THE SUPREME POWER OF Christian States VINDICATED AGAINST The Insolent pretences of Guillielmus Apollonii, OR A Translation of a Book Intituled, Grallae, seu vere Puerilis Cothurnus Sapientiae, &c.

OR, The Stilts, or most childish Chapin of Knowledge upon which William Apollonius of Trever, and Mini­ster of the Church of Middleburgh boasts, among such as are ignorant, in his patcht Rhapsodies, which hee set forth concerning Supreame Power and Ju­risdiction in matters of RELIGION.

Against the Book of the most famous Dr. Nicholaus Vede­lius, Intituled Of the Episcopacy of Constantine the Great.

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Printed at London for George Whittington at the Blew Anchor in [...]

TO THE Most High and most illustrious Princes of the Reformed STATES.
AS ALSO To all peaceable Ministers of CHRISTS Church, Grace and Peace.

Most illustrious Lords, and godly Ministers of Christs Church.

HEE was not a foole who first affirmed, that there was nothing more prevalent than superstition to rule the multitude: for Christ most divinely foretold us, that the children of darknesse were wiser then the sonnes of light, so that oftentimes not onely the force of deceivers is great, but also the perversenesse of the multitude is such, that they will rather bee deluded, than listen to the Truth. Though God hath recom­mended his true worship to us, yet Satan hath prevail­ed more by superstition, then the Spirit of God by true Religion. All Ages can beare witnesse to this truth. When God imployed the divine Prophet Moses in a message to Pharaoh he armed him with the power of Miracles, but Jannes and Jambres resisted him, and that with such eagernesse, that for a while, they prevailed more with their false exorcismes, than hee did with his true Miracles. Solomon built and dedicated the T [...]mple, as it were to the perpetuall preser­vation of the true worship: scarce were forty years expired, wh [...]n Jeroboam a private man set up his Idols in Dan and Bethel, with such successe, that hee withdrew ten Tribes to his Idolatry. How violent was Jezabel, Ahabs wife, in the superstitious maintaining of Paal, that not onely did she extinguish both the people and worship of God, but also so terrified Elijah, who could procure fire from heaven, that he was forced to leave his station, and in his exile to wish [Page]for death, whom notwithstanding God had purposed to honour, by carrying him up to heaven in a fiery chariot. There is nothing more plaine, then that they who wickedly in ice men to superstition, are for the most part, more active and successefull then those who are the builders up of true Reli­gion.

This bad successe in Religion proceeds from the multitude themselves, whose property it is to be led rather by opinion, then by knowledge, and to give their assent before they make triall, although envious men dia not sow tares in the night, yet the earth would produce thornes by reason of the ancient curse: al­though there were no inventers or teachers of superstition, yet the vaine multi­tude would devise to it selfe some superstitious worship. This calamity proceeds not from the want of truth, but from Gods just judgements: For as Adams sinne hath made the earth more apt to produce of its own accord tares, then all the industry of man can, to bring forth good fruite: Even so the old Serpent is more prevalent in bewitching mens mindes with superstition, then the fellow labourers of the Holy Ghost, in propagating the true Religion.

There was never any Age or Country of the world, which hath not had some time experience of this. Yet this was never more plainly seen then under the great Antichrist whom Paul foretold should bee armed with all deceiveablenesse, 2 Thess. 2. that he might intice such to beleeve lies, that were carelesse to beleeve the truth. Never was there any since the creation more guilty of this then the Bi­shop of Rome, who whilst hee obtrudes upon the people a hodge-podge of super­stition, prevailes more with them then the Prophets and Apostles, by their true Religion, and Miracles. For these (even Peter himselfe And the rest of the Apo­stles.) could doe no more but undergoe torments and ignominy, and at last lay down their tortured lives, but he on the other side, being armed with superstition, and pretending Peters name and chaire, mounted up to such a height, that being honoured with three Crownes, two swords, and the spoyles of all Princes, he exalts himselfe above all worldly Potentates, and all such as are called Gods, sitting in the Temple of God, and pretending the Church, doth so bewitch men, that hee whom they see, call, and cry out, to bee wicked, a lyar, a falsifyer, doe notwithstanding be­leeve him to hee the patron and judge of Religion. Such is the force of per­swasion, arising from superstition, that men see not what they see, and beleeve they see what they see not, as if they were inchanted. Hence it is not to bee wondred at that the whole company of such cheaters, arme themselves with their own superstition, when they have a minde to deceive; which like poyson as easi­ly invades mens mindes, and taints them, as a tauny colour doth those who re­maine a while in the Sunne, which insensibly and suddenly comes upon them, be­fore they knew it came.

This corruption is not to be found, onely in popery, but among Protestants al­so, [Page]whose mindes being puffed up with the desire of ruling, and counting the sim­plicity of the Apostolicall Church sordid, they will rather rule then obey: So that they place the sanctity of Religion not in Gods Word, not in Faith, nor in the profession thereof, nor in any other reall worship, but in the right and mini­stry of handling these things, so that not onely in their Theses, but in full Vo­lumnes they declaime for the sanctity of government, perswading the people with all the might they can, that the whole dressing of Church government at this day, is of such spiritualitie, that the politicall Magistrate, as being carnall, must bee totally separated from it. Hence may Ministers with ease hereafter withdraw their necks in Church-affaires from the power of the Magistrate, and then in­directly insult over, and prescribe Laws to the secular powers.

This new guise of Popery our famous Vaedelius foreseeing, did publish a Book concerning The Episcopacy of Constantine the Great, in which hee hath written of the right of Magistrates in Church-affaires at this day, but with such circumspection, that no moderate man can be moved, much lesse angred thereat, for hee feared (as he intimated in his Preface) lest the restlesse minds of con­tentious Church-men should be incensed, and now it was supposed that he had in­curred their displeasure, but the book being in every mans hand, and approved by the testimony of D. Macovius and Rivet, it seemed to bee out of all danger of malice.

But the case was suddenly altered; and our Vedelius was molested, not by neighbours, but by transmarin strangers from Zeland. For one William Apol­lonius did not onely spit in his face, but also pisse in his ashes. This man being led by the Genius of that wicked Destroyer, [...]. hath offered violence to the Ghost of our Vedelius not without indangering the peace both of Church and State, for not onely doth he rage against Vedelius, but also against all Christian Ma­gistrates, in a large Booke, and that so lavishly, that he seemes to challenge to himselfe alone, not onely the Dictatorship of ruling, but of railing too: he doth in generall speak evill of Magistrates, but (as it is thought) tacitly flings all his darts against the Magistrates of Midleburgh, but hee hath so cunningly con­trived the matter, as if hee had first casually found out the Errors and blasphe­mies of Vedelius, which afterward bee presented to the Consistory of Midle­burgh, and then to the Classes of Walachria, by whose intreaty, hee undertook this taske, forsooth, unwillingly.

Hee hath adorned his work with a specious title, to wit, The Right of Ma­gistrates in holy things: as if hee were about to fight for the honour of Ma­gistrates, whereas he upbraides them every where in [...]uricusly with carnall vio­lence, with nullity, and servility in Church-affaires. So that oftentimes hee makes secular powers, guilty of sacriledge, and of trampling upon the blood of Christ, if they offer to meddle with Ecclesiastick affaires, besides what hee hath [Page]prescribed. Now least this Walachrian should without controle write what hee pleaseth, Philarchiae pruriginem. against our famous Vedelius, and all godly Magistrates: I thought good to scratch with my pen, his itching desire of ruling: It is the part of your Highnesse to suppresse by your Authority this scab, that it may not spread too farre. I confesse I have in some places pulled him by the eares, somewhat roughly, but yet more modestly then hee deserved; being no wayes desirous to wrestle with the shaddow of learning, but as they are wont to doe, who have the keeping of Lions, they beat a Dogge, that the Lion may be afraid; so I thought good to beat this curre, that I might keep the Lions whelps within their dens, or grates. Who would roare aloud other wayes, but now whisper onely in cor­ners. As sure as the Sun shines, this Walachrian device is borrowed from Popery, and Printed to this intent, that in Walachria, or at least in Midle­burgh, Apollonius alone, with a few Classick Elders and assistants, might rule the rost. I speak not heare out of partiality; for this VVilliam Apollo­nius is not known to mee, either by benefits or injuries, let every man beleeve or not beleeve as hee pleaseth; my purpose is no other, then to make the device of this Apollonian Church sanctity, absurd and ridiculous, for it is not onely as like Popery as a Doves egge is like a Hens egg, but also it intendeth the same end, so that what the Pope doth openly and directly in challenging power over all secular Princes, this man by an indirect way, and cunning circuition, doth ob­tain over his Magistrates, and would make tryall of it, if occasion served; the truth of both which, if I should in a short abridgement set down, I hope it shal not trouble you to run over, though perhaps your more serious imployments may deny you leasure to read the rest.

That old leven of Popery concerning the wonderfull sanctity and spirituality of the externall Ministery of the visible Church, hath been trampled upon by all Orthodox men. This the Pope, the fatall enemy of Christ, and the very An­tichrist hath so dressed and polished, that hee hath perswaded the world to be­leeve, that all Clergie-imployment is sacred and spirituall, and that the Clergie themselves, are all spirituall and holy, Whence men were possessed with a su­perstitious conceit, that it was neither lawfull nor possible for Lay-men to inter­meddle with Eccles [...]astick affaires, that this charge belonged by divine and in­violable right, to the Clergie, or spirituall men onely: That this was the fruite or effect of their Vocation, and confirmation (which imprints a spirituall and indelible character, upon the soule and body of Clergie men) by the pri­viledge of which, they are preferred in holinesse to all other Christians, as be­ing but Lay-men. That this game was borrowed from the ceremonies of the Jewish Synagogue, and Gentilisme, is apparent even to Papists themselves, if they are not blinde, but whosoever are conversant among the Romish Clergie, will finde that this (spirituall character) is of such efficacy, that for it a cer­taine [Page]honour of holinesse is ascribed, not onely to the persons themselves, though never so loud, but even to their vestments, and I doubt mee, to their very ex­crements. Ordination. Which priviledge because it ariseth from their Calling and Confir­mation, hence it is, that from the first originall of Antichristianisme, sharpe disputations have been had concerning the right of Vocation, and its dignity, so that every one studyed how to snatch from each other the right and prerogative of conferring this sanctity. This is most clearely seen in the election and cal­ling of the Popes. For not without divine appointment, did the Pope preferre himselfe to all Monarchs by this pretext of spirituality. Hence arose the fatall pride Typhus. of that seat and Bishop, in preferring himselfe, and his chaire in holi­nesse before all others, and chiefly in substracting from the Civill Magistrate, and arrogating to himselfe the right of his Vocation, as it were by an uncon­trouled and divine priviledge. This arrogancy was foreseen by those excellent Emperours, Justinian, Mauritius, Lodovicus Pius, the Otho's, See Plati a in the lives of the Popes. and chiefly by Henry the third, who curbed it by divers Laws, and Penalties, reserving to themselves the right of election of Popes, untill Pope Hildebrand thrust Hen­ry the fourth from this right asserting it to the Church, as her sacred property; and so having undergone this Apotelesma. perfect work of Antichrist, and willing to shew his universall dominion, he compelled this Emperour to come in an humble man­ner to him, (being then at Carnossa) through ice and snow, these are Plati­na's owne words. The superstitious perswasion then of spirituality where­with men were seasoned, was the first rise of Antichristian pride; In vita Greg. 7 from this proceeded afterward the separation of Church-men from other Chri­stians as Laicks, which exempted them at first from the power and com­mand of the Civill Magistrate, in Ecclesiasticall businesse. Hence pro­ceeded Ecclesiastick Courts of Justice, which being one Empire within another; and a Kingdome within a Kingdome, it could not bee avoyd­ed, but that these two powers and jurisdictions must needs dash one a­gainst the other, to wit, the Ecclesiastick and Civill, and this fell out ma­ny times with such eager contention, that the Christian world trembled at it, but by Antichrists fatall obstinacy, the Ecclesiastick Government in this strugling, obtained the Victory. That now the Pope being advan­ced by his two swords, and three Crownes, he sleights the Scepters of all Emperours and Kings.

This is the type of Popery, to which as an antitype answers Apollonius his Walachrian government, for with him nothing is more ancient, then to extoll the outward businesse of the Ecclesiastick Ministery, for holy, spirituall, and di­vine among men. Part 1, p. 116 & p. 119. So that every where hee cries out, these affaires do belong to heaven, not to earth, and that the externall things of the Church, reach un­to the soule; and lastly, to bee of such a sublime nature, that it is impossible the [Page]art of Ecclesiastick jurisdiction should be exercised by the authority of the Ma­gistrate) so that as often as mention is made of the Choragium. Ampullantur dressing of Church mat­ters, they in proud and haughty words affirme, that sacred things are not to bee touched: Of which notwithstanding there is nothing so high and difficult, which is not easie enough to him, that is but indifferently exercised. For these are preaching, and publick Prayer, the outward administration of the Sa­craments, the making of Laws, for the outward order of the Church; the greater and lesser censure, whereof this is, by suspending from the Lords Supper, that by separation from the whole body of the Church, by the uttering of certain words: Lastly, Election, and confirmation to Ecclesiastick Offices.

All which affaires at this day are known, to be performed by ordinary gifts, oftentimes in a humane and perverse way, even by such who being void of all Christian vertues, are laden with nothing else, but wickednesse: that Apollo­nius may obtrude superstition after a Popish manner, when hee searcheth after such abstruce mysteries of spirituality, in the outward works of Ecclesiastick dressing, that hee might make men think that what is performed by the Mini­steriall function of the Church, is of a higher nature then mans capacity can reach unto, Whereas the whole dignity of these things (as they are perform­ed at this day) depends from Christs generall institution, and from the com­mon Law of Order.

Out of these lurking places, being driven after the Popish manner he flies to Ecclesiastick Vocation, and chiefly to confirmation by imposing of hands, which though at this day it be defiled and variously spotted, shewing no effects of spirituallity in those on whom it is conferred. Yet hee would faine perswade us that it is of wonderfull efficacy, for conferring of spirituall right, and spiri­tuall prerogative, to performe the sacred Offices of the Church, that it hath such a speciall prerogative, so that hee accounts him Part 1. p. 87. & p. 71. sacrilegious, whosoever being destitute of the rights of Vocation, and Ecclesiastick Confirmation, will offer to put his hand to those internally externall, affaires of the Church; which hee illustrates by the example of King Uzziah struck with Leprosie.

Out of which principles at last springs up the speciall Church-Government, which though every man may see it to bee in the world, and to bee exercised by too worldly meanes, and that by them who after confirmation, are oftentimes more carnall, than any Lay-men, yet hee will have us beleeve, that this Go­vernment is not o [...] this world; not earthly, but heavenly, spirituall, holy, independent from any worldly power, in it selfe absolute, and as it were, of its own [...]. power, by reason of the inseparable subjection of Church­men to Christ, as his Legates: Whence belongs to them this right to hee Governours, Captaines, Pastors, Fathers; under which titles it is lawfull [Page]onely for them to proceed, to Governe, to feed, to give laws, to punish, and that imperiously with power, and authority, Part. 2. p 323. in the formalities of the Church. Whence hee makes a rupture irreparable between the power or go­vernment of Magistrates, and of the Church, Part. 1. p. 91. 93. & p. 9 [...]. Because they are so different in the subject, end, and meanes, that he thinks heaven and earth will be confounded if the Magistrate should offer to touch the internall things of the Church, For hee will not allow the secular power to bee in, but onely about the Church, which medleth with the circumstantialls, of the Church, onely as a separable accident, which the Church may easily want, and did want un­der the Apostles, and time of the first Reformation. So that as hee assevers, the Christian and godly Magistrate, hath no more to doe with Church-affaires, then the wicked hath, in respect of right, except in cases extraordinary, when the whole Clergie wants reformation, but yet on this condition too, that the judgement of this matter bee left to the Church-men: But if the Magistrate should meddle with any thing which hee calls formally Ecclesiastick, besides these cases, hee cryes out openly, that sacriledge and robbery is committed; that the rights of Christs Spouse are violated, for which Christ shed his blood; yea that the state of the Church was happier under the crosse, because of her free jurisdiction which then shee used, then now if the Magistrate offer to inter­meddle with the Church-affaires, so that indeed hee counts, no better then Gibeonites, the religious Magistrates, who were not to serve in, but about the Sanctuary, and were not to meddle with, or touch any holy thing, but be­ing tide to servile obedience in furnishing necessaries, were bound perpetually to acknowledge their fraud and prophanenesse.

Out of so many naughty rootes of Popery, it is no wonder if in Apollonius, and some of his followers; this fruite proceed, not onely in speaking evill of se­cular Rulers, as often as they seeme to Clergie-men, to stumble upon the rights of the Church, but contrarily, they dare in secular affaires, prescribe to, and command the Magistrate, by their Pastorall authority; so that no Catechisme seemes to them more holy, than that they assure one another, that the secular Magistrate, is simply to bee debarred from all things which they account Eccle­siasticall, and that they are not to be admitted into the meanest part of their modern Ecclesiastick spirituality, (so faire as they performe the Office of a Magistrate) the top of which spirituallity, if elsewhere they seem to touch, that they must bee resisted with might and maine, as profane men, either di­rectly, or, if strength bee wanting, indirectly, and cunningly, Per cuniculos. in their private or publick declamations to the people. Sure Apollonius seemes in this work to sound the Alarum, and by his example to stirre up turbulent Ministers, to bee bold upon the Magistrate, when opportunity serves, and to shake off one time or other, their vile and violent, yoke. I doubt not but such kinde of vermine [Page]lurke else-where, but dull, and as it were sticking fast in their shell, of which notwithstanding none doth cherish such dastardly spirits, Puliatus. but that if this Black coat, and rude Wallachrian, shall finde good successe, in a short time great store of such Zelots will every where appeare.

I will no more prophesie, but now will produce the acts of Apollonius, and his fellow Walachrians, set out not a few years since; which will teach us, that long agoe they were resolved, and purposed first to prescribe a Law to the Civill Magistrate in Ecclesiastick businesse, and then afterward in secular, and to leave no stone unmoved for weakning and shaking of their authority.

Not long since, 1 Example. when the King of England and his Parliament were warring, the Vicinity of places, and the Commerce of Religion, from that disturbed State, spread complaints among the people, which indirectly (as usually) seem­ed to require pity and helpe.

Apollonius with his fellows now a long time desirous of innovation, and whilest other Churches were quiet, did study to interpose himselfe in these trou­bles, that hee might bee known to the English, and prevailed so much by his ac­customed Arts with the Walachrians, that among others he obtained the charge of comforting the Church there by Letters, and offering to them verball conso­lation.

This being known, the States of Zeland thinking with themselves, how dan­gerous it might bee, if the Ministers of Zeland, should intermeddle with the affaires of England without their advice, considering that not onely the diffe­rences waxed hot between the King and Parliament, but between the Parlia­ment-men themselves, so that some affected this, others, that kinde of Church-Government. The States Ordered, that the Letter which was conceived and written by the Classick Ministers, should not bee sent to England, till first they had read and examined it. But when (which is worth the noting) the Mini­sters were warned in the name of the States, to deliver the Copy of their Let­ters, that they might peruse them, they presently and boldly refused, affirming, that in this matter they could not obey the State, untill first they had acquaint­ed their Principalls, or Classiaries, by which answer they did plainly intimate that they acknowledged in Zeland other Principalls, besides the States, as not long after they made it really appeare. For whereas their minds now did swell with the Orgasm [...]. eager desire of ruling, which not long since they had contracted, out of Apollonius his writings, concerning the Right of Majesty: Having ex­amined the States Mandat, they resolved not to obey it, but tacitly upbraiding them with hard-heartednesse, and pusillanimity, they involved themselves in the differences of England, having written Letters, in the Churches name to the Britaines, and against the States will, conveyed them thither, which that they might not seeme to have done under-hand, the same Apollonius by the Orgasm [...]. eager desire of ruling, which not long since they had contracted, out of Apollonius his writings, concerning the Right of Majesty: Having ex­amined the States Mandat, they resolved not to obey it, but tacitly upbraiding them with hard-heartednesse, and pusillanimity, they involved themselves in the differences of England, having written Letters, in the Churches name to the Britaines, and against the States will, conveyed them thither, which that they might not seeme to have done under-hand, the same Apollonius by the [Page]command of the Walachrians, Printed afterward a Book of Considerations to the English, plainely intimating that by the right of their Hierarchie, they had so much resolution and power, that they might despise and reject the Orders and Councells of the Supreme Magistrate, not onely in Ecclesiasticall, but also in Secular Affaires, which concerned the state of the Common-wealth.

Ʋpon this Triall which they made of their Ecclesiastick jurisdiction, 2 Example. there fell out another not unlike this: The continuance of the unhappy Warre cau­sed a great famine amongst the Irish, that not onely by report, but also by inti­mation from the Parliament, it was divulged that thousands of Irish were like to be starved, if they were not releeved the sooner, this matter being first brought to the States Generall in the name of the Parliament, and by them re­commended to their Provinces: by the States of Zeland, Order was also taken in their publick meetings, that releefe should bee raised in all the Townes and Villages, within their precincts; adding an expresse command, that the mo­ney should bee brought to the Table of Middleburgh, as to the common Exche­quer, that with more certainty and expedition, aide might bee sent from the States Commissioners, to those miserable and panting people. Here Apollo­nius with his Complices, perceiving that by this meanes the distribution of the Money should bee taken away from the Churches jurisdiction and his power, they did not now tacitly whisper, but openly cry out, that they would not obey the States Order, but the Magistrates of Middleburgh being unwilling to give way to this disobedience and rebellion of Apollonius, and being also mind­full of the quarrell raised afore by him and his fellows, about the collection and distribution of the money of Sweibrugh, where they challenged all that right as sacred, and proper onely to the Church: Fearing also lest by these and such like Remora's, the ready and needfull benevolence that was raised, should bee retarded; they no lesse piously then prudently, ordered to gather from house to house, neither was this a thing unusuall in that City; where foure times in the yeare, certain deputed Magistrates together with the Deacons, use to gather mens benevolence from house to house, for the releefe of the poore. Here A­pollonius with his Church-men made opposition, plainly threatning, that bee would not recommend the distressed: state of the Irish for any releefe from the members of the Church, as the custome was: whispering that it were better, there never were any Almes gathered, than that so holy a work of mercy should in such an unlawfull way be profained by the Magistrate. Willing also to shew his boldnesse in maintaining the sanctity of his jurisdiction, the matter being agitate in the Consistory, he drew it to the Walachrian Classis, by whose suffra­ges being assisted, by a large writing, hee signified to the Magistrates of Mid­dleburgh, they should doe against the Scriptures, the custome of the Apo­stles, the modern right of the Church, against the confessions, and as it [Page]were the very Nationall Oath, and consequently to the prejudice of the whole Religion. If they presumed to touch with their secular and prophane hands, so sacred a businesse, as the collecting and distributing of Almes. Af­firming that this holy work was injoyned by holy men, that is, by the Church, for holy men, and therefore could not bee lawfully exercised but by holy Church­men.

Which childish songs, though elsewhere. I did sleight with laughter, yet Apollonius made such account of them, that hee plainely affirmed in the fourth Article of his paper, which hee exhibited, that the ordering and disposing of collections or almes, appertain to the Church, and that they depend upon no power out of the Church, if this bee so, then the secular Magistrate hath now no more right to appoint Collections, among his subjects, whereof the grea­test part are the Churches within their jurisdictions. For because the power of the Magistrate is not in, but (about) the Church (as Apollonius finely sings elsewhere) by this supposition, the Magistrate hath no power to impose any tax upon the holy people of the Church, for an holy use, for this were prophanation: but this right belongs to the Church onely, that is, to the Ministers, and Pres­bytery. And so if Apollonius by his divinity can make this good, it will follow that no member of the Church can bee sure what is his own, and that the Prince hath no more power over his Subjects, then the Ministers of the Church, over the Members of Christ: the chiefe power of the Civill Magistrate consisteth in imposing of Taxes on his Subjects; but if Preachers may in the Church have such Arbitrary power, as hath no dependence on the Civill Magistate; who doth not see a gate opened for Church-Governours not onely of absolute Ruling, but also of inriching themselves, after the manner of the Popes; for whatsoever they by meanes of long gentlenesse of Princes, have scraped together, by their indulgences, donations, reservations, annates, and such like inventions, all these at this day must the Ministers obtain, under pretence of spirituall almes. Apollonius was not content to declare this in words, but hee must also in the triall thereof in deeds, For the Walachrian Classes, confiding to Apollonius his seeming reasons, did signifie to the Deacons according to their Authority, that they should not afford their help to the Magistrate, nor any way serve them in these kindes of collections) neither did they this in private, but openly by their Letters, they signified so much to the Magistrates of Mid­dleburgh, 24 of Decemb. 1643. which were subscribed in the name of the Consistory, by Jacob Anselaer, William Apollonius, Peter Velde, Antho­ny Bakelier. The roome of the Classes was filled up by S. Van Denyse, Isaac Horenbek, J. Vanden Brande, Minister of Ulyssing, who by this a­lone did shew, that hee had yeelded blinde obedience to Apollonius; because hee made no scruple to give this Law to the Magistrate of Middleburgh (and [Page]that in Christs right) from which hee knew the Magistrates of his own Town were free, the Magistrates of Ulyssing collected from doore to doore, the Mi­nisters of his own Town being neither consulted with, nor making resistance, so it appeares that by the sole instigation of Apollonius, Cusa est faba. because of his hatred a­gainst the Magistrates, this trouble was laid upon the Governours of Mid­dleburgh: The event of this sedition was, that the prudent Magistrates of Middleburgh willing to yeeld to those times, suppressing their anger, gave way that the Ministers should make their Collections in the Church: but first swearing that all the money collected, should according to the States order, be brought to the Table. Howsoever this was done by Apollonius, yet it is most certain, that multitudes of Irish, were undone and perished, by reason of the hinderance caused by this contention. For although it was in every mans mouth, and oftentimes inculcated by the Ministers themselves, that many Irish would bee ruined and starved, if they were not the sooner supplyed, yet with A­pollonius and the new Zelots, a needlesse strife about a small point of Ecclesi­astick Right, did more prevaile, then the ruine and death of so many good men for want of necessaries.

Out of this fruitefull Garden of contentions about Apollonius his spirituali­ty, 3 Example. much such like fruite of peevish and stubborne disobedience did grow up.

Now for a long time the Magistrate had permitted the use of Organs in the Church, to regulate the incomposed and confused singing of Psalmes; being an ancient institution, and never disliked by the Ministers that were Apolloni­us his predecessors.

The secular Magistrates at that time did waver, for diverse causes, namely the close plottings of Apollonius, and his complices, striving what they could to remove from the helme of Government, all such as did not flatter Apolloni­us in his pride; and that they onely should sit at the stern, whom either neere acquaintance, or their secret favour to Ecclesiasticall jurisdiction, had indeered to Apollonius but this combination and specious conspiracy was happily and pru­dently broke, by those who were then the chiefe Governours, in removing from publick employment some, upon just grounds, and placeing others in their roome; yet doing nothing that might infringe their Priviledges.

The Magistrates being then wholly taken up with suites, agitate in the Courts of Justice, and not able to put an end to so many suites in Law. They according to their own desire, and of those who had suites depending, taking a pattern from Amsterdam, and other Townes, that they might bee eased of the trouble of small suites, appointed a Court of small businesse, as they call it, where every man may plead in his own case, without the helpe of Lawyers. When the Consulls did oftentimes in private consult (as the custome is there) about these matters, [Page]and not calling into their consultations those prime men of the Town, whom A­pollonus favoured, be being incensed, that Civill affaires were not carryed, as hee would have them, did utter invectives daily out of his Pulpit against the Town Governours: whose violent carriage, when hee saw was stoutly slighted by them, hee drew all his colleagues to joyne with him in his boldnesse, these having got opportunity to speak with the Town Governours, hee did to their face grievously reprove them, objecting divers things, and sawcily carping at them, that the poynts of their accusation increased to the number of foureteen, some of which are these:

1. That being so often warned of removing the Organs out of the Church, they had not hitherto obeyed.

2. That they used private Conventicles in their consultations.

3, That they had removed from the Helme of Government, able men, placing unfit men in their toome.

4. That they had erected New Tribunalls to the end that having found out wayes of profit, by their new Offices, they should ingratiate to them some Townesmen, to the violation of their Oath.

Lastly, That they were enemies to the Church, and by their actions shewed, they favoured Papists.

Of which fault, I thinke the Magistrates of that Town, are as free as any else-where. For it is known that not once, the Consulls themselves mistrusting the gentlenesse of the Sheriffe, or Chiefe Justice, have entred into Popish assemblies, and carryed away all their Masse furniture, or trumpery: teaching by their example, all other Magistrates, to suppresse these superstitious kinde of people. These and other things, which the Ministers by Apollonius, his insti­gation upbraided the Magistrates with, to their faces, were by them born with, as was fitting, gravely and wisely. Yet having taken notes of the chiefe heads of their accusation, by their pensionary, they exhorted the Ministers to peace and moderation, using then onely verball reproofe, although they knew Apollo­nius and some others to be bold incendiaries. But they reserved sharper repre­hensions till occasion should serve: Many things might bee said of this nature: but Apollonius never left off to hunt after some high preferment in Holland or England, which at home amongst the Middleburgians hee could not procure that might give him content, by reason the Magistrates did so crosse him: to whom when he knew that all his mischievous plots were manifest, and despairing of Victory, yet hee gave not off with old dying Priamus, to fling weake darts that could not hurt, catching at every opportunity, which hee thought might ei­ther directly or indirectly hinder the Churches Peace, or the Magistrates esteem, and that not privately but openly, entertaining and hugging such occasions, as I will shew by one example more.

Leonard Cepesteyn, one of the dregges of Lawyers, 5 Example. did for a long time gape at the Government of that Common-wealth; but being still frustrated, and irritated with vaine and long expectation, hee was observed for a great while, to beare no good will to the Magistrates, it fell out that one Lumirius a Knave was found guilty of Treason, who having counterfeit himself a foole, did first escape the rack, and afterward chaines, and death.

Leonard undertook (as they say) the defence of this fellow, partly in hope of booty, partly, out of desire to raile; which hee did so impudently, that in open Court hee upbraided the Magistrate with ignorance and injustice, so bold­ly, as if hee would have stirred up the multitude (which then had filled the Town-Hall, to heare this new pleading) against the Magistrate. The Se­nate of Middleburgh being moved at this bold and impudent act, did a long time resolve to banish this seditious man. Yet their revenge went not farther then this; to wit, that by their Order this Leonard was forbid to meddle with pleading of any more Causes, either by word or writ; being desirous rather to give, then to cut off an occasion of repentance. Yet notwithstanding hee being helped by the cunning of Apollonius his spirituality, ceased not to search out all the occasions hee could to bee revenged on the Magistrates, at last hee found out a notable one, by Apollonius his helpe, who was able to shake it out of his private Divinity budgets, to wit, that this turbulent man, being debarred from publick pleading, or sitting among the Lawyers, in open Courts, for his se­dition, and wrongs offered by him to the Magistrate, from which publick scan­dall hee was not cleared, might bee admitted among the Elders. And truely so farre did this Cepesteyn prevaile by Apollonius his tricks, and favour, that hee was chosen an Elder of the Church; He was so bad that he was not fit to be em­ployed in the State, yet good enough to be employed in the Church, &c. not that hee might by any good­nesse in him, be usefull to the Church, but that Apollonius his Presbytery might upbraid the Magistrate with injustice, for stopping his mouth from pleading, whom they thought fit should bee an Elder.

But chiefly that the Lawyer might take an occasion to revenge himselfe, and wrong all secular Magistrates, at least indirectly, from the Ecclesiastick tribu­nall.

I confesse, I write this onely by relation, but I doubt not the truth of it. For hee that will search the States Ordinances there, and the Records or Register of the Magistrates of Middleburgh, will finde, that I am not further off from Truth, then from Reason, which doth manifestly shew, that Apollonius for a long time with his Walachrians, have been striving, in thought, word, and deed, by their example, to teach other spirituall men of the like stamp, to resist Magistrates and Princes; and that Pope-like under pretence of the Church-Hierarchie, they would dissolve, and subject to themselves, the carnall authori­ty of secular powers. So that now I may seeme to performe funerall obsequies [Page]both to the Ghosts of Vedelius, as also to keep off, the death and buriall both of the [...]ivill Government, and of the whole Church. For experience of all Ages have taught, that no sooner hath your authority been rejected, but presently these Church-Prelates have ruined and destroyed one another; [...]. whence nothing can be expected but miserable Anarchy, except there should arise another Pope and Antichrist in the Reformed Church.

This Apollonius is very lavish in railing against you; and takes no small delight in presaging, that you will prove secular Popes, and consequently Anti­christs, if you but offer formally to meddle with, or touch the Modern Church-affaires (which hee challengeth to him and his alone) with that supreme au­thority which is given you from God. But sure hee was never more mistaken then in this: For the Pope is in this very regard the Antichrist, because hee challengeth to himself, the Supreme and Monarchicall power, which is proper alone to You; and which against the command of Christ, hee abuseth to the de­struction of the Kingdome of Christ. If Apollonius had weighed S. Pauls prophesie of Antichrist, hee might have seen, that it is impossible for a secular Prince to bee Pope, or Antichrist; for hee most divinely foretold that he should sit in the Temple, but You Princes sit not in the Temple, You alone sit by Gods appointment in the chiefe Throne of the World: from whence if you dart the beames of Your Majesty upon the Church of Christ, You doe but what by daily experience wee finde in the Sun, whose beames, though placed in Heaven, yet make the Earth fruitfull.

Hee also tells us, that this will bee his property, to elevate and extoll him­selfe above all worldly powers, [...] which is the Popes work, and Apollonius his desire, but when You come to handle Church-matters, You doe not exalt Your authority, but submit both Your selves to Christ, and Your authority also, with which God hath solely intrusted You.

Lastly, Hee sitting in the Church of God, must extoll himselfe above all that is called God, or Monarch; but You Your selves are called Gods and Mo­narchs; You must needs bee exalted above Your selves, if You bee Popes and Antichrists. However then You may swell with unseemely pride, yet if You meddle with Church-matters, (which Apollonius feareth) You shall not bee like Antichrist, to whom it is essentiall, to bee proud, and to exalt himselfe, but rather despising the pride and glory of the world; You will kisse the Sun, and submit your Scepters to him: yet not basely and contemptibly, as the Pope doth require of Monarchs, and Apollonius would faine procure in Middle­burgh: Which Plague, that God may deliver us from, I thought fit to write what You see, upon his patcht pieces, the sum of which I have set out by this Preface, so that now I should end this Proem with a wish.

Feare not the superstitious paintings of Church-holinesse: as if some world­ly carnality, had made you unfit to manage the moderne businesses of the Church, as our new Papists prate. To you God hath given the spirit of Adoption, that You may beleeve, and consecrate your bodies, and all yours for a holy sacrifice to him; to You by speciall warrant hath God given His word, that it might ne­ver depart from your mouth. To you God hath given chiefe power, to propagate honesty, the Worship of God, and Piety; cannot You then direct or performe holy things appointed by God, without sacriledge of which at this day there is nothing of such consequence which may not be performed by some prophane im­postor, or young Schollar, scarse yet free from the lash of the rod.

