerning the Mo­dern Zamzummims and mischie­vous Agitators against the Clergy.
To the English Gentry.

THere have been of late some Zamzum­mims and sons of Anak amongst you, though not of you. These (as their Name is by inter­pretation) have been Turpia & prava cogitantes ac molientes, i. e. [Page 2]Great Inventors and Masters of Mischief. And the gemination of the word, Deut. 2.20, 21. Zamzummim, notes in the Hebrew dialect, High and mighty ones for strength of Body and Mind to do mischief, or hor­rid machinations. These have looked upon the English Church­men (of the first and best Edition in this Century) as upon so ma­ny inconsiderable and despicable Grashoppers of the Earth. Num. 13.33. And while the Sacred Scripture calls them indeed Earthen Vessels, 2 Cor. 4.7. they have made them all in their new account no better then Terrae filii, i. e. Sons of the Earth, men of base and vile Allay in respect of their Generous Order. And yet by the dispensation of Divine Providence, both these sons of Anak (to complete the Parallel) have been themselves odious and despicable in the eyes of the King of Kings and Lord of Lords, and that menace and commination is almost verified, Psa. 73.20 Thou shalt make [Page 3]their Image to vanish out of the Ci­ty. These men have had a gallant Levelling Project in reference to the Church, while Self-interest hath forbade any such design in relation to the State and Com­monwealth.

It's very true, that the God of Order and Father of Lights hath made and constituted a double Aequinoctial in the compass of the Year, the one Vernal, the other Autumnal, in which the brightest Day cannot brag of a Minutes length beyond the soulest and darkest Night. But these sons of Disorder and Confusion have of­ten and often voted and designed a third and new Ecclesiastick Ae­quinoctial in the Church; in which the Lights of the first, second and third Magnitude must be equalli­zed with the most obscure, igno­rant and illiterate Teachers. Nei­ther would they have any regret or aversion, if all such Lights had been whelmed sub modio, under a [Page 4]Bushel, or (like Achans accursed thing) buried under ground, and not one of them set up in a Can­dlestick, especially if it be a Gol­den one, a place of value and emi­nence.

It seems the sond Fancy of some sons of false Light in old Tertullians dayes, by a Platonick Revolution, hath lighted upon our modern Age: Tertul. de Monoga­mia, c. 12. Quum extollimur & inflamur adversus Clerum, tunc Unum Omnes sumus, tunc Omnes Sacerdotes, &c. i.e. When we are extolled and swollen big with a Tympany of spiritual pride, then we are all One, and all Priests; and that not without a Sacred Text to justifie it (a very Jus di­vinum for contempt of Ministery) Sacerdotes nos Deo & Patri fecit, Apo. 5.10. i. e. We are all Kings, all Priests to God. Jude 11. Just all Corahs Com­pany (for the gainsaying of Corah is a sin under the Gospel) All the Congregation are Sancti, eve­ [...]y one of them Saints and Ho­ly, [Page 5]as holy Orders can make them.

These grand Agitators and Pragmaticks in Church-affairs have possibly another fair (or foul) Precedent from some of their modern Progenitors, even in Queen Elizabeths dayes. Sir Henry Spelm [...]ns Preface to his Coun­cils. The Plot was this: That while in our Royal English Armes there is the Cross and the Lily in a fair conjun­ction, their Envious eyes would have wholly rased out the Cross (the Embleme of the Church) that so the Lily (the Embleme and Cognisance of the State) might singly and solely flourish, exceeding Salomon in all his Glo­ry.

If these men had gone one step further in their furious Z [...]al, & unâ & eâdem liturâ, by one and the same motion had blotted out and expung'd the Cross from their own Foreheads, had they not made themselves and the whole State very Gallant and Triumphant [Page 6]Christians? And whereas it was once the pious Vote of a King of Israel, and one learned in all the Wisdom of the Aegyptians, and the man of Visions and Miracles beyond all others, Num. 11.29. Would to God all the Lords people were Prophets; that Vote would have been by these wholly inverted, or perverted, Would to God all the Lords Prophets were no other then one of the people: and so the Cross it self (the Em­bleme of the Church and Church-men) wholly have been crucified to all intents and purposes.

I am now ashamed and blush (Gentle and Honoured Sirs) that I should tell you such true stories of our own Zamzummims, sons of false Light and Fanatick Agita­tors, before whom the whole Bo­dy, or Carkass, of our English Church bled afresh, at the pre­sence of such Monsters of men. God grant there be no Spawn or Issue left of such Levelling Edo­mites, that still cry, Down with it, [Page 7]down with it even to the ground.

The Authors grand Design by these small Papers is, to make our own English Statute more authen­tick and unrepealable in all Eng­lish, generous and Christian hearts, 8 El [...]z. cap. [...]. in Pre­amble. namely that of 8 Elizabeth cap. 1. That the Clergy is a High State, one of the greatest States of the Realm. And this shall be asserted against all our new Edomites, 1. Jure An­tiqu [...]-Anglican [...], by the old Eng­lish account; 2. Jure Naturae & Patriarchali, by the Law of Na­ture and Patriarchs before the Law; 3. Jure Mosaico & Israeli­tico, under the Law of Moses; 4. Jure Evangelico, by the Evan­gelical account; 5. Jure Ecclesia­stico, by Primitive Ecclesiastick account; 6. Jure Ethnico, even by the account of Heathens them­selves.

But before all or any of those, I am constrained from the urgency of the present Posture of Ecclesia­stick Affairs, to give my Reader a [Page 8]double Essay or Exercitation: One touching the Merit and just Value of the true Old English Clergy; The other touching the Demerits and depreciating the New English Clergy, and of all Sectaries, of what division, subdi­vision, and of what denomina­tion soever. Though possibly (upon Second thoughts) the grand Defects and huge and gross Enor­mities of all such Factious spirits, like the Faces or Dregs, are most fit and proper for the Bottom and Sediment of this Discourse; un­to which I shall defer them.

SECT. II. Of the grand Merit of the Old Eng­lish Clergy.

LEt not, I pray (Generous and Courteous Sirs) this one word seem the effect of Clergy-Pride, if we dare venture to tell you, That there are no less then eight [Page 9]or nine signal and eminent Ho­nours and Favours which the Great and Catholick Bishop of Souls hath vouchsafed to our Ec­clesiastick Order; equal to which the Divine Benediction hath hard­ly deign'd to any Age or any Kingdom besides.

1. Speeds Hist. l. 9. c. 19. pag. 9 [...]7. The Union of the Houses of York and Lancaster was effected by the Counsels of Bishop Mor­ton. A rare Accommodation and Expedient for the joynt & united welfare of the Church and State.

2. Idem, c. 20. pag 989. The Union of England and Scotland was wrought by the trea­ty of Bishop Foxe. That great Wall of Partition was beaten down by a blessed Episcopal Hand.

3. The Conversion of the King­dom from Paganism was by Saint Augustine Archbishop of Canter­bury.

4. Dr. Taylor, Epistle to Episc. as­serted. The Reformation was be­gun and promoted by Bishops. These were those Aarons, whose [Page 10]hands lift up did defeat all the for­ces of the Amalekites, and gave Benediction to all true Israelites. So that we may borrow (without just Envy) the words of K. Alured to Walfigeus the Bishop, Felicia tunc tempora fuerunt inter omnes Anglia populos, &c. i. e. England was oft the Fortunate Island. His Reason is, Sapientes extiterunt in Anglica gente de Spirituali gradu, &c. Because those of Spiritual Order were Learned, Wise and Godly.

Let this make a fifth signal Be­nison even in a modern Age: That as in England a judicious and authentick Antiquary hath fixed this Asterism upon English Kings, Spolman Concil. Praef. Plures pii Reges in Anglia quàm in ulla alia Provincia, quantumcun (que) populosa, i. e. More pious Kings have been in little England, then in any other Province, though ne­ver so populous or numerous: so the same Divine Benediction hath bestowed a singularity and speci­alty [Page 11]of Favour and Honour upon the Body of this Clergy, ‘That there have been more Learned men in England then are to be found among all the Ministers of the Religion in France, Flan­ders, Germany, Poland, Den­mark, Scotland, and all Europe be­sides.’ Thus Cambridge and Oxford answer to the Puritan Petition ex­hibited to K. James Anno 1603. pag. 31. And can it once be ima­gined by him that hath Charity as a grain of Mustard-seed, that such a numerous company of such Learned, Grave and Judicious Clerks should prefer a Libel to such a Learned and Judicious Prince as he was?

Adde yet a sixth signal Ho­nour, That the late most Odious ( i. e. Dignified) Clergy, as Bi­shops, Deans and Prebends, have been [...] (in the singular and new-coined Greek of the An­gel) highly favoured and honoured above others. For though their [Page 12]Number exceeds not above 4. or 500. Cambden. persons, yet they have been more Able and Athletick and Publick Champions of Protestant religion against Popery, then above 9284. Parochial Ministers. In this I dare appeal to all Learned Gentry or Clergy of what Party or Persuasion soever. These, like Gedeons 300. Souldiers, have done the Duty and Service of many thousands, though their Reward hath been of late, to be discarded and disbanded by the men of the new Militia, or Malitia rather.

If all these Six signal Honours adde nothing to the Merit and Price of that English Order, let them give them all an Ostracism for an Honorary, Arist. and write upon them, Nemo inter vos excellat; an Athenian banishment for ten years, for being too much Athenian or Learned.

That I may yet adde ad cumu­lum, and make up a very Galeed, i. e. an heap, of Witnesses, take a [Page 13]seventh signal Honour and Prero­gative, which is the greater be­cause it comes out of the mouth of an Enemy. Even one of the grand Rabbies and Patriarchs of the Modern Age gives them a fair voluntary Attestation and ingenu­ous Confession. His own words are these ensuing. ‘If we had been at Gods elbow (such his own dialect and language) when he bounded out the Nations, and appointed out Times and Seasons that men should live in, we should not have known in what Place or Nation we should have chosen to have lived, in respect of the enjoyment of the Gospel, rather then in this King­dom.’ So Thom as Goodwin in his Grand Interest of State, Febr. 25. 1645. This Ex ore tuo then was spoken above 20. years before that date, as himself witnesses; When the Episcopal Order and English Liturgy were in their very [...] and altitude, their very Meri­dian Lustre.

Another Rabbi of the same Fra­ternity gives a fair Concession extorted only by the virtue and force of Truth, and that with no small Passion and Indignation. ‘O how does the Carriage of these men in some degree justi­fie the Harshness, Sourness, Do­mineering and Cruelty of some of the Prelates? There is occa­sion given to think they were not such vile men as heretofore we thought they were.’ So Jer. Burroughs, Irenici pag. 216. Anno 1646. John 11.51. This, sure, he spake not of himself, but as being a High Priest (and true Prophet) for that same year.

If the mouth of two or three Witnesses will not establish this word, hear the grand and united Authors of the late deformed Re­formation. ‘That instead of true Piety and Power of Godliness, they had opened the very floud­gates to all Impiety and Pro­faneness; and that after they [Page 15]had removed the Prelatical yoke from their shoulders (which they had tied on with their own Hands and Subscrip­tions,’ and were now Viri Belial, without yoke) by their Covenan­ted ‘endeavours, there was a rueful, deplorable and defor­med face of the affairs of Reli­gion: That instead of Reforma­tion, they might say with Sighs, what their Enemies said in Scorn, they had a Deformation in Religion, and swarming with noisom Errours, Heresies and Blasphemies, Schism, Separa­tions, Divisions and Subdivisi­ons.’ Thus, thus the Testimo­ny of J. C. subscribed by the Mi­nisters of the Province of London, pag. 26, 29, 30, 31.

You may easily judge (Cour­teous Gentlemen) what kind of Builders they were, without any Edification; though their fingers do very much itch (if their Wits were as good as their Wills) to [Page 16]rear up a second Babel. [...].

Let the Reverend Clergy then (yet further) Ride on prosperously, and good luck have they with their signal Honour in the eighth place, from the indifferent, impartial Transmarine Testimony. Floren­tissima Anglia, Ocellus ille Ecclesia­rum, Peculium Christi singulare, Spei melioris vexillum, splendida Domini caulae. — Horrore toti con­cutimur ad versam hanc pulcherri­mam Ecclesiae inter vos faciem.— hactenus in terris & Ecclesiae Thea­tro eminuere. i. e. The most Flo­rid and Illustrious Church, the right Eye of the Churches, Christs own grand Peculiar, the very En­sign and Banner of all good Hope, the most splendid Sheepfold of the great Shepherd and Bishop of Souls, the most fair and eminent Candlestick on the Theatre. Thus, even thus, the very Gene­va-men and their Learned Di­odate, ad Conventum Ecclesiasti­cum Londini. Sound Doctrine [Page 17]for the late Assembly-men.

Again, is it not very Rare and Admirable, that with the Geneva-men, another Transmarine Author, a French Ambassadour (Monsieur Rogne) sings an almost Antiphonon, Conference at Hamp­ton-Court, second day, p. 38. giving out at Court and at Canter­bury, upon the view of our Church­men and Church-Service, ‘That if the Reformed Churches in France had kept the same Orders a­mongst them which we observ'd, he was assured that there would have been many Thousands of Protestants more there then now there are.’

Now as those eminent Transma­rine Persons were at least seeming Fautors and Fomenters of our old English Church; so others (of a more gallant Equipage then any Novel Teachers) were no friends to the profane violaters of Sacred Per­sons or Revenues of the Church. Luther for Germany calls ‘Bona Pa­pae ( i. e. as they are miscalled,’ Landes of Bishops, Deanes and [Page 18] ‘Chapters) the Churches just Pa­trimony, Luther on Gal. 6.6. not to be deprived by the Laiety upon Scruples of Con­science, because Popish, &c. and (sayes he) the Devils own high­way to destroy Religion is either by Errours of Hereticks, or else by depriving or defrauding Gods Ministers: and this is the Devils Master-plot.’

This is a German Witness serving indifferently for our English Hori­zon. Calvin for France does not be­friend our English Zamzummims, who complains, ‘That the Patri­mony of Christ and the Patrimony of the Church are not employed to the Sacred Honour of the Clergy, is my grief; and all good men lament this case with me.’ So Calvin de Necessit. Reform.

Lastly, Knox for Scotland gave this death-bed Doctrine against our English false Teachers: ‘Brethren (saith he) we have fought against Hereticks, and God hath blessed us: we must now have a strong [Page 19]fight against the Sacrilegious.’ And accordingly at St. Andrews An­no 1582. there was a general Fast throughout the Realm for appea­sing Gods wrath for the sin of Sa­crilege.

Let our Novel Teachers in Eng­land either defie this Quaternion of Gospel-Souldiers, Diodati for Ge­neva, Luther for Germany, Calvin for France, Knox for Scotland; or else down on their knees, and aske Par­don and Blessing from their old Mo­ther the Church, or their Fathers the Bishops of that Church.

In the ninth and last place, the Honour of the old Clergy might be demonstrated and made visible and conspicuous from the Antithesis of all Novel Teachers. Opposita juxta se posita magis elucescunt. Their Dis­obedience and Rebellion, their Sa­crilege, their Perjury, their Excom­municating of Creed, ten Com­mandments, and blessed Sacra­ments, their Oppression and Rob­bing of Brethren (against the Laws [Page 20]of their own Masters) their Aposta­tizing, Temporizing, and Symboli­zing with Papists (in more then ten or twelve particulars;) these, these are the Lees and Dregs which (as before was said) shall be reserved for the very Bottom and Sediment of our whole Discourse; if our good Constantines Mantle, i. e. our King Charles his Act of Oblivion, do not palliate, even wholly cover and hide them; or such foul matters will not make my Papers rather sink then bear them. However, here I give breath to the gentle Reader by a wilful, and studied, and charitable Paralepsis at the present.

Now, Generous Sirs, weigh all these premised Considerations in the balances of Reason and Religion; and when ye have weighed their Signal Actions, 1. in Unions, 2. in Conversions, 3. in Reformations, 4. their numerous Off-spring, 5. their active and vigorous Atchievements, 6. their domestick Enemies suffra­ges, 7. their Transmarine Friends [Page 21]and Fautors, 8. the Defects and E­normities of their Competitors, &c. Ye may justly pronounce, Euge bo­ne serve, to the Old Order; and, MENE, MENE: TEKEL, i. e. Ye are numbred, weighed in the balance, and found too light, even to all our English Novellists.