They commonly answer that these things may bee done by you, but must not, because you are not called thereto. Biotica. Whereas you are to meddle onely with the things of this life, and such as may bee committed to the basest members of the Church: Yea, if you will beleeve Apollonius, you are but separable accidents of the Church, having for the end or finall cause of your Office, onely the peace of your people; but Religion, honesty, and piety, onely remotely and impro­perly; which are so many blasphemies, by which they speak evill of the Rulers of the people. For you are the Keepers of the Church, Fathers, Governours, Captaines, and Heads of the People. God himselfe stiles You Gods. Who seeth not that these Apollonian whirle-windes resist the Ordinance of God? who prescribe bounds to Your knowledge, and because of some petty worldly circumstances, would exclude Your care about Church-matters. God himselfe bids You Kisse the Sonne: Isaiah foretels that You shall bee Nursing Fathers to the Church; the Apostle tels us, that the end and effect of your function, is the preservation, as well of Religion and Honesty, as of publick tranquillity, without any difference: Beleeve not therefore Apollonius and his followers; for if once they cheat you with these Canvase wares, Saccaria. that you may commit the whole businesse of Religion to them, they will leave off to take care of the Church, and will care for the things that belong to You; They will leape from the Pulpit to the Throne: This the Pope hath done a great while; whom John Becholti­us of Munster did imitate: This doth Apollonius with his fellows, carnest­ly hunt after in Middleburgh. Despise the vaine buzzings of contentious men, they are Aesops Wolves, who desire that they alone may keep the sheepe, that the dogges may bee removed from the flock. Imitate rather godly Kings and Princes, who by their examples have shined before You; and chiefely Moses, who being set over Aaron, and the whole Priesthood, not as a Priest, or Prophet, but as God, or a Prince: hee had no lesse care of Aarons Priesthood, and of Re­ligion, then Aaron himselfe; not that hee did execute that by himselfe, which by divine and speciall priviledge was assigned to Aaron and his Priests, but he di­rected the whole worship as it was instituted by God; and did moderate it by that [Page]eminent power, by which alone bee excelled Aaron and his Priests, as their God and Prince. Whose footsteps afterward Joshuah followed, who was Prince over the Israelites, and Moses his juccessour. So likewise David, Solomon, and other pious Kings, of whom Solomon by vertue of his regall authority a­lone, deposed Abiathar the High Priest, that hee might inflict upon him an Ec­clesiasticall punishment, that is, that hee might not bee any longer the Lords Priest, by which right, hee placed Sadoc in his stead. Godly Jehosaphat, who was neither Priest nor Prophet, appointed Ecclesiastick Judicatures, as well as Civill, and in them, Judges and Presidents, no Priest gainsaying him. Yea, in the third yeare of his Reigne, hee sent from Town to Town, not onely Priests, but Civill Princes also with the Book of the Law, to teach and Preach, who truely (although the worship of God was then decayed) had been notwith­standing guilty of Sacriledge, if hee had attempted either to offer Sacrifice, or carry the Arke, or enter into the Sanctuary, or execute any of those things which God by speciall priviledge had granted to the Priests, and denyed to all others. Therefore sleight the Impostures of Apollonius, and such as hee, who alleadge to you the exemples of King Uzziah, and Uzzah. These are chil­drens rattles, which hitherto wicked Antichrist hath used to affright fearfull superstitious people. [...]. These are empty tryes, which experience and reason may teach you to despise. For if to Pray publickly, to Preach Gods Word, to send Preachers, to chuse Ecclesiastick Judges, to remove a Priest from his Mini­stery, to place another in his stead, are matters of such speciall right, as the going into the Sanctuary, the burning of Incense and other things, which God specially allotted to the Levites, Uzzah alone had not falne down dead, nor Uz­ziah been struck with Lepros [...]e, nor the Philistimes troubled with the Hemor­rods, but innumerable pious Kings and Princes had been lyable to Gods wrath. For although by the Law they abstained carefully from all Leviticall employ­ments: Yet if the Levites under this pretence had debarred them from every work of Divine Worship, they had been laughed at as grosse Impostors. They contained themselves within the prescript of the Law, nor could these things bee thrust upon them as sacred, and not to bee touched, which God had not by an expresse Law separated. The old Leviticall and templar separation is now a­bolished, and yet this new Walachrian Levite, perversely imitating the Jews, challengeth in his Church-dressings, that for holy and untangible, which the old Levites themselves, if they were alive, would not debarre you from. For it had been a most unworthy act to keepe off the High-Priest from medling else-where with holy things, who might lawfully enter into the Holy of Holies; this pri­viledge being granted, there could bee nothing so sacred, which bee might not touch: How great then is the wrong which these new Priests offer to you, un­der pretence of holinesse, when they would affright You from medling with the [Page]Modern outward affaires of the Church, Who have received from God a spe­ciall power to enter every day into the now Christian Holy of Holyes, There is now nothing in the Church, nor in the whole world, so sacred and infallible as the holy Scripture. This is our Holy of Holies, this is our Propitiatory, Arke, and Cherubim; this is our Brest-plate, shining with farre more brighter jew­els, then that of the Jews; This is our Ʋrim and Thummim: and whatsoever of old was venerable amongst the Jewes, but now lost, comes farre short of this which shall never perish, though Heaven it selfe should fall. In this concer­ning matter of salvation, God doth answer You as well as the Priests, whose an­swer is still certain and infallible: Now whereas God himselfe by speciall war­rant permits, nay commands You to enter into this; what madnesse is it, that from the petty sacred things of this Church-furniture, You should bee kept off, from touching them, under pretence of sanctity: This is our Christian Liberty and felicity, that wee are all now under Christ, Kings, Priests, and Prophets. That the generall priviledge of Christians is so large, that no man is excluded from the administration of sacred things at this day, if hee bee gifted.

I confesse it stands not with decency and Order, that any man without calling should put his hand to the Modern Ministery, yet the holinesse of the function is not hereby violated, the Calling is at this day humane, and oftentimes corrupt­ed, it serves for Order, but conferres nothing to speciall sanctity. Our Mo­dern imposition of hands, doth imitate the fact, not the effect of the Apostles: so that hee who is ordained and confirmed, is the same after, that he was before imposition of hands.

But the Apollonians bragge, that they are Christs Embassadors. This is an arrogant untruth, for they have not obtained the gift of teaching in the Church, after that divine and spirituall manner, that Christs Legates did of old; but by humane gifts, and humane calling, which according to Gods and Christs generall institution, serve the now decayed Church, that wants these gifts in which shee excelled under the Apostles.

You are Gods Embassadors, and the Churches Patrons, to whom for ever by speciall command the care of the Church under Christ is committed. Which not to undertake is hainous impiety, and to take it from you is sacriledge, and now what I have said to the secular Nobility, I also say to you that are Religious Ministers. Contemne the boldnesse of Apollonius and his fellows; for they are seditious and desire innovation. They goe about to raise among themselves the Papall Hierarchy, to the overthrow of your Honour: they hunt after world­ly glory, and would have you lose the true honour of Christ: All honour is due properly to Gods Word, not to you. Your Calling should put you in minde of your Ministery and burthen, not of command and ruling. Which of you will bee so proud with Apollonius, as to bragge of an inseparable subjection under [Page]Christ, so that hee truely heares Christ, that heares you? Let Apollonius be ashamed, to bee so often convicted of falsehood, that hee is so infabibly subordi­nate to Christ, as if his authority with Christs were the same.

Lisien rather to Christ the Lord of the whole Church, who by command and examples hath taught you not to seek after the Kingdomes of this world, much lesse by the Church. Apollonius seeks both, to wit, dominion in the Church, and by the Church, over Magistrates and the world too.

Christ said that Kings and Lords were to beare rule, but not you. Yet hee hath not driven out of the Church the higher power which is exercised with au­thority, but hath forbid you to meddle with that, which God hath granted to Magistrates. The Pope hath so corrupted this command of Christ, that by wrest­ing of it, hee first stript Princes of their authority in the Church, and then from their temporall Dominions, and so procured to himself the dominion of the Church, then of the whole World: This is it which Apollonius borrows of him. Hee debarres Princes from having any authority in the Church, from which Christ never debarred them. On the contrary, hee affects dominion and power over the Church and State, which Christ never gave him; but plainly forbid him; Bee not therefore followers of Apollonius and his Disciples.

Christ and his Apostles were indued with supreme authority, and what the Magistrate doth now by the Sword, that could they doe by words and threatning, that is to say, kill and punish corporally. They had power and aptitude to com­mand all in the Church, but not to obey, notwithstanding, they so ruled the Church, that they both governed, and were governed, they taught, and were taught; they ordered, and were ordered; they sent, and were sent. Finally, there was none of these things they did much affect, for which these proud and contentious spirits strive, as it were for Religion it selfe: Stephanas and her family served the Church with their goods, these were but vulgar people, and (as they called them) Laicks, yet Paul wills the whole Church, which excelled in so many spirituall gifts, to bee subject to them, and such as they were, for that work: How farre was that government from this of Apollonius? on whom the Christian Magistrate had beaped all sorts of benefits, yet teacheth that hee must not bee subject to them, but they to him, that hee must not honour but contemne them; [...]ar. 1. p. 30.31. for bee accounts him wicked, and a Simonaick out of his Cal­derwood, that shall adscribe any power over the Church to any man, for his bounty and charges on the Church. Which is a manifest blasphemy both against the Apostle and the Magistrate: which neverthelesse these Walachrians esteem as a fine and choise sentence. But they say that Christs Kingdome is not of this World: Luk. 17.21. I grant it, if they mean his internall Kingdome, which Christ saith, is within us. But for externall things which serve for the building up of that Kingdome, Christ never taught they were not of this world, and surely hee had [Page]done that which was far from the nature of his Kingdome, when making a whip of coards, hee vindicated the purity of Divine worship. Yea, that Coun­sell which is given to Kings and Princes of the New Testament to Kisse the Sonne, had been in vain, but that I may not use my own words longer, In comment. Deut. 13.5. Let Cal­vin speak, who thus writes: God can be without the help of the Sword, for the defence of Religion: hee wills it not: but what wonder is it if God commands the Magistrate to bee the revenger of his glory, who will not have thefts, whoredomes, drunkennesse, exempted from pu­nishment, nor suffer them? In lesser faults, it shall not bee lawfull for the Judge to cease: when the worship of God is overthrown, and all Reli­gion; shall so great a sin be cherished by connivence, &c? Besides, what can bee more prodigeous? but its in vain to contend by reasoning, when God hath once pronounced what hee will have done: Wee must necessarily yeeld to his inviolable decree. Yet it is questioned whether or not this Law belongs to Christs Kingdome, which is spirituall and farre different from earthly Empires: And indeed there be some, otherwise good men, who think that our condition un­der the Gospel, is not like that of the ancients under the Law: Not onely be­cause the Kingdome of Christ is not of this world, but also because Christ would not have his Church in the beginning to bee established by the Sword, but whilst Kings in promoting of Christs Kingdome, doe consecrate their owne work; I deny that therefore the nature of it is changed. And although maugre all world­ly power, Christ would have his Gospell to be proclaimed by his Disciples, whem hee exposed as sheepe among Wolves, having no other Armour but his Word: yet hee did not tye himselfe to an eternall Law, but that hee might force even Kings to his obedience, and tame their violence, and of bloody persecutors, make them Patrons and Guardians of his Church. In the beginning Magistrates exercised their tyranny against the Church, because the time was not yet come, that they should Kisse the Sonne, and laying aside their violence, should become Nursing Fathers to that same Church which they persecutediaccording to Isaiahs Prophesie: which doubtlesse hath reference to Christs com [...]ing. Nor is it to no purpose that Paul bids us pray for Kings, and all that bee in authority, hee gives a cause, to wit, That under them wee may live quietly, in all godlinesse and honesty. As Christ is meek, so hee will have his Disciples to follow him in meeknesse; but this is no hinderance to Magistrates, why they may not have care of the Churches safety and tranquillity, in the defence of religion: for to neglect this duty, were extreame perfidiousnesse, and cruelty. These things had that great man learned to bee most dangerous by his own example, namely, not to give due honour to the Magistrate, with whom hee had eager contentions in Geneva, at first, about the circumstance of using leavened bread in the Sup­per, so that he suffered himself and his colleagues to bee thrust cut of the City, [Page]before hee would submit to them in a thing Adiaphorus or indifferent: yet after­ward hee plainly confessed his errour, when hee adverti [...]ed the Genevians and others by his Letters, that hereafter hee would not contend about such small cir­cumstances as this was, There was nothing pleased him better, then to bee con­stant even to death, in things that were truely holy and necessary: as for things not necessary, hee yeelded himselfe an easie Judge. But Apollonius breaths quite contrary: hee corrupts and neglects as bare accidents, these things of Re­ligion that are truely formall, and essentiall, but extolls for matters substantiall, petty circumstances and sleight accidents of Church-Government, which hee e­steemes as the very forme of Religion: I have exploded his fictions in the pro­gresse of this booke, and have laid open his disposition and intentions, and my study shall be (if God prolong my life) to discourse hereafter more largely, of the best kinde of Church-Government. I desire no other reward for my paines, but that you will think well of my good intentions, give eare to my wholesome admonitions, and afford your favour to mee as the enemy of all superstition, and the friend of true Religion.

Farewell.

TO THE BENEVOLENT READER.

BEING lately in a Stationers shop, I lighted upon a Book with this Inscri­ption: [The Right of Majesty in Holy Things:] the argument of which came somewhat neere that excellent Treatise of our famous Vedelius, which hee published concerning The Episcopacy of Constantine. When I greedily read over some Pages as I stood, hoping to finde some commen­dation of our Vedelius, and of the Magistrate, I found pre­sently that the Author of this work was a mocker and dis­sembler, Who had a smooth face, but a hairy brest, and a cun­ning Fox in his heart, pretending that hee would write for the Dignity and Honour of Magistrates, when as he seems chiefly to have aimed at the disgrace and obliquy of Prin­ces, and of our famous Vedelius. I was much moved that such an unskilfull man should exonerate full carts, and un­lade the ballast of so many railing speeches against Prin­ces, and this worthy man without punishment, so that like another Incendiary of Diana's Temple, hee seemed to hunt for glory out of his evill actions. That of the Poet came into my minde, Many men commit the same fault, but with divers successe, The one obtaines a rope for his wickednesse, the other a Crowne. Neither was I ignorant of the reason [Page]why no man opposed himselfe to this mad man, Bacchae baecchan­ [...]. for who will pursue the winde, who will seek for a permanent co­lour in the Chamelion?

This Author resembles the Quicksands of Leptis, which Salust saith, are changed with the windes, so that I not with­out just cause, resolved to let the man laugh at himself, sup­posing that hee would become ridiculous enough by sham­ing himselfe.

Not long after falling into the company of a Wallachri­an, among other things, I asked what kinde of man this Guillielmus Apollonii was; Hee according to his naturall ingenuity, brake out into an exorbitant commendation of the man, saying, That hee was the most learned of all the Ministers of M [...]dd [...]ehurgh, that his same was such, that neither among the Wallachrians, nor Zelanders, was there any to bee found [...]q all to him in acutenesse, eloquence, and memory, That hee was borne at Trevere, a small Sea Towne, whose Father was Consull there, and at last hee was chosen to bee chiefe Minister of Middleburgh. There being possessed with emulation of his native Towne, hee first did underhand indevour to intrap the Counsell-Table of Middleburgh; then stomaching that his hopes failed him, hee raged, declaiming invectively in his daily Ser­mons against those who at that time were chiefe Gover­nours of the Town, condemning their life, manners, acti­ons, and speeches; at last hee became so bold, that asking leave to speak, hee did upbraid them to their faces, that they had forsaken the Church, and had secretly gone about to betray Her.

The Magistrates of Middleburgh being no whit moved hereat, for they knew that out of pride and madnesse hee spewed out this venome against Vedelius. And not being contented to rely on this Engine, he sent over to the En­glish a proofe of his Learning and Studies, hoping by [Page]spreading his fame every where abroad, to obtain at length a glorious name, which hee had long eagerly desired; or, if this hope failed him, hee should at least satisfie his own minde, whilest upbraiding all Civill Governours in gene­rall, with slavery, hee should tacitly speak evill of his own Magistrates: Concerning the private condition of his life, This Wallachrian said, that hee was a Citizen, a Husband, a Father, a Minister, much after the rate of o­ther men, That some peevish people did carpe and maun­der, that hee was so taken up with State-matters, as that he could not attend to lesser businesse; That hee did altoge­ther neglect the poore, and the sick, these things he left to his meaner sort of Brethres, reserving for himselfe the care of Rich men, and their Tables, and their Counsels about worldly businesse, with the Guardianship of Puples and Schooles; nor was hee unfit to make a Courtier of, if eccle­siastique and Civill Offices could bee exchanged for a rea­sonable gain.

Lastly, That hee was a man for all times and occasions, but that hee weighed every thing in his golden weights, being greedy of the world, so that they mock him with Euchion in Plautus, For tying a Bellow [...]. bagge to his throate in the night, least perhaps hee should loose some of his breath whilst hee slept: But these are the blasts of fame, which no man so Seraphicall as hee can avoyd; I having learned these things by chance, and considering that when men are most apt to beleeve, they are most apt to be deceived: I thought it a thing intollerable that this Apollonius, whatever hee were, should without punishment spit and pisse into the face, and ashes of so eminent a man and our speciall friend; If hee can rellish nothing but what is salt, so that hee can put no difference between sweet and bitter, [...]. being bred to eate Lobsters, or Sea Locusts, and accustomed to puddle water, or to Sea mudde: Shall it therefore bee lawfull for [Page]him to prescribe bounds for such high matters, and impu­dently to bray like an Elephant against the labours of such great men; whilst I was thus musing, at last the Majesty of our States, the dignity of our University and Place, and the honour of our worthy Vedelius did so farre prevaile with mee, as that I should briefely vindicate him, not that I think it any credit for me to lay hands upon Apollonius, what honour can I have to struggle with impudency it self? and to seek for sound braines in him, from whose pen and lips, not onely Wisdome, but also Truth it selfe, being affrigh­ted, is fled. My intention onely was, good Reader, that thou mightest see those things to be most false, with which Apollonius doth belye our Worthy Vedelius, and his owne Spirituallity, and that Apolionius is not the man, whom by his vapouring speeches he braggs himselfe to bee amongst the English, and Belgicks.

Farewell.

WILLIAM APOLLONIƲS HIS. STILTS.

CHAP. I.

THE Poet elegantly playes upon Thraso: Hee that hath the wit which is in thee, will by words a­scribe to himselfe that honour which another man obtaines with great paines: So, Apollonius Ʋa­pours not only amongst the Walachrians, but a­mongst the Hollanders also; and our Frisland­ers; and likewise amongst the Britans; so that now Leyden must not trust with Church affaires any more such as Salmasious, Try­glandius, Polyander, Spanhemius: nor must our Freezlanders, trust such as Sybrandus, Amesius, Macovius, nor Ʋtricht, such as Voetius, and Matius: neither must the English trust such as Whittaker, Rey­nolds, Morton, Fox and Iewell, (for whom they have already mourn­ed) except Apollonius the great inspectator and arbitrator of Church businesse, rule the rost, and like a Sun beam, shine over all.

Truly you are one that have few fellowes; whom not only the Parlia­ment, but the King also doth highly honour, who trusts you with all his coun­cels, and I warrant you, delights onely to eate and drink with you. Our Netherlands would become mouldie, our justice-seats ruinous; and all the strength of Christs Spouse, would pine away, if Apollonius did not puffe up his own cheekes, and croak every where. Physignathus.

Truly Apollonius, your enthymemes may be easily slighted, and the smoak of your folies dissipated: nor is their any thing in your papers so [Page 2]valid, which may not of its own accord tumble down; yet because you cease not to play the Crow, by your impertinent chatting, and impu­dently to insult. Cornicari. Ex hoc mu­staceo laure­olam. I will do my best to make it knowen what a brave fel­low you are, so that you may securely expect, for this your trifling peece a crown of Bayes at least, or a triumph: but be not angry I pray that Anonimus pulls you by the eares: there are sometimes just causes of concealment: It was some honour and incouragement, for those five weake Kings to dye by the hands of warlike Joshuah: Josh. 5. It's mere glori­ous oftentimes to strike privately at him, whom we place beneath our arger; therfore be not curious to know who speakes, but what is spo­ken and to that priek up your eares.

First, let the reader observe, that the hills of Haemon are not fuller of Snow, then this hodg-podge of Apollonius is of rayling, against all good men; so that it were both an endlesse, and an unprofitable labour in me, to use retaliation, seeing hee is so luxuriant in this ranck kind of corne. I purpose not to prosecute his foo [...]eries in all places; I were as good dig through Isthmus as to number up all his dissemblings, impu­dencies, impertinancies, tautologies, railings, improprieties, and I may say, [...]. childish solocismes; neither will I interrupt the true stating of the question with such trifling chantings: I will first briefly touch his facetious conceits wherein he takes no small pleasure.

And first, for his simplicity and modesty, never any Davus acted his part better, when hee would have himselfe be everie where accounted Oedepus: Behold his fine beginning. He wrote a Book intituled The right of Majesty in holy things. As if he were to yeeld some kind of power and dignity to the Magistrate in modern Church businesse; whereas on the contrary, he aimes at nothing eise but to upbraid Magi­strates with nullity, carnall inability, and base slavery in Church-go-vernment, and that in a tempest of railing speeches.

See the Preface. He confesseth presently in the beginning (that being unaccustomed, he hath put pen to paper; I might be truly (saith he) accused of temerity, that I will meddle with that cause which deserves a better patronage then my abilities will afford,) & under this vizard of modesty, he tells us a story as if he had undertaken this task to write against his will, he saith that casually Vedelius his book was brought and read to him and that a certain learned man; meaning doubtlesse himselfe: for who is worthy of this honour but Haman? did note and read to the Walla­chran Classes, many false passages, and if his report be true, then the Wallachran Classiaries, did with as great ease applaud his trifles, as one Mule bites another: for they all condemned his Book as hurtfull, injuryous [Page 3]to Christ, and too inconsiderately published by the Authour, and that the pri­viledges and sacred rites of the Church, were unworthily trampled on by Ve­delius: therefore the Classes resolved, least the poyson should spread any further; that presently it should be answered, & so this growing evill suppressed: who sees not now what it is this fable aimes at? there was no stage-player fitter to act this Comedy, then Apollonius, who like a­nother Sosia, in Plautus was trying the weight of his fists against Vedelius, therefore he addes, that the Classiares, whom he was bound in conscience to o­bey, had imposed on him this taske, that he should publsh this dainty patched stuffe; nor doth he leave any thing that may colour this fiction of his fidility and modesty: The Wallachran Classis Deputie (saith he) very attentively I warrant you; read over both the Tomes and did fully approve them, for they subscribed their names Jodocus Larenus; Isacus Ho­renbequius, &c.: by whose Patronage, Apollonius growing insolent, in his pamphlet of considerations indeavour­ed to thrust such monsters on the English, using the subscription of the same Patrons; to which also were added here the names of Jacob D'herde president of the Classis, and Maximilian Ieeling Minister of Midleburgh, so that now, we need not doubt, but that Apollonius is begot of Jupiters Brain, who may, not without cause, say to himself, it is too great a misery to be too learned, they importune me, they wooe me, they send for me, that they may but see me truly he knows not against what a brave man he speaks; who will offer to say that Davus of Trever did faigne all these things? The Orator of old, spake elegantly against Rullus the Caviller. Who pleaded the cause? Rullus: who made the Law? Rullus: who was the mode­rator of the Assembly? the same Rullus.

If Apollonius brings not out his fictions, the handfull of the Walla­chran Classiaries have betrayed their supine carelesnesse. Ile warrant you, other Classis were quiet, Provinces were silent, Universites were a sleep, learned men commended; this one Apollonius was found out, one Wallachran Classis, which was well pleased with restlesse sloth, Idle imployment, slothfull businesse; yet Apollonius [...]ould not trust his busi­nesse with a sinall Wallachran target, he defends himself with the large sheeld of the whole Synod and States of Zeland; For this he prefixed to his fables: this tract was published according to the fourty sixt article of the Church politie, established by the authority of the States of Ze: land as if this rapsodie had been published by order of the whole Sinod and of the States also. I warrant you, before Apollonius was known, Vitilitigator. and borne, the Synod pre-ordained, that this make-bate or slandeter A­pollonius, injurious to all good men, chiefly to his own Magistrates, [Page 4]should without punishment cast abroad his fooleries, and swelling words: This cannot be true, though Apollonius were the Phoenix, and fairest of all birds, which Heredotus writes doth appear every seventy yeare: wee will rather beleeve that he expresseth the nature of Aetna; which they say burneth and vomiteth every 70th. yeare bals of fire.

Truly no man hath escaped the burning chalke of his most railing tongue, Naphtam. sometimes for fashion s [...]ke hee honoureth our famous Vedelius with the Title of Master Professor, Master Doctor, our worthy Brother, and somtimes he calles him sacrilegious, full of naughty tares, a Parisite, a Lyer, a Wanton, who trampleth on the Churches labours, and rites, and on the blood of Christ, who spreads abroad his poyson; and many more such as these, to which the Apostle seemeth long agoe to have answered, shall curs­sing and blessing proceed out of the same mouth? and shall a fountaine send out of the same place, both bitter and sweet water? This wisdome descends not from above, but is earthly carnall, and devillish.

To these Apollonius addes further: we think it neither safe nor lawfull for a few small questions about Church-government, to raise troubles: but now Vedelius was dissipating the holy rites of the Church and the liberties, which Christ hath purchased with his own blood, hee had subjected to the yoake of forraigne power: hee means of the godly Magistrate: secretly spreading his poyson: hee gave occasion to Princes not very religious; he seems to tax the Magistrates of Middleburgh, that they should in their tyrannicall lust, flye upon the the rites of the Church.

It may be asked why all other Churches, and Classes sat down, when the Church was in such danger? he preferring himselfe to all others, answers boldly: Truly I like not that any of our side, in whom the zeale of Gods House is grown cold, in a cause of this moment should be luke­warme, sit down and say nothing: as though he alone, of all the notable zelots, should bee consumed, by the fervent heat of Gods house, whom the unbridled lust of railing, and custome of lying, hath driven to write: which hereafter I will shew by divers examples, and will prove it by a famous one in this place.

He feines that the Magistrate of Deventrie suppressed this tract of Vedelius. Anno. 1638. which afterwards Vedelius published in our Vni­versitie being but twice boyled coleworts. That this is a meer fiction, is cleare by Dr. Rivers letters concerning this tract which he wrot at the Hague, the 28 of February 1638. so that this Davus hath not well distinguished his times: for how in the beginning of this yeare, could Dr. Rivet, at the Hague, see and allow this tract of Vedelius, if at that [Page 5]time it was suppressed by the Magistrate at Deventre. For either Vede­lius published it without the knowledge and consent of the Ma­gistrate which is absurd, or else the Magistrate did quickly retract his purpose of suppressing it, which had been no lesse temerarious and ab­surd, or else it is false what Apollonius saith, to wit, that either they did, or were willing to suppresse it, as may be seene by all the circum­stances.

For if Vedelius was such a raverious woolfe against the Church of Christ, that then the Magistrate did suppresse his virulent writings, what boldnesse was it according to the principles of Apollonius his Hi­erarchy for the Magistrate to fall upon a businesse of this consequence without the Clergies advice? what supine negligence was it that all Divines, in all Universities, should be silent like dumb doggs, untill this Lobster-eating-curre, Hylax, should first bark from the remote Wa­lachran isle against Church-robbing; so that not onely doth he accuse our University professors, for too much stupidity, and want of pru­dence, in that they did not observe Vedelius his poyson, but preferred such a sacriledgious blasphemer to be divinity professour; but also ac­cuseth Macovius, and Rivet of perversnesse, who by their letters openly approved and commended Vedelius his tract and opinion, but if Apol­lonius had not maliciously winked with one of his eyes, he would have been more tender of the honour of such worthy men.

But one were as good seeke for foode in the fire, as for modesty in Apollonius. Vedelius prefixed to his booke, the letters of Macovius and Rivet, which Apollonius would not see. But that every good man may see them, and hee too against his will, I'le set downe a few passages out of them.

Worthy Sir, your disputation concerning the civill Magistrate against Bel­larmine, I have read with so much the more diligence by how much the more exactnesse it was written &c. I doubt not but you'l do on acceptable work to those, that desires to know these things more exactly, &c. I confesse that by this your learned tract, I am resolved of those things I doubted before, and am instructed in divers passages which I knew not &c. thus far Macovius.

Rivets judgement is more large, which is this. I have read and weighed the theologicall disputation concerning the Magistrate against Bel­larmine, which that famous and learned man N. Vedelius published, &c. I testifie, that I have observed nothing in his answers and resolutions, which in my judgement doth not agree with the doctrine of all reformed Churches, con­cerning the same argument, but especially that in those passages which hee [Page 6]hath alledged out of my Comentaries upon the Decalogue, hee hath not wronged mee, but hath fully expressed my meaning, and I adjudge his opi­nion to bee very true, &c. Therefore by this my hand-writing I would te­stifie to all men, that hee hath deserved well of the Church, and who by his most learned lucubrations hath sufficiently proved how farre hee is from the wayes of Innovators, &c. Hee asserts the truth without prejudicing those things which belong to the Ministers of Gods word; and the Church-gover­nours according to Canonicall Scripture, and the Ecclesiastick Canons dedu­ced from thence; neither can I see any reason why Orthodox men should in this businesse trouble him. Thus Rivet.

Now let the Reader judge whether these men or Apollonius be made Sure they are diametrically opposite: for he commends Vedelius for an Orthodox man; but Apollonius for an Heterodox condemnes him. He clears him from innovation; this cries out that hee spreads abroad new Tares and poyson. He saith that he asserts the truth; but this, that he defends sacrilegious falshoods. He witnesseth by his hand-writing, that Vedelius hath deserved well of the Church; but this by many subscrip­tions shews, that he is a betrayer of the Churches rites and a trampler upon the blood of Christ. Lastly, he saith, that no Orthodox man should trouble him: but this on the contrary, by an Order of the Wa­lachran Classis, and of the whole Synod, accuseth him as a destroyer of, and a most bloody wolf to the Church. Hath not then Apollonius in this somewhat of that lying spirit which deceived Kings? so that he hath writ more of his Classiary brethren, then they knew themselves, which is ordinary among the Apollonian spirituall men. One of these must be true; to wit, that either the Apollonians are convicted of ignorance, neg­ligence, and false tenets: or else that Vedelius, Macovius, & Rivet, were widely mistaken: for my own part I had rather be sick with these men in divinity, then to enjoy the best health with the Walachran Apollonius: for he slights and despiseth all men, weighing them in the ballance of his judgement, as if he alone were the man that could hold the scales, or were onely skilfull to note vice, and to discern right from wrong.

Hee acknowledgeth that hee oweth much to Waleus, and Thysius, his Masters, and yet he doth with Junius, plainly reject them: he con­temneth Musculus: he saith, That Pareus and Gualter doe germanize it [...]o much, and that this cause is made so intricate by the Germans and Hel­vesians, that you cannot finde any Idaea of exact divinity, and that the En­glish judgements are for the most part enslaved to great men: and of our Di­ [...]mes you shall finde few, that have handled this matter without admitting [Page 7]confusion and collaterall combination of both Powers.

In another place thus, this troubles us that so worthy a man, he under­stands Vedelius, should esteem of the Reformed-Church-doctrine, accor­ding to the testimony of some learned men, &c. Amesius, Martyr Sybrand, this honour he gives onely to Confessions, Catechismes, and formes of con­cord, and yet he slights the Decrees of the Synod of Dort, as humane, and extorted from Ministers against their wills, so that like a Snake feeding on naughty grasse, he hisses at every thing as he pleaseth; therefore the ghost of our famous Vedelius, against which Apollonius pisseth, hath no great cause to be angry, since he is not ashamed to spit in the face of all learned men.

There is nothing that both sacred and profane Laws do more detest & punish then the contempt of Princes, and superior powers; of which this Night-bird was not ignorant; who presently in the preface, desires the Magistrates good will: for he saith that he carryeth a free spirit in the maintenance of their Magistracy, and as it were calling God to patronize his dissimulation, that with most fervent prayers he honours God for them, when as notwithstanding with full cheeks he blows out contumelious speeches against Princes and Magistrates: and as if he were another Rhadamanthus he assumes power to appoint what limits Magistrates must cont [...]ine themse [...]ves within, beyond which if they offer to goe, he calls them Symoniacks, and wicked; and like irreligious Princes: that they break in upon the rights and prerogatives of the Church, with ty­rannicall lust and violence; for which prerogatives, he saith, Christ did shed his Hood, and such Princes he calls civil Popes. But whilst he divides this booty and power, he acts the Lion in Aesop, who dividing the Veneson with the Asse, and the Fox he killed the Asse, & affrighted the Fox; and so took all the booty to himself. Apollonius here playes the Jugler, and with counterfeit superstition deterres the Magistrate from touching any of the modern Ecclesiastick affaires.

For he teacheth that the power of the Magistrate is not in, but about the Church; and that the internalls of the Church doth not belong to him, either formally, or eminently, or totally, or partially, that his power ex­tends onely to the externalls, and not all these neither, but only the ex­ternals externally, but not the externals internally: for in these distincti­ons he is very exact and seemingly carefull of the conscience of Ma­gistrates. He warnes them that they beleeve not the judgements of the learned, nor the authority of man, in exercising of their power, earnestly urging his decisions as consonant to Scripture: among which these are some.

The power of the Civill sword is without the Spheare of Ecclesiasticall jurisdiction. The Godly Magistrate is not the prime member of the Church, but of the baser sort, yea, of the basest. That it is dangerous to call the Magistrate the Keeper, or nursing Father of the Church; because it is impossible for him to nourish the Church with true milk, which is onely proper for Church-men; That the Magistrate is onely a se­parable accident of the Church, which may be present or absent without de­stroying the subject; That the end and intent of the Magistrate was not the saving of soules, but properly and onely the temporall things of this life; That the office of the Magistrate was onely of earthly, not of heavenly things; That the Magistrate, as a Magistrate, cannot execute any spirituall or Ecclesiasticall worke; because it is impossible that hee should bee e­levated above his own nature which is altogether worldly, carnall, and corporall. Or if he seem to doe any Ecclesiasticall businesse, that this hee doth onely objectively not formally; imperatively, not elici­tively; in respect of worldly circumstances, and not in regard of the substantials of the Church; And that they who will attribute more than this to the Magistrate, incline to Pelagianisme.

Lastly, he speakes every where of the Magistrate, as of a naturall and carnall man, of whom Paul saith, That he is not subject to the Law of God; nor can be; nor doth he comprehend the things of Gods Spirit. Hee cites often Gersom Bucerus, who was to cunning in these trifles, and withall insenced King James against him, so that he was like to suffer had not the States protected him. But this our Apollonius unwilling to yeeld to any man (so bold is ignorance) hee leapes over all the tearmes of Bucerus, and railes against his own Magistrates and States, subscribing to no mans opinion except Calderwoods; the sum of which he else-where cites out of him.

Kingly authority (saith he) is onely measured according to the Churches benefit; yet he doth warne Church-men that they should not trust too much Magistrates: for he compares them to a crafty servant, but Church­men to a generous Horse; openly warning his fellow-Ministers, that they suffer not the Magistrates to ride them any more, and that their main aim was to bring them under subjection: But if once they get the Mastery, that Ministers shal never be able hereafter to shake off the civill yoak. So then, Apollonius thinkes it a main peece of sanctity, to sow perpetuall strife, and make a breach between the Magistrates and Ministers, as if it were a holy duty in Ministers to demand and take from godly Magistrates all the benefits they can; but still to beware of [Page 9]their deceipts and treacheries: the Reader cannot be so stupid, as not to smell out the mockes and reproaches of Apolonius through his whole work, against religious Magistrates; some of which I will now set downe, that every one may see, what kind of vermin this Apolonius is, who like a Wasp, or Hornet, goeth about to sting not onely our famous Vedelius, but Macovius also, Rivet, his own Masters; the best Divines of Christendome; the Nationall Synod; and the High and Mighty States themselves; yet notwithstanding this giddy head, who pretends a maiden-like modesty, in the end of his Preface thus writes:

I seriously affirme, that concerning this cause, I have almost brought no­thing of my own; but have robbed the Lucubrations and Coffers of other men; and have collected whatsoevr Divines have scatteringly sayd of this sub­ject. Thus like Proteus, sometimes he lookes like a Lion, and sometimes like a Buck: He is a shrill Trumpeter of his own vertues every where; but chiefly in this place, where he subjects himselfe to all learned men, when as indeed he exalts himselfe above them all: So that he slights al­most every man in comparison of himselfe: how ever I will not envie this Locust the honour which he affecteth, to wit, that hee hath skipped over many mens Gardens, and gnawed their Flowers; this I'le say free­ly, that he hath taken more pains to turn over negligently humane wri­tings, then diligently the holy Scriptures; as I wil hereafter make it ap­peare. I confesse indeed, that he like a Hog, or like Aesops Cock, hath laboriously turned over the Dung-hills of Popes, School-men, Jesuites, Apostates and Sophisters; perhaps that he might find out the Jewell of Truth, which if he thought in-glorious to find, in the neighbouring and pure Medowes of holy Scriptures, as being lesse spirituall (which I sus­pect) hee deserveth to be defiled with their stench and filth, and to be laughed at by all learned and godly men. It is enough for me, that I have made Apolonius his dissembled modesty and shamefastnesse appear; but withall, his Dogs face, and impudency towards all. The mans mad pride might be tolerated, if he could any where else shew us his skill in Grammer or Logick: but he who hath either a mind, or leasure (which I confesse are wanting to me) to turn over all his patched Peeces, shall find that he harps an hundred times on one string, like a ridiculous Fid­ler, so that one would nauseat to heare him: He is so little versed in La­tin phrases, that he deserves to be whipt by Priscian for his many soli­cismes: for he useth frequently the word coerciva for coercitiva: A great deale he hath of such barbarous stuffe, which the English cannot bear, &c.

Now for his Logick, although with a wide mouth he promise great [Page 10]matters, yet he playes but a Canvasse Merchant, imitating every where that Parasite in Plautus: I sell ridiculous sayings, goe too, come and chea­pen cavils, flatteries, and phantasticall perjuries. I purpose not to run through all his labyrinths, he cannot follow the guide of his own thread, I will briefly contract his foolish circumlocutions thus: The Church of Christ is holy and spirituall, Therefore all her affaires, and chiefly her go­vernment, is holy and spirituall. From hence he gathers this consequence, Ergo, the government & businesse of the Church (which he calls Church­dressing) belongs onely to the Saints, or spirituall men, that is, Ministers, because they by speciall priviledge of their vocation, are sanctified and consecrated. From hence also he drawes out another confectary, thus: Ergo, These Church-affaires belong not to Godly civill Magistrates; be­cause they were not sanctified to this work, but are altogether unfit, as being but mean members of the Church, worldly, whose power is dispoticall, or Lordly, Architectonicall and corporall, earthly, not heavenly, which can produce no spirituall effect, or touch the soul. These are the Coleworts which he so often in his madnesse sets down to us. I will handle each of them in order: But first, let the Reader be fore-warned, that this whole Apolonian Fable for Church-government, which he begins, is so like the Popish Scheme, that almost they differ in nothing, save one [...]y that with the Pope this is an old Comedy, and a thing in possession; but among the Apolonian Walachrans, there are new Actors, and a thing onely in expe­ctation. Surely, such is the affinity every where of their principles, as­sertions, and argumentations, that whosoever will but compare the Fi­ctions of old Papists with these new ones, will easily finde, that the same Romish Church was mother to them both. I confesse Apolonius is not so unskilfull of cheating or juggling, but for fashions sake he hisses at Popery, and by this trick he cleares himselfe from Arminianisme, but brands our famous Vedelius with it. This is the old trick of Heretickes, and of all Novalists, and as it were whorish paintings, wherewith they paint their deformed scabs. There is nothing wherein the Papists have more deluded the world, then under the name of Church-holinesse and spirituality; by which superstitious pretences the Pope hath gotten to himself the government of the whole world: which web this our Apo­lonius hath begun again, and hath made up the whole wooffe of the same threads; so that almost in every page he casts abroad the lofty words of Church-holinesse and modern-spirituality. Ampullas Therefore I hope my pains will not be lost, if briefly I delineate the acceptions of these words, lest the yoyson which lurketh under these guilded Mushromes, Beletis. may strangle the unwary.

CHAP. II. Of the divers acceptions of the CHURCH.