SECT. III. Of Jus Antiquo-Anglicanum, or the old English Account.

IF my Reader be of true English temper and complexion, then (besides the aforesaid signal Ho­nours and Favours to the Clergy-Order) he may please to know, That 1. the Authority of the first Christi­an King of Britain, 2. the Bond and Obligation by Oath of English Kings, 3. the gracious Concessions of some English Parliaments, 4. the temper and tenour of our English Laws, 5. the Devotion of our Eng­lish Gentry and Souldiery, 6. the [Page 22]sad and bitter Execrations on Malig­nants to the Order, 7. the ancient English Usages and Customs; these, all these, are as so many Cords, i.e. invincible Inducements and Engage­ments, to bind them and their hearts and souls both to the Service of Gods Altar, and to all the Ministers that attend upon it.

For the First; It's a bold and a blind Errour of that grand Popish Clerk, Bellarm. de Laicis, c. 17. Adannos CCC. nullus in Ec­clesia Christianus Princeps, i.e. There was no Christian King in the world for the first three Centuries of years: Whiles by the signal mercy of the King of Kings, Lucius, the first Christian and Baptized King, did found our English Episcopal Sees and Chairs by his Christian, Royal and Exemplary Benevolence; and both his Baptism and Royal Charity did bear at least so early a date as Anno 176. Epist. ad Carolum R. So Sir H. Spelman, Con­ [...]il. Now if the first Christian King was the Patron and Maecenas, and had the honour to love our Nation, Luke 7.5. and [Page 23]build us more then a Synagogue, will any Christian English Gentleman run to the Region of his Antipodes, and count it a great point of honour to be the Apollyon and Abaddon, the ra­ser and subverter, of such Noble Foundations and Endowments? This were to verifie that ignomini­ous English Proverb, Pater noster (God, or our King Lucius) built them, and Our Father is become the Apollyon. Every sober English Gentleman hath at least the Loyalty and Chari­ty which the very Heathen Phili­stines had to each succession of Kings, and to call his own Lucius his Abimelech; Pater meus Rex Lucius aedificavit.

2. For the Bond and Obligation by Oath of English Kings; So libe­ral and indulgent in point of Ho­nour were our English Ancestors, that that sacred Order hath another peculiarity and specialty of Favour: which is, That all English Kings, in all successions and generations to this very day, give a treble Bond [Page 24]and Obligation for defense and pro­tection to them, even a treble Cord by the Coronation-Oath. Which is a favour not vouchsafed or deig­ned to any other Order and Professi­on of men. First, he sweareth to preserve the Laws, Customs and Fran­chises granted to the Clergy by the glo­rious Saint Edward his Predecessor: Then, for peace and godly agreement (according to his Power) to God, the ho­ly Church and Clergy: Lastly, to pre­serve to us, and the Churches commit­ted to our charge, all Canonical Privi­leges, and to be Protector and Defender of the Bishops, &c. This, all this, is to be found in the Records of the Exchequer, and His Majesties Re­monstrance May 26. 1641. and in an old Manuscript in the publick Libra­ry of Oxford. And if this singulari­ty of favour will seem an invidious and odious observation in some Eng­lish eyes, I think there is somewhat correspondent and equivalent in that Commonwealth in which there was a pure Theocraty. By act and pow­er [Page 25]of the King of Kings one Rod, Num. 17.8 one Tribe, even that of Levi, had buds and blossoms and ripe Almonds, (a treble Benison by miraculous mer­cy) whilest no such fructification, no such florid blessing, upon any or all the rest of the Tribes in Gods Israel. Now let any Christian Gentleman judge whether he is not a Traytor to the Kings soul, (his Unica, or Dear­ling, as King David calleth it Psal. 22.20.) which shall persuade him that his treble Oath is but a Gypsies knot, fast and loose with a breath.

3. The gracious Concessions of some Parliaments, so eminent and exemplary that they all disclaim, and that upon Scripture-ground, a­ny Authority to dispose Clergy-estates. Parl. 25. Edw. 1. Lay-men have no authority to dispose of the Goods of the Church; but (as the holy Scriptures do testifie) they are committed onely to the Priests to be disposed of. And another saith, That the King by evil Counsellors caused the Temporalties of Bishops to be seised into his hands, 1 Edw. 3. c. 2. to the great damage of the [Page 26]Bishops: Which from henceforth shall not be done.

4. The temper and tenour of English Law. In the Magna Charta (confirmed 32. times by our best Parliaments) it is expresly said, We have granted to God, and by this our Charter have confirmed for us and our heirs for ever, that the Church of God shall be free, and shall have her whole rights & liberties inviolable. The great Charter, 2 Part. In­stit. proaem. saith Sir Edw. Cook, is no new Law; but it is declaratory of the prin­cipal and fundamental Laws of Eng­land. And he saith, the Nobles and great Officers were to be sworn to the observation of it. And by a Parlia­ment it was judged and taken as the Common Law of England. 25 Edw. 1. And (which is not unworthy your obser­vation) in our printed Statutes there is an heavy curse pronounced against those who shall break this grand Charter. 12 Hen. 3. pag. 23. Whilest then the Souls of Kings, and Souls of Parliaments, and Souls of Nobles, and the Soul of the Law lye all at stake, and must [Page 27]be [...] for the Clergy, he is a Fellow without a Soul (in the Spanish Proverb of a debauched and disso­lute person) and no Christian Gen­tleman, that studieth and meditateth the violation and alienation of that Reverence and Maintenance. Deut. 27.17. Cur­sed be he that removeth the ancient Land-mark. And all the people shall say, Amen.

5. The Devotion of English Gen­try and Souldiery hath been such that a very ancient Bishop, and our own Countrey-man, saith, Jo. Sari [...]b. Polychron. l. 6. c. 10. Jam ino­levit consuetudo solennis, i. e. Even in his ancient dayes it was yet a more ancient and solemn usage and cu­stom, that Eâ ipsâ die quâ militari cingulo decoratur, i. e. In that very day in which they were honoured with the badge and girdle of a Mili­tary Person, they took their Swords, imposed them on the Altar of Gods Church, and made a celebrious Protestation of devoting both their weapons and themselves, as the ob­sequious Propugners of the Altar [Page 28]and its Ministers. Neither was this Superstitious practice (as some would call it) without the fair prece­dent of all the 12. Num. 2. Tribes, encompas­sing and guarding the Tribe of God; as shall be evidenced in the sequele of our Discourse, touching the Israe­litish account.

6. The sad and bitter Execrations and Imprecations against Malignants to the Order, are solemn denuncia­tions of an utter, total, final and eter­nal separation from God and his blessing, Body, Soul, Estate, Poste­rity, and all. Ye may read the black lines of such composed by the com­mand of that great King Edgar, apud Jo. Selden. in Notis ad Eadmerum, pag. 155, 156. They are doomed to the same damned end with lapsed Angels and Devils, Cain, Judas. And even these Curses are but Co­pies drawn from the Originals and Authenticks of the meekest man, Moses, Deut. 33.11. and Darius his curse, Ezr. 6.12. and Malachi, 3.7, ad finem. And the Curse was even vi­sible [Page 29]of late dayes, according to the Prophetick Prediction of a great Sage and Judge of English Law, On the book of Statutes, Anno 51. Hen. 3. That a sacrilegious, or but slovenly, Re­ligion endeth commonly (as ours lately did) in downright Atheism. Sir Edw. Cook in Winchesters Case.

7. For the last, the ancient Eng­lish Usages and Customs; the Priest had such eminent honour, that Mi­nori Thano (i. e. villae Domino, atque Militi) aequiparabatur, in censu capitis pariter aestimatus, pariter (que) aliàs hono­randus, i. e. His honour and account was in Equipage to the Lord of the Manour and Town: Spelman Praef. Concil. And again, Selden Hist. c. 14. sect. 1. Comes praesidebat foro Comitatûs, non solus, sed adjun­ctus Episcopo; hic ut Divinum jus, ille ut Humanum diceret, alter (que) alteri consilio esset & auxilio. i. e. The Bi­shop and the Sheriff were Coassessors in the County-court, &c.

Can we yet further give instance of some singularity and specialty of favour in our English Constitutions and Canons of Charity? The Bishop [Page 30](saith Sir Edw. Part 1. fol. 86. Cook) non facit ho­magium Regi, dicens, Ego sum homo tuus, doth not homage even to the King, saying, I am your Man; sed fidelitatem, but fealty: quia homo est solius Dei, because he is the Man on­ly of God. The Parson also, in re­gard of his continual attendance up­on that sacred Function, is freed from all personal charges that may hinder him in his Calling. For such an one shall not be chosen Bayliff, Bedel, Reeve, or other such Offi­cer; nor be compelled to come to the Sheriffs Turn, to the Leets of the King or other Lords; Finch, Of Law, book 2. c. 1. p. 88 and all this by the course of Common Law, saith Sir H. Finch.

What a strange inversion and per­verting of those Orders from some mens Pride and Petulancy, who while they would seem to sit on the Sunday at the feet of their Apostles and Teachers, yet expect to have them all the week after [...] Hominum homines, in base and ser­vile compliances and homages to [Page 31]each mans humour and fancy.

In short, while we have had, Cour­teous Sirs, the Bond and Obligation by Oaths of Kings, Nobles, Parlia­ments, and constant Customs and Usages as declaratory, to indemnifie and secure the Clergies Honour and Patrimony, must they not even yet be inviolable & intemerate? Let the Oath to poor and mean Gibeonites, by Gods own verdict and sentence, be the end of this Controversie. The Case was thus; The Gibeonites were a poor, Pagan, Heathenish Na­tion, once devoted to destruction: There was yet the interposition of an Oath for their Indemnity; and there was an addition of a Dedicati­on à parte post: They were given to God (therefore called Nethinims, Ezr. 2.47. from [...] to give) for the service of the Temple, to be Hewers of wood, Josh. 9.27 and Drawers of water: An office vile and base even to a Proverb, From the hewer of thy wood unto the drawer of thy water, Deut. 29.11. Yet about 400. years after, King Saul, 2 Sam 21. in his [Page 32]zele too, to please the humour of the people, seeking to cut asunder all Bonds and Obligations to that de­spicable Gibeonite, God sendeth three years Famine, and hangeth up Sauls seven sons in Gibeah, for their fathers violation of that Oath. This the Verdict, this the Judgment and Ex­ecution. Suppose ye then, Gentle Sirs, all the English Clergy to be Gods Nethinims, given to his ser­vice; and suppose them as vile and base as Hewers of wood and Draw­ers of water: Will the same God that was so tender over poor Pagan Gibeonites, be wholly neglective of our own Christian, Godly and Lear­ned Priests and High-Priests, one and all? O rather let that Ca­non of the Council of Nice prevail, [...]. Let old English Oaths, Customs, Usages, Lawes, Concessions, Execrations prevail.

SECT. IV. Jus Israeliticum & Mosaicum; The Israelitish account under the Law of Moses.

IF neither the signal and personal Merit of our old English Clergy, nor the fair practice and precedents of our own Ancestors will oblige, there are yet many Cords of love (as the Prophet phraseth it) twisted from the joynt practice of the most Generous, Noble and Heroick Isra­elites, in whom no guile; who lived also in a pure and mere Theocratie, as Gods peculiar Portion and Ap­propriation.

Begin we with Moses; Whose own word (as Gods great Legisla­tor) might determine this Contro­versie, for our more glorious Mini­stery under the Gospel. Moses, the man Moses, [...], was the meek­est man in all the earth, Num. 12.3. Moses was of generous Extraction, [...], a fair and handsom per­son [Page 34]in the eyes of God, Acts 7.20. Mo­ses was deeply learned in all the wis­dom of the Aegyptians, Acts 7.22. Moses was valiant and couragious, [...] [...]ampion fourty years in the [...] ness against all Zamzummims [...] the sons of Anak. Moses also [...] friend; [...] the appellative of him onely and of Abraham in all the Old Testament. This, even this Moses was the noble and singular friend of Aaron and of the Tribe of Levi by a specialty of favour and endear­ment. This meekest person in all the earth giveth a large benediction on them, and a double execration and imprecation on all Malignants to that despised Tribe, Deut. 33.11. Bless, Lord, (not him only, but) his substance, and accept the work of his hands. And then he shifteth his foot from Mount Gerizzim to Mount Ebal; Smite through the loins of them that rise against him, and of them that hate him, that they rise not again. This mirrour of Gentility and Le­nity, upon Gods own record, first [Page 35]falleth on cursing of such Edomites; next, giveth an extensive and en­tailed curse upon the loyns of their enemies; then the fatal doom of a final and irrevocable destruction, praying to the God of mercies, that such may never rise again.

Go on now, ye profane world: ride on prosperously, ye Edomites and Zamzummims. Can these words be only airy and windy? Are these curses but bruta fulmina? Sure I am that if it be deeply considered, that the holy Apostle fetcheth our Gos­pel-Ministry from Aaron, Hebr. 5.4. No man taketh this honour unto him­self, but he that is called of God, as was Aaron; and Gospel-mainte­nance from Moses Law, 2 Cor. 9. and Saint Jude maketh the gain-saying of Core a sin committed under the Go­spel: and, Jude 11. Jer. 33.20, 21. If ye can break my Co­venant of the day and my Covenant of the night, and that there should not be day and night in their season; even such is my Covenant with the Levites and Priests, my Ministers: and lastly, [Page 36]if the Gospel-Ministry be more glo­rious then that of the Law, (where­of Saint Paul giveth most elaborate proof and argumentation, 2 Cor. 3. per totum) I say, if all or any of these are demonstrable, then it is more then a probability, that the influ­ence of Levi's benediction, or the influence of that imprecation against his enemies, is not expired or ex­stinct even under the Meridian of our Gospel-age. Let any generous and Christian Soul first read the pa­tern of Moses in the Mount, and lay it close to his Reins, and flat and plain to his Heart.

2. Next, I dare arraign and con­vent all the Tribes, not of the Gen­tility only, but of the vulgar Laity also, in our own Israel, and give them another specialty and patern of honour and favour in the Theo­cratie, the Government of Gods choice and administration. Is it not, generous Sirs, highly observable by you, and by each called Christi­an, that the Lord of Hosts was so [Page 37]tender and indulgent to the Militia togata, Num. 2.2. Ainsworth that by his special order and instruction the twelve Tribes were each and all of them of the Life­guard to the Sanctuary and to the Ministers of the Sanctuary? Iudah, Issachar, and Zebulun on the East; Dan, Asher, and Naphtali on the North; Reuben, Simeon, and Gad on the South; Ephraim, Manasseh, and Benjamin on the West; and the Sanctuary in the midst of them all, or in meditullio, and Aaron with the Priests and Levites immediately sur­rounding and encompassing the Sanctuary: So that the Sanctuary and the Ministers of it were encir­cled and guarded about by the auxi­liary Forces of all the twelve Tribes and of all the men in the Camp. It is now offered to the option and vote of all ingenuous persons, whether they had rather chuse to make a breach and violation of that order, by carrying weapons not defensive, but offensive, to the Ministers of the Sanctuary, or else become Angeli [Page 38]castrametantes, Angels, even guar­dian Angels, pitching their Tents round about them.

3. The same Divine Wisdom in his own peculiar Common-wealth, to enforce a happy association and blessed fraternity 'twixt Gentry and Clergy, took and selected some e­minent person of the State, and an­other eminent person of the Church, and united and sorted them toge­ther: Just as the same Piety and Prudence under the New Testa­ment consorted the very Apostles, two and two, for the ferment and perpetuity of love and respect a­mong themselves, and to consum­mate a very equipage of honour from each mutually and reciprocal­ly. Exod. 17.12 Thus was Moses consorted with Aaron in the very first field that e­ver his people fought; and the Lord caused it to be recorded ad per­petuam rei memoriam, v. 14. Write this for a memorial in a Book; that the same course might for ever after be holden in all. The like uni­on [Page 39]and conjugation was of Barak with Deborah, Judg. 4.9. Isa. 37. 2 Chron. 20.14. 2 Kings 13.14. of Hezekiah the King with Isaiah the Royal Prophet, of Iehoshaphat with Iabaziel, of Ioash with Elisha. Thus both the Lily and the Cross were very consistent in Gods Heraldry. And their mu­tual and reciprocal honour and re­spects to each maketh them both, as the Church in the Canticles, ter­ribilis sicut acies ordinata, i. e. terri­ble to others, and amiable 'twixt themselves, as an Army with Ban­ners.