THe word Church in Scripture sometime signifieth every Congrega­tion, or Assembly of men gathered together, whatsoever be the manner or end of their meeting. So that seditious concourse of men at Ephesus against Paul, is by Luke called the Church; Ecceesia, Acts 29.38, 38. twice in that place is this word used for that tumultuous Assembly of seditious men. But more specially it notes the Assemblies of men gathered together for the publick worship of God, whether this Assembly be great or small. So Paul honours private meetings at home, by the name of Ecclesia, or Church, as those private meetings in the houses of Stephana, and others, for private devotion. Now the forme of these Churches doth not pro­perly consist in the mysticall and internall union with Christ; but onely in the externall union which these men have among themselves, when they meet to worship Christ, and to make profession of their faith: the chiefe heads of which consist in the preaching, reading, expounding, or any ways meditating in the word of God, in administring the Sacramēts upon occasion; lastly, in exercising the workes of charity among them­selves, as Christs Disciples did, living according to the prescript of Christs lawes. But most specially the word Church signifieth the Con­gregation of all that have been, or shall be saved from the beginning to the end of the world; which is the heavenly Jerusalem that Iohn saw, Rev. 21. to which appertain many Jewes, and innumerable Gentiles.

Concerning this Church, so did many Fathers write, Austine thus: De Cate­chud. de C. 20. The Citizens of heavenly Ierusalem are all sanctified men, who have been, are, or shall be. The forme of this Church consisteth in a true union with Christ by Faith, being spirituall, mysticall and indissoluble; which the holy Ghost expresseth divers wayes, chiefly when he calls her Christs my­sticall body, of which he is the head, and every true beelever a member, and as it were flesh of his flesh. Oftentimes also this Church is called, The Spouse and Wife of Christ, to signifie the true and inseparable conjun­ction, and most fervent love of Christ to those that truly beleeve.

To this last Church properly belong these famous Encomiums, that she is One, Catholick, Holy, Spirituall, Clean without spot or wrinkle, that she is not of this world, but heavenly, that Christ for her hath shed his blood, and prayed for her; not for the world; that she cannot erre, or fall away, because the gates of hell cannot prevail against her. The ancient [Page 12]Papists and Jesuites, that they might advance the dignity of the Romish Church among ignorant people, Bell. de Eccles. Milit. l. 3. c. 21. use to confound these acceptions, ac­knowledging no other Church but the externall and visible; the form of which they place in outward profession and government, but special­ly in this, That they are united in government under one head, the Bishop of Rome, which indeed is a meere fiction or Chymera, long since exploded by Divines: Nor is it to no purpose that the Popes creatures have found out this device; fet by this trick they draw men superstitiously to ad­mire and honour their Church, in that they cry out every where, that she is the Body, Spouse, House, and Kingdome of Christ, which can­not faile, or erre; out of which there is no salvation, and infinite such pas­sages, which are true onely of the Invisible, Catholick, and true Church, but not of any externall and visible: nay, not of all the visible together, if it were possible they could be all united.

For outward and visible Churches do no lesse many times differ from the true and invisible, then a Swines-stigh doth from a pure Flocke of Sheep, or a chaste Spouse from an impudent Whore. For all times have taught us, that the externall Congregations of men worshipping God under the old and new Testament, are subject to many vices and errours; which was not only manifest in the Churches of Corinth, Rev. 2. c. 2. & of the Gala­tians in the Apostles time, but also in those Asiatick Churches to whom Iohn in the Revelation writes, who were not then only ballasted with vice and errours, but also shortly after fell away totally. The small Congre­gation of the Apostles gathered by Christ, was not so pure, but had one amongst them who at last was known to be a Divell, the child of per­dition.

Truly, if externall and visible Churches either each one, or all, be the Body and Spouse of Christ, will not they bestow on Christ a very im­pure and deformed Spouse, which is burdened with so many rotten members of the Divell. Bellarmine that he might avoyd this absurdity, feignes that those wicked men are not properly true members of the Church, but are to be esteemed as nailes and haires. (I wonder he doth not tell us of lice also running among the haires of Christs Spouse.) Indeed the Jesuits Fables concerning the Church, and Spouse of Christ, are im­proper, when they give her such an ugly head of haire, intangled and made up of wicked men, and sonnes of hell; much like the disease among the Polonians, called Plica. For if the wicked be the haires of Christs Spouse, it must follow that the haires of Christs Spouse must be bur­ned with everlasting fire, which indeed were monstrous and abomina­ble, that Christs Spouse should have a head like Mednsa's, whose hairs [Page 13]were infolded with snakes: for it is plain, that in the visible Church of­tentimes are found, not onely Lay-men, but Clergy-men also, that are the very generation of Vipers; if all these are in the Church of Christ, as haires, the Spouse of Christ should not be pure and faire, but defor­med and laden with an ugly head of haire, consisting of the sonnes of Satan.

Other Jesuits say, that these wicked men are in the Church, Body and Spouse of Christ, not as members and parts, but as corrupted hu­mours, and imposthumes; but the same absurditie will arise: For this is known, that visible Churches for the most part, doe consist of hypo­crites, and wicked men; but how absurd is this that Christ should have such a Body, such a Spouse, which continually hath putrid soares run­ning; which hath every day filthy imposthumes growing; and sordid ul­cers still increasing, which will hardly be healed up into a skarre.

I confesse that sometimes the title of Holinesse, and other notable Elogies are given to the externall congregations of Christians; but this is spoken either improperly, or because of Gods worship exercised among them; or else out of the judgement of charity, because of the elect and true beleevers found in these Congregations. So we call that a [...]eap of corn where some good corn is found, though the most part be chaffe, tares and filth: But hee who will bragge that there is as much purity and worth in such a heap, as in a heap of clean corn purged from chaffe and filth, is an Impostor, and deserveth to be laughed at.

This is the first faliacy which the Jesuits admit in the word Church, that they might draw men into a superstitious reverence of the visible Romish Church.

This new Popish Walachran, with his fellowes, harp altogether up­on the same string, that they may induce men to admire their visible Church: he distinguisheth indeed exactly between the Church visible and invisible; and he shewes in many pages, that those notable privi­ledges doe properly and onely belong to the invisible, not to the visible Church. But this he seems to have done cunningly, to deceive the Eng­lish, as if he dissented from the Papists, whereas he is indeed every where the Popes Champion, fighting with his weapons: for he transferres all the praises and priviledges of the invisible Church upon the visible: for through all his hodge-podge against Vedelius, he speaks of the right government in the visible Church, of the power and offices of the visible Church; as publick preaching and praying, administration of the Sacraments, calling to the Ministery, censure and publick excom­munication, [Page 14]the giving of lawes, and finally, the whole furniture of the outward Ministery, which every one knowes to be the externall and vi­sible businesse of the visible Church; yet he every where commends this Church, calling her the House, Body, and Spouse of Christ, spiritual & holy, whom Christ bought with his own blood. Also, when he speaks of the out­ward Ministery of his Church, he saith, That she being the Spouse and body of Christ, hath certain priviledges & sacred rights. And sometimes he is so lavish in extolling the outward affaires of the visible Church, that he affirmeth Christ to have shed his blood for those priviledges and rights; just like a Jugler he goeth about to perswade the Magistrate, that when he offers to meddle with the businesse of this Apolonian and visible Church, without her order, that he commits sacriledge against the true and invisi­ble Church, which is the Body and Spouse of Christ. So that with no lesse immodesty doth hee keep them off from all outward Church-businesse, then if they were Bawds or Pandors, offering to deflower Christs holy Spouse, if they goe beyond the bounds prescribed by him: So that not only doth he contradict himselfe, but by a Popish trick endeavoureth to set forth his Ecclesiastick jurisdiction, perswading men, that his Church which is indeed vislble, is to bee accounted for the Spouse of Christ, and therefore the Ministery of this Spouse to belong onely to him and his Clergy, as if they were the brides Spirituall Para­nymphs.

The other errour of the ancient Papists, is, that the honour and holi­nesse of the visible Church, which is so largely extended, is contracted by them to government and Governours of the Church, for those they call properly the representative Church, to wit, their Bishops and Clergie: So that if you ask them, who are Church-men? And, which is properly the Catholick Church, Where this spirituall dignity shineth? They will not understand the whole body of the Church, and all that are cal­led holy, 1 Cor. 1.1, &o. who adore the name of Christ, as the Apostles speak: For from this honour they debarre all Christians, as Secular and Lay-men: onely for their Clergy, as if they were consecrated by the Character of holy vocation, they reserve the honour of Ecclesiasticall spirituality: he then that will seek for the Catholick Church among Papists, shall find her no where but in the Clergy, that is, in their Priests, Bishops, Arch­bishops, Cardinals, and lastly in the Pope; to whose government and command, if any refuse to be subject, though he be never so strict an ob­server of Christs commands, yet shall not be reputed a member of Christs Church: For Bellarmine in the place above cited, referres the Church government under Pastors and the Pope, to the essence or forma­lity of the Church.

Our Walachran Stilt-walker, with his fellowes, are not much unlike the Jefuites, he is st [...]erying out, that he strives for the priviledges and holy rights of Christs Spouse the Church, the form of which hee placeth in outward profession: But because hee perceived this dignity to bee common to the whole body of the Church, of which the godly Magi­strate is a part, lest the mysticall priviledge of Church-holinesse be com­municated to worldly, carnall, and secular Magistrates, whose charge is of earthly, not of heavenly things: he doth accuratly distinguish after the Popish manner, between the Church Represented, which he makes the body of the Church abstracted from the Governours thereof, and Re­presentative, which hee makes the Governours separate from the other members of the Church. For whilst he gives to each of them in­communicable properties, he doth fully distinguish them: For these, be­cause of their ministration and dignity of ruling, he makes the Eyes, Eares, Hanas; and if he durst, with Papists he would call them, Heads, Princes, and Kings of the Church, whose office is to goe before, to over­see, to rule with command domineeringly, to compell, and with authority to punish; and no wayes to be subject, to be ruled, to beled, yea, not to be subordinate to civill Magistrates in Church matters, but immediatly to depend on Christ, and to be inseparably subiect to him.

As for the body of the Church Represented, like sheep and subjects, e­ven Magistrates themselves, as being the basest members (which he is still upbraiding them with) must modestly submit themselves, & be con­tent to be ruled and taught, and to acknowledge the spirituall power of the Church, to which they and theirs must be subject. So that in truth the Mi­nisters are the Heads and Monarchs in Church-affaires; as for Magi­strates, and all other Church-members, they are onely the taile and meer vassals. Every man may see how much different this is from the govern­ment of the Apostolical Church, if they will but attentively read the Acts of the Apostles. For if ever the Church-government were glorious, & ho­ly, it was under the Apostles: for they were then the most holy Gover­nours, who knew very well the rights and priviledges of their govern­ment: but yet they so ruled the Church, that the whole Assembly was of one heart, and one soule. Acts 4.32. And they were so farre from contending about the priviledge of jurisdiction, or from debarring the body of the Church, from medling with Ministerial businesses, that they permitted every man to exercise them, if so be he were fitted, without the solemnity of outward calling, and gave way to the whole Body of the Church, that is, to all Christians, to debate about, and determine the most sacred af­faires of the Church: Nor was it held absurd (though this Night­bird [Page 16]think it so now) by these great lights of the Church; for the same to call and to be called; to send and to be sent; to teach and to be taught; to be above and to be under, to rule and to be ruled; to help and to be helped: So that this Stilt-walker hath not borrowed from the Apostles that exact right of Church-government, and the prerogative of power in the Church Representing, upon the Church Represented, (that is, upon the body and members of the Church,) but from the Pope, the Roman Antichrist. For he by a fatall Energie and efficacie of deceiving, did first season Christians with an immoderate superstition of the visible Church, and outward worship; so that they attributed more to her then was fit: the care of which afterward he transferred upon the Clergy a­lone, as being consecrated for this work, and withall, deduced all that re­verence to Church-men, and the governours thereof, as though they a­lone had right in Church-affaires, from which other Christians, as being Lay-men, were debarred: but afterward by degrees he transferred to himselfe the whole dignity of the Clergie, and so at length became the E­pitome of all Ecclesiastick dignity and sanctity, so that now for many yeares hee is reputed and called, the head of the Church; yea, the very Church representative, by which he plainly shewes himselfe to be Antichrist.

That Roman Basilisk did not suddenly, but by degrees peep out of small mysteries: on whose egges, because of late this Treverian doth sit, if pious Princes doe not in time fore-see the cunning, there will in stead of one, arise many Antichrists.

For if the sanctity of the Catholick Church be in the visible Church; if the sanctity of the visible Church be in the representing Church, that is, in the governours, suppose in the Consistory, or Classis, &c. if the dignity of the Consistory be restrained to Ministers as the eyes, and wor­thy of double honour in the Church (for the Elders are for the most part, but the Ministers foot-stools) if the dignity of many Pastors reside at last in some one chiefe Pastor, to whose dreames all other Pastors must subscribe, either out of ignorance or negligence (as you may see in the Walachran Classis) who doth not now see that all the holinesse and ju­risdiction of the whole Church, flowes into this chiefe Pastor, as into a sink-hole? To whose impudencie and madnesse if no Minister dare or will make resistance; if no Magistrate must under pain of sacriledge; shall not he in the end be Pope of that Island, or Province?

The third errour borrowed from the Papists, is this, they use to ob­trude to us their visible Roman Church in stead of the Catholick, and for the whole Church, that part only which governeth; and in lieu of [Page 17]the Church, they recommend to us the government thereof. Lastly, un­der the title of government and the Apostolicall Church, they thrust upon us all the fictions and dreames of their brain-sick Popes: so that among them, the Church-government is no more like that of the Apostles, then a vizard is like a true face, or a picture like a man. Though this Stilt-walker be not as yet so impudent, yet because he is continually brawling with the Magistrates, as with worldly men, about the right of making lawes in Church matters; he doth plainly shew, that he is of the Popes mind in imposing upon Christians this yoak, and upon Magistrates themselves, under pretence of Ecclesiastick dignity: so that whatsoever the Apolonian Colledge in Walachran shall judge to be holy, and to be fit or necessary for the Church, Christs Spouse, must be received with o­bedience, under pain of excommunication. Which licentiousnesse of Ec­clesiastick Conventicles, if the godly Magistrate cannot suppresse, without sacriledge (as he still cryes out.) who sees not, but that Centaures, and other ugly M [...]nsters of Antichrist, will quickly break out of these Deda­laean labyrinths? Such births have come to light at Middleburgh already, as I have shewed in the Preface.

Hence it is apparent, that Apolonius playes the Pope in many re­spects, under the name of the Church. For in stead of the Catholick Church, the true Spouse of Christ, holy and invisible, he obtrudes the vi­sible Church, defiled with many spots: then promising that he will main­tain the digni [...]y of the whole Church, he fails upon the commendation of the Government, and Governours thereof, he slights and contemnes the body of the Church. Lastly, under pretence of a holy and Apostoli­call government he endeavours to obtrude a human, corrupt, and Pope­like tyrannicall Discipline, as I will shew hereafter. Which Jesuiticall canvasse wares of Apolonius, I would have the Reader diligently to mark: For he deludes us no otherwise then if an Impostor should brag that he brings us Gold, which proves but Tin; and this Tin, but Quick­silver, and at last meer drosse, or poysonable Arsenick.

CHAP. III. Of the divers acceptions of Sanctity.

AS the word Church, so the word Sanctity is ambiguous. There is no man so irreligious, but highly accounts of the name of Sanctity. Hence, for a person or thing to be Sacred, or Holy, is among fearfull su­perstitious [Page 18]people, of no small weight; so that not onely Papists of old, but also this new upstart, as often as he speakes of the Church, & Church­men, he stil vapours, having the name of Sacred and Holy in his mouth; under this veile he deceives ignorant people, whilst he aimes at worldly authority, which I will briefly make appeare.

The word Sanctity signifieth properly the inward and perfect inte­grity of a thing, such as is in God eminently; hence in Isaiah he is cal­led, Holy, Holy, Holy: to whose nature, because the blessed Angels and Soules in heaven come neerest, they also are called Holy. And although in regard of corporiety, Christs humane nature is distant from the divine; yet in respect of the incomprehensible priviledge of the Hypostaticall union, by which it is personally united to the divine Nature, it's not to be doubted, but that the Majesty and dignity of Christs glorious body, sitting at Gods right hand in heaven, is ineffable; so that this body may be justly called Most holy: Such are the bodies of Henoch and Elijah, but in a lower degree: inferiour to which is the heaven, and place of the blessed; all which notwithstanding are truly, inherently, and after their manner, perfectly holy, and free from all pollution.

This word is also transferred to many other things, chiefly to the worship of God; because this tends to the glory of the most holy God, and is the mean by which men are brought into the possession of that true and perfect holinesse which wee shall enjoy in heaven: hence the worship of God, and the manner or meanes of this worship; lastly, the persons conversant about this worship, are called, and are so, in some measure, Holy. But we must be cautious in using this distinction: for the confusion of these things will easily beget pride in the presumptuous, and Idolatry in the superstitious.

There is nothing more sure, then that this deserves best the name of Holinesse, which hath in it self a perpetuall and inherent perfection and ordination for promoting Gods worship and mans salvation: For God is so holy, that whatsoever hath him for its Authour, and is ordained to his holinesse, is to be accounted holy.

Such are the vertues which by the holy Ghost are infused into us; as wisdome, hope, love, and chiefly true justifying faith, which therefore in Scripture is called Most holy; because not onely is it holy, and most di­vine in it selfe; but whosoever also is endowed with it, though he had been never so prophane before, and most unworthy in the eyes of the world, yet with God he is holy and elect, because he is inseparably uni­ted to Christ; but mystically by faith: For though Faith doth not pre­sently change a man, as to be endowed with inherent sanctity, yet he is [Page 19]brought to have a firm hope of attaining perfect holinesse in heaven, the beginning of which he obtaines here by sanctification, after the infusion of true faith; so that the name of Sanctity doth very well belong to ju­stifying Faith, as having God alone, who is most holy, for its Authour; and where-ever it is infused, it causeth an inseparable holinesse in that man: which is the reason that every where in Scripture true beleelvers are called the holy Elect.

To these vertues succeeds Gods Word, which having the most holy God for its Authour, is in it selfe perfectly holy. For how can any pro­phane thing be found in that word, which is known to be uttered and written by the instinct and motion of the holy Ghost: So that our most holy Faith is begot of this, as of an immortall seed; but here is the dif­ference, that justifying faith, in whomsoever it is, makes that man holy; but so doth not Gods word all them to whom it is given, because God commits the knowledge and preaching thereof to most prophane and wicked men; so that the whole worship of God is not more holy then true Faith and God word: For it is wholly appointed to beget faith, and the Word is the originall and onely measure of the whole worship.

Outward workes and meanes of worship for begetting of faith in men, have a lesser degree of sancti [...]y: these are conversant about things, persons time and place, and other circumstances, neither do they consist in a perpetuall, or any inherent Perfection, or internall dignity, but onely in Gods setting them a part and ordination for his worship, according to time and place.

The Bush out of which God first spake to Moses, is called holy ground, Exod. 3.5. not as if the nature of that Bush was changed or that there was any in­herent or permanent perfection in it; but consisted onely in this out­ward manner; whereby God had manifested his presence there; which afterward ceasing, no doubt but the whole sanctity of that place ceased also: This continued longer in mount Sinai where Moses was so many dayes in Gods presence, but longest of all in the Tabernacle, and in the Temple of Solomon, which he had in a manner for ever set a-part for his worship: for there was the Ark, the Mercy-seat, the Cherubims, the Breast-plate, Ʋrim and Thummim; where God gave his Oracles, and manifested his presence by signes so evident, that he would not suffer the order prescribed by him, to be perverted, as we see in Miriam, Corah, Da­than, and Abiron: in the Philistines when they received the Arke: in Ʋzza, whom he struck with death for touching the Ark: lastly, in Vzzia, whō he struck with leprosie, when he offered to sacrifice. How-ever, this sanctity of the whole Temple, was extraordinary, and of long continu­ance, [Page 20]yet it did not change the nature of those things: for they were made up of gold, silver, pretious stones, and other naturall things; and doubtlesse they were at last fewell for the fire, and booties for wicked Plunderers: For Josephus writes, that when Titus triumphed, amongst other spoyles was carried the Law of the two Tables; which with such veneration was hid in the Ark within the Holy of Holies: So then, this sanctity was neither inherent, nor permanent, but relative onely, and temporall: which I cannot better expresse, then by comparing it to a house with its Utensils, where a Prince sojournes for a while: So long as he remains there, because of his Majesty, and pomp, there is nothing in the house which derives not thence some dignity and splendor, which notwithstanding is neither in the house nor utensils properly: For pre­sently it ceaseth when the Majesty of the Prince is removed from thence.

The same must be affirmed of personall sanctity, when God admits some to the charge of his worship: For if there be no inherent and per­petuall dignity in the place and things appoynted for divine worship, how much lesse can this be in the persons which are ordained for handling of the things belonging to his worship? This may be seen in the Levits, whose whole stock God had chosen and consecrated out of all the Jewes for his worship; who therefore were called, and were so indeed a Holy people; yet from thence there was not in them any inherent perfection or integrity, as may be seen in Eli his sonnes, who were wicked per­sons; and even Samuels sonnes for their vices were removed from suc­cession in the Priesthood: So that from hence it is evident, that there is no inherent and perpetuall holinesse in persons appoynted for divine worship, but only of relation and ordination; so much as was fit for exe­cuting of their function.

I grant that sometimes God is so bountifull, that he hath with the holy Office, conferred also gifts and vertues; as when he bestowed up­on Saul with the Crown, the good spirit of government, especially when he furnished the Prophets and Apostles with the inherent gifts of Faith, Piety, and Miracles: But this is sure, that God never so tied himselfe to man, as alwayes to sanctisie those inwardly whom he calls to a holy function outwardly: for he made use of an Asse to teach, of Balaam the Sorcerer to prophesie, and of Judas the Traytor to the honour of A­postleship.

The like reason is of times: for as God hath consecrated things, per­sons and places, so he hath done dayes, such as the Sabbath, and other Festi­ [...]all dayes among the Jewes, of which none was in it self more holy, but [Page 21]by Gods ordination onely more eminent, as it was appoynted for holy worship; which condition ceasing, the day became vulgar.

I have been somewhat large in explaining this externall and relative sanctity, that the unwary may not be deceived by them, who speak so proudly of this priviledge of Sanctity, that wheresoever this word Sancti­tie is used, they will have us beleeve, that there is meant a perpetuall and permanent firmnesse of dignity and integrity.

Experience hath taught us this among the Papists: for Bellarmine plain­ly confesseth, that the worship of Images, dead men, and reliques in the Church of Rome, proceeded from the perswasion of holinesse in those men, and of Gods assistance; which because they had whilst they lived, therefore they think the same to be perpetually fastened to their Kar­kasses, graves, reliques, and very Images, so that they suppose they are bound to honour them, or God being in that place. I will not say how often these deceivers abuse and delude superstitious people, by presenting oftentimes the reliques of Knaves, Theeves, Dogges, and Apes in stead of Saints; only this I'le say, that they are deceived in subjecting Gods pre­sence to their pleasures, whilst they feigne his power to be tyed to these things and persons in all places, in which it hath been sometimes: for so in all things and persons there must be an inherent and perpetuall ver­tue and perfection, as often as he consecrates them once for some ho­ly use. The falshood of which appeares in the overthrow of the Jewish Temple, and spoyle of all its utensils: for who but a superstitious man wil now search for holines in that place where God first spake with Mo­ses? or in the top of Mount Sinai? where he proclaimed the Law with such a miracle; Who will seek for holinesse in the rubbish of the Jewish Temple, which Christ so cursed, that when to his dishonour Julian en­devoured to re-build it, he was forced to desist from his work, Mat. 24. because of flames breaking out of the earth, and the element it self making resistance, if the Arke or Propitiatorie, if the Cherubim and Tables of the Law, if the holy Breast-plate, and what else was venerable in the Jewes Sanctu­arie, were now present, there were no more holines to be placed in them, then in any other ordinary utensils, which we know have yeelded to the fire or the Plunderer.

I confesse this new Popish Walachran is not so lavish in extolling of Sanctity, as to give worship and veneration to dead men and reliques; but yet he agrees with the Jesuits his School-masters, in this, that in ex­ternall things and persons belonging to divine worship, he still placeth such a high mystery of dignity and perfection, that not onely doth he ex­tol the sanctity of his Church-discipline; above all worldly businesse, but [Page 22]also he doth so wonderfully dignifie Ministers, by reason of their voca­tion, that he openly cries out, that worldly Magistrates, though they be the members of Christs Church, cannot attain to that mysticall digni­ty, though never so willing.

These are the figments of Delphick Impostors, and such as are drunk with Idolatry, to beare men alwayes in hand, that the externall matters of Religion, are alwayes secret, and mysteries not to be touched, that so they might draw ignorant people to superstition, and an admiration of them; this is the trick of old Papists, to perswade men to beleeve won­ders of the holinesse of their Church-discipline, that they might place a mysticall sanctity there, where none is. For although in multiplicity of Ceremonies, which Clergy-men affect in Church-businesses, there wants not toyle and labour, yet there is no Lay-man so foolish, but he can easi­ly imitate that confused Masse of Histrionicall trifles which they use. The Papists have borrowed a great deale of their Church-dressings and san­ctities, from the ceremoniall Leviticall Priesthood; and the Walachran Night-bird borrowes from both: For although it be cleare by Christs own prediction, Iohn 4. and the Epistle to the Hebrewes throughout, that the whole outward pomp of that worship, with its costlinesse and distincti­on of Functions, have fallen with the fall of the Temple; notwithstan­ding by the Priesthood he measures every where the right of the modern Ministery, & upon the prerogatives of the old Levites, he builds his privi­ledges of sanctity and preheminence over all civill Magistrates. And al­though we know that in this he childishly doth Judaise, (which all Or­thodox men reject) yet it will be no difficulty even out of the prescript of Jewish worship, to convince these turbulent Walachrians of novelty and boldnesse.

For if Christians must measure their worship, according to the institu­tion and ceremonies of the Jewes, it is needfull that either they imitate them in all things, or else that some Oedipus resolve us this Riddle, hi­therto not resolved, to wit, what is Morall and Imitable in those ceremo­nies, what not? The Bishop of Rome by right and wrong, by the sole priviledge, in that he is Antichrist, takes upon him the liberty to make use of such Jewish and Gentile ceremonies, as may be most conducing for the pomp and coveniencie of his holinesse. Amongst the Divines of the reformed Church, some have more painfully laboured then others, in rowling this stone of Sisiphus, the Walachrian Stilt-walker, swelling with ignorant pride more then others, defines and appoints many things, as it were from Apollos Tripos, among other matters, that the Magi­strates of Middleburgh doe shamefully Judaise, for suffering the Musi­call [Page 23]consent of Organs in the Church, to keep people in tune, whilst they sing Psalmes, and divers other things, of which more hereafter.

On the other side, that hee may procure reverence to his Church­worship, and the prerogative of mysticall sanctity to himselfe and fel­lowes, against and over all godly Princes and Magistrates, hee thinkes this to be (perpetuall and morall,) that there be a precise separation and distinction of Ecclesiastick Offices, and of Church-men and Magi­strates; so that these upon no tearms must meddle with any spiritual bu­sinesse, which may any way concern the salvation of soules; but the o­thers are to take upon them the whole charge and care of spirituality, and saving of soules; so that if the Magistrate offer to meddle with these businesses, he offends no lesse then of old he that would sacrifice being no Levit, as Ʋzziah did; whose example is alwayes in his mouth, and whose punishment he threatens against the Magistrate, if they meddle with Church-discipline, or hinder Ministers from executing all things freely with Apolonian zeale. His frivolous heap of reasons, by which he would perswade us to this, we will refute as we proceed.

But I will now refell his prime triumphing reason, in which he eve­ry where glories, that under the Leviticall worship of the old Law, there was so exact a separation of these Offices and Functions, whence hee concludes; If it was thus under the carnall Jewes, much more should this difference now be observed among the spirituall peo­ple of Christ. But that I know how familiar it is with this Pratler, to presuppose every where falshoods, I would answer that the consequence of his Argument is childish. For this reason is no better, then if he should argue thus: The carnall Jewes had but one Temple, one Citie, to which they must repaire every yeare to worship God, where they had the Holy of Holies, out of which God delivered his undoubted Ora­cles; therefore much more now doth this belong to the Christians, a more spirituall people.

Again, among the carnall Jewes none did sacrifice in the Temple, but the posterity of Levi, to whom this sanctity was peculiar, that all were born to this priviledge, which none but of this Tribe could enjoy: Therefore now amongst spirituall Christians, it is much more conveni­ent, that the Ministeriall sanctity be not common to all, but be restrained likewise to one stock.

Which affertion not onely will ingenious men deny, but even Papists also, and Apolonius himselfe. For among them it were too bad to tye the Ecclesiasticall dignity to one Stock; because Clergy-sanctity at Rome, for the most part, is the sanctuary of Beggery and Knavery; so [Page 24]that it skills not whence, or out of what Stock one is born, so he be skilfull in the Art of Symonie: for then he shall easily attain this ho­linesse. And if all worldly hopes faile him, his Progeny will not hinder him: For Desperation makes a Monke, as you may see in Peters Chaire, which is the top of highest Helinesse: Which Chaire, though it be so holy and powerfull, that the most wicked Pope in the world by it is alwayes Made or found holy, as they speake; yet it was ne­ver so Leviticall, but that it hath admitted Monsters of all Na­tions, Stockes, and Sexes, as if it were a common Stewes; so they know the Art of wooing that Lais. Platina tells us, that French, Dutch, Asiatickes, Greekes, Africans, and not onely Men, but a Woman al­so, Joan, a whore, about the yeare 998, sate in this Chaire.

Now if this fiction of Apolonius were true, all those Monsters of the See of Rome had been quite frustrated, to wit, if the government of Christs Church should be derived from the Leviticall, and tyed to one Stock. So that this Stilt-walker is neither favourable to himselfe, nor fellowes, if he will have all his Ministeriall Rites according to the Levitical manner. Whereas not onely he himself hath crept out of a Lay consular Family, into the sacred Ecclesiastick Chaire: but some also have leapt out of the Bakers, Weavers, and Shoo-makers shops, into the Pulpit; and some of Mechanicall Tylers, or Brick-layers, have become grave Ministers.

I confesse that this is no other thing then what Christ did shew in the Aposties, when he chose Disciples out of Fisher-men, Publicans, Tent­makers, and all sort of Mechanickes; onely this I say, that if the Mo­dern Church-discipline be ordered according to the Leviticall, as Apo­lonius prates, then Christ shewed a bad example and the Walach ian Novalist hath preposterously followed, in excluding other stockes, doth not tye the hope of Ministerial Church-sanctity to one stock alone.

But now I will deale bountifully with the Walachrans, and will per­mit them to defend their cause with the old peculiar Levitical Rites. But by what Art can they evince that to be of speciall right and sancti­tie in the Christian Church, which among the Levites was not of pecu­liar, but of common right with the Magistrates and people? Indeed all Levites were born with this priviledge, to handle and touch the things of the Temple, to offer Sacrifice, to put on holy Vestiments, to eat the holy Bread, and other things, which God expressly declared in his Law. The High Priest had a peculiar priviledge to enter into the Holy of Ho­lies, to put on the holy Miter, and Breast-plate, which not onely was unlawfull for the people to doe; but even for the Prophets themselves, [Page 25]except in some extraordinary case: but which of the high Priests up­on this pretence, durst exclude out of the whole Temple, all other Priests; which not onely of the Magistrates, but even of the people themselves, would have endured this? If under pretext of Temple­businesse [...], and sacrificing, these Levits durst have excluded all other Tribes, and the whole people of Israel, as uncleane and prophane, from all other businesse of divine worship; they had done no lesse ab­surdly, then if they had cast out of their Tents, and separated from all holy men, the whole people as leprous: Therefore the Levits were to contain themselves within the prescript of Gods Lawes; nor were they to extend the pretext of Sanctity further then God had cōmanded. I will not for certainty affirm, that they have not been somtimes so im­moderate in enlarging the prerogatives of their holinesse, as that they have not chalenged somewhat, never expresly granted by God (for ambition seemes to be an innate evill in Church-men;) yet this I dare say, that the old Levits were never so bold, as to deny to Kings, and the whole people, many things which belonged to the worship and exercise of Religion, such were; in the Temple, private and publick preaching and praying, celebrating of the Sacraments, making Lawes and Statutes of Ecclesiastick businesse, judging and determining of Ecclesia­stick causes, curbing and punishing Priests, even the high Priests, when they failed in their Functions: Lastly, bestowing power upon Clergy­men to exercise their holy Function, and taking the same away again [...] all which I will make cleare hereafter by examples.

If this Wallachrian Iugler had weighed this well, he had not so boldly obtruded upon the unwary, the example of the ancient Leviticall worship, for maintenance of his Church-discipline: For he deales no otherwise, then if some contentious Fellow should breake into ones House, and should by certain Deeds shew, that his Parents and An­cestors had right to some Benches or Stooles in that House, by cove­nant or bargain: whereas by the same Deeds it appeareth, that either the Benches were worn or demolished, or else that the right of posses­sing them, was long since lost. He notwithstanding violently seizeth not onely on the Benches, but likewise driving out the inhabitants upon the whole House. Surely, whatsoever by speciall right hereto­fore belonged to the Levits, and Clergy in the old Law, is now known to be abolished; and whatsoever holy Functions at this day remaine, are not now peculiar to the Levits, but common to all, So that if now the Stilt-walker would plead his cause among the Levits, they would shut [Page 26]him out of their Synagogue. But because I am to speake more at large of this hereafter, I will say no more at present of the acceptions and conditions of Sanctity, till after I have touched one errour.

Lastly, we must observe that the right of ordination of holy things, belongs onely to God: If we goe beyond his prescript, with what spe­cious pretext soever things or rites bee honoured, they are not to be accounted truly sacred, or holy. For as all inherent sanctity and per­fection is in God, and flowes from him: so likewise by his sole or­dination, things are called Relatively sacred, or holy, in divine wor­ship.

From this Rule the Pope hath much deviated, 2 Thess. 2. who by his sole pri­viledge, by which he is lawlesse, and Pauls Antichrist, extolling him­selfe, &c. takes upon him liberty to sanctifie, or as they call it, Ca­nonize as he pleaseth, Men, Places, Dayes and things; so that his sub­jects verily beleeve, that what hee declares to be holy, is holy indeed. Hence it is, that not being content with Jewish Rites, and Ceremo­nies of the ancient Church, doth daily devise new ones, which hee thinkes may conduce to his honour and profit: so that for a long time he hath opppressed Christians with the insupportable yoak of Ceremo­nies: neither doth he this without some pretext of equity. Bellarmine in some places stoutly affirmes, that the Pope never yet introduced any Rite, or sacred Ceremony into the Church, which is not contained in holy Scripture. But here hee useth a three-fold caution: First, that whatsoever frivolous interpretation the Pope giveth, must be held con­sonant to Scripture: which custome Philip Marnixius deriding, in his Bee-hive, shews out of Lindanus (whom he calls Blind [...]sinus) that there is no Rite so ridiculous in the Popes Histrionical Church-dressing, for which they shall not find out some place of Scripture, out of which it is coyned, when the Popes Alchimisticall power of interpretation is added, which can convert the frivolous drosse of his trifles into the pure gold of Sanctity.

But when he findes this way troublesome, he useth this as a generall Maxime in the second place, That that must bee counted a holy Rite and ceremony which is done with a good intention, and for a holy use: And as if this were not sufficient to refute Lutherans, hee addes in the third place, That these things may bee held for sacred Rites and Ce­remonies, which the Church judgeth to depend, and in a manner to flow from those prime mysteries contained in Scripture; by which trick the Pope doth wonderfully cheat the whole world, that when­soever [Page 27]he produceth any Novelty to oppresse Christian Liberty, which cannot be found in Scripture, hee will have it to flow thence by way of consequence, or by some connexion to depend from it. Now be­cause the Scripture defines no where how this dependency may be de­duced from it; hence it came to passe, that there was no end of sacred dependences. For each Pope took upon him this liberty, to adde new Ceremonies to the old Rites: so this hath been the old Popish sport multiplying new Church-sanctities.

The new Walachrian Papists walk the same way: For if you ask Apolonius, What he calls the sacred Rites and Ceremonies of the Church, he will not bee content with those which are directly in Gods Word, (for then there would be no use of legislative power in the Church:) but he will have those things accounted for Ecclesiastick Rites, that are instituted out of a religious desire or affection.

For howsoever according to his wonted giddinesse hee defines elsewhere this matter more precisely, Part. 1. p. 2, 3, &c. and withall contradicts him­selfe; yet in the beginning of his work thus he describes a Ceremo­ny, or sacred Rite, That it is an action, the goodnesse and praise whereof consisteth onely in the worship of God: For because it is applied to divine worship, in order to that religious will, it hath sufficient ho­nesty, in which the Ceremony, or holy Rite may lay its Foundation. This exactly agrees with the Popish intentionall Sanctity. Hee addes in­deed. The Church must diligently search, that according to Gods word she appoint Rites and Ceremonies. But this is to bee understood accor­ding to the Jesuiticall phrase and Diasect, that Church-men onely must be Judges, whether such or such things be consonant to Gods word, or not. It is too well known that the Romish Church is full of errours, and that the whole dressing of Papall worship is Apostati­call, not Apostolicall; yet the Jesuites cry out, that the Lutherans are liers: in that the Church of Rome neither hath failed, nor can faile; and this they are ready to prove, if the Pope may bee Judge in his own cause, so that the Church of Rome can never be convinced of er­rour, except she will confesse her errours, which is impossible.

Apolonius playes the Cretian not much otherwise. He confesseth that the Church cannot make Lawes in holy things, or proclaime Ge­remonies, but according to the Rule of Scripture: which hee doth so interpret, that the absolute power of judging what is conso­nant to Scripture, is in the Church and Church-men. For if any Lay Magistrate by his Authority enquire into Ecclesiastick Statutes, [Page 28]or define Ecclesiastick matters, or hinder Church-men from defining or making such things at their pleasure, he cries out, that this is Ty­rannicall, Simonaicall, and Sacrilegious: And that Lay-Magistrates, like sheep, ought modestly to submit themselves, except the Clergie will not be reformed. And of this also the Clergy must bee Judges. For this will never agree with Apolonius his Divinity, that the Ci­vill Magistrate should bee Judge in Church-matters. Which if true, then who sees not a way opened to these new Papists, for filling the reformed Churches with Rites and Ceremonies. Neither is there any thing more easie, then that these Bats should still dreame, and finde out new Rites: at which if the Magistrates wink, there will bee nothing so repugnant to Scripture, but will find assent and enter­tainment among the clergy; nor any Monster so deformed, which they will not thrust upon Gods people. Witnesse the Walachran Classes, where a giddy-headed Baawler hath cast out such prophane and sedi­tious stuffe against worthy Vedelius, and pious Princes. And yet if hee lye not, not onely the Consistory of Middleburgh, but the whole Classis of Wala [...]rhria, hath weighed, proved, and approved every thing.

The other thing wherein hee resembles Papists, is this: When he speakes of the Church sacred affaires, he distinguisheth them into Primary, and Secundary, or dependents; where surkes the old my­stery of Popery. For though Church-men have no liberty to institute primary sacred things, yet they have power to impose upon Christians, under pain of excommunication, what by consequence flow from the former, or seem to depend on them.

If this bee once yeelded to Apolonius, and the Apolonian Church-Rulers, nothing will be so absurd and prophane, which may not put on the shew and Title of holinesse, as often as it shall be taught that this is an Apendix of the prime sacred things. The matter will be cleare by an example.

The prime sacred thing in the Church, is, the preaching of the Gospel. Hence if it be gathered, that these things are sacred also, which necessarily depend from the former, doubtlesse there will swarm abroad an innumerable brood of sacred things. For there can be no preaching, except there bee some Preachers: Whence this necessarie consequence will follow, That all Preachers, even to Apolonius, are sacred; which I know he will not deny: For there is nothing hee la­bours for more in all this work, then to chalenge to himselfe the pre­rogative [Page 29]of sanctity above prophane Civill Magistrates. But I will weave out this Web a little more.

It is impossible for a Minister to preach without a tongue, lips, and teeth: Therefore it must follow, that the tongue, lips, and teeth of the Minister are holy.

Now the tongue, lips, and teeth can frame no conception without the brain, Ergo, (except Apolinius want braines) his braines must bee also holy.

The brain can performe no function if the heart quicken it not by vi­tall spirits: Therefore his heart and vitall spirits also, must bee sa­cred.

The brain, heart, and tongue cannot operate, except they be nourish­ed by the Liver, Veines, and Intistines, &c. Ergo, these also in the Prea­cher must be sacred. I will not descend to the excrements of the body, and make them also sacred by way of dependency, onely this Il'e adde.

Apolonius can goe no where, or stand to preach, without feet, whence it will follow, that his feet are also sacred.

Now, whereas it were immodest that he should come to Sermon bare-footed, therefore he ought to be covered with a Cloak, Breeches, Stockins, and Shooes for the better decorum: will it not then follow, that these also are sacred.

But what if the wayes be foule, through which he walked, and goeth up to the Pulpit with dirty shooes? will not the Walachrian Di­vines be troubled with this quotlibeticall knot? to wit, whether the dirt and filth be not sacred?

I will not vilifie such things as are truly sacred, I purpose onely to explode Apolonius his idle Appendices, and sacred consequences, by this one example: He that will laugh at him, may make triall in other things, I will affirm this, That no such liberty must be granted, to any man, much lesse to a giddy-headed Stilt-walker, to authorize for sa­cred and holy, whatsoever he dreames hath dependence from the pri­marie and true sacred Rites. What mischiefe this produced among the old Papists, may be seen by the infatuation of the people with this ridiculous and impious superstition. For not onely are Monkes holy amongst them; but also by this consequentiall inchantment, their Hands, Feet, Gownes, Hoods, are kissed with strange veneration: so that it is accounted a matter of no small sanctity and merit, if one dye in a Monkes Gowne, or lousie Wast-coat; or if a superstitious Woman wrap about her head the holy Breeches of some Preacher, to wit, that [Page 30]she might feele, or at least worship the dependencies of that primary holinesse. How-ever the matter is, I think this to be undoubtedly true, That outward Church-rites are not therefore to be held sacred, because of their order or reference to Religion and Worship.

CHAP. IV. Of SPIRITUALITY.

IT remaines, that we examine the word of SPIRITUALI­TIE: For although both old and new Papists doe too much betray their owne fleshly lusts, yet they proclaime with full Cheekes every where, their SPIRITUALITY, and make it in a manner all one with SANCTITIE, which notwithstanding differ in this, That what is truly holy, is alwayes good; but that which is spirituall, is sometime evill: for Paul speakes of spirituall wickednesse in the aire.

I here take it in a good sense, and in these three I make the forme of Spirituality to consist: First, it must have God for its Authour. Second­ly, the end of it must be Gods worship, and the salvation of soules. Third­ly, it must be done after a spirituall manner.

The Stilt-walker is large in exagerating this, and scrapes together so many things out of Parker, that he who will give credit to what he prates there of Church-matters, may doubt whether Apolonius hath any flesh yet left about him; or whether hee and his Walachrians bee not transformed into pure spirits long a goe. For nothing is to be found in their Church-matters, whether they bee words or things, but they must be accounted spirituall: For who is so meanly learned, as will suspect any carnality to be left there, where so many Spiritualities meet together, by speciall vertue of their Function and vocation. What I speak is true, as is plain by the old Papists, where not onely by vertue of Ecclesiastick Calling and Office, wonderfull spirituality is ascribed to the Clergy; but especially when they come to the Pope, the head of their spirituality, such is their superstition, that they think him to be, [Page 31]and so they call him a GOD, and in a manner a Meere Spirit; so that if he sweare, forsweare, drink, whore; and if this Roman Lo­cust leap from one adulterous bed to another, yet scarce will any bee induced to beleeve otherwise, but that he is holy and spiritual still: For because they think by reason of the dignity of his Function, that he is altogether sanctified and Deified, they will not be easily induced to be­leeve that hee can lose his spirituality. This madnesse by degrees, in Gods just judgements, possessed mens mindes; which lest Apolonius should renew among the Protestants, I will more largely explain every particular of what I have sayd.

First, this is most certain, that what hath not God, or the holy Spirit for its Authour, deserves not the Title of Spirituality; and the more immediately and clearly any thing proceeds from Gods Spirit, so much the more properly is that to bee called Spirituall. For as that is called Kingly which the King immediatly doth, speaketh with his own mouth, & writeth with his own hand: so these things are to be esteemed divine, holy, and spirituall properly, which are immediatly done by God. So Christs vocation and inauguration is most spirituall: For to him onely he spake from heaven, Thou art my Sonne: so God himselfe pronounced the Law on Sinai: Such was the Apostles immediate voca­tion from Christ: so the word of God in Scripture, and true faith be­got of that seed, are chiefly to be accounted spirituall. And although in things concerning faith, God useth the work of man, yet the effect God properly reserveth for himselfe, and produceth it: 1 Cor. 3. Yet this must not be taken so precisely, but that these things also are to be reckoned spirituall, which God worketh by instruments; if so bee they are such instruments as are known to bee Gods Pen-men, and Embassadours, such as the Prophets and Apostles were: who as they were truly Gods Embassadours; so the things were divine, holy and spirituall, which God by them did speake, write, and doe. Hence not only was it usuall to the Prophets in teaching to say, Thus sayth the Lord: but of such Mes­sengers that is true which Christ said to the Apostles, He that heareth you heareth me. For as that is called Princely which the Princes Embassadour doth in his name, and by his command: even so whatsoever the Prophets and Apostles, Gods immediat Embassadours, did or taught, is no other­wayes to be accounted, then if God himselfe had spoken from heaven: so that in them was true spiritually. But where the gifts required for such an Embassie cease, it is certaine that there also ceaseth the dignity and spirituality of that Embassie, or else becomes much inferiour.

Now the honour of a Divine message consisteth in two things: First, that he have a Patent, or Letters of Credence: for though one should performe the Kings command, yet if he hath not this command to shew for his imployment, he is not to be accounted the Kings Agent, but (which sometimes hath been done) ought to bee punished as a Cheater.

Secondly, this is required in a Divine Message, that the Messenger or Agent have full instructions of all things that concern his imploy­ment, and that he goe not beyond the bounds of his Embassie: he that wants either of these conditions, deserves not the title of a Divine Em­bassadour.

These conditions were fully in the Prophets and Apostles; and there­fore were truly Gods Embassadours and spirituall.

All the Doctors of the Church at this day, come farre short of this dignity, because they want both these priviledges, as I will afterward shew. Hence appeares the Popes falshood, who though hee hath no Letters of Credence to shew for his employment, by reason of the vi­tiosity of his Calling, who almost like a Thiefe, creeps in at the back dore, and though he doth so performe his Embassie, that he goeth be­yond his Commission, and tramples on it, yet he bragges with such boldnesse, that he is Christs Embassadour, that not content with this Title, will be called Ʋniversall Bishop, and Head of the Church: yea, Christs Vicar upon Earth: by which hee shewes his Impudency and Antichristianisme.

Our new Walachrian Papist no lesse boldly calls himselfe familiarly Christs Embassadour, whereas he knowes, and should acknowledge, that in performing his Masters Embassie, he violates oftentimes his commands. Wee see also in his book much railing, many absurdities, and plain falshoods, which he thrusts upon his Readers; these he can­not have from his Master CHRIST, but rather from his predeces­sor the Pope; from whom also he borrowes his pride, in puffing him­selfe up with the Title of Spirituality; so that not onely doth he e­quall, but in many things preferre himselfe to the Apostles: For hee sayth that the Spirituality of his Church-businesse is such, that the Ma­gistrate cannot attain to it; making his power over the Church so abso­lute, that he will have it to be Regall, and other things of which the A­postles never dreamed, as I will more fully shew hereafter.

And this is the first condition of Spirituality from the Author; yet every thing is not to be called Spiritual what the Holy Spirit doth, or [Page 33]commandeth either by himselfe, or mediatly: For so the workes of Creation, and all naturall things should be called Spirituall; and so must all mans civill and naturall actions be called.

There is then another condition required to make a thing spirituall; namely, that it tend to the worship of God, and salvation of soules: These are Hope, Charity, but chiefly Faith, and its seed, Gods word; then the reading and preaching thereof, prayers, Sacraments, and their use; and whatsoever God hath appointed for his worship, and for begetting and strengthening of Faith.

And here again I will shew how Apolonius rageth with hatred, as Pa­pists doe, against Magistrates.

The old Papists have perswaded Christians long since, that matters of salvation, and of holy worship, belong not to Princes, as being lay-men, because they cannot attaine to that end; but that these onely belong to Church-men, as being spirituall: by which cunning they first exempted themselves from the Civill power, and then subjected Lay-men and Princes to their Church, as all know.

This new Walachrian Papist walkes upon the same Stilts: For hee sayth plainly:

We think that the Civill power can never bee drawn out of its owne kind, and elivated to another end to be produced by it selfe, Part 1. p. 47.49.52, &c. which is not wholly naturall. He also every where affirmes, That the end of the Ma­gistrate is not; yea cannot, nor must not be, the procuring of mens sal­vation: Ye, he saith, it is Pelagianisme for any to affirme, that the Magistrate, as a Magistrate, can doe any thing towards the procuring of mans salvation; but that he is worldly, and is to medle onely with the things of this world: As for salvation, it is the sole worke of Church-men, as being solely spirituall. In this hee doth not onely play the Papist in removing godly Magistrates so farre from this spiritu­all end in procuring salvation, but also openly resisteth the truth which he might have learned out of Calvin, Calv. 2. in 1 Tim. 2.2. who compares Magistrates to the earth, and plainly sayth, that the propagation of Religion depends no otherwise from them, then the producing of Corn from the earth.

Now every one knowes, that the end and proper effect of the earth is to produce corne; so that he who will now perswade us, that the earth brings not forth corne, and that it conferres nothing to this producti­on, or that this production is no wayes the end or effect of the earth, will make himselfe ridiculous to Husband-men and Children. Yet that is not made Spirituall, whatsoever by Consequences depends [Page 34]upon this end, or by winding or doubtfull wayes tend to this end.

We see this consequentiall dependencie of spirituall things, to have been under the Leviticall Priesthood: The Temple was holy and spi­rituall; from this flowed the Spirituality of the Levites which ser­ved in the Temple: From their spirituality came the spirituality of their garments, and of the Temples utensils; and lastly, the touch­ing of all things which were made sacred, because they served for the worship in the Temple: which though according to Gods prescript, they were thus accounted, I doubt not but the succeeding Levites ad­ded many things to increase their Spirituality, which wee know were not of the same esteem.

The old Papists in multiplying of spiritualities, did not onely imi­tate, but also in many things exceed the Levites: so that among them not onely is that spirituall, which immediatly and primarily tends to the end of salvation and worship, but whatsoever also hath reference to this end, though a-farre off, is in a manner honored with the same priviledge of Spirituality by them. For example.

The Pope with them is most spirituall: Hence whatsoever hath re­lation to the Pope, as to the end, is also spiritual. So his Crown, Keyes, Cloake, Shooes, Hose Conclave, Servants; yea, almost his Concu­bines, Mules and Asses, are accounted for holy and spirituall.

The Masse with them is chiefly spirituall: From this, every thing that hath relation to it, as to the end, is also spirituall: Such are the Place, Challice, Water-Box, Altar, Veile, Pictures, Gifts, Priest, Dea­con, and whatsoever hath reference to this end, though never so re­motely.

The new Walachrian Papists are yet sitting upon their egges of spi­rituality; if their Chickens be well hatched, we shall have a wonder­full brood of Spiritualities: at this day these are reckoned for spirituals, at least not to be touched to wit, right to preach and pray publickly, to administer the Sacraments, to censure, to call, to make Church-laws; the right of Synods and Dependencies: and (which Apolonius lately hath hatched) the power of collecting and distributing of Almes: of each whereof, I will hereafter speak. This is sure, that whatsoever God hath appointed for the salvation of soules, is spirituall; but if it bee collected from hence, that all these things are spirituall which are re­ferred to this, as to the principall end, there will arise a million of Spiri­tualities. As if one would say, the Bread in the Sacrament is spirituall, [Page 35]because ordained by Christ for a spirituall use: Hence some curious Caviller should doubt, whether the Wheat of which the bread is made, was not also spirituall? Whether the Meale, the Baker, the O­ven, the Servant, and Basket in which that bread was carried to the Consistory, or whether the Keeper of it, or Dish in which the Bread lay on the Table, be not all spiritual? For this vain Arguer will proceed the same way that Apolonius doth, who faith that the use of the Sup­per is sacred and spirituall, because of Christs [...]ination and end, will conclude that he also is eminently spirituall above all Preachers, Propo­nents, Doctors of Divinity, Elders and Deacons; because hee thinkes that by speciall right he may take that bread, breake and distribute it. If this intention of spirituality ariseth from the vicinity of the princi­pall end; then either some new Scotus must arise for these Walachrians, or else Apolonius must be endowed with the Seraphicall Spirit of Sco­tus, that he may unfold the quotlibeticall trifles which will arise in Wa­lachria, concerning the beginning, end, and degrees of Spiritualities; an example of which I give in the Sacramentall bread: for some will ask, When will that Bread in the Supper first become spirituall? Whether then when it is carried into the Consistory? But so the Ba­kets Boy should be spirituall, or else he shall prophane holy things, be­cause he toucheth that Bread. Or is it then first, when the Preachers being solemnly assembled in the Consistory, they first tast the bread and wine, to try whether it is made of good Corne, and of a good relish.

And give me leave here to report what I heare of the Walachrian Divines, whose custome is to meet the day before the Sacrament, in their Consistory, where they tast of the Loaves which are to be used in the Supper: But because that dry spirituality would chea [...] them, and so stop their preaching spirit, the wine of the Supper is brought; by tasting of which, that dry spirituality is moistned. This also is boldly reported, that the Pastor and his Elders in that spiritual Classis, have ta­sted so largely of the Wine the day before, that there was none left for the next day; and that the Preacher, with his Elders, were scarce in ease to administer the Supper. But I reject this as a Fable; for my part I doe not think that Apolonius will confesse that bread to be spirituall, though it be made by tasting, somewhat neerer to the Supper, because the Keeper of it must be spirituall, or else there would be a propha­nation of holy things: For hee with his wife doubtlesse, is as nimble to tast the bread before, as the Preachers themselves.

I ask further, Whether then it become spirituall when it is put upon the Table for the Supper? because then it is much neerer to its end.

But here again an absurdity will arise: the Keeper ought to bee sa­cred and spirituall,, or else he shall prophane sacred things, because he brings the bread and toucheth it when he puts it on the Table. It re­maines therefore that onely then the bread becomes spirituall, when A­polonius toucheth and breaketh it: for then it seemes to bee neerest to its end.

But now again there wil arise a new Catalogue of quotlibets: for out of the propinquity of the principall sanctity which is in the bread, there will arise divers degrees of spiritualities: for the neerer that every part toucheth that spirituall end, so much the neerer it is to spirituality; and therefore because of the object becomes more spirituall. So that now it is plain, that neither Apolonius his feet, nor legges, nay, nor his shoulders nor head, are in holinesse to be compared to his hands, be­cause not they, but these alone doe immediatly touch that spirituall object.

But if one will argue more subtilly, he will say, that not all the hand is equally spirituall, but the singer poynts, by which the bread is touch­ed and broken, are more spirituall then the rest: and because the skin doth most of all immediatly touch the bread, it will follow that this is the most spirituall of all the parts; but the Cuticula, or Epidermis doth touch yet more immediatly, except this little skin be lost by some acci­dent, and so perhaps is covered with gloves, then sure the Leather which immediatly toucheth the bread, must have most spirituality. Therefore Apolonius cannot be so ignorant of quodlibeticall Philoso­phy, but must needs perceive that out of this finall objective spirituality, by reason of the divers degrees of vicinity, that there are divers degrees of spirituality in that which medleth with the object. The solution of these Riddles, if Apolonius can bring out of Divinity, let him; but I to leave these trifles, say, that there is a third thing required to spiritu­lity, which is the Mann [...].

Though that onely is to be called spiritual which hath God or the holy Ghost for its Authour, whether mediatly or immediatly; and which properly is ordained, and tendeth to Gods worship, and saving of soules, yet we can explain rightly how much one thing or person is more spiritual then another; but it is by the Manner, whereby we see more or lesse sparkles of spiritual light: for as he is most Princely, [Page 37]on whom the Prince doth bestow most favours and badges of Maje­stie: So he is most spirituall, in whom shines most the dignitie and holinesse of the Spirit: Which is apparent in the Prophets and Apo­stles, of whom no body doubts, but that they exceeded all others in the priviledge of spirituality: But this also was evident in them, because they were chiefly furnished with spiritual gifts by Christ: For they were truly his Embassadours. It were an absurd thing, if the King should send an Embassadour abroad, & not furnish him with such things as are requisite for his Embassie: even so had it been dishonora­ble for God, to have Embassadours not qualified with all spiritual gifts, Whence we may see the difference between the Levits & the Prophets: For they being ordained for the ordinary service of the Priesthood, had only outward sanctity: they wanted oftentimes the inwards, gifts of holinesse, and of the Spirit: For they were wicked ignorant, and de­ceitful, neither did they any miraculous thing: The high Priest in­deed gave Oracles by Urim and Thummim; but this depended rather from the Breast-plate, Ark, and Propitiatory, then from the High Priest himselfe. It was otherwise in the Prophets and Apo­stles: for they were sent from GOD, Not from Men, nor by Men, and that by a most spirituall Vocation. Whence they were highly gra­ced with the gifts of the holy Ghost: For their life was holy, their Doctrine and Writings i [...] fallible; and they excelled in the power of Miracles. Lastly, there were none then in the Church except such as maliciously shut their eyes, who did not see that they were truly spirituall, and Christs Legates: So that the Title of Spirituality did most properly belong to them: which conditions ceased upon the A­postles departure.

From hence again appeares the impudence of the old Papists, who so proudly bragge of their Spirituality, and yet have never a Badge of the Spirit in them, as we may see in the Pope, who is the Epitome of all Romish Spirituality; who, as it is well known not onely frau­dulently, possesseth his spiritual Chaire; but is also destitute of all spi­rituall gifts: For his life is impious, and his Doctrine false and deceit­full. Lastly, he doth no miracle, but is himselfe a Miracle, and wonder, to the world in respect of his pride and wickednesse.

The new Walachrian Papist wrote this whole Booke of his owne Spirituality, and of the Magistrates Carnality; and almost in every third page he calls himselfe Christs Legat, and bragges of his spiritu­ality; which pride he learned from Antichrist his predecessor, having [Page 38]the Jesuits for his only Masters, whence I can easily convince him of the like impudence.

For to say nothing of the Spirituality of his vocation, which is now truly humane; let him tell us, where are now the Badges of his spiritual and Apostolick Embassie? For Paul saith, that they are car­nall, not spirituall, who are contentious, and puffed up: but what vice more familiar among the Walachrian Ministers? which appeares by this one writing of Apolonius.

Else-where Paul sayth, that they are carnall who know not the Word of God. The Stilt-walker seemes to have gone through humane Writings with old Papists, but he never laboured with Apollos to be powerfull in the holy Scriptures. Lastly, he affirmes this of the lives of Modern Ministers, that they are very foully spotted; but this hee doth not much regard, onely he upbraids Vedelius with this, that Professors also defile their Doctoral Function with feasting and drunkennesse.

The fallibility of Doctrine imitates the spotted life of Church­men: For all are forced to confesse, that their preaching word is fal­lible; with which Badge of Embassie the Apostles were chiefly hono­red, because they preached and wrote infallibly, All of them prate much of this thing, as the Pope useth to doe; but experience shewes the contrary.

Lastly, they are all destitute of the gifts of Miracles, in which chiefly Apostolicall Spirituality did shine: so that in this power they exceeded all others: But I doe not think that it was ever found yet, that at the prayers of Apolonius the Church did shake, or that lying Ananias and Sapphyra did fall down dead. It is not unlikely, if he had the power or spirit of Elias, to bring down fire from heaven, but he would doe it, and burn up all his Magistrates, though there were fifty of them, such is his heat against them.

This Il'e say briefly, That Christ is too rich a King of Spirituall gifts, to imploy such poore and naked Embassadours as these, who have no Badge or mark of his Embassie, except you'l call him the Kings Embassadour, who taking upon him the name of an Embassa­dour, but wanting Letters of Credence, and have nothing to shew for his Commission, wil in a tumultuous way proclaime the Kings Lawes, and in the mean while transgresse the Lawes, and for his owne benefit oppose and mock the King.

What I have sayd of Persons, may be observed of Things, to wit, that there are divers degrees of Spirituality, according to the Manner; [Page 39]so that in this regard a thing is more holy and spirituall.

This may be seen in the Jewish Church-government, as in a type, the Ark, Propitiatory, Breast-plate, Cherubim, and other things that were kept in the Holy of Holies, were most sacred and spi­rituall, because in them God was in a manner immediatly. There was lesse spirituality in the Holy of Holies, which contained these things: Inferiour to this was the Holy Place, whither all the Priests came; and yet more inferiour was the outward Court, whither all the people repaired; then, Mount Zion, on which stood the Temple; and at last Jerusalem, within which all these were inclosed. All these had not the same sanctity; but in many degrees different; and he had playd the Impostor, who under the Title of a general spirituality, had made all holinesse equal, and promiscuously removed all from the se­cret places.

Now though the Leviticall worship be abolished, and external or lo­call Spirituality, yet this remaines in Christian worship and Church­discipline, that there is not the same degree of Spirituality, but much different in the Manner.

Gods word is most spiritual, which most plainly favours of the Holy Ghost its Authour, as being properly ordained for saving of soules: Hence it is most true, that all things found in this for salvati­on, are most spiritual.

To this is next true Faith, which proceeding from this seed, al­wayes savours of Spirituality, and in whom it is found, him it makes spiritual.

Inferiour to these, are Hope, Charity, Prayer, and Confession, which borrow their spirituality from it: Heb. 11. For without faith it is impossible to please God, and consequently to be truly spiritual: They differ also in this; for these are common to Hypocrites and wicked men: so is not Faith.

Inferiour to these are the outward meanes of begetting faith, and other vertues in us: such are Reading and preaching of the Word, and administration of Sacraments: which have this prerogative of spiri­rituality, that they are the proper meanes to conferre salvation; and to constitute a Church: yet these are much inferiour in dignity to Gods word, and Faith: For these are of themselves, and alwayes spiritual; but those are onely spiritual actions, so farre as they are conversant a­bout the others, as their spiritual objects; but chiefly if they be in a lawful and spiritual way.

Lastly, these things are inferiour in degree, which in the Church-Discipline belong onely to the wel-being or properly which remove the evil being that may arise from confusion and scandal: such are at this day the Calling of Ministers, Discipline and appoynting of Lawes. All which we see performed and handled by wicked men. Nor are they absolutely required to the internal form of the Church; because in some sort she may bee without them: For so long doe they retaine spirituality, as they doe exactly answer the Rules of holy Scrip­tures, especially so long as they carry plainly the markes and Badges of the Holy Ghost, as was in the time of the Apostles.

I have briefly touched the differences and degrees of Spiritualitie, that I might resist the fraud of Popery. For it was very familiar with old Papists, to confound all the degrees of Spiritualitie, and principally to vent for chiefe spiritual things, their owne businesse and actions, which they performe about these properly spirituall things: For they despise Gods word, which is most spiritual, and their onely contention is of the right of handling this Word: whence they arrogate power and command to themselves: So they make small account of true Faith, and truly faithfull men, which indeed are truly spiritual; but their main strife is, about the right of ruling, punishing, and censuring those spiritual men: and in this they place all spiritualitie; so that to themselves alone they claime the right of Spirituality, and exclude all Christians as Lay-men, and not spiritual.

The new Walachrian Papist with them keeps equal pace: For hee doth not place properly spirituality in Gods Word, in true Faith, and other things truly spiritual: For hee knowes that these are common to all Christians; but hee seekes all the pretext of spirituality in Actions which are imployed about these things, especially in such as hee thinks belong onely to him, and such as he is: In whom although (as they are now) there is much carnality, but very little spirituality, yet hee croakes so proudly of these actions, and of the right of per­forming them, as if the whole summe or highest pitch of spiritua­litie consisted in them, whose Plea is all one, as if a Levit of old had compared the sanctity of the outward Court, or of Mount Sion, to the dignities of the Holy of Holies, or Ark within it: For as to these the other were ordained; so also from these they received all their dignity of holinesse.

But let this premonition suffice concerning the acceptions of Church, Spirituality and Sanctity, which in the following discourse I wil handle more at large.

CHAP. V. How farre these things belong at this day to Church-affaires and Government.

HItherto I have delineated the acceptions of these words, CHURCH, SANCTITIE, and SPIRITU­ALITIE, under which Cloakes the old Papists here­tofore have, and the new Walachrian Papists now doe in­snare and delude the unwary: the summe of which was, that cla­mourously they bragge of the vertues and sanctity of the Church, un­der the Title of Catholick Church and Invisible; which doubtlesse is Holy and Spirituall: But when they come to the matter, they turne aside to visible and particular Churches, which oftentimes differ as much in holinesse and spirituality, as the Kings Closet doth in clean­nesse from a Swines-stigh: For this abounds with hypocrites, sinners, and prophane wretches.

Again, when they boast of the vertues of the visible Church, they handle the matter as if they pleaded for the universall Church, Acts 15. whose dignity consists in faith and profession. Hence also it is called the Church properly in opposition to the Rulers thereof: but presently by a new cunning trick, they turne aside to the Church Ministers, and their Government, that the whole power and dignity of the Church might be united in the Churches outward Government and Rulers, excluding the body of the Church, and the faithfull, as lay and carnall men.

Lastly, they doe so prate of spiritualities, and the holinesse of Go­vernment and Rulers, that they stay not upon the commendations of [Page 42]the prime and chiefe holy things; such are GODS Word, Faith, Sacraments, and other things, which properly and primarily are spirituall; but by a confused acception of Holy and Spirituall things, they dispute of busines and actions of Church-matters, and their de­pendencies, about which they themselves are conversant: in which things either there is no true spirituality at all; or if there be, it is [...]y remote and improper, nor any way to be compared to the Apostoli­call Government, This is surely Apolonius his Canvasse packe, (of which I have spoken often) which he had not from Christ, but from the Pope.

For he willing to be reverenced of all men; every where he pre­tends the Name of Catholick Church, and Spirituality; with which, when hee hath perswadeded mens mindes, he presently perswades them also, that the Government of the Church is most holy, whence he contracts its sanctity to the ruling Clergie, and because the spirituality of all Church-men by degrees is collected in the Pope, as the head of all. Hence the Pope acquires this dignity to him­selfe, to be thought and called, Most spirituall, most holy Father, as [...] the force, form and quintessence of all spirituality resided in the Pope alone, so that now among Papists none doubt but that the Eyes, Mouth, Tongue, Heart, yea, Haires, Skinne, Hands, Feet, Heeles, Shoulders, Ribbes, Belly, (I had almost sayd his Bel­ches and Farts are either spirituall, or smell of spirituality.

This priviledge of Sanctity by the worlds fatall errour, hee hath now long possessed, and I feare will possesse to the end of the World. For though the Christian World should happen to bee freed of this first Antichrist, yet we see by what is sayd, a new Antichristian seed springing out of Apolonius, who to the great disgrace of Magi­strates, doth dawb over with the strange painting of Spirituality, the businesse of the Visible Church, yet with this caution, That he will have us beleeve, that it resides not in the whole body, but onely in the Ministers, as the Captaines and Presidents thereof.

This Fiction having taken impression, there is arisen among Church men such a pride of preheminence, that there is none of them, though never so basely born, though promoted to the Pulpit by never so wicked meanes, but thinkes himselfe in Church-matters exempted from all obedience to the Magistrate, and that he is to rule: them all. Which Pride, if at length (as is seen in the Walachian [Page 43]Classis) be setled in such a Chough or Jack-daw as Apolonius is, how much I pray will the world be eased of Antichrist? Apolonius will not be angry if in time I detect to godly-men his arts and cun­ning trickes, and shew how like a Bird he is to the Romish Pope: So that he must not wonder, if hereafter all good men bite him: For he will deservedly fall into Aesops Fable of the Cuckow, about which almost all Birds doe flye, as about an Hawke, whereas it is a weak and feeble Bird: For he sayth; That the Cuckow once af­ked, why all the Birds did peck at him, as if he were an Hawke? The Birds answered, because in his feathers he was so like an Hawke, that they were afraid lest in time he should be an Hawk.

But now to let this alone, I will examine severally the workes of the Eoclesiastick Ministery, by which, as by Instruments, inward Faith, outward profession and union with Christ and his Church, are procured and preserved, which therefore are accounted sc [...]ally, Ec­clesiastick businesse.

The first of these should be the publick reading of the holy Scrip­tures. Ectypon. For since it pleased God to comprehend the counterfeit of sa­ving truth in writing, he never granted so much to vocall preaching, as not to have it examined and weighed in this balance of Scripture; So that neither Prophets nor Apostles, John 5. nor Christ himselfe were of­fended at this. Act. 17. Hence not onely the reading of holy Scriptures in private, hath been familiar with all good men, but also among the publick Functions of the Church, it hath been a solemne custome to read the Law, that is, the Scripture; so that the chiefest men have not scorned to performe this duty sometimes.

That place Acts 13.14. is worth the noting; Luke 4.16. and chiefly that of Luke, where it is sayd, that Christ being at Nazareth on the Sabbath day, rose up, and having taken the Booke, did read that famous place in Esay 61.1. So that this task was performed by the best men, and not put over to the meaner sort, as now: For at this day the holy Scripture is to be esteemed no lesse then Vrim and Thummim of old among the Jewes, and the Sanctuary where God gave his Oracles. For as soon as he gave off to deliver his Oracles there, and ceased to send Prophets, by whom he spake extraordinarily, they had nothing certain but the Law and the Testimony; that is, the Scripture, with which they ought to consult.

The Pope at this day utters many lies concerning his infallible power of deciding controversies. The new reformed Papists trusting [Page 44]to their infallibility, will have men beleeve their interpretations up­on paine of excommunication, and danger of hell fire. But this should be known among Christians, that now nothing is infallible, except the Scripture alone; which if we had not, there should bee no certainty in divine worship or religion at all.

Surely, such is the use and efficacie of reading the holy Scrip­ture, that it is knowne by experience of all Ages, that in persecu­tion many have been converted and saved onely by reading; which the Pope, Christs adversary, the fatall tyrant of Christs Church, knew too well, who in the first beginning of Reformation, that he might stop the course of the Gospel, inhibited the reading of Scripture, under pain of death; but withall giving leave to preach: For he knew that by the dumb and secret help of reading, many were so well in­structed, that not onely thence got they knowledge and boldnesse to tax his errours, but also to confesse the truth in the midst of flames and tortures.

Neither here doe I much regard Stapletons cavill, that men can­not by bare reading be converted, Rom. 11. because it is sayd, How can they be­leeve of whom they have not heard? How can they heare without a Preacher? Also Faith comes by hearing: Because Paul hath not de­barred from faith and salvation, such as are corporally deafe, for that they cannot heare; but in expressing the one sense of hearing, he hath not excluded the other. Besides, faith comes by hearing, ei­ther publick or privat reading. Therefore Augustine warned the godly, that they pray often, and read the Scripture. For when we pray (sayth he) we speak to God; when we read, God speaks again to us.

The most holy Ecclesiastick meanes then to beget and preserve faith, in us, is the reading of the Scripture, and it is so much the more excellent, in that it is not subject to the will or command of any man, but most purely conveyes to us the liquor of divine Truth, as it were out of a Fountaine of such uncorrupted sincerity, that by rea­son of this sacred Function alone, Christ commanded to heare the Scribes and Pharisees in all that they shall say. But Apolonius doth not much strive about this spirituality and priviledge, because there is in it nothing imperious, but servile rather: not would hee cry out that his sacred things were prophaned, if perhaps the Magi­strate should use this office of reading; but would rather say, that it is a testimony of civil servitude, no otherwise then of old the Gibeonites [Page 45]y for deceiving Iosh [...]a, were commanded to minister Wood and Water to the true Priests and Levits.

Next to reading is preaching. Stapleton and the Jesuites are so proud of the priviledge of this Function, that they claim a power to themselves to save souls, for thus they reason: No man can be saved without faith, no man can have faith without hearing Gods word, no man can heare without a Preacher, no man can preach, except he be sent. to send belongs onely to the Governours of the Church: Therefore they conclude, That the care and power of saving depends on them. By which Title they insult over all, as if they were lay men, if they offer to en­quire more narrowly of matters of salvation, as if the businesse of hea­ven did not belong to such.

This errour Apotonins breathes every where, using almost the same weapons that the Jesuites doe, to wit, that modern preaching is the sanctified and spirituall meanes, and by spirituall right Ecclesiastick, belonging onely to Ministers by their right of Vocation: But for others, especially for worldly Magistrates, it is neither lawfull nor possible.

I confesse that preaching is in some fort holy and usefull for the Church; but hee that will compare the manner of it as it is at this day, with that of the Apostles, he will compare the shadow with the body: for they were truly inspired by God, and taught by God, furnished with all the gifts of Knowledge, Tongues, Miracles, by Divine authority, as Christs Embassadours, they preached and faith­fully dispensed the Mysteries of God, God speaking by them, and therefore they abstained from all pleasing allurements of Arts, and hu­mane affections. But at this day whasoever declamatory Art is in preaching, it proceedes of humane and secular precepts, with that pomp, that now nothing in the Church is thought handsous, but what savours of Quintilians Tropes, or of Aristotles Metaphysicks. This is no new thing: for shortly after the Apostles departure, the subtilties of Philosophers, unknown to the Apostles, were made use of to edifie the Church withall, but with this successe, that these Arts brought more darknesse then light into the Church: for they layd the founda­tion of many errours, and chiefly of Antichristianisme then springing up. Which humane Artifices are now vented with such pride, that all the Majesty of Gods word consisting in simplicity, is by them ob­scured: For although there is some use of these Arts against contra­dictors of the truth, yet we know by experience, that more content­tions, [Page 46]differences and errours are raised then abolished by them: [...] ­ther did the Church ever fight with better successe, then when the adversaries were confuted with pure Scripture.

Now if there be such failings in their vertues, what shall we say of their vices? We find by experience, that they are destitute often­times of all things requisite by Paul in a Bishop; and being armed with impudent Fore-heads (as we see in Apolonius) they rush up­on this work with such pride, that they make themselves spirituall, holy, Christs Legats, and in a manner the Apostles fellows; where­as they labour not alwayes to furnish the pure milk of Gods Word, but rather to vent their own affections, inventions, and fictions, and that with such eagernesse and quarrelling, that they can scarce ab­stain from railing. Though these things were mended according to the manner and example of the Apostles, yet I would say that Apo­lonius is swelled with Antichrian pride, and so are all our new Pa­pists, who place more holinesse, and speciall spirituality in their prea­ching work, then was ever held of old under the Levitical law, or after under the Apostles. For albeit that all were debarred from sacrificing except the Levits, yet no man was hindered from preaching, neither Princes nor Lay-people: Moses, Joshua, David Solomon, and other Princes did preach publickly: When Josaphat, Josiah, and other Kings restored the worship of God, they sent Priests Levits to teach, and so they did likewise Lay-men. When Religion was restored under Nehemiah, Esdras and the Levits taught; but it is added, that Inshua, and some of the people did publickly read and teach.