Thus, 1. the signal vote and pray­er of the King of Israel, Gods great Legislator, 2. the posture of the twelve Tribes of Israel, 3. the fra­ternity of Sacred and Secular Or­der, make up King Salomons treble cord to bind and unite their affecti­ons reciprocally to each other.

4. It is highly observable by the proud contemners of the Clergy, and singly and solely is an argument demonstrative and invincible for Priestly honour and dignity against [Page 40]all gain-sayers of Corahs order, That cùm in omni natione certum aliquod nobilitatis argumentum, Joseph. in vita sua. i. e. Every Nation hath some particular way of ennobling, and some particular evi­dence and declaration of Nobility and preeminence; as Arms for a great part is in Spain, Merchandise in some States in Italy, Learning in France, specially that of Judicature: so Gods own peculiar Jurisdiction and Republick of the Jews was fa­mous for the Priesthood. A Priest was, even for civil priviledges and enfranchisements, a Gentleman. Therefore hath the Apostle not knighted, or ennobled, but crowned every good Soul with that style, Regale Sacerdotium. 1 Pet. 2.9. To be Royall without Priesthood seemed not to him Dignity enough. Thus then the best Jewish Antiquary advanceth that despised Order and Profession; Joseph. in ini [...]o Vitae. [...], &c. i. e. As others have other badges and cognizances of Nobility, the [Page 41]Priesthood is that amongst us Jews: and it was [...], i. e. an evidence of some­what splendid and illustrious in that Order in the eys of God and of good men, even in Gods peculiar Dio­cese of Israel.

5. Next, it is as highly remark­able, that in that peculiar Regi­ment and Jurisdiction of God, he chose the Tribe of Levi before any other, specially because a-kin to Mo­ses the Prince of the Congregation, and King of Jeshurun. And Moses himself was at once the Son of a Priest and of a Priests Daughter, (Exod. 2.1. a man of Levi took to Wife a Daughter of Levi) and mar­ried the Daughter of a Priest of Mi­dian, Exod. 2.16. and so had san­guinem duplicatum (in our Lawyers phrase) with the Sacerdotal Order. O that our English Gentry would either know or believe this, who think their houses and families dis­graced, and their blood stained and corrupted, if any of their kin become [Page 42]of the Clergy. These, these Ele­ctors (as Antipodes to the Divine and Mosaical Election) had rather chuse (as Ieroboam the Son of Ne­bat) of the lowest of the people, then of the highest of their own kindred. But (God be thanked) neither God nor Moses were once of their opini­on. How far distant and dissonant, how diametrically opposite to God and Moses were they who would not have the Cross (the Emblem of Church and Church-men) in any conjunction with the Lily (the em­blem of the State) in the Kingly or Royal Arms! As if it were a huge diminution and abatement of Ho­nour for Levi to have the least rela­tion to Moses; though Moses had his Father a Levite, his Mother a daugh­ter of Levi, and his Wife too a daughter of a Priest in Midian.

6. There is yet another thing not of inferiour consideration to the o­thers precedent. The rule of Jews is, [...] l. 2. c. 6. Siquis lanio, aut tonsor, aut coriari­us, &c. No Butcher, or Slaughter­man, [Page 43]no Barber, or Weaver, or Tanner, &c. shall at any hand be­come a Priest. Not that the Arts themselves were unholy or illegiti­mate; Sed quod eb corum sordes po­pulus in cujusvis successione non ac­quiesceret: i. e. The holy people of God, his Saints, would never ac­quiesce in so sordid a succession. A good patern in the Sinai of Moses for the real Saints of God in the mount Sion of the Gospel.

7. The Ministers of Gods own pe­culiar Diocese have this title and ap­pellation from Gods own mouth, and in his own Heraldry, [...] either actively, favourable, benigne, graci­ous; or passively, highly favoured, Deut. 33.12. highly graced by Jehovah. Let thy Urim and thy Thummim be with thy favourite, or favoured one, Deut. 33.8. In the Gospel there is [...] and [...] in the very Function, Ephes. 3.8. So that both Old and New Testament do sign and seal and exhibit a near relation, a specialty and singularity of favour from God [Page 44]and all good men. All the people are sometimes called Gods peculiar; but these, the peculiar Tribe of a peculiar people. As the Blessed Virgin hath a word new-minted and coyned by the Angel, Luk. 1.28. [...], a word not found in any either Ethnick or Ecclesiastick Au­thor; so, as if all the Clergy were in some measure sons of the Blessed Virgin, they are [...], high­ly favoured by Jehovah, and the fol­lowers of Jehovah.

8. In the last place; the very last Prophet in all Israel is another Boanerges, (besides them in the New Testament) speaketh thunder and lightning against all Malignants to that Sacred Order in all Ages. Will a man rob God? an emphatical inter­rogation. Will an Edomite, Amale­kite, Philistine, or any man, rob God? or, will he rob, or kick, his own God? so the LXX. render it, [...]; Will he supplant, or cast his own God under feet, as it were? The sacrilegious contempt of Priests [Page 45]endeth in downright Atheism; as Sir Edw. Cook before told us. Next, there is pertinacy and obstinacy in those Malignants: They plead, Not guilty, to the Worlds end; Where­in have we robbed thee? God assu­meth the propriety; Ye have rob­bed me in Tithes and Offerings, i.e. in detaining what should support my Servants and Service: So Deodate of Geneva, and Saint Hierom of old, in Mal. 3.8. And after all, the con­tempt is hereditary and ancient, even from the days of your Fathers, v. 7. After arraignment and endictment God proceedeth to sentence; Ye are cursed with a curse, because ye have thus robbed me, even this whole na­tion, v. 9. It seemeth, though they were Gods peculiar people, yet ma­ny, many such enemies there were to his highly-favoured Levi. Yet one good expedient there is for that and all Nations after it: v. 10. Bring in all the Tithes,—prove me if I will not open the windows of heaven, and pour you out a blessing, that there shall [Page 46]not be room enough to receive it.

Thus God in his own Diocese gi­veth good measure of favour and ho­nour to his Priests, pressed down, sha­ken together, and running over; whilest our English Proverb speak­eth our English sense, It is well when it pincheth on the Parsons side.

SECT. V. Jus Evangelicum; The Evangelical Account, under the Gospel.

THe great Shepherd and Bishop of Souls, the holy and harmless Priest, separated from sinners, maketh some special, peculiar and eminent reward belonging to a Prophet, qua­tenus, and co nomine, as a Prophet: Matth. 10.41. He shall receive a Pro­phets reward, i.e. a signal and honou­rable recompence. Otherwise our Saviours speech hath no edge, no enforcement in it at all. Thus Christs own Angel preacheth us his Doctrine; Those that be wise shall [Page 47]shine as the brightnesse of the firma­ment; i.e. all sons of light, Dan. 12.3 all sons of wisdom: But those that turn ma­ny unto righteousnesse, i.e. Teachers and Instructers, as the Stars for ever and ever; i. e. A greater knot and union, a happy constellation of light and glory shall be upon them. There is yet an additional and accumulate glory and eminency from the tongue of Christs Angel; Dan. 12.13. Go thy way, Daniel: for thou shalt rest, and stand up in thy Lot at the end of days. IN SORTE TUA, i. e. in sorte Pro­phetarum, that is, the most noble and gallant portion and station, as Mr. Mede interpreteth it. Our great Rabbi then signeth and sealeth a warrant, Teste meipso, Matth. 10.41. That any Patron, Fautor or Gaius to a Priest or Prophet shall have a glorious in-come or revenue for his expences. For he that receiveth a Prophet ( i. e. relieveth and main­taineth, supporteth and fomenteth a Prophet) shall be partaker of a Pro­phets reward. The ground and rea­son [Page 48]is evident; Because each Fau­tour and Fomenter of a Prophet hath an interest in and influence upon the work, and consequently hath a kind of title and entail upon the reward that appertaineth un­to it.

2. The great Bishop of Soules, though he himself were a Priest holy, harmless, undefiled, and separated from sinners, yet vouchsafeth a Ben­jamins portion of respect and ho­nour to the Function and Order, e­ven then when it was debased and almost desecrated by the enormous crimes and personal unworthiness of those that were invested and in­augurated in the Priesthood. And this singular zeal should be highly observable, and made exemplary to Zealots of a quite contrary tem­per and disposition. His indulgence and condescension to the worst Priests is very legible Mark 1.44. Vade, & ostende te Sacerdoti, & offer­to. Is our holy Lord and Master a Macenas and Patron even to such [Page 49]Priests? Saint Cyprian giveth the Doctrine upon that Text: Lib. 1. E­pist. 65. Domi­nus P [...]ntificibus & Sacerdotibus hono­rem servavit, quamvis illi nec timo­rem Dei nec agnitionem Christi servas­sent: i. e. That pure, holy and un­defiled Priest hath a fair reserve of honour even to those that reserved no fear of God nor honour of Christ himself. Sure it is strange, that the pretended zealous Disciples of Christ should in this point or matter become [...], wholly opposite, both to Christ and such unworthy Priests at once. Epist. 55. And the same Fa­ther doth both heighten and strengthen that observation by St. Pauls example: Act. 22.5. Nosciebam quia Pon­tifex est: scriptum est enim, Principem populi tui non maledices: That, quamvis impii, sacrilegi, cruenti, though impious, sacrilegious, blou­dy Priests, nil praeter inane nomen & umbram, no real, Sacerdotal ho­nour and authority, yet, Vade, osten­de, offerto, Go, shew to the Priest, and offer to him. Neither did our [Page 50]Lord only reserve respect and ho­nour to the external and Judaical Priests, but (which is far more) e­ven to his own menial and dome­stick Apostle: Judas, quamvis ma­lus pecuniam dominicam dispensavit, non malam nec inutilem bene accipi­entibus fecit, Contra Petilian. 3. as Saint Augustine vo­teth it: i. e. Though Judas had the honour of being Steward or Trea­surer of Christs house, his foul hands did not corrupt or embase his Ma­sters charity to the poor. Another Father speaketh for veneration of the Order even in the most un­worthy persons: Ephr. Sy­rus, de Sa­cerdotio, p. 20. As Gold or a Jew­el is still Gold and pretious when it falleth into the very Mire or Dirt; fic nec Sacerdotium sordidum redditur, quamvis indignus sit qui illud recipit; i. e. so the Priesthood is not base, though the Priest be unworthy. The like Doctrine with that of the great Bishop of Souls and our Lord and Master, is taught by Isidore of Pelu­sium, Lib. 2. Epist. 3. and by St. Ber­n [...]rd, Serm. 3. de Adventu Dom.

3. While Sacrilege, i. e. the vio­lation of Persons, Things, Places sacred, is esteemed in this last and worst age a venial sin, or no sin at all, I find no one Sin whatsoever hath such an exemplary and miracu­lous hatred declared from God the Father, God the Son, and God the Holy Ghost, as that peccadillo in the eyes of flesh and blood. It is a sin against which Gods vengeance hath smoaked by special and signal judg­ments and penalties, no less then four or five times [...], i. e. in the very moment or instant of its commission, even flagrante crimine, as they say. And let the best Pa­tron of that sin even [...], search and dig from the super­ficies or surface of the Scripture to the very bottom of it, and he shall not find a parallel vengeance upon any species or sort of sins. Doth Uzziah intrude into and violate the sacred Order? 2 Chron. 26.20. Num. 16. His Leprosie is Gods­token sent him [...]. Do Co­rah and his Complices equalize and [Page 52]level themselves with the sacred Priests Aaron and his Sons? The vengeance of the God of Heaven openeth the earth, and giveth a dou­ble miracle of wrath, and those sud­den and contemporary with the sin. Doth Belshazzar with his thousand Princes, though heathen only, violate and abuse the sacred cups and uten­sils? He is [...] smitten with trembling: which was Gods-token on Cain also for the same enormity. Thus God the Father is at the ex­pence of more fatal and mortal miracles against this sin then any other of the first or second magni­tude.

Our Lord and Master, Luk. 12.14. Joh. 8.11. the second Person, waveth giving any sentence or judgement in the case of Inheri­tance, and in the case of Adultery; but he passeth sentence and judg­ment and penalty [...] against the violaters of his House, and abu­sers and murtherers of his Zecha­riah and his Successors. His whip of small Cords, In Mat. 21 as Saint Hierom be­lieveth, [Page 53]wrought a greater miracle then any in the whole Gospel; Quòd unu [...]homo, & illo tempore contemtibilis, &c. potuerit ad unius flagelli verbera tantam ejicere multitudinem, &c. Such is our great Bishops fiery zele and indignation, that he himself is both Accuser, Witness, Judge and Exe­cutioner; which is very singular, in that case alone. Mat. 21. & Joh. 2. And this miracle also is doubled (as Pharaohs Dream) and acted twice over, for the cer­tainty and confirmation and ratify­ing of it to all ensuing Ages and Ge­nerations, as Grotius in Joh. 2.14. and Mr. Mede observe. So that Christ made it both the Alpha and Omega of his Episcopal care and in­spection.

Lastly, the Spirit of Christ, the third Person, by the mouth of Saint Peter, punisheth the fraudulent sur­reption of things Sacred from the h [...]nds and feet of the Apostles, Acts 5. in Ananias's and Saphira's case. While now, Generous and Courteous Sirs, the blessed Trinity hath vouchsafed [Page 54]a double Trinity of Miracles (par­don the Phrase) as so many Pillars of Salt to season the memories of all posterity, what Christian can sooth and flatter himself in the innocent nature of such sins? Though no such miraculous productions of Divine Providence did yesterday or to day appear from the hands of Father, Son, or Holy Ghost; yet these were written for our example, 1 Cor. 10.11. and are for our admonition, upon whom the ends of the world are come.

4. After the great Bishop of Souls, let the great Apostle Saint Paul produce his strongest zele for the honourable support and sustenta­tion of the sacred Order to the worlds end. He useth a double Ar­gument: A Minori first, à Jumentis; The Ox not to be muzzled, 1 Cor. 9.9. Yet higher, from men that la­bour in carnal works; If we sow unto you spiritual things, is it [...], a great matter, if we reap your carnal things? ver. 11. I observe that the same St. Paul giveth out an Injunction, [Page 55] Let him that is taught communicate [...], in all good things, Gal. 6.6. And if the Compensation be onely [...], though [...], yet in his liberal eye those [...] are but a small recompence for our Pastoral pains: [...], &c. Is it a great matter if we reap, &c. In Gods own Law the inferiour office and functi­on of a Levite (that was Plebs & vul­gus Cleri) was [...], no small thing: Is it a small thing that God hath sepa­rated you (even Levi) from the con­gregation? Num. 16.9. But in the liberality and magnificence of the Gospel-Spirit, if ye give [...], all your carnal things, it must not be written down and put into ac­compt as [...], a great matter. And yet the discharge of that little debt is a sore burden to break some mens sleeps, and backs, and hearts also; though an Apostle instructeth them, that for us to reap their carnal things, is not [...], no great matter. By a just and true and modest col­lation of both Texts, Num. 16.9. [Page 56]with Gal. 6.6. it is an evident con­clusion, That the lowest Office of Ministery is [...], great in Gods ac­count, whilest the greatest honora­ry by carnal and temporal things is not [...], any great matter in Gods own eys. Let not then thine eye be evil, because Gods is good.