If this was of such speciall right, as the Ecclesiastick and Leviticall Office of sacrificing, entring into the Sanctuary, separating and dis­covering of Lepers, and other things which God granted to the Priests and Levits: why was it so promicuously granted to the peo­ple? Who will not say that the Levits and Apostles were irreligious, and tramplers upon their owne holy Function, in giving leave so promiscuously for men to preach, that they hindered no man from it either publickly or privatly, if hee was apt. This may bee shewed by many examples: Luke 2.46. First, when CHRIST being about twelve yeares of age, disputed publickly in the Temple with the Do­ctors: For though he might justly doe this, having a Divine calling thereto, yet the Scribes and Pharisees knew not so much: And in­deed they were too proud of the priviledge of their Chaire, and of preaching, to suffer any, much lesse a child, to meddle with their [Page 47]y Office of preaching, had they known that it was not lawfull for any to preach without the solemnities of calling: but simply perceiving the gifts and aptitude in Christ to teach, not being sollicitous whe­ther he was called or not, did make no scruple in permitting him to teach.

Such another place there is in Luke, Luke 4.16. when Christ being at Na [...] ­reth, took the Book and read, and then preached, all his hearers ad­miring him with attention. Whence I gather, that then there was no such need of writings to shew their Orders and Callings to preach; but any man might preach that was apt. For it is most certain, that Christ had no ordinary vocation: without which if it had been then so sacrilegious a thing to preach, as Apolonius would now per­swade us, doubtlesse they had pulled Christ out of the Pulpit, whom the Scribes and Pharisees would not acknowledge for an extraordinary Prophet.

The like we read of Paul, who on the Sabbath day at Antioch, Acts 13. being unknown, first heard the reading, then the Rulers of the Sy­nagogue sent to him, saying, Men and brethren, if you have any word of exhortation to the people, say on. Upon which occasion he made an excellent Sermon there. If then the sanctity of preaching had been so­strict, sure it had not been so easie a matter for Paul to preach with­out controlment.

Apolonius in some places shewes at large, that Paul was known there: For out of his singular skill in Scripture he thinkes that this was Antioch of Syria, where hee was well known: But hee is shamefully deceived, and feeds his Reader with falshoods. For Luke expressly sayth, that this was not Antioch of Syria, but of Pisidia where hee was not yet knowne: for that lyeth in Syria, over against Cyprus, about the Bay of Issicum, by the river Orontes: But this of Pisidia was over against Attalia, at the foot of Mount Taurus, and is distant in longitude from the other, at least an hundred miles: Hee is then as much deceived, as if he had confounded Lyons with Leyden: which errour is so plain, that children may find it out; and surely it is not to be suffered in a man so higly puffed up and presumptuous, who like a Scribe, or Pharisee, durst prescribe to the English what they thought of doubtfull and abstruse things, when he saw not that which was before his feet. For because he knew that this would hinder his fiction, if Paul being a stranger, should be admitted to preach there, [Page 48]he found no readier way then to confound that which the holy Ghost had so exactly distinguished, either out of ignorance, or out of [...] ­lice; which he might have easily seen by the circumstances, if hee had not shut his eyes. For they are sayd to have sat down: Then, That the Rulers of the Synagogue sayd to them, &c. For if this had been that An­tioch of Syria, where he was known, they had not suffered him to sit so farre from the Rulets, as an ordinary man among the people. There­fore they onely conjecturing that Paul had the gift of preaching, did not much enquire of the precise and speciall right of calling. So the Fable in Aesop may be fitly applied to him, of the Asse affecting prin­cipality over the other beasts, hee covered himselfe with the Lyons skin: at which sight the beasts were affrighted; but the cunning Fo [...] laughed to see how he betrayed himselfe by his long eares and voyce: For he brayed like an Asse, and did not roare like a Lion. I thinke the learned English did no otherwise laugh when they saw this Night­bird with such authority determining of all sacred things, as if he were some great Councellor of holy matters, whom they found to lye in so plain and ordinary things.

The like we read of those of Beraea, Acts 17. who not knowing of Pauls vocation, and finding his doctrine consonant to Scripture, did easily ac­knowledge him for a Teacher.

There is a more evident example in Apollos, Act. 18.24. who being an Alexan­drian, was admitted to preach at Ephesus, being known by no privi­ledge of vocation, but onely famous for this, That hee was cloquent, and powerfull in Scripture; except you will confesse that the hands of the Presbytery were layd upon one unfit, and not sufficiently lear­ned. For it is known that he had no solemne vocation: for the holy Ghost records, that Aquila a Mechanick, and Priscilla his wife, after they had heard him a-part, to have taught the way of the Lord more perfectly: which differs much from Apolonius his speciall sanctity of preaching; who not onely would have kept off Apollos from prea­ching, but if Aquila the Mechanick, and Priscilla a woman, had dared to instruct him, not onely would he have gruntled, but with his Rod and Pastorall Sword he had thrust him out of the Church, and had it been in his power, out of heaven too.

This case also is notable, Acts 11.20. that certaine Cyprians and Disciples of Cyrone, being dispersed by the death of Stephen, preached to the Greekes at Anti [...]ch, as it were in a private zeale; which ap­peares [Page 49]y from hence, because the Church of Jerusalem hearing sud­denly of this, sent Barnabas thither, that hee might enquire as of a thing unknown: Neither doth it appeare that he made any enqui­rie concerning their speciall right of Calling; but seeing the effects of their Doctrine, and the grace of GOD, hee rejoyced, and ap­proved their endeavours. These things being thus performed by the Apostles, doe agree with the ordinary institution of teaching in the Church; which was, that every one that was apt, might have leave to teach and prophesie in the Church, so it be done orderly, one af­ter another; onely women were to bee debarred from this exercise for the better decorum. Whence it is cleare, that under these great divinely-inspired Rulers of the Church, the mystery of preaching was not of such speciall right and spirituality, as the Treverian Stilt-walker, with the Papists, would make us beleeve.

But by a pretty cavill he would faine escape: For he distinguish­eth between Charitable or Edifying preaching (as hee calls it) and powerfull, or potestative, which is with the power of the Keyes, and of Gods Legats: that sayth he, is lawfull for all, this onely for Ministers, as Gods Legats.

This invention of his, though childish, yet I will discusse at large, because the businesse here agitate, is not of Goats-wooll, but of greatest authority in the World; under pretence, or at least pre­sumption of which, our moderne Preachers spue out their railings and reproaches against Princes, States, and their owne Magistrates: and the Pope hath by this, subdued the whole world; whom the Stilt-walker imitating, doth oftentimes urge, that he is Christs Em­bassedour to the people: By which he assumes such power to him­selfe, that he thinkes he preacheth with the same authority that Gods Messengers did; so that he who heares him, heares Christ; who re­jects him, rejects Christ. With which vizard if he deceive Gods peo­ple, as the Pope hath done: it will bee an easie matter for him to babble out his dreames, and the affections or fooleries of his distem­pered minde, in stead of Oracles. To prevent this, I will drive the Night-bird out of his dark holes, where hee endeavours to hide his deceits.

I grant first, that Christs true Legat hath very great priviledges, and that his Authority is such, that wee must obey him no other­wise then Christ himselfe: But I deny this to belong to our mo­dern Preachers, though never so godly, much lesse to the Stilt-walker, [Page 50]to be Christs Messenger: For to obtain the right of Christs Embass [...] ­dour, two things are required.

First, that he be sent by God to discharge his Embassie in Gods Name.

Secondly, that he be furnished with Gifts requisite for this em­ployment.

Which two things God hath inseparably united in his Embass [...] ­dours. Hence it is that Paul sayth. How shall they preach, except they be sent? Neither doth he send any Embassadour, but such as hee fur­nisheth with sufficient gifts; and not without great reason: For hee will have his Legats to be of such Authority, that he will have abso­lute obedience to be yeelded to them; and not to depart from them, either to the right or the left hand, under pain of destruction, as may be seen by Moses, Deut. 17. Deut. 17. Vpon which place Galvin commenting, how-ever he may seem a little to doubt, or stick, yet at last he plainly writes, ‘We are not to doubt, but God hath furnished those whom he will have excell in Authority, with the spirit of understanding, and of uprightnesse, lest they should utter any perverse opinion; which also the promise sheweth, they shall answer thee in judgement: for it had been absurd, that the people should obey God in vaine, and to their own destruction.’ 1 Cor. 4.1.2. To this Paul agreeth, Let a man so esteem of us as of the Ministers of Christ, and dispensers of the Misteries of God. Now this is required in Ministers, that some may be found faithfull; which faithfulnesse, (saith Calvin,) signifieth both the right knowledge of truth without error, as also a faithfull and godly mind. If modern Ministers be examined according to this exact Rule of Gods Embassadors, they will be found to come very short of them. The Antichristian Popes, a bold kind of Vermine, as ever the world saw, say impudently, that they over-flow with these gifts of Gods Em­bassadours; but long since they have been refuted both by the wri­tings of reformed Divines, and by experience.

This Stilt-walker doth in lying exceed the Pope, in bragging him­selfe to be Gods Embassadour, whereas he should confesse, as he doth by his writings prove, that he is both fallible and fallacious, and de­stitute of the gifts of Gods Embassadours, worthy to be checked by the Pens of all Orthodox men. Nor will this availe him any thing in saying that the Church hath made him Gods Embassadour, by vo­cation, and imposition of hands. If the modern Church hee of this mind, she is as foolish as the foolish Stilt-Walker.

For God never gave this power to the Church, to con [...]erre the right and dignity of a Legat, on whem God hath not before bestowed necessary gifts: So that the most excellent Church in the Apostles time, by whose imposition of hands oftentimes followed notable gifts of Gods Spirit, could doe no more but declare by election and conse­cration, him to be Christs Legat, whom they saw to be furnished be­fore by God, with the gifts of such an Embassie: Which appeares by that famous election of Paul and Barnabas to call the Gentiles; where God himselfe commands to set Paul and Barnabas a-part; but presently addeth, To the work to which I have called them, Act. 13.2. so that the Church in calling, doth nothing else but subscribe to Gods call, & de­clare them to be called whom God manifests hee hath called: and this he sheweth by necessary gifts bestowed on them; which I will make appeare to be true, not only in extraordinary, but also in ordinary cal­lings, in Calvins words rather then mine, which are extant in his Com­mentaries on this place.

‘God commands Paul and Barnabas by the Churches Suffrages, to be sent abroad, to that he had ordained them: Hence we collect, That there is no lawfull election of Pastors, but where God hath the chiefest voyce. For, in that he hath commanded the Church to chuse Pastors and Bishops, he hath not permitted so much liberty to men, as not to be chiefe President and Moderator himselfe. Indeed this ordinary election of Pastors, differs from that of Paul and Barnabas, because it was behoofefull that they who were to bee the Apostles of the Gentiles, should be designed by divine Oracle, which was not needfull to be done daily in the ordination of Mini­sters: only this is common to both, that as God witnessed Paul and Barnabas to be ordained particularly by him to preach the Gospel, even so none ought to be called to teach, but such as God hath alrea­dy in some sort chosen himselfe. Besides, it is not necessary that the Spirit from Heaven should proclaime him to be called, of whom we speake; because whom God furnisheth with necessary gifts, (see­ing they are fitted and formed by his hand) we receive them delive­red from him, as it were from hand to hand.’ Thus he.

Hence the Walachrian may see his own fraud, that being destitute not onely of the Badges of Christs Embassadours, but likewise of ordinary Pastorall gifts, supposeth that he is made Christs Legat by the Churches mission or confirmation, and therefore demands with authority and power to be heard as an Embassador sent from Christ. [Page 52]All which are so many impostures and wrongs offered to the Divine Majesty.

What Prince, I pray, will not punish such an Impostor? Pa­raus writes, that such a thing happened in his time, that one in the name of an Embassadour from England, came to the Prince Elector, whom the first day the Prince received in State: The next day the fraud being detected (because he wanted the Badge of his Embassie) was cast in prison, and thence in chaines was sent to England to be punished. If this cheating Walachrian be not thus punished here, let him be assured he shall be punished hereafter by Christ, the Title of whose Embassie he so contumeliously abuseth; as in other things, so in the Popes fictions he is fleshed and hardned; to wit, that it is in Divine and Ecclesiasticall Callings, as in Civill, that they who have may have, and who possesse, may possesse; that is, if any as fit for an Office as an Asse for a Harp, yet being chosen and imployed by the Prince, acquites this right from God, that hee must bee acknowledged for the Princes Legat, and must be obeyed no otherwise then the Prince himselfe: And thus doth the Pope esteeme of his Offices.

But we have now seen, that God acknowledgeth no man for his Embassadour, but he whom he hath first called, and then suffi­ciently gifted: Which being wanting in the Stilt-walker, wee need not doubt, but that the Church in choosing him, was deceived through Ignorante; but he sinnes doubly and maliciously, that be­ing void of gifts, dare bragge himselfe to bee CHRISTS Le­gat, and in a higher strain then the Church could be her election af­ford him.

Next to preaching, is the administration of the Sacraments, which at this day is held so holy, and in a speciall manner Eccle­siastick, that from it, as from a Sanctuary, they keep off Propo­nents endowed with the gift of Preaching: Which speciall sanctity is not taken out of Gods Word, but first coyned in Antichrists Shop, and by an indelible contagion, is crept upon our Churches; in which, as men doe most smell of Popish Garlicke, so they extoll it, as we see in the Stilt-walker, who having crawled through the Papists Dunghill more diligently then others he cries out, that this part of his Church-furniture, is in such a speciall manner holy, as that the Le­viticall Office of sacrificing, was not more. But he is much deceived. For under the Levits the right of circumcising was in common, and not proper to the Levites: they killed and ate the Passeover when no [Page 53]Levit was present. Iohn 4.1.2. 1 Cor. 3. Acts 6. In the New Testament Christs Disciples are said to baptize without any difference: Paul in expresse and plain tearmes sayth, that he was not sent to baptize, and rejoyced that hee had not baptized many of them. The Apostles laying aside the Deacons Office, did claime to themselves the Function of praying and prea­ching; but never a word of Baptisme, or administration of the Supper.

Neither hath this any shew of truth, which commonly they ob­ject, that Christ, Matth. 28.19. did joyne preaching and Bap­tisme by an indissoluble knot: For I ask, To what preaching did Christ tye Baptisme? Whether to the Apostolicall alone, which hee there solemnly instituted, or simply to publick preaching? If to the former, then our modern Preachers are too blame, in that they preach not Apostolically, and yet challenge the speciall right of baptizing out of this place; but if to this, they offend in taking away the right of preaching from Proponents and publick Preachers.

And whreas wee have proved, that God hath debarred no man from publick preaching, if he be gifted, it followeth, that the right of baptizing doth not belong to Church-Preachers alone Iure Divine: So that hence it is plain, that our modern Divines doe out of this place argue no otherwise, then if heretofore the Princes of the Jewes had sayd, that to them alone the right of circumcising was given by God, because it was solemnly sayd to Prince Ioshua by God, Jos. 6.2. Make to thy selfe knives of stone, and circumcise the Children of Is­rael, &c.

The same reason is of the Supper. I confesse Christ instituted and celebratad the first Supper; but it is no where sayd, that this was made a perpetuall Law, that no man might doe so, but he who is spe­cially sanctified; yea, the contrary appeares rather, in celebration of the Supper, which was then usuall in Corinth, when as yet corrupti­ons had not crept in among them. For as in divers places they met to­gether to worship: so there they celebaated the Supper and Love­feasts, so that the richer sort among them brought from home their meat and drink; by which first the rich and poore feasted together in common; then breaking the bread, and distributing it with the wine among themselves, they did solemnly declare the Lords death: which simple way of celebrating the Supper without ceremony, so long as it wanted scandall, was never reproved by the Apostles, nor after, but for scandals and abuses.

Whence I collect, that then ceremoniall sanctity was not knowne among them; for want of which they suppose the Sacrament to bee prophaned, consisting in this, that none but the Bishop alone, who labours in the Word, must consecrate the Bread, break and di­stribute it: for it is not likely that the Bishop was present in all these meetings; for if he had been present, the Corinthians had not beene so exorbitant, as to prophane the use of the Supper with drunken­nesse, and other sinnes, or if such disorder had happened upon the con­nivence of their Rulers, doubtlesse the Apostle had severely reproved such Bishops, as the authors and fautors of all that mischiefe.

But whereas there is no foot-step of any such matter, it is likely that even under the Apostles, the Rulers were not alwayes present in their Churches, nor alwayes president at the administration of the Supper. And therefore our modern sacramentall sanctity of speciall right, was not known to them.

Hence, I say, that custome hath conferred many things upon the Church-Rulers, which have been common among Christians, for order sake, and decency. Upon this grew the pride of the Rulers, that they challenged that to themselves of right, which they enjoyed upon meere courtesie: whence at last sprung up that violence and su­perstition, which begot Antichrist. This may bee seen in the Pope, who though he was so bountifull of Baptisme, that hee granted it to Midwives; yet of the Supper he made an Idoll, and a Sacrifice: by whose mysticall Spirituality he so befooles the world, that upon the priviledge of bestowing this, (which hee claimes solely to himselfe) hath subjected to him all the Princes of the earth, too superstitiously fearfull.

From his institution ariseth whatsoever the Moderne new Papists tumultuously struggle for about the right of administring the Sacra­ments, that they perswade ignorant men, that they are shut out of heaven, and out of the Church, if they bee debarred from the use of them. The right of conferring which, because with tooth and naile they maintaine belongs to them alone, that by this pretence they might dominere over the soules and consciences of all men; every one nill he will he, being desirous to save his soule, is forced at last to fawn upon Church-men, as the guardians of sacred things, and the arbitrators of the eternall salvation of soules.

This is not much unlike the insolency of a bold and deceitfull But­ler, who will threaten the Cash-keeper; yea, the Master of the [Page 55]House himselfe, that he shall have no victuals or drinke, except hee will give him leave to put his hand in the Money-bagge as often as he pleaseth.

That the great Romish Antichrist by such trickes hath attained to his tyranny, experience doth shew: That our Stilt-walker is his very Ape, I have already declared, and shall more fully make it appeare in what followeth. Censura & disci­plina Ec­clesiasti­ca.

The right of preaching, praying publickly, and administring the Sacraments, is not so sacred to Apolonius, as the priviledge of cen­suring, and the right of Ecclesiastick Discipline, of which he bragges every where, and chiefly, Part 2. page 1, 2, 3, &c. For this he sayth [is the spirituall meanes of Reformation, and jurisdiction of the out­ward Ecclesiastick Court, the noblest act of which is Excommu­nication. He calls that a free power which is subject to no mans plea­sure, a Regall power, a spirituall compelling power, a spirituall Rod, and Sword, to which all Magistrates are bound to submit themselves, & what is theirs.] So that none is better seen in the Records of the Popes Hierarchy, then this Treverian: He deserves a Calfe of the Pope; but being not yet cleane from Grammaticall filth, hath rashly broke in upon the subtilties of Scotus, or Dionysius: for he distinguish­eth out of Cluto, Bellarmine, Cicestriensis, and other Patriarchs of his Divinity, Church-discipline, into the lesser censure which he calls that of the Publican, of the inward Court, of the preaching Keyes, of loosing and binding, but of juridiciall, and of Ecclesiastick Discipline.

The Jesuits would be glad to see Apolonius well knockt about the head with his monstrous distinctions: hee is so fine and well versed in these, that no Trichotomist can bee more acute. Although I am con­tent in this Art to yeeld to the Stilt-walker; yet it will bee no hard matter this way to make out of one Apolonius, many: for I will di­stinguish him into a corporal and a spiritual Apolonius; corporall, in­to a Treverian and a Middleburgian: the Middleburgian, into a sober and well fed one: well fed into him that feeds on sweet meats, and him that feeds on Lobsters: on Lobsters, into him being angry, and be­ing appeased: being angry, into him whilst hee is writing, or whilst hee is speaking: whilst speaking, into a whisperer, or a blasphe­mer: As he is a blasphemer, I distinguish him into a Consistorial, or a Church-blasphemer: a Church-blasphemer, into a standing or a sitting Church-blasphemer: Again, he sits either in the Assembly, or in the Pulpit, and so in infinitum. Again, I will distinguish spirituall Apo­lonius, [Page 56]as he is moved by a good, or by an evill spirit: as hee is moved by a good spirit, into a young Scholar, or a Bachiler of divinity: the Bachiler of divinity into a Pastor, or one that standeth for his degree of Doctor: the Pastor into a Preaching or a Praying Pastor: the pray­ing Pastor into a Sacramentarian and Disciplinarian: the Disciplina­natian into an usurper of the greater censure, or of the lesser censure, that is, of the Keyes: and the Keyes I divide into the Ministeriall Key and the Juridiciall Key: the Juridiciall, into that of Preaching, and that of Discipline.

And so we may runne in infinitm upon distinctions, if out of one accident, or small circumstance, we make a subject altogether different. I will not envie him that is at leasure to goe on in such trifles. I have in one example shewed his folly, and will now briefly proceed in dis­coursing of censure, and Church-discipline; which with him properly is of force, because in it there is more authority then labour. For hee every where with the Pope his predecessor, seekes for a jurisdiction that is absolute, spirituall, dis-joyned from the worldly power of Ma­gistrates, whereby he thinks that he hath immediate power under God to censure as he pleaseth, all Magistrates, Kings and Princes: for hee makes a twofold censure, the greater and the lesser: of both which, I will severally speak.

The lesser censure is, when one for scandall is debarred from the use of the Supper, according to the will of the Ministers; but yet that he remaine a member of the Church still. That this is a meere human invention, shall appeare by what followes,

First, I ask, by what divine appoyntment is he to be kept off from the Supper, who is a member of the Church, and so continues? Their common answer is, That what is holy must not bee given to Dogges, nor pearles cast before swine. But this is a blasphemy rather then a reason: For who will say that they are Hogges & Dogges, who are yet cherished in the bosome of the Church? Sure they are swine, who wallow in the filthy mire of wickednesse; and they are dogges, who barke in blaspheming Gods worship. Such were the incestuous Corinthian, Hymenaus and Alexander, whom Paul delivered over to Satan.

But they obtrude another Fiction to us: For they say, That those who were polluted ceremonially under the old Law, (though they continued members of the Church) were not admitted to their Sa­craments, so long as they were ceremonially polluted, and that the [Page 57]same ought to be observed in morall pollutions. This is frivolous and inconsequent: For the Scribes & Pharisees were no lesse curious of their spirituality and sacred things, then the Moderne Walachrian Papists, and yet they brought to Christ in the Temple, the Adultresse morally polluted, which if she had still been leprous, or ceremonially un­clean, they had violated their sacred worship. Yet the Pharisees, with the Publicanes, who were morally polluted, went up into the Temple to pray; so that Christ affirmed the Publican after prayer, to have departed cleaner from the Temple then the Pharisee, Luke 16. If there had been the same reason of morall and ceremoniall polluti­on, all these being morally polluted, should have been debarred from sacred things.

Nor is it to bee doubted, but that God knowes best what belongs to his worship, and who are to be admitted to his holy things. How­ever it bee certaine, that God would not such as were polluted ce­temonially, to come to the Temple, or to holy things; yet it is known that he would have those who were morally unclean, to come to his sacred things; without premitting any ceremoniall or penitentiary Rite, whereby they might bee first morally cleansed. For they who had defiled themselves with perfidiousnesse and rapine, are commanded to offer a Goat for a Sacrifice to God, so farre was it that they were to abstain from sacrificing. So in the new Testament we read, Lev. 6.6, 7. that John baptized the Souldiers, Pharisees, Sadduces, and that polluted kind of men, which he calls, Generation of vipers.

Besides, if in Gods worship the same reason be of those that are ce­remonially and morally polluted, why doe not the Walackrian Cen­sors, keep off likewise those that are morally polluted, from the whole worship? For this is known, that it is not lawfull for Excommuni­cate persons, either by the greater or the lesser censure, to heare Ser­mons, to give Almes, to see the Supper administred, to sing Psalmes, or to lift up their hands in prayer to God: which being well conside­red, is the most sacred thing of the whole worship: Isa. 1. 1 Tim. [...]. so that God com­mands this spirituall sacrifice to bee offered by those that have deans and pure hands: so that these light Walachrian Levits, are inconstant and ridiculous in the prostitution and preserving of their sacred things, in that they neglect other things, and are onely carefull that the Sup­per be not polluted: the cause of which difference is, that they might hence have the command and dominion over men. For they perswade the ignorant, that there is such necessity of the Supper, that whosoe­ver [Page 58]is debarred from it by Church-censure, is in danger of eternall damnation.

To this Fiction they adde another very ridiculous: That under pain of sacriledge, none must give the Sacraments, but such as are consecrated by imposition of hands, that is, Ministers. Which Fi­ction I have already refelled: by which perswasion when they see the old Papists to have made themselves Lords of the world, they still hope, that by the same meanes they shall attaine the same For­tune.

But let us yeeld to these Church-Censures, that the case is a­like in those that are ceremonially and morally polluted. Where have they learned, that the cleansed as well as the polluted, are to abstaine from holy things? The Levites indeed might keep off those that were ceremonially polluted: but by the Law they were bound to absolve them, being cleansed. If they had so played in their sa­credthings, as either not to cleanse, or to admit to their Sacrifices, such as were cleansed, the Civill Magistrate might have punished them. But the like reason is of Morall pollution, it is unfit to de­barre those from holy things, who are morally cleansed. There were divers meanes ordained by God, by which men were expiated from Legall uncleannesse: But for morall impurity, wee know no other meanes to be expiated from it, but repentance, and prayer for par­don.

This may bee seen in David, so long as he slept in his sinne, and begged not for pardon, hee was uncleane; but after hee confessed his sinne, Psal. 32. and asked pardon, Nathan told him, that God had pardoned his sinne. So David himselfe sayth, that so long as he did not confesse and repent, his sin remained; but when he confessed his sin, and begged for pardon, God forgave him.

God himselfe every where hath appoynted this generall Rule: That at what time soever a sinner did convert from his sinnes, hee would not remember his former iniquities; yea, though they were as red as Scarlet and blood, Isal. [...]. yea upon their conversion they should bee made whiter then Wooll, or Snow. Which Law Iohn repeates: If wee acknowledge our sinnes, 1 Iohn 1. God is just and faithfull, who will cleanse us from all unrigteousnesse. This Christ shewed in the Phari­sees and Publicans prayers: For this by confessing his finnes, and as­king pardon, was forgiven and cleansed: the other, in not confes­sing, but reckoning up his vertues, remained unclean. Which doe [Page 59]clearly shew, that they who are morally unclean, are cleansed by re­pentance alone.

Hence it followes, that if a faithfull man, though grievously fallen, yet if he repent, and seek for reconciliation with God, hee is no more polluted morally, but cleane in Gods sight. Iohn upon this onely ground baptized any that were morally polluted, Luk. 16. if they were purged by repentance alone, and confession. Why then should man invade Gods right, to think him unclean whom God esteemeth clean. Why should a prating Priest think him unworthy of sacred things, whom God hath not declared to be unworthy? Thus the Pope playes in holy things, that hee is not content with that Law of expiation, which to God is satisfactory: For so he should lose the profit and honour which he gets by his sacred Jurisdiction: Therefore hee af­sumes to himselfe to judge of Christians repentance, and for this cause prescribes times, and penitentiary penalties; which after hee moderates by indulgences, and remits when he pleaseth.

This is beleeved by foolish men, who think that this is done by speciall priviledge: he in the meane while like a Cheater, wipes them of their money. For he imposeth on rich men such penitentiary pu­nishments, as he knowes will be most inconvenient for them. Whence oftentimes this penance is redeemed with a great fumme of money. By which Merchandice the Popes Exchequer must become very rich. Of this disease of Covetousnesse and Avarice, the Pope hath been so long sick, that shortly after the time of Phocas, s [...]aven hundred yeares agoe, one Isaatius a Patrician, and Embassadour of Heraclius the Emperour, robbed the Palace of Lateran under Pope Severinus the first, affirming that it was unfit that the Popes Exchequer should be fuller then the Emperours.

I doubt not but the Stile-walker is exactly skilfull in the Papall Arts, and therefore hath assumed to himselfe, as a speciall priviledge, the right of excluding Christians from the Supper, and of appoynt­ing the time how long they shall forbeare; hoping also that by this cunning hee may procure of the richer sort of Christians, who will bee impatient to forbeare long, either money or else good cheere, or the promise of some Office, or some other kind of gratification. How ever hee may either enjoy or bee frustrated of his hopes, wise Christians, and honest-hearted Magistrates ought to be assured, that these Walachrians play the lying Cretians, in making their Walachri­an Tribunall more rigid and precise then Christs own Tribunall.

For he declares, that they who are morally unclean, are made pure by faith alone and repentance, and therefore worthy of his sacred Mysteries: They on the contrary, debarre from their Sacraments Antichristian-like, faithfull and penitent men as unclean, untill they have given satisfaction to their particular and usurped right.

But they goe about to wash out this spot. For (say they) it is not sufficient that one declare himselfe to be penitent, but this liberty of sin­ning must be kept under by the Rod of the lesser Censure, & that the scan­dall received must be expiated as it were with an Ecclesiastick and spiri­tuall penance.

I answer, It is most certain, that the licentious liberty of sin­ning is to bee curbed in Gods people, and scandals to bee removed. But I deny that it is in mans power to choose what meanes hee plea­seth, and that what he chooseth must be held for divine. They are as much deceived, as if the old Levites had taken upon them to expi­ate at their pleasure, those that were ceremonially polluted: For GOD hath set down the manner of expiating every sinne: which being truly Divine, they could not transgresse. Now I would have the Walachrian Stilt-walker shew us by what Law hath God com­manded Preachers to remove scandall from the Church so, as that a penitent sinner should be debarred from the Supper so long time as the Church-men shall prefixe; as if this power were given to them by a sacred and Divine right. Hee shall as soone finde this in Scrip­ture, as the rest of his lies (with which hee hath stuffed his patched peeces) to be divine truth. For the Scripture is ignorant of the mo­dern lesser Censure; yea, it is repugnant to the institution of the A­postles, and their practice, as may bee seen by the Church or Corinth, in which Paul reproves their filthiest sinnes, with which hee saith, most of them were tainted.

Surely in this case, if ever occasion was offered to debarre them from the Communion, and that for a long time, that the licentious­nesse of sinne might be for the time to come enrbed, and present scan­dals removed. 1 Cor. 11. But what did Paul in this case? He forbids them not, but plainly commands them to receive the Sacrament: he pre­scribes no penitentiary punishments, nor the manner or times of re­pentance, but wills every man to examine himselfe, and so to eate and drinke. So that hence it followes necessarily, that either Paul prostituted those holy Mysteries to the uncleane, or else that [Page 61]he was ignorant of this Walachrian sanctity.

But they will object, That Paul gave strict charge, concerning the incestuous Corinthian, that as naughty leaven he should be cast out of the Church.

I answer, that Paul speakes there of delivering over to Satan, and not of the lesser Censure, which is the fiction of Church-men, for establishing of which this is alledged idlely. Secondly, the procee­ding of Paul with the incestuous Corinthian, shewes that hee was ignorant of the figment of lesser Excommunication. For not onely was that an abominable and capitall Crime which was committed by that member of the Church of Corinth, by polluting himselfe once and againe, but having no sense or feeling of his sinne, hee wallowed like a filthy Swine, in the uncleane mire of sinne, in marrying and lying with his step-mother, whom for his impe­nitencie, and security in sinne, Paul delivers over to Satan; but so, that hearing of his repentance, hee would not have the sen­tence pronounced put in execution.

But now if Paul had consulted with the Walashrian Divines, a great question had been moved, how the scandall given should be removed? For it might seem fit that hee should bee debarred from the Supper for some long time, or else some penitentiary punish­ments inflicted on him. But Paul being ignorant of all these new invented Artifices, as soone as hee heard of the sinners repen­tance, writes, It is sufficient for him that hee hath been reproved of many. He wills them to comfort the sinner, that he be not swallowed up with too much griefe. He addes, Whom you pardon, I will pardon in the sight of Christ, that wee may not be deceived by Satan, because his cunning plots are not unknown to us.

This is true Divinity, but farre different from that of the Popes, and Walachrians, who for lesser faults will not shew such lenity to the penitent; but think that Christians must be tortured under pre­tence of removing scandall; not that Christ might bee honored, or soules saved, but that hence domineering and profit might to them redound.

I confesse this is no new evill custome, but ancient, and short­ly begot after the Apostles death. For the Church-Rulers want­ing the Apostolicall gifts of Miracles, and of infallible preaching, by which the Apostles, as Divine Master-builders, did curb all con­sasions, being then destitute of the Magistrates help, they found [Page 62]out divers Constitutions and remedies for preserving of the Chur­ches peace, and removing of standalls; which though they had not divine and Apostolicall authority; but were found out according to time and place; yet through custome, by degrees, they became Lawes: so that not onely did they pertinaciously insist upon them; but oftentimes used more rigour to preserve them, then in Christs o­pen institutions, that they doubted not in defence of them to lose their lives.

Now these Lawes consisted chiefly in the right of censuring, and in Ecclesiastick penalties; among which this was ordinary, that if any had privatly or publikly offended, he was debarred from the Sa­crament, untill he had satisfied the Church concerning the scandall given; in which they were so rigid, that oftentimes they would keep men off from the Communion, three, foure, nay, ten yeares, and sometimes all their life; especially if any through impatience of their tortures had denied Christ; he was never again, or with much difficulty admitted into the Church. Which rigour Superstition did so confirme, that afore the three hundreth yeare, Marcellinus, Bishop of Rome; who because of his torments had de­nied Christ, came humbly to the Synod of an hundred and foure­score Bishops at Sinuessa, and begged pardon for his sin, though af­terward taking courage, he suffered martyrdome for Christ, as Cornelius, Cyprian, and others did. So then, this right of censu­ring was at that time so rigid, that in many things it exceeded mo­deration.

And whilest the Rulers were too carefull of their owne, and of the Churches honour, the common sort of Christians out of too much credulity, did superstitiously subject themselves to Church-Lawes: Hence no moderation was observed, either by the one in commanding, or by the other in obeying; which Cyprian and o­thers saw long before the three hundreth yeare of Christ. For hee reproving that rigid and penitentiall way of censuring, writes thus: I wish all may be brought back to the Church: I pardon all, I winke at many things, I wish and desire a Recollection of our fraterni [...]ie, I have alwast offended my selfe in to much pardoning offences. So Chry­sostome later then he, writes plainly, If God be so mercifull, why should his Priest seem to bee so rigid? For then they saw that Pa­stors exceed in their censures, and rigorous commands of peniten­tiary penalties: so that they confessed, they were against their [Page 63]wills, as it were, carried headlong by a Turren; into by wayes, which they could not allow, no knew not how to help, by rea­son of the custome then received in the Church. A though there might besome use of such Lawes then, when Pastors and Bishops did promiscuously submit themselves and the rewards both of ru­ling and ruled Christians, then were tortures, benishments, and a thousand deaths.

After that Emperours became Christians, and Petern patrimony increased, pride and prepostorous zeale ceised on the Teachers, so that they ascribed as much to Church-inventions, as if they had been Gods Lawes; nor did they urge lesse obedience to them, then if they had been instituted by Christ; which we may chiefly see in Ambrose about the yeare 400. who of a civill P [...]tor, was sudden­ly made Bishop by Theodosius the Emperour: Hee exceedingly vex­ed this Emperour with this censuring Ferula, for some offence by him committed, whereof notwithstanding hee repented. Ambrose willing to let his master see the vigour of Ecclesiastick power, for­ced him to sit among the penitents, being secluded a while from the holy mysteries, untill he had satisfied the Churches penitentiall rights, and his humour, which was too dangerous and rash a pre­sumption. For if this Spaniard Theodosius had not been then seaso­ned with that common superstition (which fell out well for the Church) that Church Lawes must bee obeyed as divine (which had he been wise he might have seene, that these were not ordained by God and his Apostles, but introduced by custome, and humane invention,) he might have by his owne power, hipped Ambrase his Hierarchy, by disanulling these Church-inventions, and yet n [...] violating the divine constitutions of religion.

These were the fore-runners of growing An [...]christ, which after­wards increased more and more in Church-Rulers, chiefly the Popes. For in the yeare 490. Pope Anastasim durst excommuni­cate Anastasius the Emperour, grandfather of Justinian, that is, de­barre him from the Sacraments, with Iohn Bishop of Const [...] ­ple: Which censure, notwithstanding that Emperour contem [...]ed, having sent back the Popes Legates in a leaking ship, on condition that they should not touch upon any part of the Greek shoare; but deliver this message to the Pope, That he must know the Emper [...]i [...] is to comm [...] [...] the Pope.

The like censuring fact was performed by P [...]pe Martin the first, [Page 64]under Constantius the Emperour, about the yeare 650. But the Em­perour by Theodorus Calliopa, commanded that Pope to bee brought to him in chaines, who banished him into Pontus, where he died miserably. But Hildebrand, or Gregory 7. out-matched all the rest in pride and boldnesse, about the yeare 1080. who compelled Henry the fourth, Emperour, to come bare-footed through Ice and Snow, in an humble manner, to him, that the Pope might receive satisfa­ction in his censuring right, or else Henry had lost his King­dome.

Hence then it is apparent, that however this lesser Censure is brought into our Churches, and permitted by the States, yet it is not of divine institution, but a meere humane invention, which heretofore was devised upon a specious pretence; but by reason of the pride and arrogancy of Church-men, it hath hatched much mischiefe, and will more doubtlesse, if religious and wise Magistrates doe not prevent it.