5. The great Saint Paul again, who one while is [...], Eph. 3.8. less then the least of Saints, in his own Heraldry and account, yet elsewhere useth a word of pregnancy, an Hy­perbole and supersoetation of honour and respects to the sacred Order of Ministers; [...], to esteem them very highly in love, 1 Thes. 5.13. a compounded, decompounded and superlative ho­nour. For [...] noteth Abundance, yea Superfluity: So Rom. 5.17. Jam. 1.21. [...] maketh some addi­tion and augmentation. But [...] speaketh an exceeding, exces­sive and superlative degree of ho­nour. As the same Saint Paul by his [...], 1 Thes. 3.10. [Page 57] praying exceedingly, intimateth the excessive and constant and violent fervency of his Apostolick affecti­on in begging the blessing of God on the same Thessalonians. Now where the Holy Ghost addeth one Iota or tittle in the Book of God, it is not to be accounted idle, frustra­neous or superfluous. For (as Saint Bernard excellently) Si nec folium de arbore, nec unus è passerculis cadit, &c. If not a leaf falleth from any tree, nor a Sparrow from the house­top, without the providence of our Heavenly Father, sure not one apex or Iota falleth from the Spirit of Wisdom without a wise and just and provident election. Saint Pauls choice word doth therefore soberly and gravely signifie, according to that Rhetorical [...] or Incremen­tum (as Casaubon calleth it) of his and our Lord and Master, Luk 6.38. even good measure of honour and respects, pres­sed down, shaken together, and running over, [...]. That as in the Office and Function of a Bishop he [Page 58]culleth out and selecteth a word of most exquisite and accurate signifi­cation and emphasis, Tit. 1.5. [...], set in order the things that are wanting, &c. [...], singly and solely, is to make straight or right; [...], is, through­ly to do it; and [...], to do it not only exactly, but over and over again. As thus in the discharge and execution of the Work and Functi­on there should be exactness and accurateness ex parte Episcopi; so in the retribution and remune­ration of that Office there is a [...], and [...], of honour, of love, of respects, ex parte Laici. And as the same Saint Paul saith personally of himself, that he doth [...], not onely stretch himself to the fulness of his measure, 2 Cor. 10.14. but, as it were, tentour himself far beyond his scantling, to do service to the Church of God; so would he have a compounded and super-compounded love and honour from those he so serveth, & the Pupils of that holy tuition. Yet [Page 59]once more, the very same Apostle in the abundance of affliction, disho­nour and disreputation from an in­grateful world hath another high superlative, 2 Cor. 7.4., [...], a superabundance of joy even in the midst of those sorrows. An excellent Lecture, which containeth both Doctrine and Use of Joy and Comfort to that holy Order of men in their most abject and despicable condition for Christs sake. Lord, give me and all of us utramvis fortunae paginam, ei­ther a supereffluence of their love and honour, or else a compoun­ded and decompounded joy and comfort under their dishonour and disgraces. Amen.

6. Let it not seem strange, or a prodigious piece of pride, if the Ecclesiastick Minister claimeth, even jure Divine, at least a Gavel-kind of honor with, or above the civil or secular Magistrate. It is certainly true that the secular Magistrates even in Scripture-idiome and lan­guage [Page 60]are called Elders, [...] as when we read of the Elders of Israel, the Elders of Ju­dah, the Elders of the People. By which way the notion of the words 1 Tim. 5.17. may justly and truly be construed by way of transit us à Thesi ad Hypothesin, as Rhetoricians call it, thus, Cùm omnes Seniores, sive Reip. sive Ecclesiae, duplici honore dignandi sunt, tamen [...], maxi­mè, Seniores Ecclesiastici, qui labo­rant in verbo & doctrina i.e. Whilest all Elders deserve double honour, specially and signally the Ecclesia­stick Elders do, that labour in the Word and Doctrine. In the be­ginning of that same Chapter, Elder is used in that larger and ge­neral sense; Rebuke not an Elder, but exhort him as a Father; the el­der Women as Mothers. And why not here so also, for a civil Elder? And both the one and the other were in place of the First-born; and therefore a double honour was due to each promiscuously and [Page 61]indefinitely; because [...] is not Alms, but Tribute of honour from the inferiour to the superiour, and of the same nature with honour to Princes and Magistrates. If that exposition seemeth too supercili­ous and stately for the honour of Church-men, yet it seemeth to be secundum cor Dei, Psal. 87.2. The Lord loveth the gates of Zion (where the Temple was sumptuously and magnificently built, and many Schools of the Prophets erected) more then all the dwellings of Jacob. And upon this account it was a Psalm or Song for the Sons of Korah, i. e. men of sacred Order; yet might it be sung by them without any tumour or superciliousnesse of spiritual pride. According to the genius of the sweet Singer of Israel, secundum cor Davidis, also, I had rather be a Door-keeper in the house of God, (i. e. a Lazar at the Door, or one of the [...] in the ancient Christian Church) then to dwell in any Tents of ungodli­ness, [Page 62]i. e. to be a Centurion or Chi­liarch in tents secular and civil. How­ever it fareth with the aforesaid ex­positions of the three aforesaid Texts, yet it is an indubitate truth that the Quota pars of Reverence and Maintenance is thus far deter­minat [...] and definite, even jure Divi­no, to wit, double Honour. And that exalteth and advanceth as high as the state and condition of the First-born: which soundeth too high and lofty for the tender eares of this Age: for it clearly involveth Lord­ship, Dominion and Jurisdiction; and therefore concludeth at least a participation of honour (if not the [...]) with the Civil Magistrate himself.

7. Lastly, If any of you will needs vilifie that which our great Master Christ and his great A­postle do so magnifie; let us know then what it is thou dost magnifie and make a just account of. Is the whole mystical body of Christ great in thine eyes? [Page 63]Why, the Ministry is most imme­diately serviceable for the consum­mation of the body of Christ. Eph. 4.11, 12. Is it thine own Soul thou magnifiest? Why, in Scripture-phrase, qui ali­quem erudit, dicitur Animas facere, he that teacheth, maketh, or gain­eth, Souls. Thus, Animas quas fecerant in Charran, Gen. 12.5. the souls which they had gotten in Ha­ran. FECERANT, hoc est, Deo lu­crifecerant, Souls which they had in­structed and reduced to God. Last­ly, is it Gods grace and Spirit thou canst magnifie? Why, while the Physician is but Minister Natu­ra, and the Lawyer and honourable Counsellor is Minister Justitia, the other is Minister Gratia and Minister of the Spirit. It is a rare and singular observation, which I never found but in one Author, and he one that lived above a thou­sond years since, touching the un­luckiness of the Ministery. It is Isidorus Pelusiota, in the case of Zosimus and Maro and Eustathius, [Page 64]three scandalous and obnoxious Mi­nisters of his time. There is this dif­ference, saith he, betwixt [...] and [...], Mini­sters Ecclesiastical, and Ministers and Magistrates secular: If these offend, the whole world can distinguish betwixt their Persons and their Functions. No disparagement falleth upon any but the offenders. But if Ecclesiastical persons become obnoxious, then [...], &c. they confound their Persons and their Functions, and transfer the shame of the faults of some even upon all, yea upon the whole Order it self. Which is a practice too dis-ingenuous & un­just for the candor and lenity and gentleness of any of your generous and Christian Order. These may transcribe a better Copy from that great Patron of the Clergy and Martyr of the Church: I am, saith he, so much a friend to all Church-men that have any thing in them beseeming that sacred Function, that I have hazarded mine own Interests, [Page 65]chiefly upon Conscience and constancy to maintain their Rights. — I must confess, I bear with more grief and impatience the want of my Chaplains then of any other my Servants, and next (if not beyond in some things) to the being sequestred from my Wife and Children, since from these indeed more of humane and temporary affe­ctions, but from those more of heaven­ly and eternal improvements may be expected. Sic Carolus Magno ma­jor in 24. Sect.

SECT. VI. Jus Ecclesiasticum; The Ecclesiastick Primitive Account.

WHen in the Old Testament Shechem, Gen. 34.19. Hamors son, by Di­vine Express and Heraldry was more honourable then all the house of his fa­ther, because he received the badge and cognisance of Religion; and when in the New Testament the men of Beraea were [...], more noble and generous, of a better kind and stock, then those of Thessalonica, because they received the Word [...], with all readiness of mind; by a parity of Reason and Religion those are the most noble and honou­rable Christians, ancient or modern, which receive a Prophet in nomine Prophetae, and [...], with all promptness and propenseness of love and respects.

In the Sp [...]ritual Heraldry of Holy Writ, we find the very Or­der is [...], Heb. 5.4. very Honour; yet [Page 67]more, [...], double ho­nour (a) 1 Tim. 5.17.; yet further, tran­scendent and superlative ho­nour (b) 1 Thes. 5.13. is their due and debt: And the expresse title of Lord is given to (c) 1 Kings 18.7, 13. one; and to others, [...] (d) Acts 15.22. Heb. 13.17, 24., [...] (e) 1 Tim. 5.17., [...] (f) Rom. 12.8. [...], Xenoph. l. 3. [...], Summus belli Capitaneus, Id. l. 7., Leaders, Cap­tains, Dukes, yea Stars (g) Rev. 1.20. and Angels (h) Rev. 1.20. & [...].1, 8, 12, 18. & 3.1, 7, 14.; Titles of not inferiour Alloy to Lord Bishop. Thus far we have an Indem­nity by the Act and Writ of the great Bishop of Souls. And the guise and mode of ancient Christen­dom was, boldly to transcribe the Copy from so fair and authentick an Original. St. Ignatius to those of S [...]yrna, Honora Episcopum, ut Principem Sacerdotum, imaginem Dei ferentem; that is, Honour the Bishop, as the Prince of the Priests, and as bea­ring the image of God. Nothing more customary and fashionable with pure Antiquity, then to speak of them with honourable Appella­tives: [Page 68] [...], Most honourable Lords; Gods-beloved Lords; Most holy, The­odoret, lib. 1. c. 4, & 5. & lib. 3. c. 9. & lib. 4. c. 9. and, [...], Father in God, as Cyril of Alexand. edit. Binii, p. 227. And because abstractive terms are most significant and emphatical, they were very prodigal of such Pre­faces of honor and respects. Thus the noble Volusianus, Illustris Domi­nus (a) Aug. epist. 3., bespeaketh the great Bishop of little Hippo (b) Ep. 2., Incolumem Vene­rationem vestram summa Divinitas tueatur, that is, The sacred Majesty and Divinity protect and defend your ve­nerable person. Yea, even St. Hierom himself, an ancient Presbyter, wri­ting to St. Augustine (a young Bi­shop to him) Beatitudin is vestra lite­rae Epist. 13., saith he, The Letters of your Blessedness, or Benediction. And a­gain, Epist. 53. Incolumem Sanctitatem tuam Divinitas tueatur, that is, Let the Majesty of heaven defend your Holi­ness. In the Ephesine Council Concil. Biaii, tom. 2. p. 237, & 177, & 178. to Nestorius Bishop of Constantinople [Page 69]they use these honourable Titles; — [...]. — [...]. — [...]. — thy Holiness, — thy San­ctity, — thy Reverence. And when Charisius, an obsequious Presbyter, maketh his address and application to the whole Convocation Tom. 2.359., [...], saith he, [...], For this cause I prostrate my self before your Sanctity. And the an­cient and reverend St. Hierom thus taketh his leave of St. Augustine, Epist. 14. Vale, aetate fili, dignitate parens, that is, Farewel, my Son in age, my Father in honour and in God. I shall close and conclude this Sorites and Accu­mulation of Honour with St. Chryso­stoms observation, very proper and pertinent to our Age, El. Ps. [...]3. Haeretici à diabolo honorum vocabula Episcopis non dare didicerunt, that is, Hereticks (not true Christians) have learned f the Devil, not to give due Titles of ho­nour to Bishops. An angry word of a Patriarch. In a parallel observati­on St. Cyprian observing how tend [...]r and curious our blessed Saviour was, [Page 70]that he might give honour to the Priests even of the Jews, even then when their malice was hot, as set on fire by Hell, against him, Docuit e­nim, saith he, Sacerdotes veros legiti­mè & plenè honorari, dum circa falsos Sacerdotes ipse talis exstitit, that is, He taught how lawful and plentiful ho­nour ought to be rendred to true Bishops and Ministers, when such honour was given even to false Priests by the best Bishop of Souls.

In the next place, as their Titles throughout Christendom were glo­rious and magnificent, so their Pos­sessions and Patrimony were not pe­nurious and despicable. The great Bishop of little Hippo, though he was extracted ex nobili prosapia, of a no­ble stock or family, In vita Augustini. as Possidonius writeth, yet had such a full and fat Ecclesiastical Patrimony and Reve­nue, Epist. 225. that himself saith, Vix vigesimâ particulâ res mea paterna existimari potest in comparatione praediorum Ec­clesiae quae nunc, ut Ecclesiae dominus, existimor possidere; His noble and [Page 71]natural fathers Estate and Patrimo­ny was no better then the twentieth part of what he enjoyed as Lord Bi­shop of the Church. Yet in his greatest eminence and affluence his friends and foes also were his Com­purgators, Ibid. Nullâ nos cupiditate pecu­niae in rebus Ecclesiasticis sordidari, that he was not debased and dege­nerate by any unhandsom concupi­scence toward Mammon. The most Great and most Christian Constan­tine, and the first Christian Empe­ror, had so gracious and liberal an eye to Church men, that (as our Lucius in England) Ex statuis Eth­nicis pretiosioris materiae pecunias con­flavit, & Ecclesiis contulit, that is, S [...]z [...] l. 2. c [...]. He spoiled the Heathen, as Aegypti­ans, and coyned the most precious sub­stance of their Idols into currant mo­ney, and gave it to the Servants and Serv [...]ces of the God of Israel. Yea, Sozom l. 1. c. 8. & l. 5. c 6. ex publicis tributis per singulas civita­tes, &c. He made an augmentation from publick Tributes, as Dona­tives and Honoraries to the present [Page 72]Church-men, and made them a firm conveyance and perpetuity by an established Law. Eu [...]b. l. 2. de vita constant. And if any dyed either Intestate or without an Heir, his Estate was given as a Congiary to the Aerarium Ecclesiasticum. The Church of Antioch had likewise Plu­rima vasa, Theod [...]et. l. 3. c. 12. anathemata & pecunias, many precious Utensils, Riches and Offerings, from the same liberal hand. Nay, his Magnificence was so eminent and exemplary to per­sons of the Church-order, that they were no less then Commoners at the Emperors Table: Eus [...]b. l. 1. de vit. Con. [...] insomuch that some envious and disaffected persons verbo Ironico Pupillum Eccl [...]siae nominarent, that is, in our modern Phrase, He was Priest-ridden, and a very Pupil and Ward to such Spiritual Tutors. Of the same temper and genius was another Emperor, Theodosius; so charitable & observant of men of Sacred Order, that [...], Secrat. l. 5. c. 4. &c. He did not onely abundant­ly honour Priests of his own faith and [Page 73]persuasion, but the very Novatian Bi­shops also.

One Primitive Bishop, Sozom. l. 7. c. 27. Acacius Bishop of Beraea, gave this [...], this evidence and indi­cation of excellent vertue, that [...], all his life long his E­piscopal See and House was an open house for all comers of the City.

I could easily give a Galeed, a ve­ry heap, of Witnesses from Primitive Christians: but I will not further tempt and over-lay the patience of any generous Reader.

SECT. VII. Jus Naturale, from those under the Law of Nature, either Patriar­chal or Ethnical.

THe light and law of Nature, a­mong Patriarchs and refined Ethnicks, made their Priests or Ministers of a splendid and honou­rable account and condition. This [Page 74]Law of Nature, as well as the Law of Moses and of Christ, is expresly styled the Law of God, Exod. 15.26. & 18.16. when as yet the Law was not given in Sinai. And so also by Saint Pauls Gospel-Divinity it is said of Heathens, Rom. 2.14. that they are a law to themselves, and that the Law is written in their Hearts, v. 15. Thus it is said of Tithes and First-fruits, the Honoraries of the Priest, Non tardabis, Exod. 22.29. Thou shalt not keep back, materially to be considered, evidently shewing it was a custom of old before the Le­vitical Law. So Deut. 23.21. Non tardabis, that is, Thou shalt not be slack to pay, viz. what was then al­ready due.

It is confessedly true on all hands, that among Patriarchs the first-born was the Priest, and so Head and Lord and Prince of the whole Family. On this account Jacob cal­leth Reuben, primum in donis, i. e. in sacrificiis offerendis, Gen. 49.3. By right of primogeniture the Sa­cerdotal [Page 75]Function was Reubens. The first-born terminis terminantibus are called [...] Sacerdotes, Exod. 19.22. And this honour infallibly was vel ab ipso Deo, vel ab Adamo Spiri­tus S. instinctu, De Minist. p. 235. as learned Gerhard saith, either by Gods own assignation and designment, or by Adam from the Spirit of God. Now the First-born was, First, higher then his Brethren, Psal. 89.27. next in honour to his Parents, Gen. 49.3. Secondly, had a double portion of his Fathers goods, Deut. 21.17. besides his in­heritance; Thirdly, succeeded in Government of Family or King­dom, 2 Chron. 21.3. And, fourth­ly, in the administration of Priest-hood and service of God, Num. 8.14,—17. And these were [...], Exod. 6.25. Heads of the Fathers, Arch-Priests, or Lords Spi­ritual.