For all that the Walachrian Stilt-walker hath said, tends to this, that the lesser Censure was instituted by Christ in his Church; and therefore is spirituall, holy, and of Divine right, and onely committed to Church-governours, but denied to Magistrates, who if they doe offer to touch it, they become sacrilegious, and trample on the blood of Christ. If godly Magistrates suffer them­selves once to bee seasoned with this perswasion, these new Papists will quickly prey upon their Majesty, Fame, and Estates. Which worthy Vedelius smelling out, warnes Magistrates, and all Christi­ans, that they would not suffer themselves to be deluded. Hence the Stilt. walker growing fierce against him, upbraids him for his lavish expressions, and falsly sayes, that all good men are grieved, that such Books should be vented out of our University, which call in question the sanctity of Church-Discipline: yea, else-where playing both the Prophet and the Disputer, useth direfull imprecations against Ma­covius, and I know not who else, who dare affirm, That the Church-Difcipline at this day is a Civill businesse: under pretence of which, Mi­nisters will prey upon the goods and fame of every man, if prevention be not used: and prephesieth, that that Writer will one time, or other bee intangled with the terrors of his conscience, when he lieth down securely. Thus the Cuckooe sings concerning the Conscience, and a Stilt-walker puts worthy Vedelius in mind of piety: so the Sow will teach M [...]erva: but his actions and railings shew, that conscience [Page 55]is farre from him, neither is there any thing sacred to him, except honours and worldly profit: Therefore Bal [...]ams cursings, and She­meis tailings are to no purpose. I wish him to beware, lest hee bee punished for so many wicked deeds, by the hands of some Noble Ioshua, or some wise Solomon. Therefore let him look to it: this I'le say, that the lesser Censure doth not onely contradict the Insti­tution of the Apostles, and agree with Papisticall tyranny, but also totally consisteth in this, That it is prejudiciall to the honour and profit of good Christians, and chiefly to the Majesty of Princes and Magistrates, as Church-men are maliciously affected. For since Christians have learned to dissemble, and under the Vizard of Re­ligion, to hunt after honour and profit, Magistrates have begun to serve the pride of Churchmen, that being honoured by their com­mendations, they may attain the repute of Godly men. Time also, and an evill Genius, have taught spirituall Clergy-men to bee mer­cenary, and to make bargaines of their Ecclesiastick Functions, which they will not performe without wages, and familiar accesse to the Persons and Tables of great men; as when either the Preacher himselfe; or some of his neere friends, doe gape at some prefer­ment in the Church or State, the Magistrates help and suffrage is ex­pected.

This hath been no where more practiced then in the Walachri­an Classis, that such a Bargain being made, any man, though ne­ver so infamous and wicked, may bee protected by the Churches Target, and so defended by their censuring Sword, that though hee be guilty of sedition, fraud, drunkennesse, and most grievous scan­dals, hee shall not bee debarred from the Communion, or from keeping company with the Clergy: but for his most notorious e­vill deeds, shall to the griefe and reluctancie of good men, attaine to places of Honour in the Church, and of profit in the State.

Nor is this spirituall Sword defensive onely, but offensive also. For if some grave man sit at the Helme of Government in the State, whose life and faith are unblameable, onely defective in not supporting Apolonian Church pride; hee must expect some mischiefe intended against him, by under-hand dealing, and cor­rupting of Suffrages. And I heare that cheating perfidiousnesse and perjuries, cannot be practised so impudently, but if occasion serve, the holinesse of the Wallachrian Ecclesiastick Discipline will sanctifie [Page 66]them all in the Apolonian Clergie. If in the Civill Court the thing succeed not, then they flye for help to the censure and lesser excom­munication, by devising something, which may bring him in dis­grace among the people: For this impaires not their sanctity, that they know they obtrude upon the people falshoods, and fictions, if they can but obtain credit: neither matters it whether or not one be accused in that Court of true or false crimes.

It is an old practice there, First to punish, then to enquire into the cause, or to devise a cause of punishment: as the Scribes sayd of Christ, If hee were not guilty, wee had not delivered him to you: we have a Law, by which he must dye. So that no man can live there so warily, but that Walachrian Classis will trouble him by the Ar­bitrary Sword of their lesser Censure: For they thinke that they can by their lesser Censure, make a Publican of a Christian; that is, a great sinner, and hatefull to all the people. Which therefore they call, The Publicans excommunication: So it is most evident, that there is no other use of the lesser Censure there, but that these unhappily new up-start Papists, may satisfie their owne perverse af­fections; and by indirect wayes remove them from the Helme of Government in the State, against whom they have any spleen, by lessening their esteeme among the people, and wronging them by their slanders; perswading ignorant people, that they never make use of this Censure, but upon just and weighty causes. Apolonius cannot bee so ignorant, but must know, that by his help this Play hath been acted an hundred times. Whence the godly and prudent Magistrate may conclude, that the causes of inspection, and exami­nation of mens actions by the lesser Censure, are no lesse then by the greater: for this they commit not to Church-men alone, for some politick respects, lest they should rashly insult over the fame of their subjects.

Because this is no lesse aimed at in the lesser Censure, the whole intent of which is, that they may intrap indirectly, not onely Sub­jects, but Princes themselves, and may mock them after the old Papists example; they must provide that the Common wealth re­ceive no prejudice, and that men bee not affrighted by faigned pre­tences of sanctity; whereas this lesser Censure is a meere humane invention, equall to the figments of old Popery, as it is maintained by the Walachrian Stilt-walker. For not onely hath it there rumated [Page 67]the Church, and Religion; but also hath brought the Civill Ma­gistrate into subjection; from which thraldome the High and Migh­ty States will not be long free, if the rest of the Ministers follow the example of these Walacrian Papists, in daring to insult by words and deeds over them.

But this lesser Censure wil not suffice Apolonius, who is as wise as mad Ajax, that killed his sheep to please his minde; and there­fore hath a high esteeme of the greater censure, by which he thinks he hath power given him by God, to make Heathens of Christians: Which way of censuring is the very old Popish way; nor is it more like Christs institution, and the Apostles practice, then Gold is like Drosse. For the old Censure, first instituted by GOD, and used by the Jewes, was practised by Apostolicall Churches; and that by the command of Christ and his Apostles.

This consisted first in verball reprehension, which all were bound to exercise, and that by divine right, Levit. 19.17. Heb. 3.13. 1 Thess. 5.11, 12, 13, 14.

Secondly, in Separation, when they withdrew themselves from their company, and avoyded the conversation of such as were not bettered by admonition and reprehension, Mat. 18.15.16. 1 Cor. 5.9.10, 11. Which separation was made for two causes: First, that by this the contagion of sinne might bee avoyded. Secondly, that the sinner seeing himselfe despised, might be ashamed, and so might hence take an occasion to repent.

The Jewes in Christs time by vertue of this Censure alone, de­barred Publicans and sinners from their companies in privat, whom they could not keep out of the Temple; who therefore reproved Christ, because he did eat and drink, and keep company with Pub­licans and sinners, whose institution Christ did not absolutely re­prove, but corrected, shewing that it was not simply unlawfull to converse with Publicans and sinners, but lawfull, when any fur­nished with the gifts of instructing, admonishing, and reproving, like a Physitian cures them of their evils and spirituall maladies.

This Doctrine Paul urgeth, 2 Thess. 3.6.14. where hee teacheth, that we must not converse with them who live disorderly, that be­ing by this separation contemned, they might be ashamed: but that they should bee excommunicated out of the Church, or debarred from Divine worship, and meanes of salvation, wee read not in [Page 68]Scripture: but rather to admonish them, to reprove them, as bre­thren, but not reject them as enemies. And as he teacheth in 2 Tim. 2. v. 25. we must use them with lenity, although they make resistance.

This is the ancient Censure grounded on Divine Precepts, and the practice of Antiquity, of most Divine right, and most fit to re­move sinne and scandall out of the Church: which had it continued, all Ecclesiastick tyranny had been removed out of the Church; nei­ther had so much carelesnesse, and contagion of scandals fallen among Christians, especially their Rulers. For each Christian being solli­citous of his own and neighbours salvation, by admonishing, repro­ving, and separating them, when need required, hee had removed from his brethren sinnes and scandall, yea even from the Doctors themselves, by right of this fraternity: as we see how Paul reproved Peter, when he walked not uprightly; and how Aquila and Pris­cilla did instruct and admonish that famous Teacher Apollos.

But now here we see the Churches infelicity, for the Pride of the Doctors, especially among Papists, hath taken away this old Cen­sure; because it gave too much power to all and singular Christians, whom they began to account for Lay-men, and thought it unworthy that the care of great businesse should be committed to every mem­ber of the Church: But Clergie-men took all this upon them­selves, and made that Office peculiar to themselves, which God had granted to all and singular: Whence arise these mischiefes which we see this day in the Church: First, in that the common sort of Christians laying aside all care of the Church, and holy mysteries, give themselves totally over to worldly businesse, leaving the Office of censuring to Ministers altogether. Secondly, in that the Cler­gy are so puffed up with this prerogative, that they thinke them­selves the onely Judges of censures and Manners, and that they are armed with such power, as if they could by divine priviledge open and shut heaven, bind and loose, and make of a Christian a prophane man and a Publican: which perswasion, as soon as it possessed mens minds, it first brought Ecclesiastick tyranny into the Church, and at length begot Antichristian Popes, who by this power of censu­ring hath subjected to himselfe all Christians, especially the Kings of the earth. As we may see in that wicked Hildebrand, of whom we spoke before: who about the yeare 1080. forced Henry the fourth Emperour, a man of a degenerate spirit, and who had committed [Page 69]adultery with the Whore of Babel, Platina. to make a journey bare-footed through Ice and Snow to him, being then at Canassa; where for three dayes togother he did humbly intreat to bee admitted, which he could not obtaine without the intercession of dishonest Mythil­des, and her Ruffians; by whose mediation he was admitted at last to fall down at that wicked Popes feet, and to receive pardon.

I confesse at this day the Popes pride is not so great, because out of the Revelation wee are taught, that many Kings now forsake the Whore, and spoyle her. But whatsoever he doth at this day, in his intollerable pride, he doth it under the sole Title of the Sword, and of the power of Censuring, whose thunder-bolt is Excommunicati­on. And though this mocker of all holy things, knowes and be­leeves, that this his thunder is not more valid then a Fart, yet he per­swades the timerous superstitious people, and they beleeve him, that it is a thing of great spirituality and force: So that one who was too superstitious, seeing with what pomp excommunication was de­nounced at Rome, cried out, that doubtlesse hee was thrust out of hea­ven, whom the Pope thus excommunicated.

For he is a pleasant Actor in this Play, which is performed with strange running up and downe of Church-Ruffians and the Popes Parasites, with great jangling of Bells, with a wonderfull kindling of fires and Torches, and a sudden putting of them out: and although in this he doth nothing, but what with as great dexterity is perfor­med daily by Stage-players in their Tragedies; yet by a fatall effica­cy of error, he hath so prevailed with Princes, that they beleeve him to be a most holy Father, whom they see, and often confesse, to be a most wicked knave, and that his excommunication is a matter of wonderfull force and sanctity; albeit they know that hee debarres them, not from heaven, but from their earthly goods, except they re­sist him by force of armes.

The chiefe places out of which heretofore the Antichristian Gy­ants did beat out the Popes Ecclesiastick thunder of the greater Cen­sure; are these, Matth. 16.19. Matth. 18.17, 18. Iohn 20.21, 23. 1 Cor. 5.4.5. and that is of chiefe account, which Christ pro­mised to Peter, in giving him the Key [...]s of the Kingdome of Heaven, that is, power to forgive and retaine sinnes, and to bind that in Heaven which is bound on earth: this is commonly thought to bee given to Peter, and the Bishops of Rome, by speciall priviledge; with which [Page 70]Title the Pope is so proud, that he carries the Keyes in his Armes, as if he were that Door-keeper, or Claviger of hell, mentioned in the Revelation, and so ascribes to himselfe alone, as being Peters succes­sor, this power of the Keyes: By the perswasion of this supersti­on, he hath subjected the whole world to him: For so he threatens, that hee will shut Heaven gates against all those who will not obey him.

The Walachriah Stilt-Walker being instructed in the Popes school, he trumpets out every where, the power of the Apostolicall Keyes, with so great pride of Jurisdiction, and of commanding power, that the Popes Keyes, and those of Apolonius, seem to bee made by the same Vulcan, which want nothing but a little better polishing, which in time will be done: For who ever will turne over the Pa­pists writings, and these of Apolonius, shall see, that whatsoever the Pope proudly bragges of concerning his Hierarchy, in the right of Peters succession, the same doth Apolonius, and the new Walachrian Papists proudly challenge in right of Apostolicall succession. Nor do I deny, but this hath been too common among divers reformed teachers, to be somewhat superstitiously affected with this right of the Keyes, and of Excommunication; which is not to be wondred at, seeing some of the Reformers had been bred in the Romish Church, whose Botchers shop was filled with such old trash of Jurisdiction, it could scarce be otherwise, but that the most part being born there, must smell of that mother: But afterwards some others treading in their foot-steps, and prouder then the former, did too much advance this Ecclesiastick power of the Keyes: So that we must confesse, it hath fallen out with many Reformers, as it doth with those who goe about to purge out the Garlick which they have eate; who though they doe what they can to purge and remove it, yet they cease not to smell more or lesse of it.

This may bee seen in many, chiefly in our Walachrian Stilt-wal­ker, who above all others delighting in the menstruous blood of his Romish mother, and smelling so rank of it, boasts so proudly eve­ry where of the power of the Keyes, that you shall scarce find his e­quall; whose fooleries that I may now refell, this I say, That there is nothing more certaine, then that Christ in promising the Keyes to Peter, and the Apostles, did conferre on them no vulgar thing, but what was both new, rare, and excellent, and by which [Page 71]he would exalt them above humane reach, as it were, when he gave them this power of heavens Keyes. Whence it is not likely, that by these is meant so small and easie a matter, as the Church at this day exerciseth. For what great or rare matter is this, if a Church-Ruler, or Preacher say at this day, the Kingdome of Heaven is open to thee, if thou beleeve; if thou beleevest not, it is shut against thee? Not onely was this the ancient preaching, but almost every ordinary man in the Church can say so; Yea whoever reads the Scripture, or heares but a childe reading them, hee exerciseth this judgement of himselfe, and useth the Key: For if he see any disobedient, hee will judge that heaven is shut against him, if hee repent not: If again hee see him convert, he will judge that heaven is opened, and so will use this Key.

Neither must Church-men think, that they have now more power in using this Key: For we finde by experience, that Clergy. Assem­blies, Consistories, Classes, or Synods, are no more powerfull in de­nouncing this judgement, then any private man, being intent on the thing, and carefull to search out the truth; so that wee find by ex­perience, that one Lay-man hath judged better, and hath made bet­ter use of this Key, then a whole Synod. For though Apolonius prate much concerning the speciall assistance of the holy Ghost; yet we finde no other effects thereof, then what the Pope boldly bragges concerning his infallibillity, and yet hee is the lyingest faisister that ever the world saw: So then, these Church-men are very of­tentimes deceived, who bragge so much of the power and cer­titude of the Keyes.

Let Apolonius witnesse, then which no man is a more impudent bragger of this power of the Keyes, except the Pope: and yet by his preaching Key he hath produced so many lies, that he may seem to carry not the Key of Heaven, but of Hell, with Apollion. And that you may not think this to be a personall errour, (except he will also [...]e in this) lo the whole Walachrian Classis hath cō ented to these fictions; so that hence appears the false judgement of the Church, in the use of the preaching Key; because not onely it is not of greater force then a private Christian mans iudgement, but oftentimes of lesse va­lidity: For at this day the iudgement of Church-men, is so corrup­ted with affections, that we may beleeve many whom they condemn to hell, shall surely enioy heaven: and on the contrary, they shall [Page 72]goe to hell, whom they iudge worthy of heaven by their Key. How ever the matter be, it cannot be evidently proved, that now Church­men have any greater power in using the Keyes of Heaven, then any particular member of the Church, whilst in their Sermons, their threatnings and promises of life eternall, are conditionall. Whence it is not likely that Christ gave so little right as this to the Apostles, under the glorious title of the Keyes of heaven, and of so solemne a promise, but that there was in this some high matter, and peculiar to the Apostles onely, which I place in this, because they were the first Heralds of salvation performed now by Christ, and of heaven opened by him, which was never proper before nor after to any of Gods Embassadours.

Before the work of salvation was performed, salvation was ho­ped for; but then heaven was in a manner shut as yet. After Christs Ascension it was truly opened. And this priviledge the Apostles had, that they were the first witnesses hereof. Besides, before that time heaven was shut against the Gentiles, who as it were by a partition wall, were debarred from entring thither; so that no man, nay not the greatest Prophets before this, had power to open heaven pro­miscuously to all Gentiles, the Jewes being forsaken. This matter was so high and rare, that even the Apostles, though illuminate by Gods Spirit, came to know this when it was late, and not without Miracles too; which being understood, they without wearisomnesse by a divine & wonderful rapture contemning all dangers, carried the Gospel almost through all the world; so that Thomas himselfe, as grave Authours witnesse, preached and travelled as farre as India. Which indeed was notable, and nothing else but the opening of heaven.

To this was added their infallible power of preaching, that they sayd nothing but by Gods prescription. For the preaching Key which Christ promised and gave to his Disciples, was so excel­lent and divine, that with it he gave unto those first Patriarchs of the Church, graces by which they delivered the truth infallibly: so that not onely did they shew Heaven opened, but by their infallible do­ctrine, as with a Key, did open it to every one, and declared it infal­libly by their divine power of judging, to whom it was opened or shut; so that what they bound and shut on earth, was truly bound and shut in heaven: And contrarily.

This power after the Apostles ceased. For what they once opened, remaines open, nor can it be shut again by any.

The Pope bragges, that this right remaines onely for him, as being Peters successor, and so commonly his subjects be­leeve. But this is an impudent lye fit for Antichrist. Our A­pellonians doe indeed convince the Pope of sacriledge for his bragging thus; and yet they themselves are more impudently puffed up with this power of the Keyes. For they confesse, and in effect prove, that they cannot preach infallibly; and yet they cry out, that he is guilty of sacriledge, who doubts of their possessing their Key now. Which impudency is farre greater then that of the Pope. For he assumes to himselfe the right of opening heaven, because he saith that he hath an infallible Key, and truly Apostolicall.

But these will have the same right ascribed to them, and yet doe confesse that they are not infallible: Although hee bee an Impostor, who promiseth to open the Treasure, making shew of having that Key which hee hath not: yet hee is a more impudent Impostor who cries out that hee will open the Treasure, and yet confesseth, that either he hath no Key, or if he shewes any Key, it is so unfit and rusty, that it cannot open the Lock. For because the moderne preaching Key wants true spirituality, which is the infallibility of truth, it is to be accounted a dead body, or like a Clock which is moved about with wheels: But these are set on work by the weight of honour and gain.

No otherwise can wee think of the Judiciall or Censori­all Key; which in the Apostles, by reason of their gifts and power, was alwayes just and effectuall: For they had a most divine certitude of Judicature; so that they conferred Heaven upon none, nor debarred any from it, but by a sure knowledge and revelation; so that assuredly Heaven was shut against them whom they bound, and whose sins were re­tained on earth; and it was certainly opened to them whom they loosed, and pardoned. It is sufficiently evident, that these gifts and power were in the Apostles.

All which, as most rare, and exceeding humane reach, were [Page 74]promised to the Apostles under the power of the Keyes, which is apparent to all who will not shut their eyes wilfully a­gainst the light of truth.

Whence it is cleare, that the Keyes are terminated in the Apostles, because those conditions, with the gifts which I spoke, and which make up the Jurisdiction of the Keyes, are ceased with them: So with as great right they make the A­postles Office permanent, and perpetuall in the Church, as the use of these heavenly Keyes: So that it is frivolous and ridiculous for Apolonius, and the Pope, to bragge so much of the power of the Keyes, as though hee had power to shut and open heaven, to binde and loose on Earth, what is bound and loosed in Heaven: Whereas hee knowes not whom he shall certainly shut out of heaven, or shut in: And oftentimes perversly hee looseth and judgeth worthy of heaven, whom God bindeth and shutteth out of heaven. And contrarily, he excludes from heaven, whom God thinkes worthy of Heaven: so that he who compares the vizard of our moderne Censure and Excommunicacion, to that of the Apostles, seemes no otherwise to play the foole, then the Jewes did, who were wont to prate strange things of the sanctity of their Temple, and fought for the honour thereof against Titus, till they were destroyed. And yet they might have known, had they not been blind, that that was not the old Temple of Solomon, because it wanted Urim and Thummim, and all the benefites of Divine presence and assistance, which made up the particular sanctity of that Temple.

But there seemes to bee a plainer place, Matth. 18.17. Tell the Church, and if hee heares not the Church, let him bee to thee as a Publican and Heathen. In which words, they say, Christ hath given to the Church, Judiciall Ecclesia­stick power of excommunication, which at this day is in use both amongst the old and new Papists.

The vanity of this conceit will bee easily seen, if wee doe but observe that Christ in these words doth not instruct his Disciples, as they were to be the over-seers and Rulers of the [Page 75]Church, but onely taught ordinary things, which are com­mon to all Christians by the right of fraternity, according to that generall Rule given to all by GOD, Deuter. 17.19. Thou shalt not hate thy brother, but sharply reprove him, nei­ther shalt thou suffer any evill in him. Which Law CHRIST here sheweth, must be kept, not onely when a brother shall offend God or others, but then also when he wrongs us; which brotherly duty Christ will have wisely to bee exercised, and with moderation, lest this reproofe may seem to proceed from revenge or evill words, by which the mind of the in­juring brother, may bee exasperated, hee will have the bro­thers offence to be covered, and not to be divulged; but will have the difference to be taken up in private between bro­ther and brother, by two other brothers: whose admoniti­ons, if the offending brother slight, Christ permits not that the brother offended shall forsake the brother offending, but then will have the brothers offence brought out in publicke, that it may be made known to all the Church, not to stirre up all odiously against him; but that they might save him: and that he who could not be brought to concord by the reproofe of one or more brothers, may be brought to it by the admo­nitions of some in the Church, or all.

Which endeavour of the Church being brotherly and cha­ritable, if the offending brother goe on to contemne, the of­fended brother is not onely permitted, but also commanded to esteem of the other, at a Publican and Heathen; that is, that he shall have no private commerce with him; as the Apostle describes and declares this act, 1 Cor. 5.9.11. and 2 Thess. 3.6.14. For Christ alludes to the custome that then was among the Jewes, and of which we have already spoken.

Hence now it appeares, that the old and new Papists have shamefully corrupted this place, in turning this brotherly and charitable duty, into an authoritative and judiciall Office, and very insolently have appropriated the word CHURCH, to the Rulers and Over-seers of the Church onely. Tell the Church, that is (saith the Papist) tell the Bishop, which is truly a foolish interpretation, unworthy of refutation. Tell [Page 76]the Church, that is, (say our new Papists) tell the Rulers of the Church; which is an unaccustomed acception of this word: For they cannot produce one place out of Scripture, in which the word CHURCH is appropriated to the Ru­lers onely. I know the Walachrian Stilt-Walker babbles much every where of the Church representative, and that the word Church is given to the Rulers thereof, because they represent the Church.

But because hee learned this, not out of Scripture, but out of Popish writings, the inventors of this; I answer him brief­ly, That to him who sayes much, and proves nothing, of right no priviledge belongs; which as it is true in humane things, so much more in Divine and sacred matters.

Whence I now conclude; whereas both the Antecedents and Consequents, and the whole context of Christs words doe shew, that in this place hee did not institute a judiciall, but a brotherly and charitable duty in the Church; and that by the name of Church here, hee understands all and each member of the Church. It is ridiculous that the Walachrian Stilt-Walker, with the Papists, should be understood here, who out of nothing, or the ragges of old Popery, (which at length begot Antichrist) hath gone about to erect so glorious and e­minent a judiciall Ecclesiastick power, to which Kings, Prin­ces, and all worldly Potentates, by divine and speciall right, ought to submit themselves.

He brings elswhere other Reasons for his thunder of ex­communication; but I will not trouble my self to refell them, lest I should mispend good houres, whereas the understanding Reader may easily perceive of himself, that now the power of the Keyes being taken away, with that place, Matth. 18. Tell the Church, all his Reasons will of themselves fall to the ground. There remaines only one main argument, one which he spends almost 15. pages of his patched peece, his Argument is this, Part. 2. pag. 6. The Apostle (saith hee) writing to the whole Church of Corinth, wills and commands, that they be­ing all assembled, should deliver over to Satan the incestuous man, 1 Cor. 5.4, 5. Therefore the right and power of excommu­nicating [Page 77]contumacims sinners, belongs to all particular Chur­ches. For as in his Assumption he is very liberall; so hee sup­poseth, that to deliver over to Satan is nothing else then af­ter his manner to excommunicate.

Where first observe his fraud, in making this Argument: For thus he propounds it, as if the Apostle had granted to that particular Church, power to give over to Satan that Ince­stuous Corinthian, simply. Which being granted, hee foresaw that this Argument would carry some shew of truth. But this Walachrian Impostor deludes his Reader as he useth. Be­cause the Apostle doth not simply grant this power to the Church of Corinth; for he wills, though absent in body, yet by the presence and assiance of his power and Spirit, the Ince­stuous man to be delivered to Satan, whom already he alone had adiudged to Satan, as he himselfe witnesseth.

These things being cleared thus, I will aske of the Stilt-walker, What Logick hath taught him so to reason? Paul gave power to one Church to excommunicate, with the assi­stance of his Spirit, and of his power: Ergo, Every Church can doe this by it selfe, and without Pauls assistance, or of his Spirit. Here is no sequence, and it is all one as if he would say, the particular Church of Jerusalem, with the assistance of the Apostles, prescribed to all other Churches, a Law to ab­stain from blood and things strangled: Ergo, the Consistory of Middleburgh at this day hath the same power over the other Churches. Which consequence I know the Classes of Zealand will not admit; yet they would easily grant this, if in their Consistory in stead of Apolonius one Paul were presi­dent, or any other Apostle.

But (saith he) the Apostle for this reason reproved the Corin­thians, that they had not removed the incestuous person: And therefore it is plain, that it was in their power to have removed that wicked man.

I answer, this cannot be evinced out of that place of Paul, because the words import no such matter. He reproves them that they were puft up, and did not rather mourn [...] that he that had done this deed, might be taken away. Which forme of speech is [Page 78]all one, as if he that hath been long and dangerously sick, should be reproved by the Physitian, for being so secure and carelesse in removing his disease: For there were many things which the Corinthians might have done of themselves in removing of this great evill. They might have signified this offence to Paul by letters, and sought his advice, and the assistance of his Spirit, that that wicked man might be taken away: But the Co­rinthians neglected all this; in which respect they were not without cause sayd to be puffed up, not to have mourned, that he might be taken away who committed this wickednesse.

But (saith Apolonius) Paul warnes the Corinthians that they purge out the old leven. And in the end of the chapter commands, that they would cast out the incestuous person, and judge of his e­jection: Ergo, this was an ordinary act, and in their power.

I answer, that the Antecedent is not simply true: for what the Apostle speakes of leven, is not of removing the incestu­ous person: but in these words he doth in generall onely ex­hort them to a good life, as the Text sheweth. Secondly, Let us grant this, that the Apostles words are meant of removing the incestuous person, by what Logick again will hee evince, that the busines which the Apostle enjoyns to the Corinthians, was simply committed to be done by them as an ordinary act altogether in their power? The Context shewes no so such thing, but quite contrary: He grants them power to judge, but not without his own judgement: hee will have them cast out this party, but not without the assistance of his power and spirit; because therefore the Corinthians could do many things concerning the outward circumstances of this act, which Paul being absent could not doe; therefore he himselfe enjoyned this action to them.

For they might have reproved him verbally, and used ma­ny Imprecations against him; they might have separated them­selves from him; all which things, and perhaps more, in exer­cising of this act, did meet together; but for the internall vi­gour of this act, they of themselves could not produce or touch; for it depended from the power of the Keyes, by which Christ promised that should be ratified in heaven, whatsoever the A­postles [Page 79]should here on earth determine concerning sinners; the truth and effect of which promise, because men had then found divers times by experience, frō hence it was that this censuring power of the Apostles, whether they exercised it alone, or with the Church, was alwayes, and not without cause, horrid and terrible, not only to them who were to be cōverted, but also to the refractory, whose blasphemies he might have easily curbed, as Paul speakes of Hymenaeus and Alexander, 1 Tim. 1.20. Surely if the delivering over to Satan, had been nothing else then a verball thunder out of the pulpit, as at this day refracto­ry men being thus excommunicate, would have learned to blas pheme more, as may be seen in Julian the Apostate, and others after the Apostles departure, and in divers at this day.

But (saith the Stilt-walker) it is not likely that Paul being absent could deliver over the incestuous man to Satan. This is surely ridiculous in so great a Doctor! who out of the History of Naaman, 3 King. 5. might have learned, that the men of God, furnished with the gift or Miracles, did exercise their gifts, not only neere at hand, but also a farre off: for Elisha cu­red Naaman being farre off from him: why then could not Paul do the same, especially being present in spirit with them, though absent in the body? I (saith he) though absent in body, but present in spirit, have judged as being present, &c. And a­gain, You being gathered together and my spirit, in the name of the Lord Jesus, &c. There was then, besides the ordinary and brotherly Office of censuring, a more grievous correction un­der the Apostles; peculiar only to those divinely-inspired men, by reason of their speciall gifts, with which being then ar­men, could when need was, strike with blindnesse, or death, or deliver over to Satan stubborn and blasphemous sinners.

Now if Apolenius think himselfe by vertue of his vocation, a Successor to this power, we will expect that hee also will give sight to the blind, feet to the lame, raise the dead, com­mand the Divels, and deliver mens bodies to bee tortured by them. We may see by his Writings, that if he could enjoy his own Genius, sometimes he would revenge himselfe upon the civill Magistrate, with this great Excommunication, except they abstain from his Spiritualities. But let him know, that I [Page 80]doe not much feare, if they be delivered over to Satan by him; but let him rather feare, lest if with Sceva's sonnes hee under­take this exorcisme rashly, he heare the evill spirit say, Iesus I know, and Paul I know, but Apolonius, who be you? So that he be forced to stye away with them, having not onely lost his Stilts, & narrow Chapines, but also stript of all his Cloathes.

Thus I have briefly set down what was the ordinary right of censuring in the Church, appoynted by Christ; and I have shewed, that it was not Judicial, or of speciall right, but com­mon and brotherly, consisting in a verball and brotherly re­proofe, and in separation from privat Commerce. I have shewn also, that besides this common way of censuring, there was under the Apostles a more heavy correction, which they used not against any kind of sinner, but onely against such as were infamous for stubbornesse, or some heynous offence in trou­bling and polluting the Church of Christ; which then was re­markable, and truly divine, as depending on the power of the Keyes, and divine gifts; of which there was such efficacie in those being inspired by God, that whatsoever they intended a­gainst sinners, was not onely ratified in heaven, but on earth also, had its effect. This Apostolicall and terrible kind of cen­suring, how ever it was necessary and usefull for the Church in its infancy, whose beginnings Christ would not have to be maintained by the Sword; yet he suffered this to dye with the Apostles, untill at last it brought Kings themselves to yeeld subjection, and of bloody persecuters made them the Churches Patrons, preservers, and nursing Fathers, according as David & Esay had prophesied before; which being fulfilled, a more ri­gid way of censuring was again revived in the Church, by the ordinary power of Princes and Magistrates with which he ar­med them, not onely for preservation of naturall society among men, but chiefly to maintain the Church of Christ intire here on earth. For though Princes lawes and punishments of them­selves they pertain not to the conscience; yet accidentally they build up and defend Christs Kingdome, whilst they set up that outward and rigid discipline, and help the Church against wicked and refractory men, who could not by brotherly re­proofe, be taken off from the pollution of sinne and scandall.

So that now every man may see, that the greater and lesser censures are nothing else but the filthy secundine of that im­pure mother of the Romish Church, and spots cleaving to our Churches from that Nativity; which notwithstanding this walachrian Impostor, vents abroad for most holy, and extells as most spirituall things.

But to him that will look narrowly, it is cleere, that all this judiciall and censuring businesse which is urged by the Wala­chrians, and defended under a divine and most holy title, is not instituted by Christ or his Apostles, but by Man; which being by the ancient Papists set out in divers dressings, at last brought forth the Pope that great Antichrist, and in short time among the Reformed, will beget many Antichrists; the contemners of civill Magistrates and Princes, except they prevent this in time.

Heretofore, divers of the first Reformers being holy, and provident men, did fore-see this; who therefore did their best to extinguish this Antichristian Leaven, as their Writings wit­nesse.

Therefore, for their sakes, who perhaps are ignorant of this, I will here sub joyne what they have written concerning this matter, which may seeme to make very much for our purpose. The words of Gualter in a certaine Epistle of his to Carolus Ionvilleus of Geneva, are these,

But if we must speak of excommunication, that was never totally and generally condemned by us; for it is commanded by our Lawes, whereby they are excluded from our private societie, and from the enjoying of our publike Pastours; who despising publike and private admonitions, doe not live accor­ding to the Rules of Christianity, but that any should bee de­barred from our holy Assemblies, or the Lords Supper, was ne­ver practised in our Church, nor in many others: which not­withstanding, no man hitherto could justly accuse, eyther for want of purity in Faith and Doctrine, or for licentiousnesse of conversation: For no man hitherto hath demonstrated by fit and firme arguments, that that should be the Symboll of ex­clusion or Superstition, which was ordained to be the meanes of conservation of the Churches unity; for which cause, the [Page 82]Antients called it a convention or meeting. Therefore, I wonder, my most deare Ionvill, why you should say, that I bring in a new and unheard of Paradoxe; besides, all mens ex­pectation in these calamitous times of the Church. For, why should that be called new, or unheard of, which hath been re­ceived in our Church, now from the beginning full 50. yeares.

Surely Suinglius of blessed memory, the first Reformer of Religion among the Helvetians, hath written the same things expresly in his friendly Exposition to Luther which we at this day teach and think. And though the same was most strictly joyned in friendship and love with Oecolampadius, yet hee would never bring into the Church of Tigurum, suspending from the Supper] and afterward.

[But what Bullinger my Master and reverend Father did think of this matter, his Booke against the Anabaptists will a­bundantly witnesse; and chiefly, what he writes in c. 9. l. 6. &c. What shall we neede to speak of Musculus, who whilest the Churches of high Germany did flourish more then they do now taught in Ausburge, and afterward in Berne, with great applause. He every where admonisheth Ministers to bee care­full rather to gather, then to exclude any. And hee so handles this matter upon the first of the Corinthians, that it is cleere he is of our opinion.

I could adde to these, the example of the Church of Constance &c.] and a little after [in our age, many learned and godly men have conferred about this matter often times, and they have alwayes agreed in this, that Discipline is necessary in the Church (which we confesse, yea we urge and shall urge, so king as God will spare our life:) But for the manner and forme thereof, it is to be left free for every Church, that she may use the forme which will build up, and not which may shake and overthrow,] thus he who in another Epistle, to count Lodovic Witgensteinius thus writes: [Whereas you reckon Church Discipline among the outward meanes of salvation, although I doe not altogether reject it, yet I beseech your ex­cellencie not to take it ill if I shall say somewhat of this mat­ter, which by many at this day is controverted: and if the am­bitious [Page 83]rigidnesse of some men, be not tempered by the prudet authority of Princes, they will raise greater troubles, then will be easily appeased, and will bring into the Church a new tyran­nie, as intollerable as that of the Popes. We all confesse, that Churches cannot subsist without Discipline, and that it is alto­gether necessary, that it bee religiously ordained and preser­ved.

But for the forme of this, all men doe not agree; your men place the maine point of Discipline, in excluding from the Communion: besides, they propose a certain time for those who are excluded, how long they must abstaine; and that they may maintain the Discipline, they say there is need of an Eccle­siastick Senate, to which men of all rankes and orders, yea Prin­ces themselves must be subject.

But these things are of such a nature, that godly and well af­fected men doubt much of the truth of them: for it is demanded not without cruse, if the Lords Supper instituted by Christ for a Symboll of Christian Society and Communion and to pre­serve Faith, should be converted to any use, not onely different but quite contrary to Christs institution; so that it becomes the instrument of exclusion and dis union, and the torturer of con­sciences?

Againe, whether this doth not fight against Pauls rule, who commands every one to prove himselfe, and not to make curi­ous scrutinies over other mens Consciences. Besides, whether it be not a hard & an unjust case that a sinner who seriously re­pents, and whom Christ feedes with his owne body and bloud, as being doubtlesse received into favour, should be driven from the Table, yea prohibited, that hee shall not declare the Lords death publikely with the Church, whereof he is a true Mem­ber.

Moreover is it not like a Monster to set up two Magistrate­ships among the same people] and a little after.

[Hence then arise the hornes of new tyramie, and by de­grees, ambitious Ministers will list up the crest, who may easily draw the assessors to side with them, when as they are the chie­fest among them.

And that I doe not speake this without reason, your excellen­cie [Page 84]will understand, if you will be pleased to enquire diligent­ly, what tryals these your Ministers have already made among your people. For some men notable for piety and goodnesse have been commanded by them to abstaine from the Supper, who could never yet know, why they were commanded this; but this seemed a sufficient answer to those new Lords of other mens faith, that they could not admit them with a safe consci­ence.

Must therefore a godly man abstain from the holy Commu­nion, and neglect his duty in preaching the benefit of Christs death, for the conscience of a peevish and importunate Mini­ster? The Popish Bishops are more tollerable towards us, who treely shew the cause why they account us Schismatics, & Ex­communicates: neither doe they hinder us from clearing our selves: what shall we hope for then, when they have established their Kingdome: Whereas the first fruits of their Discipline for which they so much quarrell, are such?

I think it were much fitter, that Ministers containe them­selues within their bounds, and that they leave to Magistrates what belongs to the Discipline of life and manners.