Under this Meridian of the light of Nature Melchizedek, though he had even Royal Revenues and Pa­trimony, yet as an accession of just [Page 76]honour received Tithes and Gifts from Abraham, Gen. 14.20. Sure then a noble, splendid and magnifi­cent honour was not judged incom­patible by the grand Sages of Na­ture, either Melchizedek, or Abram, or Jacob.

2. The last Prophet of the Old Testament carrieth an Angel or Messenger of God in his very name, MALACHI. And this Ange­lical Doctor, to confute the sordid and sacrilegious Israelites, borrow­eth an Argument or Topick from the very Ethnick devotion, Ch. 3.8. Will a man rob his God? Will an Heathen, an Amalekite, Philistine, Aethiopian, or any man rob his God? Any Minister or Messenger of the New Testament may as just­ly argue from the same Topick a­gainst any Sons or Patrons that de­fraud their Priest Evangelical, Will a man rob his own God?

In Sacred Register we finde an high and honourable account from Heathen and Exotick Nations. [Page 77]Even Philistines by the light of Na­ture would consult and deliberate with sacred Persons in things Di­vine. Even when Princes of Phili­stines (which is not a little remark­able) had before given their own votes and voices, 1 Sam. 5.11. they afterwards consulted with their Priests and Southsayers, 1 Sam. 6.2. And those sacred (yet prophane) Priests would not have Gods own Ark go away empty, v. 3. What a shame then and opprobry is it for Christian Magistrates to assume a Monopoly of Votes and Suffrages to dispose of Gods Ark as they please, with the exclusion and excommunication of Ministers, to whose cognisance and jurisdiction such things do most pro­perly and immediately appertain, and without whose advice it is too often sent home empty! Again, while the very Kine of Philistines prefer the honour and home of the Ark of God before their own home and their own Calves, 1 Sam. 6.12. yet some more bruitish then the beasts [Page 78]of the idolatrous Philistines, if they and their own issue are at ease and plenty, care no more then Gallio, Acts 18.17. for the honour of the Ark and its Ministers, still lowing after their own, and not stepping one foot to promote the security, subsistence and honour of Gods Church. Grot. de Jure belli l. 3. c. 11. sect. 10. And further, though these Philistines were grand Malignants to the State of the Jews, yet had they some tender bowels of mercy to the College of Prophets in Gaba, 1 Sam. 10.5, 10. even as the barbarians had to Saint Paul, Act. 28.2. A­gain, the tenderness and indulgence of Pharaoh and the Aegyptians to­wards their Priests hath not a bare record, but an Elogium and Encomi­um from Sacred Writ: They sold not their Lands, even in exigency of Fa­mine, Gen. 47.22. and v. 26. except the Land of the Priests only. How guilty then are all rapacious and rough-handed Esaus, that even in the affluence of peace and plenty have not so much as an Aegyptian [Page 79]kindness for their Priests, yea, to whom no Mummy is so sweet, so nu­tritive and restorative as what is made of the Corps of a bleeding Church! Even he also that had an Ephod and a Teraphim, had a zeale (though not according to knowledg) toward his Priest, Esto mihi in sa­cerdotem & patrem, Judg. 17.10. Be unto me a Father and a Priest. Though a Father to him in affection and duty, yet was he really a young man of Bethlehem-Judah, v. 7. Such reverential respect had Micah to­wards that young man, as to his Fa­ther. But now, God knoweth, ma­ny true Fathers of the Church are made (as we say) younger Brothers in the account and esteem of the World by a strange inversion and commutation of a blinder zeal then that of Micah. Yet once more, the onely Topick by which this Micah proveth, concludeth and ratifieth a benison to himself, is this, Now I know that the Lord will do me good, seeing I have a Levite (the young Fa­ther- Levite) [Page 80]to be my Priest, v. 13. His Ethnick Logick had more rea­son and religion in it then any Chri­stian that seeth no benediction from a society and cohabitation of Priests. Thus far Heathen Divinity even in Sacred Writ and Record.

3. The voice of Heathen for the [...] of Saint Pauls charge and command, that is, Reverence and Maintenance, is so Catholick by in­stinct of Nature, as if it had been concluded and enacted by an univer­sal Parliament; and this also by the grand Sword-men or Grandees of Heathen Militia. (a) X no­phon l. 5. Cyrus having collected a grand sum of money a­mongst his Captives, caused it to be divided, and gave a Decimation to the Priests of Apollo and Diana. (b) Plin. l. 12. c. 24. Alexander the Great having con­quered the Countries of sweet O­dours and Frankincense, sent a whole Ship-lading thereof to the Priests of Greece, (c) Joseph. Ant. l. 10. c. 13. Nabuch [...]nosor did the like; Largissimum nimis to the Priests of Belus Temple. (d) Alex. ab Alex. l. 3. c. 22. The Locrians, [Page 81]in their benevolence to the Clergy, vowed even the ninth part. (e) Caesar de B [...]llo Gal. l. 6. The custom of the ancient Gauls, our own British Ancestors, was, to give al­most all in effect which they got by War, unto the Gods and their Priests. (f) Alex ab Alex. l. 3. c. 22. Lucullus upon this very account abounded in wealth, because he paid God and his Priests so faith­fully and abundantly. From the frequent Inductions of pregnant in­stances I am prone to wish that ma­ny English Christians would learn (as Salomons Sluggard is bid to do from the Ant or Pismire, Prov. 6.6.) even from barbarous Ethnicks and Paynims, what respect and reve­rence is a due debt to Christian Priests and Ministers. Those En­glish that account the lowest of the people fit to be Ministers of God, may learn either from the Heathen Romulus, (g) C. Rho­dig. Antiq. L. l. 12. c. 2. who elected Priests genere excellentes & virtute praestan­tes, that is, such as were eminent for their stock and extraction, and excel­lent for vertue; or from the Potitii [Page 82]and Pinarii, (h) Serv. in Aen. 8. which were two noble Families, and yet were em­ployed in sacrificing morning and evening to Hercules: yea, even (i) Plut. de [...]si [...] & Osir p. 134 Kings themselves were usually elected either from the Military or Sacerdotal Order; the one, for courage and magnanimity; the o­ther, for piety and wisdom. Those English that account all secular char­ges and encumbrances most proper for the backs and purses of Priests, may learn again of the Heathen Ro­mulus, who (k) R [...]sia. Antiq. l. 3. [...]7. having constituted sixty publick Priests after the foun­ding of Rome, granted that they should be immunes propter aetatem à militia, & propter privilegium exem­ti ab urbanis negotiis, that is, free both from military and civil services. Those that would have them little better then Alms-men or Mendi­cants, may read a contrary Lecture, (l) Cic. 2. de Legib. R [...]sia. l. 3. c. 27. Praeter Idaeae Matris famulos ne­quis stipem cogito; At Rome were al­lowed no Mendicant Priests besides those of the Idaean Goddess. Those [Page 83]that make it a sport and pastime to see a Priest blind or lame, without integrity of his body or person, may blush to hear Seneca say, (m) De­clam. 4. Sacer­dos non integri corporis quasi mali ominis res vocanda. Any defect or deformity in a Priest made him o­minous in their tender eyes. Those that love to plunder the Ecclesiastick Treasury, and so to spare their own purses, have a worse Divinity then the Romans, (n) Liv. l. 5. who brought much of their own Jewels and Ornaments to the Priests of Apollo at Delphos, having regard rather to publick pie­ty then private commodity. Those that are most hungry after sacred morsels, have more foul stomachs and dogged appetites then the Hea­then Romans, (o) Plin. l. 18. c. 2. who did not taste any new Corn or Wine until they had offered their First-fruits to the Priests; Just as Gods own peculiar people, Deut. 26.13. Those that look on the whole order and society of them as but unprofitable bur­dens of the earth, or as troublers of [Page 84] Israel, are worse then those Heathen Cities that gave them respects and veneration, as (p) Plut. lib. Philo­soph. cum Principib. beneficial to them­selves, to their friends, and to the whole Community. Lastly, unto all sacrilegious Malignants to Sacred Persons or things (q) De Le­gib. l. 10. the Divine Plato giveth this most Christian Doctrine (as if it came from Saint Peter or Saint Paul) [...], He is guilty of one of these three crimes; either, first, he absolutely thinketh [...], That there is no God at all; or, secondly, that, if there be a God, he is supine, and [...], is careless of Man and his actions; or, thirdly, that he is no­thing so just and terrible to offenders as is pretended, or else so corrupt that he may be easily bribed, or in fine, that he is [...], a tame and facile Deity. And (r) Phae­done, p. 84. elsewhere he concludeth peremptorily, that each sacrilegious man is a dead man, both incurable and incorrigible; [...]. But I hope the vigour and efficacy of so many Laws, Pa­triarchal, [Page 85]Israelitical, Evangelical, English, Ecclesiastical, Ethnick, will give life to him that is dead in that trespass and sin.

SECT. VIII. Of the grand Demerits and huge Ex­travagancies of the Disciplinarians, or new Clergy: with a Parallel of the New Fanaticks with the Old Pharisees.

THe new kind of Clergy, as King James entitleth them in (a) [...]. his Instruction to Prince Henry, have this fair Character from his Royal Pen, Unruly and fanatick Spirits a­mong the Ministry, as bad as High­land or Border-thieves for ingratitude, lyes, and vile perjuries. Their huge enormities are fully and clearly characterized by Bishop Andrews, Arch-Bishop Bancroft, Arch-Bishop Whitgift, Lord Keeper Puckering, Doctor Clerk, Doctor Saunderson, and others, all fairly and [...] de­claring [Page 86]their judgements in (b) D. Tho. Pierce, An­swer to M. Baxter, ch. 5. sect. 6.—12, 14, &c. a modern Author both ingenious and judicious. But are not all their faults (c) Deut. 32.5. the spots of Sons, in Scripture phrase, very small peccadillos? In point of contempt and disobedience to supreme Authority, they are Sons of Abiathar the Priest: In point of contempt of ancient Fathers, they are Sons of Cham: In vilifying of the old Priests, Sons of Jeroboam the Son of Nebat: In point of dis­use of the Creed, Sacraments, and reading the pure Word, Sons of Messalian Hereticks, or Papists: In sacrilege, Sons of old Eli: In tem­porising, Sons of Ecebolius, and the Priscillianists, and the like: In co­vetousness, Sons of Balaam, and Pharisees In titles and pretences of sanctity, Sons of Gnosticks, Cathari, Valentinians: In perjury, Sons of Zedekiah, the Righteous one of God, but a perjured subject. These, all these, are the professed subject or Theatre of other Papers of this Anc­mymus: and therefore I will not [Page 87] actum agere in this place.

My present Province and Task is, to make an exact Parallel 'twixt the old Pharisees and the new Fanaticks, and to make it appear that they are both gemelli fratres, twin-brothers, in point of opinion and practices, though not contemporary in their births and productions. In pursu­ance of which design, it must be first confessed, that in both of them there is such variety & contrariety, that it may be said of each Pharisee as the Historian doth of C. Caesar Son of Agrippa, and Nephew of the great Augustus, Tamvariè se gessit, ut nec laudaturum magna, nec vitu­peraturum mediocr is materia deficiat: There is a perfect Cheequer-work of matter for some seeming grand commendation, and for as grand discommendation also. As there be in the three learned Languages ver­ba contrariae significationis; as, SA­CRUM, holy, and accursed, in the Latine; [...] in the Greek, affability, & scurrility also; and [...] [Page 88] a Saint, and a Whore, in the holy Language: So in these two sorts of persons, old and modern, if you com­pare semblances and pretences with practices and performances, there is perfect contrariety, contradictions twisted and accorded together; both are viri contrariae signification is. Both in their name or titles are Pharisaei, i. e. Expounders of the Law of God, from [...] expandere, explicare, that is, Scripture-men, and Scripture­wise: or else, [...], i. e. Sepa­ratists, by extraordinary sanctity a­bove others, not as other men, Luk. 18.11. Both Masters of the Rolls and Records of Heaven, and even à Consiliis, Privy Counsellers, to the King of Kings, yet not loyal Sub­jects, or Friends to the Text, though they kiss the Book. Both in the light and lustre of knowledge are Pekochim, (their own word) of open­ed eyes, men of new light; One of them forsooth Or hagnolam, the light of the first magnitude in his age; Another, Rabbi Hakkodesh, the Holy [Page 89]Teacher: All, Leaders of the blind, Rom. 2.19, 20. and have [...], a slight and slender & superficial knowledge in things less substantial and funda­mental: Yet even both Lights car­ried in foul and dark Lanthorns: and the true Light, that enlightneth every one, discovereth their palpable darkness, with seven or eight Woes, Matth. 23.

Both so pure and defecate that they will not eat with Publicans and sinners, Matth. 9.11. nor suffer a sin­ner once to touch Christ, Luk. 7.39. These cannot digest even the Lords Supper, nor have Communion with sinners and scandalous persons, but have fasted seven or ten years upon the same account and score. Their word is, Touch me not: for I am ho­lier then thou, Isa. 65.5. and Christs own word also, Nolite tangere fer­mentum Pharisaeorum, Luk. 12.1. First of all, beware ye of the leaven of the Pharisees. Both their Fasts also were with sowre, leavened, Matth. 6. dis­figured and exterminated countenan­ces: [Page 90]yet in their very Fasts they had good stomachs to devour widows, Gods house, and his Prophets. Both have [...], Acts 16.5. the most strict and accurate way and walking; all walking [...], circumspectly, in pre­tence. They alway say, I go, Sir, and go not, as the smooth and for­ward Son, the Type of the Pharisee of old, Matth. 21.30. Lastly, will the Reader exhaust and swallow down their prime and accumulative excellencies by whole-sale, as they say? How are both affected to Gods day? No ears of Corn to be pick­ed by the hungry, Matth. 12.1. nor a blind man to be cured, on that day, Joh. 9.16. How affected to Gods Cause, or Gods Corban? Why? Calcab [...] patrem: Father and Mother and all natural relations shall be laid aside, or overlaid by the weight of their affection to the Cause of God or Corban, Matth. 5.5. How affected and inclined to Pray­er? Praying oft, and long, and open­ly, Matth. 6. How in Conference? [Page 91] Ye, being evil, speak good things, Matth. 12.34. Such sacred Texts as these, Hos. 2.19. I will espouse thee to my self in righteousness; Joel 2.28. Your sons and your daughters shall prophesie, — your young; men shall see visions; and Mal. 4.3. Ye shall tread down the wicked, for they shall be ashes under the soles of your feet: These, all these, they espou­sed and monopolized to their own sanctified selves. They, the onely Saints to be saved; all others, cast­awayes: as Mr. Calvin on Mal. 4.3. En & ecce tunicam Patris vestri, ô Fanatici! Behold, the full and per­fect livery and cognisances of the very Fathers of our modern Phari­sees and Fanaticks! Thus old and new Pharisees and Fanaticks, like spiritual Fidlers in Religion, do as­sume and wear the livery and badge of some Noble-man, that they may not appear to be what they are known to be by the Statutes of God and the Land. They are like some Medals in the world, which on the [Page 92]one side have [...], the pourtraicture of an Angel, or of a Saint, and on the other side the image of an infernal Fiend or Spirit. The Reader shall presently under­stand that they both are viri contra­riae significationis.

Is it now possible for such and such qualified persons, in seven or eight gallant particulars, to be guil­ty of disobedience and open hostility and rebellion against their Kings, Gods Lieutenants? Let Josephus, himself a Pharisee, give in evidence and remonstrance against his own Fraternity: Antiq [...] 13 c. 18. [...], that is, in our English Translation and practice also, The Pharisees were of such prevalence with the people or vulgar, that if they spake against ei­ther King or Arch-Priest, they pre­sently obtained the Publick faith and commen credulity. Ibid. c. 23. Yea, [...], &c. if, being envi­ous and malicious, they spake never so [Page 93]malignantly, they could gratifie and pleasure their friends, and injure their foes. Such hath been the arti­fice and imposture of our modern Fanaticks, by ostentations and en­chantments of pretended Piety, both in reference to the best King and best Priests. [...], such potent and prevalent Factors and Agitators a­gainst Kings, that they beat out and exiled Alexander their King out of the coasts and confines of Moab and Gilead, as Sigonius telleth us. Yea, De Republ. Hebraeor. l. 5. c. 11. they made so strong infusions of principles of disobedience and re­bellion in their Proselytes, that pu­eri etiam tormentorum patientiâ spe­ctateres obstupefacerent, Ibid. very Boyes were so obstinate Martyrs, even in rebellion and sufferance, that they did amaze and stupifie the honest Spectators. And such Monsters have been among modern Fana­ticks.

2. Is it possible, again, for such and such qualified persons to be [Page 94]guilty of Violence and Extortion? The word of our great Master is, [...], Luke 11.39. Very Har­pyes for violence, though very Saints in semblance and pretences. Both have devoured Widows houses, Gods house, and the Priests, notwithstand­ing their long prayers, and their strain­ing at gnats. They kill, and whip, and persecute Prophets from city to ci­ty, Mat. 23.34. While both of them seem by violence to take the Kingdom of heaven, and they forsooth, the vi [...] ­lent ones, [...], to take it by force; yet both of them are, I fear, Saint Pauls [...], violent Extortioners, that shall not inherit the Kingdom of God. They are very fortunate sons of violence, if they have Gods Good­speed in each sort of violence, to hea­ven and earth also.

3. Is it possible for those [...], those accurate and exquisite walkers to the extremities of Gods commands, (as the word importeth) to be guilty of Covetousness, which is Idolatry? When our Saviour spake of not ser­ving [Page 95]God and Mammon, Luke 16.13. [...], ver. 14. these accu­rate walkers snuffed at it, made mouthes and jeers and mimical ge­stures; and that upon that very ac­count, that he talked of Charity, Li­berality and Almes, ver. 10, 11, 12. Though Piety seemeth to fill their sails, when they compass sea and land to gain Proselytes, yet Profit and Mammon is the perpetual compass by which both steer their course. Our English Pharisees have thrust their sequestred Brethren out of house and home, without the assign­ment of so much allowance as eje­cted Monks and Nuns had. Exam. Hi­stor. p. 110, 111. Sir Wil­liam Weston Lord Prior of the Order of St. John had a yearly pension of a thousand pounds; Rawson the Sub-Prior, of a thousand Marks; some of the Brethren, of two hundred pounds per annum; and thirty pounds per annum, he that had least. And this may serve for an Use of Instruction, or of Reproof and Reprehension, of our grand Idolatrous Fanaticks, [Page 96]which were more ready [...], to jeer and mock, their grave, godly and learned Predecessors, then to pay them a fifth, yea a tenth, or twelfth part.

4. May we not also arraign and endict them as guilty of Pride, high spiritual Pride? Joh 7.49. [...], the Rabble and Herd of unsanctified people, that know not the Law, were accursed by the sowre and swelling and leave­ned Teachers. Populus terrae, con­culcatio pedum Pharisaeorum; The Heads of the people, if not of their own Godly party, were but competent Foot-stools for the sacred feet of the new Teachers.

5. Take now a Breviary of their accumulative Impieties and Iniqui­ties. Their worst, and yet natural, face is seen in one crystal glass, Mat. 23.23. They omit and neglect, as unnecessary and superfluous duties of Saintship, judgment, (it is lawful for such Israelites to spoil such Aegyptians) and mercy, (Charity and Good works belong to the Court of [Page 97] Rome, in their own words) and faith, that is, fidelity and veracity in Pro­mises, Covenants, Oaths. Those of Allegeance and Supremacy have been like Almanacks out of date for many years together; or like Queen Elizabeths dust, swept up and laid together behind the doors of our Pharisees hypocrits.

6. There is a concurrence and conjunction of them in one point, which is the highest aggravation of all their Crimes and Demerits: The old Pharisee doth thus dogmatize like a Stoick, Joseph. Ant q [...]. 18 c. 2. & l. 2. c. 12. Vide plurae apud D. Pierce, Of Divine Philan­thropie, c. 3. sect. 3, 4. All deputed and linked to Fate and God. Our own Pharisees also say, Reprobates are compellea with a necessity of sinning, and so compelled that they cannot chuse but sin. Yea, a grand Doctor in our Israel, to molli­fie the very Blasphemies of that F [...]a­ternity, saith, They intended no more then what by multitude of Scriptures they were led unto, E.R. pag. 60. and further, Sin by God is absolutely wil­led, because ordainable to his glory, [Page 98]E. R. pag. 101. To which I return either a better Doctor, Wh [...]tak. in Cam [...]ian. p. 115. Dignus est quem Deus statim fulmine ad imum inferorum barathrum dejiciat; or a better Author then both, Deus non volens iniquitatem, Psal. 5.4.

7. Lastly, our Pharisees do love [...] and [...]. Whilest Presbytery, [...]sect. 14. like a young heir, thinketh the Father hath lived long enough, and being impatient not to be in the Bishops chair and authority, all art is used to sink Episcopacy, and lanch Presbytery in England. And while they garnish the sepulchres of their Fathers, such as Bishop Cranmer, Ridley, Jewel, &c. they persecute the survivers from city to city. Adde again their swallowing down the Camel-sins of Disobedi­ency, and Perjury, and Oppression, and Sacrilege, &c. and yet straining h [...]rd at the gnats, a Surplice, a Ring, a C [...], or a May-pole.

S [...], if the Pharisees rightly held a [...], or Transmigration of souls [...] the Pythagoreans did, then the souls of the Pharisees have had a [Page 99]Transmigration, and possess the bo­dies of our English Fanaticks.

sect. IX. A Second Parallel, of the New Clergy with the old Primitive Fanaticks.

AS the true Gospel-Christian is described or defined in holy Writ, to be one sealed with the Spirit of Christ, Eph. 1.13. and to have re­ceived grace for grace, John 1.16. that is, Figure for figure, Linea­ments for lineaments, and Impressi­on for impression; and the new man created after God in righteousnesse and true holinesse, Ephes. 4.24. So all Pseudo-Christians of this later Age are sealed with the spirit of Primi­tive Fanaticks. They in the first Age were [...], paterns and exem­plars; and these in our Age and ge­neration are their exact [...]. Both have the same lineaments and figures: Not Ovum ovo similius. The image in the glass doth not [Page 100]more lively express the natural face and feature, then the reflexion of modern Teachers doth resemble and represent the first Ideas and exemplars of primitive Pseudochri­stians and Fanaticks.

1. In point of affectation and ostentation of huge Purity and San­ctity above their Brethren. Those of the Order of Zelotes in Jerusalem a little before its destruction by the Romans (a sad omen in our dayes) called and accounted themselves [...] the onely zelous Brethren of good and godly enterprises and designs for the power of Godliness. Joseph. de Bello Jud. l. 4. p. 87 [...]. And others they deemed [...], Id [...], l. 5. in [...]. as a very herd of unsanctified creatures. This is the [...], the first Seal. In our Age the New Clergy (as King James calleth them) have arrogated and appropriated to themselves a very spiritual Monopoly of Zele, i.e. the onely pure, precious, zelous, Saint­like Teachers, and Godly party. The Disciplinarian Zelote is onely for [Page 101] the Throne of Christ, and the Sceptre of Christ, and the Government of Christ. All others are Barbarians, without and without, (as the word importeth) even without the pale of the Church, without the Sceptre and Throne of Christ. How many also have we of Basilides, Epiph. Hae­res. 4. de Bas [...]de. the old Here­tick, his Order and Classis! [...], We, we onely, the Men; and all other, Degs or Swine, for carnal or spiritual impurity, in their eyes. Lastly, Epiph. [...]r. 70. p. 827. how many Audians, old Hereticks, in our new Age, that had [...], very admirable and wonder­ful conversation and deportment in some singularities of Zele; and [...], they would not use the same Common Prayers with any others of a different persuasion from themselves! Thus in the first point, of Affectation and Ostentation of Purity, the old and new Fanaticks are [...] and [...], the last being formed and created ad imaginem & similitudinem of those their Proto­plasts [Page 102]in Doctrine and Purity.

2. The next figure and impressi­on of the former Seal is in Con­tempt and Disobedience to Ecclesi­astick Parents and Governors. Even a sober and ingenuous Reader of some passages of the holy Father St. Cyprian would almost believe him a son and Writer of the present Age; He doth seem to give so plain a nar­rative and history of the occurrences of the modern Age. Cyprian. Epist. 10. p. 29. Aliqui de Presby­teris nec Evangelii, nec loci sui memo­res, Some John Presbyters, being forgetful of the Gospel, and also of their own place and station, neque nunc sibi praepositum Episcopum cogi­tantes, — cum contumelia & contemtu praepositi totum sibi vendicant, with contempt and contumely of the Bi­shop do assume and arrogate all to their own Presbyterian hands, not at all reserving Episcopo honorem cathe­drae; E [...]ist. 1 [...]. whilst in the pure Antiquity, long before St. Cyprian, Idem [...]epist 27. p. 5 [...]. Inde per temporum & successionum vices, Epi­scoporum ordinatio & Ecclesiae ratio [Page 103]decurrit, ut Ecclesia super Episcopos constituatur, & omnis actus Ecclesiae per eosdem praepositos gubernetur: In all Ages and series of successions each Act, Canon or Order of the Church was ruled and managed by the hands Episcopal. And again, Idem, epist. 69. p. 208. Inde schis­mata & haereses obortae sunt & oriun­tur, dum Episcopus, qui unus est, & Ecclesiae praeest, superbâ quorundam praesumtione contemnitur. It is al­ready plain English by our practice, Thence Schisms and heresies arise, whilest such Governours are contemned by the proud presumtion of such Fa­naticks. Such a forward and early Fanatick was Aerius, who, missing a Bishoprick himself, made this popu­lar Doctrine, Nullâ differentiâ discer­ni: Whose Phantasme was at once convicted by St. Augustine in Africa, Epiphanius in Asia, and Philastrius in Europe. Such afterward were those fond and foolish Presbyters, Cour [...] Carthag. 3. can. 42. Pler [...] (que) stolidi adversus Episcopos suos cervices erigunt Presbyteri, vel conviviis sibi conciliantes plebem, vel certè persuasu [Page 104]maligno & illicito, &c. Those foolish Smectymnwans did either caress the vulgar by treatments, or by unlawful and malignant persuasions. Yet worse and more impudent Fanaticks were they that did in some measure ac­knowledge a Bishop, Ignot. Ep. [...]d M [...]g­nes. [...], did all things, or any thing, without his direction or influence; and so were [...], ve­ry contemtuous and ironical Presby­ters. Of the same Paste were the sowre and leavened Donatists, who in a sport or May game Canina cor­pora membris Episcopalibus conjunxe­runt, Anp [...]st. l. 2. contra [...]armen. & sic saltare fecerunt, conjoyned and coupled in a loud Sarcasm the bodies of dead dogs with the living members of the sacred Angels of the Church, and so made them dance in a posture, for the recreati­on of vulgar eyes. The like sad sport did the Heathen use to George Bishop of Alexandria, [...] l. [...]. 2. [...]. they tyed him to a Camel, and then drew him off again, and burnt the beast and the Bishop in the same [Page 105]flames. Our modern Smectymnwan Proselytes were surely the jocular and merry sons of such or such Fana­ticks.

3. Another Image and Super­scription is in reference to Supreme Parents, the Abimelechs, as the Hea­then Philistines called their Kings. In this point Judas Galilaeus was one of the first and grand Fanaticks. The cause or occasion of his Sedition is thus represented by the Hebrew Do­ctors, Cas [...]ub. Ex [...]cit. 2. in Raron. sect. 19. Non esse decorum aut aequum ali­um Regem, &c. That it was not comely nor equitable to impose any other King over men, beside God himself the King of Kings. And he quoted the Sacred Text to warrant his profane and seditious Position, Deum tuum timebis, & illi soli ser­vies; whilest the truth is, they made God to serve by their sins, Isa. 43.24. as the Pro­phet saith, and his word to serve their pride and ambition. For God expresly commandeth their service and obedience even to Pagan and Idolatrous Governors, Jerem. 27. [Page 106]& 40.9. And Zedekiah was punish­ed for his disobedience to Nebuchad­nezzar, Jer. 24. Sure I am, all Eng­lish and Ecclesiastick despisers of Kingly dominion, have more signal and singular Obligations then any other Nation or Kingdom under the Sun. Spelm. Con­cil. Praesat. For in England was the first Christian King, Lucius; and the first Christian Emperour, Constantine; and the first Christian Queen, Hele­na; and no less then twelve Chri­stian Kings martyred by the bloudy hands of Infidels: And there have been more pious Kings in England then have been in any other Pro­vince, though never so spacious and populous. Let even a Fanatick be judge, whether any Antiquary can shew Record or Register of the like specialties of the Divine favour to any other Kingdom under the Sun. No Nation can more justly chal­lenge the Prophets word, [...] 49.23. Reges nu­tritti, Reginae nutrices.

4. Another Parallel and resem­blance is in disobedience to catholick [Page 107]thers of the Church. Such a Fana­tick was Abailardus in Saint Ber­nards dayes, whose Motto and By­word was, Omnes Patres sic, Ego non sic: If all the Fathers said, Yea, Abai­lardus said, Nay. And none such Saints as the Antipodes to the Fa­thers. Yet higher, in Saint Augu­stines early dayes, Cùm vos veritas urget, Patres dicitis errasse. — sed Su­perbia vos ligavit in cathedra pestilen­tiae. To old Donatists (and new Fanaticks) all the Fathers were wan­dring Stars, and erroneous; and their own pride made them fixt, and firm in the chair of Scorners, or of Pestilence. How many Echoes of Abailardus and the Donatists have we heard in this empty, windy and hollow age of Fanaticks! Who may justly expect that their successors and posterity should in reason and religion repay and return their diso­bedience lege talionis upon their Fa­thers heads and humours. This was the artifice and imposture of Julians mind: S [...]crat. l. 3. c. 1. [...] [Page 108] [...] All his Predecessors he scornfully load­ed with bitter jeers and taunts. Ne­storius, of the same temper, would not vouchsafe to learn [...], Socrat. l. 7. c 32. the Books of the Ancients, because [...], swollen big with conceit of his own elo­quence, [...], he deemed and accounted him­self a better man, a better Father, then any of his Ancients. In the present point either Abailardus, or the Donatists, or Julian, or Nestori­us, were the Types; and our Fana­ticks, the Anti-Types.

5. Another seal and impression is in point of disaffection and disobe­dience to Natural Parents. Nova­tus, that had so much affectation of purity in himself, had bitter disaf­fection and disreputation of his Pa­rents: [...]am [...]us, [...] Vita [...]y­pr [...]i. Spoliati ab illo pupilli, fraudatae viduae, pecuniae quo (que) Eccl. denegatae; pater etiam ejus in vico fame mortuus, & ab eo nec sepultus: He at once de­frauded and oppressed the Widow, [Page 109]plundered the Fatherless, sacrilegi­ously robbed the Church; and when his own Father died & perished with Famine in the street, his zeal could not afford him Christian bu­rial. A barbarism condemned by a whole Council of Heathen Authors. For the Greeks call Funeral Rites [...], the Latines, Justa: And he that omitted them (as Novatus did) was [...], an accursed, devoted fel­low, or Anathema. Such an unnatu­ral son was to be served with a Writ [...] and, if con­victed, he was excommunicated all society, both Sacred and Civil, and to be fined besides. Yet how many Fanaticks in case of Gods Corban, or Gods Cause, have with Pharisees renounced, and with No­vatus abdicated their own natural Parents, of their Country, and Fa­mily also, and almost all natural Re­lations! And some Fanatick zele of modern Disciplinarians dareth make it a Canon and Constitution, 1 Book of Discipline 9. Head. That if the Parents gain say marriage [Page 110]upon the common g [...]ounds, of want of gudes, or disparity of birth, the Mini­ster may (non obstante parente) ad­mit to marriage. For the work of the Lord ought not to be hindred by the corrupt affections of men. So the Dis­ciplinarian Doctors.