I know they object, that the Magistrate doth not alwayes his duty; and therefore there is need of another Senate, who may contain them within compasse. But I deny this conse­quence, whereas they cannot prove what they say by any ex­ample Prophericall or Apostolicall: It is indeed the Ministers part to reprove the vices, and corrupt manners of Princes and Judges, to admonish them of their duty, as the Prophets did of bad. But I never yet read, that they should subject them to any other Magistrate, to receive punishment or excommunication; because they were negligent in their office, or offended by their old example: It is certaine the Prophets never did any such thing. Of the Apostles we need not speake, for in their time there were no Christian Magistrates, which was the cause of making blders in the Church that should have inspection of mens manners; which ought also to be done at this day under tyrannicall Persecutors of the Faith. But there is a farre diffe­rent reason of our Churches, who have by Gods special favour christian Princes, which though they have their blemishes, yet [Page 85]Ministers should maintain their authority, and not make pub­like spectacles of them. [At last in the end of the same Epistle] This I rather wish, that the confusion which is brought in by some Innovators, may by degrees be abolished; which will bee easily done, if those who are of a right & moderate opinion, may be suffered to live quietly, and to propose their thoughts freely for others to judge. And let Divines be sent away from gover­ning the state, from medling with councels of Warre, & mat­ters of the court to the Pulpit, and the Schooles, which is their, proper ground and wrestling place.] There is yet another Epi­stle of the same Gualter worth the noting: in which writing to Beza, he sets down these heads of the whole controversie.

1. Whether the Lords Supper which hee calls the Symboll of communion, a joyfull and publike thankesgiving, for the be­nefit of redemption performed to us, should serve for excom­munication, and so be converted to another use, then what Christ hath shewed, or the Apostles delivered to us.

2. Whether such as repent should be for some time debarred from the use of it, when they desire with the Church to declare the Lords death.

3. Whether it is not sufficient for him that comes to the Lords Table to prove himselfe, and to finde in himselfe a lively faith joyned with the spirit of serious contrition and repentance.

4. Whether where there is a christian Magistrate, there ought to be set up a Presbytery, wch may have power over the public Discipline of many, & to remove frō the cómunion whom they think have deserved it? These things, I say, seeme to be the chiefest which are controverted in this cause; for I suppose, we differ not about Infidels, the enemies of christian Religion, & impenitēt siners, whose incurable cn̄tumacy is too wel known.

Now of the first, some not without cause doubt when they see how dangerous it hath been in all ages to abuse Gods Or­dinances, though with a good zeale; nor can I see, why out of that should be made a tormenter of mens consciences, which serves to preserve and confirme Faith, and to comfort afflicted consciences, and son these ends was ordained by God. I hope you will bear with us patiently, if in this we differ from you.] And a little after.

[Page 86]

In the second held, there is yet a greater difficulty; for though we know that one should be excluded, yet wee see no reason why he upon his repentance should bee longer suspended from the Communion; for seeing the Lords Supper is a publike thanksgiving, and belongs to the Confession of Faith, we thinke it a hard case, that a Christian should be forbidden to doe that which in it selfe is just, holy, and a Christians chiefe duty; you rely upon that place, Matth. 18. of which, much may be said, but for brevities sake, I forbeare.

But let us yeeld, that such an excommunication is there com­manded; yet by that place can be meant no longer time, then till he confesse his repentance, and acknowledging his fault, de­sire reconciliation with the Church: For he that said, Let him be to thee, as a Publican and Heathen, the same commands us to forgive our offending brother seventy times seven times; by which precept, there the Church is bound I hope you will not deny; for there also, you will say, Excommunication is hand­led.

For why should the Church which consists only of Christians, be more rigid in punishing of offences, then becomes private men? Or, by what reason shall she call him a stranger, from the Lords Family, whom the Lord himselfe of the Family hath re­ceived into grace.

We would faine see some example, to prove that God will not presently receive converted Penitents. Did not that prodi­gall sonne publikely offend against his Father, his elder Bro­ther, the whole Family, yea against heaven it selfe? Did not he give scandall both at home & abroad; yet upon his repentance, and confession of his sinne, his Father presently pardons him, restores him to his former dignity, honours him being restored with the ring of reconciliation, and for him will have that fat Calfe killled, that hee might feast and rejoyce with his whole Family.

Why then should we debarany longer from that joyfull and saving feast of the Church, those that make the same confeshon with her? why then should we exact new satisfactions? But there is danger you'l say, least they counterfeit repentance. I confesse it. But shall we avoid this danger, if whole yeares they [Page 87]be kept off from the Communion? Truly, no length of time will reclaime a wicked Hypocrite. Neither let us feare to be de­ceived, whilest we imitate God the Fathers Gentlenesse. If Hy­pocrites deceive us, its to their own danger, they will to them­selves eate and drinke damnation, we shall be blamelesse.

But I beseech you Brother, may not we our selves bee decei­ved, and in our rash zeale exclude him from the Supper, who be­ing truly converted, Christ feedes with his owne body and bloud?

How unfitting is it, to cast him into a new sorrow whom the Sonne of God will have to rejoyce in him?

How shall we excuse that rigidnesse in rejecting him, whom the Lord receiveth into his armes?

Here surely we may fear, lest wee be found companions of that naughty servant, who having obtained mercy of his Master, used his fellow servant hardly, &c.]

[And shortly after, what you write concerning setting up of Presbyteries in Churches we will easily admit, where there is no Christian Magistrate. For some there must be, by whose au­thority they may be contained in their duty, who are apt to of­fend lest Religion bee exposed to scorn among strangers. But under Christian Princes, this care will bee fitter and safer committed to them, who sit at the sterne of Government. And I know not how safe it may be, to create a new Magistrateship, for many inconveniences may follow, which are tedious now to renearse.

But this I cannot dissemble in the Palatinate, the greatest scandals fell out by the fault of the Elders erected there. And who I pray, will endure such censures hereafter, who suffered the Sicilian, an impure Sodomite, and a most pestiferous calum­niator, to escape unpunished, that hee might not be drawne be­fore the lawfull Judges? For they thought it fit to proceede slowly, that they might be the Judges of that m [...]tter. Upon this reason, an Italian, one well knowne to you, and a good man ex­cused them, when I objected this example to him. Now what is it to claime the Magistrates office to themselves, i [...] this be not? Mans ambition truly is unsatiable, and few are found, who grow not insolent, upon any power committed to them. And if we [Page 88]will look upon ancient stories, we shall finde, that the greatest and most dangerous scandals of the Church proceeded from the Bishops and other Ministers, which wee may now see in Germany, among the Lutheran superintendants, who think they may do any thing, being armed with too much power; but what shal we hope of them, who in Heydelberg plead this cause: This one boldnesse doth suff [...]ciently admonish us, by which they accuse all men of Atheisme, that will not subscribe to their opinion: and indeed, such men as excell in faith, doctrine, and holinesse of life.

If then we feare least a new tyrannie be set up in the Church upon these principles, who will say our fear, is without cause? But as I wrote else-where, wee will not hinder them to enjoy their own meaning, who thinke they can profitably use this forme of Discipline.

We only tell them this, that they must not goe about to put, or to thrust the same shooe upon every mans foot; and for a point yet in controversie, and whose forme cannot bee every where the same, pull the Churches asunder, and by ma­king new controversies, make themselves ridiculous to the common-enemy.]

To this purpose, serves that which Bullinger wrote in a cer­tain Epistle to Peter Dathenus; where amongst many other passages, he writes thus:

[What we think, and what we have ever thought of Chur­ches discipline, you cannot be ignorant; whereas we have brief­ly touched it, in that confession of the Helvetian Churches, but lately published, wee never taught that there should bee no Church Discipline at all, which we confesse to be needful.

Concerning the manner and way of this Discipline, all men are not, nor have not been of the same opinion. Our Church never mingled Christs mysticall Supper with Church-Disci­pline: neither hath she been (for ought I know) therefore ac­cused of impiety by any one: neither had we ever a Presbyte­ry, or any such Ecclesiastick Senate which examined Commu­nicants, or admitted to the Communion, or excluded from it sinners; those I mean, who by their comming to the Supper, after serious and grave admonitions, do as it were promise a­mendment [Page 89]of life, and desire to give thankes with all their hearts for their redemption. We think that wicked men, and such as offend the Church should be curbed some other way, and amended. For we suppose, and believe, that the Lords sup­per was instituted by him not to be a Fan, or sive to sift and winnow men one from another, but to be a Synaxis, that is a coagmentation society communion, and conjunction, to col­lect and gather together sinners, I meane those, who feele the burthen of their sins and confesse them, and beleeve that they are pardoned by Christs death; therefore now they come to the Supper to thank him, &c.

This opinion, brother, should not seeme to you a novelty lately devised by us, whereas in High Germany the Church of Tigurum, which hath been accounted the chiefe of the refor­med hath alwayes been of this opinion; she began to be plan­ted in the year 1519.] and afterwards [as for that worthy man Zuinglius of blessed memory, the first restorer of these Helvetian Churches, he hath left us nothing to be exercized in this Church, which wee have not carefully observed till this day: neither did we ever study to bring in changes or inno­vations in Church-matters, knowing what dangers may hence arise among the People, how many scandals & schisms may hence proceed, and how this would give occasion to our Adversaries to reproach us.

But Zuinglius would never mingle the mysticall Supper with Ecclesiasticke Discipline; Hee would never turne that gratulatory Supper of the Lord, and joyfull commemoration of mans redemption, into a sad punishment of such sinners, who confessing their sinnes, make hast to go to Christ, whom they beleeve to have obtained pardon for them, by delivering up his body, and shedding of his blood, and beleeving this, that he invites them to this sacred and mysticall Supper.

He added, that it is sufficiently known, what Guests Christ admitted to his first Supper, which was doubtlesse the most absolute of all. And that it it unfitting we should be quicker sighted then the Son of GOD himself, who perfectly knowes the hearts of the Sonnes of MEN alone; Or, that [Page 90]we should otherwise judge of his Supper, then we have pre­cept or example from him.

He touched some thing of this matter in his friendly Ex­position to Luther, in the 2. Tome of his Workes, fol. 359.6.] and in the progresse of the same Epistle: ‘[Neither, saith hee, doth Musculus vary a whit from this, who was an excellent Instrument of Christ, and a famous Doctor of the Church, Minister of the Church of Berne, and Professor of Divinity. For what he wrote of Church-Discipline in his common pla­ces under the Title of the Minister of Gods Word, is known to all. Out of all this it is cleere that in this matter I differ not in opinion, either from Zuinglius, or from the Churches or Doctors of the Helvetian Churches, who either now live, or have lived, in governing of the Church, these 50 yeares, &c.]’ These are the testimonies of Divines, which I thought good to set down at large; not that I seek for any help from them, to confirme this truth, but because I was willing to shew, that if this cause were to be defined by the votes of learned men, there are not wanting many of the prime and most excellent Refor­mers, who hitherto fore have maintained the same opinion with us, & have affirmed the same things, which I have defended al­ready against the Stilt-walker, and will defend yet, except I be convinced by better arguments out of Gods Word.

For this is evident, that these Walachrian whirle-windes, be­leeve not certainly what they write; but as they are infected with pride and superstition; that is, with Antichristian poy­son.

Wherefore, that I may put an end at last to this Discourse, I will gather together these Walachrian Popish Keyes of Apol­lonius into a bundle, and with the rest of Antichristian trash, whence these were taken, I will fling them into a corner, left this Treverian, like another tragicall surie, go on to hurt and dis­grace (as he hath begun) all Christians, and chiefly Godly Ma­gistrates.

The right of making Lawes, hath affinitie with the power of censuring. For censure hath place only upon Delinquents; there is no Delinquency, but against the Lawes. Therefore, that these Hierarchicall men might take occasion to use their censu­ring [Page 91]power enough against Christians divers Lawes like so ma­ny traps, were to be proposed to them, which being transgres­sed the censuring power might be exercised.

Thus the Pope maintaines his tyrannie: he hath long since prescribed so many Lawes to Christians, that neither the whole Bible nor the body of the Civill-Law are to be compared to the Popes decrees, it is impossible for men to live, without fault or other. Hence proceeds the Popes right of punishing, and then his bounty in pardoning, whereby hee remits, and dispenses with the penalty, but first money must be payed, and they that hath eyes may see, that this Antichristian shop is artificially surnished for the Popes honour and profit.

Our Stilt-Walker hath finely learned the same mechanicall way of cheating, out of his Institutions: for not only doth hee vent the corrupted power of his Church-censure; but because he perceived that he could have no occasion to censure, except there were many Lawes against which Christians might of­fend: Hence, above other things, he strives to maintain the won­derfull sanctity, of the power in making Lawes: of which, I will discourse a little.

And first note the mans giddinesse, which like a Leprosie, hee hath drawn from the Jesuites, in sometimes affirming, some­times denying the same thing, either out of forgetfulnesse, or impudence. For in many places he maintaines, that the Church hath power to make Lawes, which Christians are with all hu­mility to observe; which power, hee saith is holy, and so free, that Christ shed his bloud for it, and cryes out, that the Magi­strate will become sacrilegious, if hee hinder Church-men in this.

And else-where also he doth fiercely and in plain tearmes de­fend, that the Church hath no right to make Lawes. For, saith he, the servant ought not to make lawes for the Family, but the Master himself.] Who seeth not here, I and nay, and a plaine contradiction? I confesse, this our old cheater is not so simple, as not to use meanes by a frivolous seavill to escape; for hee addes, [that the Church Lawes, are not properly Lanes] but onely Statutes or Ordinances, which art hee learned out of the same School of the Pope; who being that whore in the Revelation [Page 92]clokes by her whorish impudence, her impurity and hithinesse with honest pretences.

It is ordinary with Bellarmine, to call Idolatry veneration of the Saints, the Popes tyrannie, Peters pastorall power, and so boundlesse is the Popes impudence, that though in his Festival perambulation he shines with Gold and Jewels, yet hee cryes out openly, Gold and Silver have I none.

I confesse our Stilt-walker is but a Dwarse to the Pope; yet in this as in other things, he imitates him: to that het speakes one thing, but thinkes and beleevet another thing.

For though hee confesse, that his Lawes are not properly Lawes, yet hee knowes that hee speakes this only (pro forma) to delude the credulous.

For in truth he thinkes, and with tooth and naile maintaine, that his Ecclesiasticke Statutes and Ordinances, by what milde name soever he calls them are to be held for Lawes. For because they prescribe to Christians under most grievovs punish­ments, what they must doe, or not doe, as I will hereafter shew, who seeth not, that these Ordinances have the nature of Lawes?

So that he playes the cunning Iougler, in venting abroad his Holinesse.

For amongst other Artifices wherein these cheating Huck­sters, or Regraters doe abound this is one that walking in the darke under a Vizard or Vaile, which they can turne as they will: they use when they please to increase and lessen their Greatnesse in a minute, so that they deceive the most cunning men that are, as that they can scar [...]e think this to bee the same person which they see.

If it were the purpose of this VValachrian, to learne this art of these Knaves, I confesse he is a ready Scholler, and deserves to weare Aristotles breeches in their Schoole. But that he may not deceive the too credulous by this art, in heightning and shortning suddenly the sanctity of his Lawes, I will in few words expedite matter.

First, I affirme that Church-men, such as they are now, have he legislative power in Church-businesses, that is, to make Lawes, properly so called.

Neither is it materiall, whether here we call them Lawes or Statutes: for Statutes are Lawes, ‘When they prohibite, punish, promise, command, and obliege all to observe them.’ But the failing of observation presupposeth a penalty. Hence it is cleere, that hee only hath power to make laws who hath power only to punish the breakers of Lawes.

Hence this whole legislative power is called jurisdiction, which consists in constituting, that is, in making and executing the Law.

So that it is a common Maxime among Lawyers, that hee only hath this power, who is invested with majesty, and the supreame power.] For, ‘the Law is a decree of supreame Po­wer, and there is no constitution of Lawes, without the po­wer of punishing and executing; without Empire or Prin­cipality there is no jurisdiction.]’ For they who can onely judge, and have no power to execute (such is inferiour Judges) they want jurisdiction. l. 5.15. D. de re jud. l. sin. c. ubi, & apud quem cogu. in int. rest. By which we may see what a troubler and confounder of the world the Power is, who hath produced such Monsters: So that hee hath made the Emperour a Hang­man, and an Inferiour to judge the Emperor; for hee hath as­sumed to himselfe the highest Pawn in Church-matters, and under this pretext, to judge and determine of Magistrates. But that he may not defile his Church-sanctity, hee abstaines from execution, and the use of the sword: he carryes it indeed, and shewes it to Princes, as it were upbraiding them, that hee hath snatch it from thē; yet of himself he doth not draw, except very seldome, but commands Kings to draw it, when he pleaseth. Thus he grants Kings power to execute, but hath snatcht from them the power of judging and ordaining. So that now the Prince being divested of all power of judging, wanders up and down like a great Hang-man or Gyant, being armed onely for this end, that hee might serve the Pope, that most monstrous Tyrant.

Our Stilt-walker, the Pope Ape in every thing, flyers with the same wings. He confesseth that he is subject to Princes, but not in Church-matters; For in these hee claimes right to make [Page 94]Lawes, even for Magistrates, which they must be bound to o­bey, and to submit themselves; and if they obey not, he saith, that he is armed with divine power of censuring and excom­munication. But if one take the boldnesse, to deny obedience to the Statutes and Penalties, that then the Magistrate is bound in duty to assist the Church-men with his sword, at whose beck, he must draw it, to punish the refractory, that they may keepe the Churches statutes: Who seeth not here, the idea of Pope­rie.

Among all Godly men it is beleeved, that it belongs only to God to make lawes concerning things necessary to his Wor­ship and Salvation.

For as God every where examines obedience; so chiefly in his worship he will have us to adhere to his Lawes onely: So that he accounts it stupendious boldnesse for any to wor­ship him, 1 Sam. 15. according to mens precepts.

He is so rigid in this, Isa 29.13 that he will not only have the substance of his Worship, but the very Rites and circumstances to bo ob­served according to his prescript, as wee may see by the Sama­ritans, who being returned home from the captivity, were de­voured by Lyons, 2 Sam: 17 because they worshipped not God, and yet it is said there, that they did worship God; whence it appears, that they observed the substance, but neglected the rites and circum­stances of his worship: For which cause, Priests were sent from Babylon, who might teach them the Rites of his Worship better, by which meanes they were delivered from the Lyons. So it is cleere, that the whole substance, and necessary cir­cumstances of divine worship, must be sought onely from the mouth of God, and his commands.

And because wee can consult with God no where but in the Scripture, it is evident, that nothing can be taken for Law, or divine institution, necessary for salvation, but what is in plaine tea [...]mes set down in Scripture. So that the Church hath no po­wer legislative at all, except in things not necessary and indif­ferent: to which I will prescribe these Rules.

1. Let not any Rites and Ceremonies be used in Divine Worship, which doe not plainly agree with Gods Word, and with that order and [Page 95]decencie fit for such a Worship. The Pope here makes Religious Intentions his rules, by which pretext he increaseth dayly cere­monies to that number that by them hee oppresseth Christians, and exalts himselfe.

The Stilt-walker delirous to imitate this Papall power in multiplying Lawes, prescribes also the same Rule; which is so large and loose, that he can dayly delight himselfe with dreams of new Lawes and Rites, which hee may belch out and pro­claime to his People, that hee may upbraid their servi­tude.

I deny not, but here and else-where he contradicts himself; for he is so rigid, that he calls it Superstition, to make any act to be of holy use, or to give it place in Divine Worship, without a Divine Law. Which I impute either to the mans giddinesse, or to a de­sire he hath to deceive.

For if hee admit of no act in Religion, but what is plainely contained in Scripture: Why doth hee under paine of Sacri­ledge keepe off Religious Magistrates, from making of Eccle­siastick Lawes, in calling them sacrilegious, if they offer to make Lawes for the Church, without Church-mens assist­ance.

Is it not lawfull for pious Princes to command men, that they observe Christs Lawes and Ordinances set downe in Scri­pture? Is there such oddes, whether this be enjoyned by Lay­men, or Church-men, so it be agreeable to Christs Lawes? For the Treverian prates openly else-where, that Magistrates must not make Church Lawes, because they should bee made by spi­rituall jurisdiction. So that necessarily some mystery of spiritu­ality must lye hid in Church-men, that the same Lawes of the same things (whether these things bee necessary or indifferent) may become spirituall, if they be given from spiritual; that is, Church-men, but profaine if given by Godly Magistrates. This the Stilt-walker did not learne from Calvin, but of the Jesuires, who are wont to begge much of the spirituall sanctity of their Churches. So that Calvin eloquently taxeth them for this; whose words I here subjoyne, By this pretence, false Bishops doe burthen consciences with new Lawes, that they are spirituall Legi­slators [Page 196]appointed by God, lib. 4. inst q. 10. s. 6. since the government of the Church is com­mitted to them.

Hence Apolonius may see his disease much like the Popish Scab. It is well knowne for what end the Pope doth strive so much for this spirituality in making Lawes. For hee would not seeme to be the man he is, to wit, Antichrist and the destroyer of his Masters Lawes.

But by pretending spirituality, hee challengeth to himselfe power to declare what is properly agreeing to Christs Lawes, what not,

But in saying, this doth not belong to Lay-men, how can hee prove it; when Christ saith, Drinke ye all of this: Hee saith, Drink not all of this. CHRIST saith to the People, search the Scripture. Hee saith, search them not, under paine of death.

Again, Marriage is honourable among all men; the Pope saith, it is dishonourable, and more unlawfull among Clergie­men, then Fornication.

Many such Lawes hath the Pope given us out of the Holy Scripture. But by the helpe of his interpreting Spirituality. The Stilt-walker hath publikely manifested that he understands also that Maxime, thus.

That the actions of Divine Worship are to bee taken onely out of Gods Law, to wit.

According to the POPES Dialect, that Apolonius, and such Spirituall men as he onely, are to explaine, what is properly to be taken out of Gods Law. But civill Magistrates must have no hand in this.

This is the new mysterie of iniquity, which these walachrian Jouglers are breeding; that by the priviledge of their power­full Preaching, to them onely must belong this spirituall legi­slative power, of preclaiming Lawes and Statutes every day, not against or besides Scripture.

(For this were a disgrace to these new Papists) but accor­ding to Scripture. [Page 97]yet conditionally, that under pain of sacriledge, no Lay-men presume to enquire into those holy Church-lawes, at least not to ordaine, or being ordained, to abbrogate them of themselves. For it is not the part of a good sonne, thus to enquire into his Fathers actions; but to obey the Lawes however prescribed, as being spirituall, and given by spirituall men. If once godly Magistrates suffer themselves to be blinded with this efficacie of errour, in a short time (as under the Pope) by pretending holy Scripture, all kinds of falshoods will bee obtruded upon them: that if the Stilt-walker doth not act his Co­medy in Walachria, as Becholitus did at Monaster; yet at least in out confederate Provinces, hee must have two separated formes of government, whereof the one must be independent from the other; yea repugnant in contrary lawes. That these things are intended by our new Papists, under their spirituall liberty of the legislative pow­er, is most apparent, as I have shewed already.

Secondly, it is not enough to adhere to the Scripture in ordaining new ceremonies of divine worship; but the Church must now take heed that she be not too liberall in inventing of such. For as man naturally grows proud by greatness of spirit; so of mean & dejected spirits, ariseth superstition, & then wil-worship; and if we be not wary, at last idolatry. For seldome here is there a mean kept, but men goe from one degree to another; which Paul sheweth in the false A­postles, who going about to betray the Colossians liberty, they first enjoyned them not to eat: then higher, tast not: lastly, touch not, For it is more strictnesse to abstain from touching, then from tasting: and again, from tasting then from eating: so we see in Popery, that of small beginnings, and those not evill, have arisen ceremonies, which still increasing, are become a yoke more heavie then that of the Jews. If the Walachrian Classis did not earnestly desire this, they would not be so hot in urging a sacred and spirituall liberty, to prescribe lawes to the Church.

The third thing that I would have to be observed, is, that lawes be not too rigorous: for they are only of things indifferent; which pro­perly concern not religion, but order only, & changeable circumstan­ces; which to urge with such imperiousnesse, is not the part of a Fa­ther, but of a tyrant. An example of greater moderation cannot bee had, then that which is extant in the Apostolicall Church. For when they were all assembled at Jerusalem to deliberate about the peace and lawes of the Church, although they had full power, Acts 15. yet they used [Page 98]so little rigour and authority, that they determined, or ordained no­thing, but by the consent and decree of the whole body of the Church: And they used such moderation in giving Lawes to the Syrian Churches, that they did as it were by an intreating way, re­commend them, and left in a manner freedome to every Church to observe, and to abrogate them when they became needlesse; as I will shew in that which followes. Hee that seeth Paul ordaining rites and ceremonies, will easily observe, that he was carefull of nothing more, then that the consciences of Christians might not be oppres­sed with the yoak of Lawes. For thus he sayth, This I say, not the Lord: of this I have no precept, This I say to you, not by way of com­mand, but of counsell: judge you if it be decent: So at last he concludes, that nothing was more averse from his custome, or the custome of Apostolicall Churches, then to strive eagerly, or too imperiously in commanding rites or ceremonies: as even then presaging the do­mintering pride of Church-men, which hee would shake off, and teach Christians moderation in the observation of things indiffe­rent, so that it is to be admired, how mens perverse heat of ruling cannot be curbed by his example and admonitions; so as not onely mean men, but some of great worth, have been carried headlong with too much heat. A notable example of this we may see in Hoo­per, Bishop of Glocester, recorded by Peter Martyr. He was so much moved at the wearing of a Surplusse, Bishops Cap, and other cere­monies, (which were the Reliques of Popery then in England) that he threatned to forsake his Bishoprick; whose preposterous ferven­cy learned Martyr appeased in a most wise Tract.

Worthy Calvin himself when he was first called to Geneva, did con­tend so eagerly with his Magistrates about the circumstance of unle­vened bread in the Lords Supper, to shew his aversnesse frō Judaisme, that rather then he would yeeld, suffered himself and his Colleagues to be banished from thence: but of this he repented afterward, which he did shew, when hee warned the Church of Geneva, and other Churches afterward by his writings, not to strive about that or any other ceremonies.

If the Bishop of Rome, according to these Rules, be examined, it will easily appeare, that hee is Antichrist: For not onely without Scrripture, doth he burthen Christians with innumerable decrees and lawes; but he is so rigid in maintenance of his Lawes, that hee is more severely punished for the most part, who denieth obedi­ence [Page 99]to his Statutes, then he that transgresseth Gods expresse com­mands.

The Stilt-walker followes him close at the heeles, whilst he doth so eagerly contend for the right of making Church-lawes; so that he cries out, Christs blood, and all holy things to be prophaned, if this power be granted to Lay-men, or if Church-men in this be any wayes hindered. For who but an Impostor will goe about to per­swade men that there is such a mysticall holinesse in ordaining things indifferent; as whether we may pray covered or uncovered; standing, kneeling, or sirting? with our eyes looking upward or downward? what day the congregation must meet? whether early or late? in what place, & in what garments must men pray and preach? whe­ther at night (after Christs example) or by day, the communion must be given? whether the wine must bee powred out into silver or glasse? whether levened or unlevened bread must be used? whether onely the Preacher must give the Sacraments, or the Elders also, and any religious man as it was in use among the Apostles? whether he only is to preach that is called by imposition of hands, or others also, who sometimes are better able, though accounted but Lay­men? whether the right of consecration, that is, of imposition of hands, belongs onely to the Minister, or to all the Elders also, and other members of the Church; so that confusion be avoided, and in­numerable other things, which touch not the substance, nor necessa­ry rites of divine worship; in ordaining of which, whereas there is nothing so eminent, but may not be determined easily by lay-men, as they call them, especially by civill Magistrates, yet he so swels with the pretended sanctity of this unspeakable mystery, that he wil have us bleeve, they overthrow religion and piety, who think or doe o­therwise in this, then he pleaseth. Besides, in this also hee imitates the Pope, for that he is almost more rigid in arguing and venting his Ecclesiastick Lawes, then those that are truly Divine. This hee up­braids elswhere to the Pope, as Antichristian; but in this he runs from the Limepit, and falls still into the Coal-pit; or as wee say, he leaps out of the frying-pan into the fire: For they say that it is ordinary for this Treverian to beget new dreames, especially such as serve for establishing the majesty of the Church, and treading downe that of the State; in which hee is so zealous, that hee contends more about the not observation of Christs Nativity, and other Fe­stivall dayes, about driving the Harmony of Organs out of the [Page 100]Church, about the most spirituall holinesse of Deaconship, and other trifles, then he is about the whole passion of Christ, or urging of his merits; so that a whore doth not scold more against an honest wo­man, then hee doth against both Magistrates and Ministers, if they crosse him in his trifles. On the contrary, he offends not that abu­seth Magistrates openly or privatly, though he be never so infamous, seditious, an extortioner, a cheater, and the sink of all wickednesse. Yet he is not so cunning in hiding his Popish leprosie, but the scabs which he covers in one place, he discovers in another. He inveighs much against the Pope for making such lawes as bind Christian mens consciences; and yet (such is his giddinesse) not only doth he lavishly extoll the sanctity of Legislative power, but every where so prates of the necessity of his lawes, that he openly matcheth them with the Lawes of Christ. For he cries out, that the Lawes and Statutes of the Church at this day, are of such authority, that if any refuse to o­bey them, he is to be punished with the greater and lesser censure by the Church: which every man my see toucheth mens conscien­ces. For what more grievous punishment can he denounce against a whoremaster, an adulterer, a Blasphemer, and an open despiser of divine lawes, but to punish him with his censuring Rod, and ex­communication. Besides, there can be no greater punishment, then to be excluded from heaven; but if we will credit Apolonius, he is excluded from heaven whom he excommunicates.

I beleeve the Stilt-walker laughs here within himself, as often as he affeights simple men, with the terrours of his censure; which hee knowes to be mockeries, and used by him for no other end, then to reigne over mens estates, bodies and consciences. But I now esteem of this thing as it is, and as each holy man can judge of it. Surely, if the greater excommunication be the punishment of Ecclesiastick lawes, if excommunication be the Key that truly shuts heaven, as the Walachrians say; who sees not that the conscience is touched with this, when he shall find that heaven is locked against him with the Popes or Stilt-wakers Key, except he will subscribe to the ordi­nances and devices of the Walachrians? I confesse Apolonius is not so unskilfull an actor in this Papall Stage-play, but he can with a fine distinction cleare himselfe of this blemish: for he sayth, That punish­ment is not inflicted for a Law, or thing which is indifferent, but for contumacie: As if a Magistrate should say, that the murtherer is not executed for cutting the innocent mans throat, but because he died [Page 101]y upon it. But I deny that this is contumacy, when one resists stoutly and constantly the idle devices of Church-men, whether they be ob­truded by Apolonius, or the Walashrians, or the Pope; there was never such authority in a lyer, as to make a lye become a truth. Therefore when the Church obtrudes a falshood, or commands a thing indifferent, as necessary, because she deceiveth, he is not contu­macious, who in this case resisteth the Church; but the Church is contumacious herselfe, which perseveres in her falshoods. So this Walachrian Mom: is alwayes dancing upon the Popes Scaffold, in­larging the borders or fringes, not onely of his preaching and censu­ring, but also of his legislative garment, so farre, that he would per­swade us that he offends as grievously, who obeyes not the corrup­ted word and decrees of his Church, as he that resisteth the plain O­racles of Christ. He feignes that there is an unseparable subordinati­on between himselfe and other modern preachers of his stamp, and Christs; and consequently, such a selfe-commanding and imperious power of teaching and charging Gods people, with no lesse authori­ty, then if Christ himselfe commanded; so that it is commmon with these pratlers, to perswade men with the Pope, That they heare Christ who hear them, and reject Christ, who reject them. That the Stilt-wal­ker may see this rash assertion to be taken out the Popes Schoole, hee shall doe well to shake his most inward theologicall Budget, and to free himselfe of this circle and labyrinth, which here I will interlace; and because I shall touch here the crown both of old and new Pope­ry, I will so compose my selfe to gravity, as that I shall seem to jest in a matter of so great weight as this. For I will ask, whether hee that heares Apolonius teaching and commanding, heares alwayes Christ? If he affirmes this, then he will be Pope, and infallible: If he denies this (for out of this his book we know that the Stilt-walker teacheth many falshoods;) then I wil ask further, when shal Christi­ans be certain that Apolonius speaks truth? He wil answer, that then, when he speakes according to Scripture. Well, but I will ask again, Whether he speake alwayes according to Scripture? If he sayth I, then he is Pope and infallible: If he sayth no; then I aske again, When doth he speak according to Scripture? Hee will answer, that then, when according to his skill in languages, hee weighes the Phrases, & searches out the circumstances of place, and clears all by parallell places. Very good: But I ask a again, whether Apolonius doth this alwayes well? If he sayth I, then he is Pope, & infallible: if he de­nies, [Page 102]I will ask again, when shall we know, that Apolonius doth well? He will answer, that then, when he studieth, diligently, and prayeth devoutly: for we must hope, that then God assists him, that he may not deviate from the truth.

But here a double question will arise. First, how it is knowne that he alwayes preacheth and prayeth well? For he that reads these his patched peeces, will finde, that a great part of his prayers and paines are intended to overthrow the civill Magistrate, and to pro­cure to himselfe rule and command in the Church: but I will yeeld, that good Apolonius doth all things well. I will ask then again, if he (though he pray and labour well) doth alwayes preach truth? If he doth, then he is infallible, as the Pope: If he doth not, I will ask again, How may we certainly know, that Apolonius whilst hee la­boureth and prayeth, hath the infallible grace of the Spirit? God no where in Scripture promiseth this to Apolonius, and our modern Law-givers. This indeed was true in the divinely-inspired Apostles and Prophets; but that this is true in the Pope, is the lye of Apolo­nius, and all his Jesuits: And if this Walachrian Pompion should presume to brag so much of himselfe, his owne booke would refute him; in writing of which, though he laboured most spiritually, yet it is plain, that he hath in it uttered many blasphemous and notori­ous lies. Here then having catched him, I will hold him fast, and wil convince him of fraud, in saying, that Christs commands are obeyed when he is obeyed commanding (as he sayth) in Christs Name, ex­cept he will fall into this absurdity, in saying, that he who heares A­polonius lying, heares Christ in Apolonius commanding, which I sup­pose he will think is blasphemy. Hence then it is cleare, that Apo­lonius is a deceiver, who would perswade the credulous, that his own and his Walachrian Ecclesiastick Dictates and Commands, are to be accounted the Dictates and commands of Christ, whereas Christi­ans cannot be certainly induced to beleeve this, upon any sure ground; Yea, it is certain, both by these Walachrian sayings & writings, that Christ speakes not in them; for he is alwayes true, and these are full of lies and blasphemies, but rather the spirit of Antichrist, who is a lier. But here is one hole, through which he may escape; hee will say, perhaps, that he submits his preaching to the judgement of the Consistory; and because what Apolonius there determines, is appro­ved by so many Prophets, it is very just that the spirits of the Pro­phets be subject to the Prophets, and so the people must beleeve A­polonius prophesying.

But here again I ask, whether all is truth that is determined by the Consistory of Middleburgh? If he affirmes it, then this Con­sistory is infallible, as the Pope: If he denies it, I will ask, how he knowes that the Consistory doth not erre? He will answer, that he knowes it by the approbation of the whole Walachrian Classes: (for thus hath he proceeded in canonizing his patcht book.) But I ask a­gain, whether that be infallible, what the Walachrian Classis appro­veth? If hee affirmes it, their this Classis is infallible as the Pope: (But I doe not think that then other Classes of Zealand will yeeld this to the Walachrian Spirituality, that whatsoever they determine, must be infallible.) If he denies this, then I ask again, How shall I know that the Walachrian Classis doth not erre? He will say, I sup­pose, if all the other Classes of Zealand, that is, the Synod, shall ap­prove it, I will ask him, If whatsoever the Synod of Zealand shall determine, be infallible? I beleeve the Synod of Holland, and of the other Provinces, will deny this; nor will they acknowledge the Pa­pall infallibility of the Synod of Zealand. From hence, perhaps, hee will ascend to the Synod of all the Provinces, then to the Nationall, after, to the Generall, and last of all he will mount up in infinitum: So that the Stilt-walker will find no out-let, except hee conclude in the Pope alone, to whose judgement we must submit, whether hee erre or not, saith Bellarmine, because he is subject to no mans autho­rity and correction, but is to bee left to Christs judgement alone, which shall bee in the end of the world. The Walachrians every where breathe this Antichristian spirit, who though conscious of fal­libility and error, yet are still crying out, that obedience must be yeel­ded to their Church-ordinances, under pain of excommunication. They confesse indeed, that they are not infallible, and permit Chri­stians to examine their doctrines and ordinances; but yet will not have the Magistrates to abrogate or appoynt any thing, except the Clergy refuse to be reformed. The judgement of which ease must remain in Clergy-men: so in truth, opinion, and Popish perswasion is the very foundation of this Walachrian Legislative power: thus all by an implicit faith must beleeve, that their governours how ever at other times they may erre, yet now they doe not erre; or if they do erre, yet they must not be resisted by the modest sonnes of the Church, but obeyed. Surely this opniion differs much from that moderation of the Apostles, whō Christians absolutly were bound to beleeve, by reason of their infallibility: yet the one did not absolutely [Page 104]beleeve, nor did the other absolutely require it, but submitted their doctrine and ordinances to every ones examination: so that it is in­tollerable, that a rabble of unskilfull fellowes at this day, should do­mineere over the Clergy, and by divine right, forsooth, enslave Chri­stian mens consciences to yeeld obedience to their toyes.

But here I will remove one seruple, which hath much troubled the minds even of some good Schollers. Rom. 13. Heb. 13. The Apostle wills every soule to be subject to the Magistrate for conscience sake; and hee warnes us to hearken and obey the Governours of the Church. Hence they col­lect, if the Magistrates lawes can bind the conscience, whereby God will have us obey them; then the Church laws also must bind Chri­stian consciences: for them also we are enjoyned to obey. If I were to cut this knot, I would say that there is great oddes between these two commands: for the holy Ghost in plain tearmes com­mands every soule to obey the civill Magistrate for conscience sake. As for Church-Rulers, he commands honour and obedience to bee given to them; but he doth not enjoyne every soule to this, nor for conscience sake. For those restrictions the maintainers of Pap [...] Hierarchy doe attex or knit by their consequentiary threeds: but to such consequentiary Divines it falls out as it doth to unskilfull ac­countants, who reckoning with counters, doe unskilfully transferre from one place to another the counter. Whence proceeds so great a change in the summe, that they are quite mistaken in the reckoning. But my prime answer shall he this, There is great difference between the obedience due to civill Magistrates, and to Church-governours: For God hath appoynted the former to be his Embassadours and Vicars upon earth, and Gods in his name; under which Tittle hee give [...] them this power, that not onely every soule, but also for conscience, is bound to obey them, that is, absolutely, not onely as they command justly, and lawfully, but as they command: There­fore he hath armed them with the sword, that they may force men. For if the civill Magistrate command things, either just or Indiffe­rent, the subject is bound to obey for conscience. If hee commands what is unjust, the subiect is not bound to performe, but to submit either by suffering the punishment, or by flight; but the obedience due to Church-Rulers is farre other: for they are not to bee obey­ed absolutely, because they command, but conditionally, if they com­mand lawfully.