6. Those that thus vilifie the Na­tural and Regal Authority & Unction, by a parity of Reason and Religion also do vilifie or nullifie the Sacer­dotal Unction or Authority. These delight to see the holy Ark placed upon a Cart, and Christ upon an Ass and upon a Colt the Fole of an Ass, and Jeremy the high Prophet in a Dungeon, and the sacred Mi­nistery upon sordid, Lay and Ple­beian heads and hands. Those Fa­naticks must assume old Ischyras (the grand enemy of the holy Bishop A­thanasius) as the Protoplast of this errour and phansie; whose ignorance and impudence did so far spiritua­lize him in his own phansie, that, being a Lay-person, [...]or [...]at. l. 1. c. 10. [...], he did arrogate the [Page 111]name of Presbyter to himself, as many late Fanaticks have done. Which phansie and impudence the grave Christian Historian calleth expresly [...], a matter demeriting more then a single death. Such intruding Uzzahs, Korahs, and Sauls do as much demerit death it self under the Gospel, by the judg­ment and sentence of the judicious Historian, as those others did by the express verdict given under the Law. Or if such Fanaticks will not own their Father Ischyras, they may assume another, Zacchaeus, for their reverend Progenitor: of whom an ancient Father informeth us, Epiph. l. 3. that [...], he out of a bold and impudent attempt did invade the holy Priesthood; and others with him, [...], by impulse of dreams and inspirations, did as our Fanaticks do, [...], adventure upon the Of­fice of the Bishop.

7. Both primitive and present [Page 112]Fanaticks have another fair (or rather foul) resemblance and correspon­dence to each other, and that is in their strange, uncouth & affected po­stures and gestures in prayer. Such haters of Images of all sorts, that (as the Pharisees before them both) [...], Mat 6.16. they deface Gods own Image in their own Faces; as if their leaven of Hypocrisie (as Christ calleth it) must needs sowre and dis­figure their very countenances and aspects. Luk. 12.1. Theod de Oracul. l. 10. Such were those devout Orators, that did all in sacris cum tur­batione & cervicis jactatu, with hor­rible and pitiful agitations and tos­sings of eyes and heads. Such were those which Dio Chrysostomus men­tioneth, Casaub. Ex r [...]. Orat. 1. de Regno, that did [...], had strong commotions and a kind of torvity and affe­cted severity in their looks. Such also were the old Fa­natick Epiph. Haer. 48. [...]. Tascodrugitae or Paxillonasones, which had a strange trick of laying their [Page 113]Fore-finger upon their nose in prayer, and all [...], to shew some strange dejection and discountenance, and as a piece of sad and rigorous will worship.

8. Our new Fanaticks have made another exact Parallel, with the old Fanatick Messalians, by a strange conjunction and commixture of plain contraries. Both grand Pre­tenders to the Holy Spirit; [...], They called their very dreams new Pro­phesies. Both did phansie the Holy Spirit, and did [...], gave sensible and visible evidence of his presence in them. Both were enemies to the constituted Discipline and Fasts of the Church. Yet both those highly Spiritual persons so far from drinking into one Spirit, (as St. Paul calleth it, 1 Cor. 12.13.) in the bles­sed Eucharist, that [...], Theod. l. 4. c. 11. they said the Divine food did neither help nor hurt the sanctity of their spirits. Our [Page 114]own English Fanaticks, by a constant and continued abstinence from the Divine Sacrament for eight or ten years together in their Congregati­ons, have unhallowed the Sacrament, vilified the Spirit, unchurched them­selves and their Congregations, and made the wild Messalians-their Fa­thers in impiety. And while the Sa­cred Text saith, Joh. 6.56, 58. He that cateth my flesh, and drinketh my bloud, shall live for ever; these Fanaticks were even dead while they lived, as that Father and Church-Historian concludeth them.

9. Our Fanaticks and the old Do­natists are clearly fratres gemelli, Twin-brethren, in much impiety and iniquity. Both arrogate to them­selves Optat. Milev. l. 2. init. p. 34 specialem sanctitatem de super­bia, some singular and special sanctity from their spiritual pride. Lib. 1. p. 3 Nolunt se dici fratres nostros, saith the Catho­lick Father; They scorned to call others Brethren, which were not of their Godly party. Lib. 1. p. 27 & l. 3. p. 81. How stood they affected to Kings? Quid Imperatori­bus [Page 115]cum Ecclesia? What have Kings to do with Church-affairs? was their ordinary mode of speech. How to Churches and Altars? Lib. 2. p. 53. Altaria frangere, radere, re­movere. Tegulis pluri­mi cruentati, duo occisi: With the very tiles and utensils of the Church they killed some upon the Altar, and wounded others. How to the blessed Eucharist? Lib. 4. p. 116. They cast it to the very dogs; which, non sine signo Divini ju­dicii, turned, and rent and tore domi­nos, tanquam ignotos & inimicos, their very masters, as if strangers and ene­mies to them. How disposed to the orthodox Bishops? Deuterium, Lib. 2. p. 72 Par­thenium, Getulicum, Dei Episcopos, lin­guae gladio jugulastis, fundentes sangui­nem, non corporis, sed honoris: Their tongues were sharp swords to wound them, and to shed the bloud, if not of their bodies, yet of their honours. How called they their prime Leaders and Circumcellions? Lib. 3. p. 106. Agonisticos Sanctorum duces, the prime Com­manders and Captains of Saints, for­sooth; and yet such Boutefeus of pub­lick injustice and violence, ut nullus [Page 116]creditor eo tempore exigendi habuit li­bertatem: They put such a bar to all judicial proceedings, that the Credi­tour could exact nothing for any debts, for fear of the Sanctorum Du­ces. Lastly, how malicious in their lies and accusations? They sent a­bout many Pamphlets and Pasquils, mittentes ubi (que) Lib. [...]. p. 23. litteras livore dictante conscriptas, ut rumoribus falsis cuncto­rum auribus mendacia insererent: By false news and rumours they planted and sowed lies in all ears. They were also in caedibus immanes, Lib. 2. p. 53. filios pacis ad bella provocantes, most bloudy and cruel to all opposits, and still pro­voking sons of Peace to Mars his field.

10. Our new Fanaticks, of what­ever edition, persuasion or denomi­nation, are twin-brethren with the old Eunomians. Eunomius was [...], Sozom. l. 6. c. 26. somewhat eloquent in his Schism, very contentious, and a Master of Logick-disputes and Syl­logismes. The Fanatick Proselytes [Page 117]to this Doctour of Arianisme, [...], they gave little or no commendation or Encomium to Integrity of life, or Morality, Mercy or Charity, [...], if men entertained not the same opinion with themselves. But [...]. All that they attended to and commended, was, if one were hugely contentious and li­tigious for their opinions, and could conquer by disputes. [...]. He was of the Godly party that would and could mainta n their espoused Opi­nions and Tenents. Such godly and pious Opiniatouts were the Gno­sticks, as Ignatius representeth and characterizeth them: [...], They had no regard of charity, no care of the wi­dow, the orphan, the oppressed, or im­prisoned, but whether rigid, severe and disputing Gnosticks. That our [Page 118] English Fanaticks have inherited this vertue of their Fathers, Eunomius and the Gnosticks, I dare attest the personal experience of above thirty years past. They have ever neg­lected Integrity, Morality, Charity and Mercy to all dissenters from them; and their Charity hath been very cold to Widows, Orphans, and imprisoned persons: And the highest vertue of the Godly party hath been to dispute and discourse of their own opinions touching Kings, Bishops, Common-prayer, Ceremonies, &c. and he that doth this, [...], is the Godly man, and of the Godly party, whether he be Presbyterian, or Inde­pendent, or of what other opinion and persuasion soever.

SECT. X. A third Parallel, of Fanaticks with Papists.

IT is a kind of Miracle, and very worthy of observation, That in many things there is an unhappy co­incidence even of extremes, which seem to stand at the vastest distance and contrariety. In things natural, extreme cold parcheth the grass, ‘— Borcae penetrabile frigus adurat, Virg Geor.’ as well as extremity of heat. In Mathematicks, lines drawn from the opposit points of the Circum­ference meet in the Centre. In matters Moral, the Prodigal, that utterly disclaimeth and forsweareth Covetousness, yet pulleth upon himself by his wastefulness a ne­cessity of being covetous and op­pressive. Thus, thus in matters of Religion also, the extreme and op­posit Parties to Orthodox Religion [Page 120]have a coincidence and conjunction of opinions, non obstante their see­ming contrariety and contradiction to each other.

1. It is a cursed position which both concentre in, notwithstanding their disagreement otherwise, That lawful Soveraigns may be resisted by their Subjects, and Arms of hostili­ty taken up in the cause of Religion; not the weapons of the first Christi­ans, Prayers and Tears, but the arms of the Flesh, Fire and Sword. This point of Popery, never heard of in the first ten Centuries, is strongly asserted by modern Doctors. For their grand Observator with all the Disciples of this sanguinary Do­ctrine do in asserting their Tenents onely translate Bellarmine and the Popish Writers into English. And this Cholerick Doctrine was not kindled and inflamed in the World till Ioh. de Parisiis, and Iac. Almain, as the learned Bishop of R [...]sse in his Sacrosancta Regum Majestas, pag. 14.

2. Both agree in unchristian par­tiality, [Page 121]contrary to the solemn charge and obtestation of St. Paul to Bishop Timothy, 1 Tim 5.2 [...]. I charge thee be­fore God, and the Lord Iesus Christ, and the elect Angels, that thou—do nothing by partiality. Their impaling of the Church to their own party, and ex­cluding all others from hope of sal­vation, is infallibly the grand Par­tiality. Thus the Pontificii make the Roman and Catholick Church conver­tible terms, and make subjection to the Bishop of Rome a necessary re­quisite of a Christian Church; ma­king it a formal difference in the very definition of the Church, Sub regimine unius in terris Vicarii, Roma­ni Pontificis, that is, which is under the government of the only Vicar of Christ on earth, the Bishop of Rome. As the old Donatists confined the limits of the Church, in angulo & particula Africae, in a corner and small part of Africk; So do our new English ones, either to their Sepa­rate, Congregate, or Presbyterial Classes. These only, the Godly, the [Page 122] Brethren, the Pretious, the Children of God; all other, vile, unsavoury salt, Barbarians. This is contrary to the temper of those ancient and godly souls: Lib. 1. & August. Epist. 203. Velint, nolint, fratres sunt, saith charitable Optatus. Will they, or nill they, he would style them Brethren. So Greg. Nazian­zene, Orat. 33. [...], I call you Brethren, though ye use unbrotherly dea­lings with us. Blessed is that Reli­gion which doth religare, bind and tie us in bonds of obedience to the Head, and in charity to the Mem­bers, though unworthy Christians.

3. In the obligation of Oaths and Covenants. The Romanists hold that their Lateran Iupiter, the Pope, hath a power paramount over the consciences of men, that he can ab­solve Subjects from their Oaths and Allegeance to their Prince, that he can rescind, relax, and oblige again, and even contra jus naturale dispensa­re, dispense with the breach of the Laws of Nature, in this case. As for [Page 123]our modern Theologues, it is the complaint of the Reverend Prelate, Utinam nonnulli qui rectissimè dam­nant, non pessimè imitarentur: Saunder­son, de Ju­ramento. What they most justly condemn, they un­justly practice themselves: For illi de facto exercent quod Papa de jure sibi vendicat, they practice what the Pope saith he may do. It is most certain that all Papal or Presbyteri­an dispensation can be but res fori ex­terni: but the obligation of an Oath is intus in foro conscientiae, hath re­spect to the inward man. Therefore sententia prolata à Judice in foro non suo, est de jure nulla, i. e. The sentence of a Iudge in a Court not of his juris­diction is vain and invalid. Let them teach us who can give a dispensation from that Oath wherein all swear, No power on earth can absolve them. Thus like Samsons Foxes they are joyned in the tails; Isa. 9.15. And the Pro­phet that teacheth lyes, he is the tail, saith the Royal Prophet. And they have their firebrands also, by which they dissolve the bonds of [Page 124]Oaths, and set every Community, yea the whole world, in combustion.

4. In exalting themselves above all that is called God, i. e. the Su­preme Magistrate. Thus T. C. pag. 144. sect. 1. Christian Princes must remember to subject themselves to the Church, to submit their Scepters, to throw down their Crowns before the Church, yea, to lick the dust of the feet of the Church. So the Reverend Bi­shop Bramhall, in his Warning piece, giveth us account of the same Do­ctrine and conformable practice of the Scotish Presbytery. And is not this the same Divinity that Alex­ander preached to Frederick Barba­rossa? on whose neck while he set his feet, he did quote Scripture for his pride, Super aspidem & basiliscum ambulabis, & conculcabis leonem & draconem. This pride the Church of England, together with the whole ancient Church, doth detest. Artic. 37. Stat. 12. Hen. 8.— The chief government of all Estates, even Ecclesiastical and Civil, doth appertain, &c. and, All sorts of [Page 125]Spiritualty and Temporalty ow next to God a natural obedience.

5. In that unquiet principle, Do­minium fundatur in gratia. For Aquinas, Cajetane, Bellarmine, and Suarez, &c. hold that any Prince who falleth from the Romish Reli­gion, maketh a forfeiture of his Do­minions, and may be deprived of his hereditary rights. The contri­vers of the Covenant among us did publish no different Doctrine from this. For he that sweareth to defend his Prince with this limitation, in the defence and preservation of the Prote­stant Religion, will suppose himself justly excused, if he do not defend him in case of his desertion or de­fection from the same Religion. For it is the rule of Reason, Exceptio in casibus non exceptis firmat regulam in oppositum. And whilest it is still pleaded, even to this day, that En­glish Presbytery never dissolved Mo­narchy, (as Iohn Corbet;) sure to place the Supreme power, or Co-or­dinate, (as he still maintaineth) in [Page 126]Lords and Commons, the power of chusing great Officers and Mini­sters of State, the power of the Mi­litia, and government of all Forts, to share the Kings Revenues, to plunder and kill fellow-subjects, look altogether like some such thing in Presbyters as dissolving of Monar­chy.

6. Both guilty of Sacrilege in alienating the Communion, in part, or in whole, from Lay-hands; and both upon the same reasons and spe­cious pretences, of high reverence to the sacred Mysteries. Propter pe­riculum effusionis Sanguinis, saith Liranus, and others, on 1 Cor. 11. for fear of spilling (in the Ecclesia­stick or Natural sense) the blood of Christ. And, Irreverentia & profana­tiones Sacramenti vix evitari possent in tanta multitudine, Lib. 4. de Eucharist. c. 28. n fine. saith Bellarmine; because irreverence and profanations cannot be avoided in such a multitude. Are not the fears of spilling the Sa­crament, and profaning the body of our Lord, the very same pretences [Page 127]of debarring so many souls from the sacred Mysteries?

7. In point of reading the pure Word of God. The pure Popish position is this, in their own words, Pract. The­olog. tract. 3. c. 27. concl. 2. Salubriter Laicos à lectione Scriptura­rum arceri, & sufficere ut ex praescrip­to Pastorum & Doctorum Ecclesiae vi­ta cursum moderentur, as I. Molanus: This Jewel is not to be cast before Swine, but the people are to live by the dictates or sermonizings of their Pastors and Teachers, and, as little Infants and Babes, battle only by chewed meat from their Nurses mouthes; as they illustrate their sacrilegious intentions. Our Fana­tick Teachers, that in practice could hardly vouchsafe the people the rea­ding of a Psalm or Chapter, and were wholly for their own long Prayers and longer Sermons, did practically at least concentre ei­ther with the Papists, or else with the Anabaptists, Hooker, Ecclesiast. Polity. that called the writ­ten word a dead letter (as I have heard the Word called without a [Page 128]Sermon) and the Bible, Babel, un­less quickned and edified by their Expositions and Sermons. It is T. C. his position, It is untrue, that simple Reading is necessary in the Church: A number of Churches have no such order of simple reading. Thus the grand Patriarch, T. Cart­wright.

8. In case of Vows & Covenants. I will not magisterially and dogma­tically conclude and determine, but may piously and compassionately fear, that they are guilty of the three Popish Vows. When they Cove­nanted to assist with their Estates and Fortunes in the Godly Cause, and that without consent of their Parent (which Vow the Father might cancel by Gods Law, Numb. 30.) is not this Covenant near a-kin to the votum Paupertatis? When they covenanted, None shall suffer himself, directly, or indirectly, by any combination, persuasion or terror, to be divided, &c. Who, I pray, can totally hinder all arguments from [Page 129]all impressions? Is not this a-kin to votum Continentiae, the vow of Con­tinency, which none can intallibly promise to himself? When, lastly, there have been multitudes of Pro­testations, Covenants, Negative Oaths, and Engagements, were not these very like votum Obedientiae, the vow of Obedience, to their General also, as the Papists call him in Religious Orders.

9. The Jesuitical Doctrine of Probability is this, Mystery of Jesui­tism, Praes. & pag 95, 96. Quamvis ipse Doctor ejusmodi sententiam specula­tivè falsam esse certò sibi persuadeat, Though he hold it certainly false, yet from the judgement of one or two grave Authors he may recom­mend what is most acceptable to the Questionist, si haec illi favorabilior & exoptatior sit. In the Divinity of our Fanaticks, a Calvin in Geneva, a Knox or Buchanan in Scotland, &c. shall preponderate the most proba­ble. Doctrines of the Catholick Church, and all Primitive Christi­ans. The Doctrine of Direction of [Page 130]intentions, Pag. 123, 13 [...]. (as in a Duel, not to the sin of Revenge, but to our profit and advantage, the saving of Ho­nour, &c.) maketh guiltless with the Jesuite: The very Fanaticks grand plea for popular Reformati­ons, Insurrection and Hostility. Let the Reader peruse The Mystery of Jesuitisme: it is Mysterium Fanati­corum also.

10. The grand controversie of late hath been wholly managed by the force of unwritten Traditions, or blind Fundamentals. Ask the new Teachers, by what Law of God, or Law of England, may sub­jects take up Arms against Kings, and against Saint Paul, Rom. 13.2 He that re­sisteth, shall receive to himself damna­tion? Why, it is an unwritten Tra­dition, no Law of God or the Land. Where have they liberty reserved to resume and revoke the Supreme Power into their own hands? It is an unwritten Tradition. In what case of Law may they take Forts, Na­vies, Magazines, and all the Militia? [Page 131]All these are begged only as blind and unwritten Fundamentals: No authentick Law for their tradition or reception.

11. There are many Characters of Antichrist common to both. De Con­summat. mundi. An­no Christi 220. Hip­polytus, an ancient Writer, near 1400. years since, gives these shrewd indications; [...], The Houses of God shall be used as Cottages, Liturgy shall be ex­tinguished, singing of Psalms shall cease, reading of Scriptures shall not be heard. Not one syllable of this but hath been verified of late, as a learned Minister and eye-witness of the dis­solutions of the Welsh Churches doth testifie. Dr. Nicol­son. Not three Sermons in all Monmouth-shire, and others, even on the Lords day; the Sacraments prohibited; Liturgy, Singing, Rea­ding wholly neglected. Sure not the Bishops foot, but the foot of Anti­christ hath trodden upon our Fana­tick Teachers heads, and hearts also.

12. Lastly, though both have their [...], 2 Pet. 2.18 speak great swelling words of their own fixedness and immobility in their respective Religions and Professions, yet have they been Reeds sufficiently shaken with the winds of Doctrine. Ephes. 4.14. L'Estrange against Mr. John Corbet, p. 184. In Queen Eliza­beths days, of 9400. Parochial Priests there were not above 80. Rectours of Churches which constantly and invincibly refused the Oath of Su­premacy. And though Mr John Corbet. a grand Presbyterian telleth us in print, they are all fixed and resolute, not like to be reduced to the practice of former times; and, This interest is not like a Meteor, which vanisheth away, but of a firm and solid consistence, like a fix­ed Constellation, pag. 43.— never will be extinguished while the state of England continueth Protestant, pag. 44. Arch-B. S [...]swood Hist. p. 479. Yet, after the Conference at Hampton-Court 1603. of 9000 and more Parochial Ministers only 49. stood out, and were deposed for disconformity: Whilest the late odious and despicable Clergy, for [Page 133]obedience to their Mother the Church, and loyalty to their Fa­ther, and piety to their Oaths and Obligations, have this fair [...] and indication of their constancy, Hist. of English and Sco­tish Pres­byt. p 316 that of 97. Ministers within the walls of London 85. were driven from their Churches: not to mention many thousands that never bowed their knees to Baal-berith, from our Dan to our Beer-sheba.

SECT. XI. A Fourth Parallel, of modern Fana­ticks with the Pagan Mystae or Do­ctors.

1. IN the Roman Republick there was a grand Controversie tou­ching the Tribune-Magistrates & o­thers, the Ediles & Judices Decemvi­ri. The case clearly this; the Tribunes were sacrosancti and immoveable, because they had legem sacratam, Gro [...]. de jure B. l. 3. c. [...]9. sect. 9. both Law and Oath, for their esta­blishment and settlement; the De­cemviri [Page 134]and others had onely lege [...] simplicem, a Law only, but not any interposition of a solemn and nati­onal Oath. The Tribunes were in­violable, L [...]v. l. 3. because Tribunes relig [...] publica populi Romani tu [...]atur: the intervention of an Oath, in which their Religion was concerned, made them immutable and permanent; The other were revocable and vari­able by some new Edict and Sta­tute of the Roman Senate. And Tib. Gracchus was condemned for his wilful abrogation of Octavius from his Tribuneship. In our En­glish State there hath lately been the very self-same case or publick controversie. The Lords possibly, Spiritual and Temporal, were as the Decemviri and Aediles among the Romans: They had legem simplicem, no interposition of a sacred and pub­lick O [...]h; and were upon that ac­court not so wholly immovable and [...] Fanaticks and [...] [...]ew that our Su­ [...] and Governour had [Page 135] legem sacratam for a sufficient defen­sative against injurious hands, a double Oath, of Allegeance and Su­premacy; beside a third, the na­tural Obedience, which all sorts, of Spiritualty and Temporalty, did bear to him next to God, according to the words of the Statute 12 H. 8. The Roman Pagans were far better Christians then any of our Fanaticks, of what denomination or perswasion soever. They kept their Oath though to their own hindrance (as they might imagine;) Psal. 15.4. and our English Fanaticks thrust out legem sacratam cum juramento. Cùm tota religio po­puli Anglicani tucbatur, When the whole Religion of our English Na­tion was concerned, the triple cord, of Supremacy, of Allegeance, and of Nature, was snapped asunder by these violent Samsons.

2. Even among Pagans the ef­fusion of Blood-Royal was so horrid and execrable, that caedes Principis, quantumvis hostis, non impunita, the Blood of a King, though a professed [Page 136]personal enemy, never found Impu­nity or an Act of Indemnity among them. As David, in Sacred Writ, pu­nished the murder of his Royal ene­my (even Saul the son of Cush, Ps. 7. Tit. an Ae­thiopian, from the blackness & foul­ness of his disposition) with the death of the Executioner, 2 Sam. 1. So the Pagan Augustus was highly vindicative against the murderers of Caesar; and Severus likewise, against those of Pertinax; which Act alone (as Herodian writeth) procured him incredibilem gloriam & regnandi secu­ritatem, both incredible honour and much security. The Pagan Vitellius likewise severely revenged the death of Galba, his professed enemy. Yea, Pontius Pilate for crucifying the King of the Jews, our Lord & Master, met with just revenge, and lost his head, by the piety even of Nero, as Sui­das telleth us. Yet in the blood-shot eyes of all our modern Fanaticks I fear that neither the Cannon at Edge-Hill, nor the Ax in another place, ever yet appeared so horrid [Page 137]and execrable as those other instru­ments of villany did in the eyes of David, or Augustus, or Severus, or Vitellius, or Nero.

3. The devotion of the Pagans was very eminent and exemplary. They brought many Donatives and Honoraries to the Temples of their Gods out of the spoils and plunder of their enemies; Which by the Greeks were called [...], by the Latines manubiae. Such were those that were sent to Apollo at Delphos, Herod. l. 8. and those which the Athenians gave to Minerva. Flo­rus saith, Tarquinius Superbus de ma­nubiis captarum urbium templum ere­xit. Our Fanatick Teachers cannot vie one such act of zele as these. It shall be more tolerable therefore for such Pagans at the day of Judg­ment then for such Christians. Among Gods people there was a double Exchequer, one Ecclesia­stick, the other Civil, Fiscus regius; as appeareth Josh. 6.19. 1 Kings 7.51. The Temple of Saturn had a [Page 138]Treasury [...]. A [...] ­gustus had his sacred Exchequer, Appian. de Bello civ. l. 5. In Greece they had a sacred Council for such a Treasury, [...], Strab. l. 9. But in our worse then Pagan dayes, what Widow, what Souldier hath cast in two Mites almost for twenty yeares past?

4. Herodot. & Diodor. Sic. apud Gregor. Tholos. de Repub. l. 26 c. 1. sect. 16. An Aegyptian King was so unmoveable in his integrity and de­votion, that (like Pharaoh before him, Gen. 47.22, 26.) he preferred the interest and welfare of the Priests before his own. For a The­bane God having often molested his sleep with horrid dreams, and told him that his Empire could not long be prosperous, felix & di [...]turnum, unlesse he would lay violent hands upon his Priests; at last he sent for them, and having acquainted them with his dreams, told them plain­ly, Malle se purum omnique scelere solutum ab Aegypti regno abstinere, &c. That he had rather part with [Page 139]the Egyptian Crown and Sceptre, then be an actor in so execrable a Tragedy. Our Fanatick Mystae, without being moved and frighted by dreams and visions, have plun­dred and sequestred many Priests, and taken from them [...], all their Livings, as the Physicians did from the poor wretch in the Gos­pel. And whereas the Pagan King would rather quit his Crown then injure the Priests, these have suck­ed their very life-bloud; and yet, though they have swallowed the best Livings, they are as lean as Pharaohs rascall Kine were after they had eaten up the fat ones. Hist. of English & Scottish Presb. 234 In our grand Metropolis, of 97. Ministers within the walls no fewer then 85. (as hath before been said) were de­spoiled of their Free-holds by the violence of Fanatick Presbyterians; and 115. in the Suburbs and Parishes adjoyning; besides those of Pauls and Westminster.

5. The Pagans were ever very firm to and tenacious of their Pro­mises, [Page 140]Oaths and Engagements. Pacta scripto sancita violare nè abje­ctissimo quidem homini decorum esse arbitror: Clapm. l. 5. c. 8 It is unhandsome for the most abject person living to violate his engagements, Plutarch. Qu. Grac. saith Bellisarius. The Megarenses and Corinthians, when some would forfeit their Pa­role, and not return money accor­ding to promise for their liberty and redemption, Fidem fallentes tan­quam ingratos & injustos notabant: Their very friends became their e­nemies, and set a Mulct upon them as ungrateful and perfidious. When the Romans were requested by the Campanians to afford them Auxi­liaries against the Samnites their Confederates, they returned them this resolute answer, Clapm. D [...]sp. 2. sect. 67. Arma, Deos prius quàm homines violatura, adver­sus Samnites vobis negamus, Such Arms as must first fight against the Gods, by fighting against our Faith and our Associates, we wholly de­ny you: as Livie. The most gal­lant Character of a Souldier in the [Page 141]fury and rage of war is thus made even by a Pagan Poet,

Our modern Fanaticks, though they brag that since the times have been upon their Tropicks, they have been least Tropical, yet how slippery, per­fidious and temporizing they have been, I leave to a far better Pen and Pencil: Perfidious to Articles, Th. Pierce against Mr. Barlee, c. 4. sect. 11. p. 12. to their Ordinaries, and to the su­premus Ordinarius totius Angliae.

For modesties sake I forbear any new Century of their scandalous Crimes.

6. Amongst the Pagans, the sa­cred Mystae, Flamins and Officers in Divine things were not required or permitted to swear at all, out of [Page 142]their devout and reverential respects both to Priests and Oaths. The judicious Historian giveth this ac­count of it; Plutarch. Qu. Rom. Qu. 28. Either because an Oath is tormentum liberorum, and therefore incongruous for so free and ingenuous an Office as the Priest-hood; Or else, quia non convenit de rebus parvis non ei fi­dem habere cui sacrae & manimae creditae, it was judged most impro­per, not to give credence to the Priest in small and civil occurrences, when Divine and Sacred matters were committed to his charge and fidelity; Or because execrations, which are still annexed to Oaths, are illegal and improper for a Priests mouth; Idem, Qu. 44. p. 470. Or lastly, because publicum periculum, si perjurus sacris operetur; there might fall publick vengeance on all if the Priest were perjured. And it is an honour to that stout Champion Hercules, that non nisi semel duntaxat juravit, he never swore but once. Our Fanatick Tea­chers have not been so nice, tender [Page 143]and scrupulous as the very Pagan Priests and Flamins. For how many of them have six or seven times, in the Universities, at Ordinations, In­ductions, &c. took the Nationall Oaths, and yet after all have swal­lowed Protestations, Covenants, Negative Oaths, and Engagements? not so abstemious, not so full of fi­delity, as Hercules and the Roman Flamines. Sure they are leves & nauci, i. e. [...], according to old Varro's derivation, and contra­ry to St. Pauls [...], 2 Cor. 1.18, 19. Whereas the Romans had one Temple consecrated to the God­dess Fides, I fear few of our English Fanatick Teachers would make competent Priests and Officers in that Temple.

7. Philo. Jo­sephus. Plutar­chus. Iso­crates in Panathe­naico. The Pagans had a most affe­ctionate and constant gratitude to their Kings and Priests. Our Lord and Master seemeth to commend them for styling them [...], Luk. 22.25. That honourable Title was given to the Roman Emperors. [Page 144]For the Pontifices; Cic. in Orat. pro domo su [...] ad Pontis. Omnis Reip. dignitas, omnium civium salus, vita, libertas, arae, foci, fortunae, domicilia, vestrae sapientiae, fidei potestatique commissa & credita esse videantur, All the dignity, all the security of all subjects, yea their lives, houses and goods, were committed to the Priests, as the best Guardians and Patrons of all. Our Fanatick Tea­chers were never yet guilty of that publick and universal gratitude to Prince or Priest. King James (as above said) calleth them High-landers and Border-thieves, for lyes, perjuries and ingratitude. For their constant murmuring and ingratitude to our Moses and our Aarons, they have Judaicum opprobrium, S. Bernard. S [...]rm. 11. in Cant. as the Holy Father calleth it, the very stigma of the Jewish Nation; who made no less then ten mutinies and insur­rections against the meekest and yet the stoutest Moses, and against Aaron the Saint of the Lord, thrice for Water, Exod. 15.24. & 17.2. Numb. 20.2. thrice for Bread, [Page 145] Exod. 16.2. Num. 11.4. & 21.5. twice about the way, Numb. 11.1. & 21.4. and twice against the Priest, Numb. 16.11. — 41. The Fanaticks in all ages have had more of the Jewish murmuring against Governors, then of the Pagan grati­tude to Benefactors.

8. The prudent Pagans were of such integrity to the publick Inte­rest and concernments of State, Ec­clesiastical and Civil, that they ab­horred and abjured all scurrilous and seditious Pamphlets and Pasquils of Innovators. Plato maketh this Ca­non or Maxime, [...]. Lib. 7 De Legib. It was not permitted or tolerated to pri­vate phansies to publish any writing be­fore it were transmitted to and appro­ved by the Judges and Lawyers. D. L [...]ert. in Prota­gora. When Protagoras had divulged some impious Tenets and Opinions, [...], [Page 146] The Athenians burnt his Books in the Market-place, having by a publick Cryer collected all the Copies. And Valerius telleth us, V. Max. l. 1. c. 1. sect. 12. that L. Petilius Prator ex authoritate Senatus igne fa­cto in conspectu populi cremavit, by the authority of the Senate burnt certain dangerous Books before the eyes of the people. But our fiery Fanaticks have neither the spirit of moderation, nor of prudence, nor of submissive obedience, as the Hea­then Plato, and others. Disputare malunt omnes quam vivere, Epist. 1. as Seneca saith. The Pamphlets (divulged in spite of the Statute 23 Eliz. c. 3. and others of later date) of Mr. John Corbet, Douglas, &c. are more wor­thy ut in ignem mittantur quam ut in lucem emittantur.

I could easily multiply these Pa­rallels, if I did not spare my Reader and my self. He that vieweth the actions of both impartially, will be ready to think, that though it be a curse in the Gospel touching some Christians, Math. 18.17. Sit tibi tanquam Ethni­cus, [Page 147]yet it may look like a blessing for some wild Christians, if they were in many points of Morality even tanquam Ethnici.