For these Spirituall Rulers must be tried if they are of God, or [Page 105]not: For if they enter not in at the doore, the straight way, but un­lawfully, by a back-doore, become Shepheards, Captaines and Ru­lers, they are not to be obeyed, but reiected as hirelings and wolves. Again, if they enter in lawfully, so that they sit with the Scribes in Moses his Chaire, and yet wil mingle the leven of their Traditions, they are to be avoyded as blind guides: yea, [to be cast out as unsa­voury salt, and to be trod under foot.] Christ himselfe comman­ding, as I will hereafter shew more fully: so that here now we may see another Legislative Divinity, quite different from that of the old and new Papists: for the Pope hath long since perswaded Christi­ans, that every soule must be subject to him (even of Princes) as to the universal Steward of the Church, and that for conscience sake, they are bound to obey his Edicts absolutely; for which end hee hath armed himselfe also with the temporal sword (for he carries two) that he may shew himselfe to be the transcendent sword-bear­ing power of Paul, by which right he claimes to himselfe such ab­solute power in the Church, that though sometimes he creeps in like a Fox, and reignes as a Lion; yet he will bee absolutely obeyed, till he die like a Dogge.) The same is the ground of the Walachrian Juris­diction: For the Stilt-walker doth not on this lay the foundation of speciall and divine right of law-giving, that hee is a lawfull Pa­stor, and commands things lawful, (for so he should be subiect to e­very mans examination;) but upon this priviledge, that hee is the Captain, Leader, Shepheard, and Embassadour of Christ; in which Authoritative and Regall power, he so reioyceth, that he openly con­fesseth the Magistrates themselves to bee subiect to his lawes, and that it is not in their power to make Church-lawes, so that hee doubts not to accuse them of tyranny, if they presume of themselves to command Church-men, or to question or abrogate Church-ordi­nances: so that the Walachrian Papists chiefe drift is, under pretext of legislative power, to dominiere over Magistrates, and to prescribe lawes, not onely in Church, but in civill affaires also, as shall seeme best to the Walachrian supercilious spiritualities. Many examples of this matter doth the Stilt-walker shew at Middleburgh; whereof some I have mentioned already, I will adde one more, of which hee vapours much elsewhere in his patcht book.

Heretofore the Magistrates of Middleburgh (as they say) ordered, that in the Church, Organs should be used, for regulating the tunes in singing of Psalmes. This gave occasion to the Walachrian to [...]re­prove [Page 106]the Magistrate; and, as they say, hee did shamefully in his Pulpit, inveigh against this order, shewing the indignity and erro­neousnesse thereof, to the people, not without scoffs. And because he was not ashamed to set down in this book, the summe of his rea­sons, which he impudently used against his own Magistrates, it shall not be amisse by the way to refell them. First, he sayth very impe­riously, that this order is very repugnant to Divine Right, and the Chur­ches practice. His prime argument is, That Organs were used in the Iewish Temple: whence he concludes, that hee digges up againe In­daisme, who brings Organs into Christian Churches.

How frivolous this reason is, any indifferently learned, may see. For I ask, if every thing used in the Jewish Temple, be unlawfull in Christian worship? I suppose he will not say so, if he be wise: For either there must be no Christianity, or God must create new Ele­ments; for in the Jewish worship were not onely Organs, Cym­bals and Tymbrels, but Gold also, Silver, Garments, Silk, Wooll, Water, Bread, Wine, and many other things. He ought then to have declared more particularly what was precisely ceremoniall, and not to be used, when we see that every thing is not to be reiected.

He instanceth, that Christians should at least omit these things, which served for the worship of the Jewish Temple. For because God destroyed that Temple, he gathers by an unanswerable Argu­ment (as he calls it) that what was used in the worship of that Temple, was abolished, and should be removed from Christian worship.

But here againe he feeds his Reader with toyes: for if we must use nothing in Christian worship, which was ordained for the Jewish worship, why doth he use Churches? In the worship of the Tem­ple, there were not onely Organs, but the Book of the Law also, and Water, Bread, Wine, a Table, an Ark, Seats, Pulpits, Stones, Linnen, &c. Why doth he not also desire the removal of these things? The very singing of Psalmes is borrowed from the Jewish worship, Epist. ad Hooper. sayth Martyr. Why is not this also reiected by the Law-giver A­polonius.

He instanceth, That Pipes and Organs are dead things, and wind In­struments, and as it were Rattles fit for such children and stiffe-necked people, as the Iewes; but these become not Christians.

I answer, the Stilt-walker hath so little breath, or spirit in his Assertions, that he produceth nothing that hurts these pipes or Jew­ish children. For the question is still the same, to wit, if dead animal [Page 107]things used by the Jewes in their worship, are to bee rejected by Christians in their divine service, why doth hee onely remove Or­gans? It is to be feared, that if such another Night-bird grow as A­polonius, that not onely Organs shall be taken away, but Books also, Tables, Pulpits, Deskes, Garments, and other things. So that this Walachrian pratler will bee forced not onely to weary himselfe in standing, but also immodestly to wander up and down naked. This petty Law-giver then is too imperious against Magistrates, who dares break in upon their right so rashly, and Magisterially declare these things unlawfull, which God hath not condemned, but hath left free to Christians. Besides, the Harmony of Organs is usefull to hinder the confusion that many times is in singing. The Magistrate indeed makes use of skilfull finging-men to regulate the tunes of the Psalmes; but we find by experience, that these are not sufficient to hinder the undecent confusion in singing. Now if the Harmony of Organs be a decent help against this seandall, who will not see that this Walachrian is a railing fellow, who so injuriously rageth against Magistrates about an order not prohibited, but of long conti­nuance and profit. Surely, he that will but indifferently think, that when there was no publick worship, David did drive away the evill spirit from Saul, by his musick: On the contrary, that Micha the Prophet stirred up the good spirit in himselfe: He will confesse with me, that Christian Minds may be cheered, and modestly excited in divine worship, as well by the musick of Organs, as of voyces: So then, by this example we may see what wil be the end and ef­fects of this holy and free legislative Church-power, for which the Stilt-walker in Walachria doth so much contend; to wit, that some spirituall Night-bird, out of idlenesse, and his itching pride, may whilst he is farting in his study, conceive the creame of some new spirituality, and then in his superlatively sacred Consistorial Affem­bly, by the Cockes egge of contention, to which presently the Clas­sick Toads crawle together, that by cherishing and sitting upon this egge, at last the new Basilisk of Errour and dominiering may be hatched. Such was the proceeding of this new Apolonian Monster, & daily such kind of Chickens will increase: If all such kind of Ver­min be not choked within their Consisto [...]all shell, by a plenipoten­tiary presence, before that by their breath and hissing, they infect the aire all abroad, to the destrnction of all that shall heare or see them.

The summe of all is this, that now there is no speciall, or any my­sticall priviledge of sanctity, in making Church-lawes and statutes, from which pious Magistrates are to bee kept off: For either these are ordinances of things necessary for salvation and divine worship, all which are contained in Scripture, and are the ancient Lawes of God, not of their modern Church; but who will say that it is un­lawfull for godly Magistrates to make dicrees, and command men to observe Christs Lawes? Truly, if wicked Magistrates would make such Lawes, and enjoyn Curistians to keep the pure com­mands of Christ, they should not be sacrilegious, but most worthy of praise: Or else the lawes which they make are of things indiffe­rent, which concerne the order and decency of the Church. But be­cause he confesseth himselfe these things to be free, and no way bin­ding the conscience; whence I pray, proceeds so great a holinesse in ordering things not properly holy, but free? Or (as it often useth to be) lawes are made of things faigned, false, and unusefull, as we may see among Papists; but these make the law-givers prophane, not holy.

I might now seeme to have put a Bit in the mouth of this huge Beast of Walachrian-Popish-legislative-power, but that there remaines yet a halter concerning the facred right of Dependency. For the Wa­lachrian Papist is so fruitfull in hatching new sanctities, that just like a Potter he makes of the same clay first a Censeriall Platter, and then a Legislative Chamber-pot, that now nothing is more easie, then whilst the wheele is turning, there may be framed a cover fit for such a pot, to wit, the holinesse of Dependency: for because it is the charge of Church-men to have care of her, and so remove scandals from her. Hence is begot among them the power of censuring, then of making Lawes, according to the spirituall and holy pleasure of the Walachrians. Now Church-ordinances cannot be made cursori­ly in the Market-place, Spargere [...]. or streets: for this were to shit as dogges do when they are running: but there is need of preparation, that this high spirituality might be uttered in Consistories, Classes, and Sy­nods: whence among Papists ariseth the sacred right of depen­dence.

However, I confesse that there is some use of Ecclesiastik meet­ings, yet this Il'e say, that these are meere devices, which the Wala­chrian Prates of their precise sanctity: for hitherto it is not known by any example, or command of Christ, that it is a matter of such [Page 109]necessity and sanctity, for making up of a Church, that there should be meetings in Consistories, Classes, and Synods; as if the Magistate must therfore be called sacrilegious, if either hee hinder, or joyne with them, according to his authority: for whilst they keep no moderation in these meetings, but ascribe too much power to them, they make a Pope of the Church, or else run in infi [...]i [...]m. which I thus demonstrate: If a brother, saith Christ, wrong his brother, Mat. 18. the matter must be com­posed between themselves; if that cannot be; two others must be im­ployed; if they can do no good, they must tell the Church: and here Christ stays. That is a great argument for Independents, in that Christ goeth no higher then a partieular Church. Oftentimes experience teacheth us, that cōtroversies are thus better taken up then in Classes & Synods; because there they are better known in all their circum­stances, & clearer from affections. But the old & new Papists wil none of this: for so they should want much of their sanctities: whence they pleasantly talk by way of comparisons: If the Church, that is, the Consistory, should erre; then say they, accoording to Christs com­mand, two or three Churches must be imployed, and they wil make a Classis. Here is a goodly increase, for two or three brothers to be enlarged into two or three Churches. This is the Popish increase, who of one Peter, the chiefe Pastor of the Church, have made innu­merable successors Popes and Peters, as it were. But if it should hap­pen, that the Classis should erre, here the increase multiplies: for then two or three Classes must be imployed, which makes a Provin­ciall Synod; and if this Synod also should erre, then the Synods of di­vers Provinces must be assembled, which make up a general Councel of that Kingdome or State. But if this also erre, then the Councels of divers Nations must be assembled; and so there shal be a National Councel: & if this suffice not, then all the Nations of the world must be assembled; and so wee shall have an universal or Oecumenical Councell. But here Bellar mine is doubtfull: Loc. de conc. c. 2. for if the decision of the truth depend from the judgement and meetings of all nations of the world, we shall never be certain; because there will be alwayes, some doubt, whether some nation or other in the world hath not been omitted, and not consulted with: and because there is no Mo­narch that commands all the world, he confesseth that there can be no Assembly of such a Councell, so at last hee puts a period to the increase of Synodicall dependence, as Apelles did, who not being able to expresse the sweating of the horse back by his Pencill, is said to [Page 110]have dashed his spunge against the picture, and so to have expressed it. Even so with the spunge of ignorance it was needfull to blot out the increase of dependency, that hee might find an end of Synods. For at last hee concludes, that that is to bee accounted an Occumenicall Councell, to which if not all the nations of the world come, yet they might have come, because none were excluded. Though I confesse the Jesuits have found out a shorter and certainer way to bound in De­pendency: For they saw that this Synodicall Argument did increase in infinitum; therefore Bellarmine, that he might not leave the matter in suspence, at last terminates the decision of all lawes and questions in the Pope, either with or without a Councell; so that indeed Anti­christ is the end of Roman dependency. The Walachrian Dependants doe execrate an Ecclesiastick Pope, but chiefly the Civil; whence ne­cessarily the end of their dependency is either in infinitum, or opini­on, or many Popes: for if all controversies must be drawn from a bro­ther to a brother, from these to a Consistory, from this to a Classis, frō the Classis to a Provinciall Synod, from this to a Nationall, from a National to an Universall, and this still greater and greater, must not then this matter run in infinitum? or else it will end in this opinion, that he who judgeth last, shall be thought to judge best, whether his judgement be good or bad. What else is this, but to make Popes of so many Judges? But it is unlikely that ever Christ ordained in his Church such a Judicature of controversies; because it is absurd, and setteth up that domination which Christ forbids in his Apostles: Mat. 20. For by these meanes, whether it be right or wrong, the greater Synod will command the lesser; this lesser, the Classis; and this, the Consi­story; and the Consistory, the brethren, as it pleaseth: and so by right of this Dependency, the whole Church-government will be no order, but Empire, or tyranny: for every inferiour will be forced by blind obedience, to yeeld to his superiour. I call that blind obedience not only when we must not enquire of the thing judged, or to be judged, which is the Popes practice; but when such is the government of the Church, that whether you find her error, or not, yet you must obey, untill the Church-men shall say, that they have judged amisse, which will never be; I will confidently say, that this right of dependency is so absurd, that the Walachrian never borrowed from Christ, but from Antichriff.

It is commonly objected out of Mat. 18. where Christ himselfe instituted three degrees of dependencies: from one brother to ano­ther, [Page 111]from brother to brothers, from brothers to the Church; whence they collect by an argument, à paribus, that Christ also instituted the other degrees from the Church to the Classis, from this to the Sy­nod, &c. I answer, that here a matter of priviledge is handled, and that most holy: but in priviledges, words should be very plain, nei­ther must we give any thing to consequences, or where the law doth not distinguish, or adde, must we adde any thing: whence I gather, that by Christs command, men must not goe beyond these three de­grees; because he appoynted no more: for Christ ascends no higher then from the three brothers to the Church; which she weth, that Christ by the word Church, understands only a particular Cógregati­on, not Classes and Synods, even to the Oecumenical: for it were too great a leap from three brothers, to send Christians to the universall Councell, if this were meant by the Church. Again, it is not likely, that Christ under the name Church, doth comprehend Classes and Synods; because he there speaks onely of private quarrels to be taken up between brothers, of which there is no need of meetings of Clas­ses, Synods, even to the Oecumenical; for then every day these Sy­nods should be assembled, because such controverfies may arise daily; and if they did not arise, the Walachrian Dependants would daily stir them up.

2. For Dependency they alledge these words of Christ, Where two or three are gathered together in my name, there I will be in the midst of them. But what they collect hence is of no validity. For first it is known, that all Consistories are not gathered together in Christs name, nor Classes, nor Councels; but oftentimes two or three may be together reverently, and in the feare of God, when on the contrary, a Classick, or Synodicall Assembly may cast of all reverence of Christ. So we see that when the two Disciples were to going Emmaus, Luke 24. Christ was in the midst of them, when as he hath not been present in greater Assemblies, where contention hath been. Therefore I say secondly, that this consequence is weak; because Christ promiseth that he will be present to two or three, therefore he wil be much more present to ten, a hundred, or a thousand. But thus the Walachrian, after the Je­suits manner, doth in a manner conclude; but in this he is unsavoury, as if he should argue, that because Christ said there should bee peace and concord between two or three, therefore there should be much more concord between ten, or a hundred: for as peace and order is not so easily kept in great meetings, as in smaller; so there is no ne­cessity [Page 112]to think, that truth, or the decision thereof, should be more ex­actly found in great then in small assemblies. Not onely hath Nazi­anzen, but also all times have taught, that matters are not alwayes better judged in greater Church-meetings, then in lesser; so that ne­cessarily either Christ performeth not his promise (which is blasphe­my) or else the new Papists misunderstand Christs promise & think foolishly when they conclude a priviledge of so great and exact sm­ctity, 1 Cor. 14.32. out of a promise not rightly understood.

The words of Paul seem to be plainer, The spirit of the Prophets is subject to the Prophets. Whence they gather the divine right of assem­bling Consistories, Classes and Synods. For how shall it appeare better, that the spirits of the Prophets are subject to the Prophets, then when the ordinary Church-prophets are subject to the Consi­storial, and these to the Classick Prophets, the Classick to the Syno­dal, in infinitum, and so a greater Prophet must command the lesser subject to him? These are the Enthymems of old Papists, with which the Stilt-walker doth exactly correspond for polishing the right of his Dependency. I answer, that he makes a Mountain of a Mole-hill, who wil wrest all this out of Pauls words: for this is not his mea­ning, that the fewer Prophets should alway subscribe to the vote of the greater number: this were a rotten paradox, which brought in Antichrist; because we find many times, that the opinion of one lay­man hath been sounder then of many Clergy-men. Neither wil this follow out of Pauls words, that the Prophets of lesser authority should be alwayes subject and obedient to those of greater authority. This were true indeed, if there were present one that were divinely inspired, he truly were to be preferred before a thousand others, and all others not divinely inspired, were to submit to him. But whereas divine inspiration is ceased, no such superiority or preheminence must be placed in any one, to which absolutely other Prophets must be subject. For howsoever the Stilt-walker prates, with the Papists, of the abundant assistance of the spirit, which lay-men ought to hope are in their Leaders and Pastors, when they meet together in the Consistory, Classis, or Synod, that so hee may procure to himselfe blind obedience: yet this is certain, that there is no such promise ex­tant, which shall continue for ever. And all ages teach us, that often­times dangerous aad most hurtful poyson hath proceeded from them that excell in number and authority; as may be seen in the rising and progresse of Antichristianisme: So that doubtlesse there is another [Page 113]meaning of Pauls words, then this Popish one: For he speakes of the government of the Church of his time, In 1 Cor. 14, 32, &c. which was farre different from that which is now, as Aretius notes. At this day the Minister alone doth all, and takes upon him whatsoever is judiciall; that hee alone may preach with authority; as for other Church. Prophets, they like women must hold their peace in the congregation; neither doe they doubt, but he shall be severely punished in Walachria, who though a Prophet, should take upon him either privatly or publickly, to reprove Apelo­nius for his errours and lies, though he deserve it if he were not cur­bed by the Magistrate: So that the whole marrow of modern Depen­dency, chiefly of the Walachrian, obttude upon Christians (every one of which is now a Prophet) what they please; and if perhaps hee shall be found in an errour, then to betake himself to the Consistorials, such Prophets as himself, then to the Classiairies, (as we see in this work) at last to Synods; of all which if the greater part should be mad with the Stilt-walker, all other Prophets must be forced, whether it be right or wrong, to submit to these mad men. It was farre otherwise among the Apostles, as Paul intimates in this place; every one performed his own part: some did speake with tongues, others did interpret, others did rule the Church as Governours and Captaines, others gave almes, Rom. 12. 1. Cor. 12. not onely of the Church goods, but of their own also; some did give com­fort, others healed the sick, others did prophesie; neither was this done sparingly, or by a few, so that not one did take upon him the Of­fice of preaching by authority (as the Walachrian would have it) but many had the gift of prophesie: for God then did so abundantly powre out his Spirit, that oftentimes in the congregation, they might see one suddenly inspired by God, and furnished with the gift of prophesie, who before sate among the common sort. Yet because Paul was fur­nished with all spiritual gifts, excelling all others in Apostolical digni­ty, lest the Church should imploy too many Prophets without order, he prescribes these lawes, that by turn every one should utter his pro­phesies and revelations, whilst others hold their peace. And left the people should be wearied with too long exercise, that they should not prophesie above three at a time: lastly, that they doe not give them­selves to strife and quarrelling, For they prophesied by the inspiration of the holy Ghost alone, they should never utter contrariety, though they spake divers things, and in a different way and degree of revelati­on; as might be seen in the Prophets of old; an example of this is re­corded by Josephus in two famous Prophets, Ezekiel and Ieremiah: this prophesied at Ierusalem under Zedekiah, that King Zedekiah should [Page 114]be carried captive into Babylon: the other being captive in Babylon, foretold that Ierusalem should be taken, and that Zedekiah should not see the King of Babylon. These two prophesies did seem to be contra­dictory; but yet by experience both were found true: for Zedekiah came captive to Babylm, as Ieremie prophesied, and yet did not see it, as Ezekiel-foretold; because the King of Babel had put out his eyes before he was carried away. So it fell out among the Apostles, that though they preacheddivers things, and in a divers way, yet they all uttered the same thing. Thus then it was alwayes true, what the Apostle here saith, The spirit of the Prophets is subject to the Prophets, so long as they met toge­ther being inspired by the holy Ghost: For it is impossible that they should not agree among themselves; but as soon as the false Apostles did mingle themselves with those who were divinely inspired, and when with them began to quarrel Alexander the Copper-Smith, Hyme­neus & Diotrephes, speaking evil words, then it was no wonder if dissen­tions did arise among them, and that the spirit of the true Prophets did never submit themselves to false Prophets. If these things fall out then, when men divinely inspired were present; how much more intollera­ble is it, that some Walachrian babling fellows should at this day meet together, and think that by right of dependency, the spirits of all men must be subject to them?

There be some that expound Pauls words thus, The spirit of the Pro­phets is subject to the Prophets, that is, to the writings of the Prophets, or the Scripture; so that the meaning is, all the spirits and sayings of the Prophets are to be examined according to the Scripture as the analogy of faith: which interpretation is true indeed, but makes nothing for the Walachrian independency, which goeth about to set up Popish Hierar­chy, to wi [...], that whatsoever the Treverian Rat dreams, the Consistorial Rattle-mouse must approve; and what is liking to them must bee re­ceived by the Classick Owle, by whose consent it will finely fall out, that the spirit of the Prophets bee subject to those Prophets; that is, the Apolonian Prophets must meet in Consistories, Classes, and Synods, as often as they please, that there they may perhaps compound old quarrels, and beget new ones, or at least spend victuals.

For the perswading of the holinesse of dependency, they ascribe much to the institution of the Jewes; whom they say had lesser assemblies in each citie, all which depended from the general assembly at Ierusalem.

I confesse the old Papists have borrowed this (as many things else) from the Jewish Common-wealth, that the holy Clergy might have among themselves a dependency and subordination, so that at last all [Page 115]depend from the Pope, as from a rotten threed. But because that go­vernment was tied to the ceremoniall sanctity of Ierusalem the holy Citie and Temple, which long since is destroyed, I wonder the Stile­walker doth not call to mind how disgracefull a thing it is to dig up a­again Indaisme. For by this irrefragable argument, he did upbraid his own Magistrates with Judalsme, and the rattles of carnall Jewes; be­cause they onely made use of Organs, used among the Jewes, to rectifie the tunes in Psalmes, whereas he borrowes not onely from the Jewes, but from the Papists also, the whole mystery of dependency and go­vernment, as a thing most sacred; although this also was in the Jewish dependency (as I will shew elsewhere) that Magistrates were present by divine right in all Judicatures: and thus hath he overthrown him­selfe.

But the main ground of dependency is taken from the custome of the Apostles; they had often Church-meetings, and (if Magistrates will beleeve it) they had a Councell at Ierusalem; which therefore by the old and new Papists is called, the first Councell of Ierusalem. This ex­ample is of such moment with Apolonius, that he acounts him sacrile­gious, that will dare to hisse against it: whence he concludes, that it is of divine, sacred, and Apostolicall right for Church-men to meet in Consistories, Classes, and Synods; and therefore that it is Simoniacal, wicked, and tyran [...]ical for Magistrates to deny this now to the Church-Walachrian-Papists.

I answer, the examples of Christ and his Apostles, as I have often sayd, do not alwayes make a perpetual law, except a command be joy­ned, or some circumstance evince it. For they did many things upon oc­casion, which we neither can nor ought now to imitate. For example, rich men brought their goods, and laid them down at the Apostles feet; which goods the Apostles distributed: of which care afterwards the Apostles freed themselves. Paul went up to Jerusalem to see and to salute Peter; Phil. 4.15. in imitation of which Bishops and Kings goe up to Rome to kisse the Popes feet. Paul, so great an Apostle, was maintained by the gifts of the Philippians. The same Paul at Corinth with Aquila and Priseilla, returned to his Handicraft, yet preaching that he might have regard to his honour and maintenance. But it is strange to see how at this day the Apol [...]nian Z [...]lets doe abhorre this exam [...]e, that di­vers times smatterers in learning, have crept from their worldly Me­chanick trades, into the holy, Ecclesiastick, spirituall Pulpit; but I can find none now who will return to their Handicrafts again, that he may ease the Churches: neither doe I much urge this; for Apolonius wil say, [Page 116]There is no need now. However the Magistrate with him is worldly and carnall, by reason of which he is unable to touch spirituall Church-affaires; for they are of a heavenly extraction, and as it were Aristotles quintessence; yet he doth well in heaping stipends upon Church-men: yet the Stilt-walker with his fellowes, plainly threaten, that unlesse they will keep off their sacrilegious lands from their spiritualities, that they will one time or other strip the Magistrate of their bountifull pow­er: nor is it hard for them to draw this right also out of their divini­ty, if Magistrates will beleeve their devices and trickes. For as hither­to the Walachrian divinity hath ratified that Magistrates have no right to be present or president in their Consistories, Classes, or Synods, by reason of the holy Dependencie, or have any power to gather or distri­bute the almes, be cause of the holinesse of Deaconship: even so they have no right to meddle with the revenues and stipends of Ministers, by that Apostolicall law: The mouth of the Oxe that treadeth out the corn, must not be muzled: And, he who serves at the Altar must live by the Altar. By which Title the Pope now a long time hath challenged to himselfe this holinesse; but it is to be feared, that if the Magistrates out of their negligence, will yeeld to the new Walachrian Papists, and chiefly to the Apolonians, this part also of spirituality, lest a great earth­quake arising out of this exhalation, miserably shake and overthrow both the Cities of Zealand, and of the united Provinces, and also destroy and overwhelm the Magistrate in this ruine. But this by the way con­cerning the Major of the Argument.

I answer then first, it is usuall with the Stilt-walker to blabbe out many things without judgement, concerning the Apostolicall custome of teaching, censuring, and governing, which at this day belong no more to the Papall modern Hierarchy, then heretofore Hercules his shooes to a child. For the custome of the Apostles both in dignity and manner of meeting in the Church, is infinitly different from our mo­dern Assemblies. Secondly, I know the ancients doe much extoll that meeting of Jerusalem; therefore they call it a Councell, which the new Walachrian Papist borrowes from him: and I deny not but those first Church-worthies did excellent things in setling of the Church: But I cannot be induced to beleeve, that it was a Synod, or that it had al­most things requisite for a Classis, if they be examined according to the pomp of modern dependency and things required for a Synod, which will appeare by the circumstances added by Luke.

1. Luke sayth nothing of calling this Synod, concerning the right of which our Dependants do so much strive; the Text intimates, that they [Page 117]met onely occasionally: some Judaizing brethren came from Ierusalem to Aatioch, where they troubled the Church, saying, that Paul differed in doctrine from the Apostles at Ierusalem. That the Church of An­tioch might prevent this evill, appointed that Paul and Barnabas, with a few that might accompany them, should go up to Ierusalem: neither doe I find any where, that an order was sent to those of Ierusalem, that on such a day, in such a place, they should prepare themselves for a Synod, which necessarily must have been done at this day: if a day had been appoynted for this Synod, would Paul and Apollo's going thither, have travelled over Phaenicia and Samaria (as Luke records) which was in a manner to goe out of the way? Their comming also is so described, that it was acceptable to the Church of Iernsalem, but yet unlooked for, as may be conjectured. Besides, Luke records no where that the Legates of divers Churches and Synods came to this meeting, which must have been, had this been a Synod. I confesse, the Stilt-walker would fain perswade this to the English, that the Deputies of divers Churches did meet in this Synod: But in this hee shewes his falshood, and how he participates of that lying spirit, by which God would have Kings to be deceived. But that he may not here cosen the English and Netherlanders, I fore-warn them, that he in this lieth, and cheateth them divers wayes. He cites the 26. and 23. verses of that chap: Act 15. but he who wil read all things attentively, shal find, that Luke sayth no­thing of the Deputies of divers Churches, as Apolonius feignes. But chiefly observe his errour in alledging to prove this matter, Acts 21.16. where it is recorded, that with Paul going up to Ierusalem, there joy­ned themselves some Disciples, bringing with them one Mnason of Cy­prus, with whom the Church had lodged; but not a word of the Deputies of divers Churches; and if any thing be found like this; it is too much impudencie and stupidity to confound this going up with that Acts 15. For there is many yeares difference; for this was almost in the be­ginning of Pauls Apostleship; but that in the end, because shortly af­ter Paul was taken, and carrid to Rome; so that Davus here hath not well divided his times, which is so much the lesse to be indured in one so proudly puffed up, who is so luxuriant in urging his own Embassie, his authority in preaching, and his inseparable subordination to Christ: So that there is nothing more likely, then that this Walacheian doth belch every day out of the Pulpit in Middleburgh, many absurdities and lies by authority, who durst obtrude to the learned English, both in writing and print, such manifest falshoods. Now that we may further search out in this sacred Assembly, the pomp of a Synod, we must see [Page 118]if we can find in Luke any thing of Order, of Sessions, of letters of cre­dence, of the choyce of a Moderator, of the right of decision, and many o­ther things required in a Synod; which the Pope hath finely painted out; of whose fetches this our Pope is not a little proud, so that hee bewitches the Magistrate with the sanctity of his Dependency. Surely Luke makes no mention of these toyes, which pride afterwards found out: but on the contrary, we see that the whole people were present at this Assembly. For it is said, Acts 15.4. that Paul and his company were received by the Church, the Apostles and Presbyters: Neither were they there onely to consult, but also to decide and to determine. For it is sayd, v. 22. It seemes good to the Apostles, Presbyters, with the whole Church. Neither is there any signe that matters were carried by votes, neither was there any dispute about the Moderatorship. There were so many Apostles, and pillars of the Church present, yet no man impaired the others authority, as if there had been need of the Empe­rour to be there with his Scepter, & of the Pope with his Crosier staff, but every one spake as occasion served, sometimes Peter, sometimes Paul, sometimes Iames, others being silent: for all without law, or command, abstained from confusion and tumults; so that when one spake, the other held their peace. None therefore of the Apostles did assume to himselfe any Judiciall power or prerogative, such as is brag­ged of at this day.

Now if we look upon the event of the Councel, there is nothing that favoureth of any pomp or Synodicall pride, such as is at this day: they concluded not proudly, as the Pope doth, but thus, it seemes good to the Holy Ghost, and to us. Nor did they impose their ordinances up­on all Nations; but onely upon the Churches of Anti [...]ch and Syria, which had imployed their help and Councel. They were so moderate in commanding, that they rather perswaded then commanded: for in a familiar letter they wrot to them even concerning the piety of their Legats, Judas and Sylas, praying rather obedience from them, then requiring it; which they needed not have done, if they had pur­posed with the Pope, or the Stilt-walker, to command with authority. Lastly, the lawes which they made, were of things indifferent, which they did not urge so rigidly, as not to leave it free for any to doe as they thought good, when occasion served, as afterwards we know the Galatians, Corinthians, and Romans did violate these lawes, when the [...] was no danger of offence, as Calvin elswhere fitly sheweth.

This then is that holy Synod! this is that first councell of Jerusalem, of which both old and new Papists doe so much bragge; in which if [Page 119] Apolonius shew me all the the toyes and spirituall requisites in Sy­nods, he shall be to me great Apollo; such are, The calling of Synods, the chiefe of Deputies, the Letters of credence, the power of consulting and dciding, the right of Moderatorship, the pluralities & collections of Votes: whether Synods can make Lawes Dogmaticall, or Diatacticall: whether these Lawes are to be ratified by Magistrates? whether Magistrates are to be present at Syneds? or if they are, to moderate? Whether they are to have a sentence definitive, or deliberative? whether Church-ordinan­ces may become Church-lawes? whether they bind the conscience directly or indirectly? Whether they oblige by a coactive spirituall power? and innumerable other things which hee hath gathered out of the Popes Danghill for Jewels, and with them hath stuffed his work. Truly, if he can draw these things out of this Apostolicall meeting, hee will deserve to be made of a poore Walachrian Shepheard, an English Bi­shop, or a German Superintendent. I can scarce think that this As­sembly was a Classis, in respect of outward things, and not much o­therwise to be accounted, then if the Church of Snecana, or Doccoma, should in a different case consult with the Francian or Leowardian Church, and should send two or three of their Church, and receive from that Church, a writing concerning things indifferent.

They commonly answer, that all the Apostles were present, which gave to this meeting the honour of a generall Councell. I confesse, that the authority of this Councell was so great, that it exceeded all the Councels of the whole world; and if at this day there were a councel, in which so many, yea, if there were but one divinely inspired, his authority should bee of greater account with mee, then of all the wise men in the world: But because it is disputed whether this was such a Synod, as the Dependents at this day describe, they are no lesse foolish that perswade this, then if they should prove the Popes proud Scarlet Robe out of Peters Fishermans garment. Truly, if all the mee­tings in which CHRIST and his Apostles were present, are to be accounted Councels, there were many Councels in the Apostles times.

But they say more, that this meeting did impose lawes upon the whole Church, and therefore must be held for a Councell but this is false, as I shewed before. For if every meeting which ordaines and decrees such things as may be usefull for many Churches, bee a Coun­cell, then sure many Confistories are to be held for Councels.

And now I have overthrown the Foundations of Popish Depen­dency, not that I dislike the meetings and conference of one Church [Page 116] [...] [Page 117] [...] [Page 118] [...] [Page 119] [...] [Page 120]with another for the preservation of peace and truth when time and place shall so require. But I would not have men think, with these new Papists, that there is such necessity in this worke, as if Gods worship could not subsist without it, or that there is such an inward sanctity in it, that pious Magistrates must not meddle therewith. It is common­ly objected, that civill Magistrates could not be present at Ecclesiastick meetings; because in the Apostles times there were none such among Christians: but besides that this is doubtfull, this is at least certaine, that the Apostles did so govern the Church, that they admitted the whole body in managing Church-affaires; which because it consisted of many Lay-men, it is apparent they were not so precise as to think any man unworthy because of his secular calling, or unfit to manage all Church-businesse, as I will hereafter shew more at large.

But let pious Magistrates know, that of old under Christ and his Apostles, the coactive and principall power of the Church resided mi­raculously in those governours: and because this miraculous power is now ceased in the Church-rulers, and resideth ordinarily in pious Princes, that it is their part to be chiefe, and to be Presidents in all Church-Assemblies: not as if they were to doe what they please a­gainst Law, which is the direct practice of the old Papists, and indi­rectly intended by the new, under the vizard of Ecclesiastick Jurisdi­ction: But that being furnished with the gifts of piety and prudence, they may be at this day, the Churches Eyes, Eares, and Hands, and may every way benefit her; chiefly in such places where the Apoloni­ans that can turn themselves into all shapes, hunt after command and worldly honour, and by their seditious pens and tongues, teach Chri­stians to be sawcy and rebellious to pious Secular governours; whom if they keep under, according to their just and divine authority, they will case Christians of many inconveniences, and shall exceedingly be­nefit them.

The Scripture speakes of many other things which belong to the Ministery, which are, To assist the poore with their prayers and comforts, to help poore widowes with their counsell, and with such things as they want, to visit the sick; and to cure them if they can. These works God exceedingly commends; but because they are servile therefore Apolo­nius leaves them for holy Lay-men, whom commonly they call Visiters of the sick: he reserves for himselfe whatsoever hath in it superlative spirituality and jurisdiction, to which he hath lately transferred the right of collecting and distributing almes to the use of the poore. For although hitherto all good men have thought it a benefit that Magi­strates [Page 121]have out of their own purses helped the poore members of the Church, and taken care for them: Yet the Stils-walker by his seraphi­call acute wit, finding out some inconveniences that may redound to him and his colleagues, if this power should be in the Magistrate, he sharply contends for this holy priviledge, as being a part of Ecclesia­stick Jurisdiction; and therefore is sayd publickly in writing to have in an imperious way signified to his Magistrates, that they have no right to collect and distribute; and that it is unlawfull for them here­after to thrust their prophane Secular sickle into this sacred corn. He is sayd also to become so untoward, that with his Walachrian Classiaries he hath forbid the Deacons of all the Walachrian Churches, that they should upon any order from the Magistrate, gather almes for the Irish. I confesse that I cannot, being so far off, fish out every thing exactly: yet because the rumor of this Paradox, and summe of his reasons are come hither to us; such ridiculous delight there is in this inquisition, that although I make haste, yet I cannot but a little touch upon these trifling conceits which he hath divulged.

He doth not think almes in it selfe to be properly holy; that is, the gift exhibited by Christians, which in Scripture is called properly, spi­ritual sacrifice: For he seeth this to be common to all Lay-men, and of the Dative case; which case the Pope exceedingly abhors: For Bellar­mine feignes that he is poore, and that he hath nothing but what is gi­ven to him by Christians for the use of the poore. Whence one sayd of old, not unpleasantly, that the Pope was a Participle, & of the Ablative case. From whence doubtlesse the Stilt-Walker learned, (as he hath o­ther things) to contend for the spirituality of almes, not that he exceeds in giving, but onely in receiving, and in the right of distributing that which is none of his, the quality whereof I wil briefly discusse.

First, in a juggling way he supposeth, that the sanctity of Church­a [...]mes doth wonderfully exceed that of Lay-mens: so that these are prophane and worldly, not appertaining properly to Christs King­dome, but the others are most holy. Whence hee concludes, that they are to be handled onely by holy men, that is, Church-men, and not Lay­men. Now he placeth the ground of sanctity of these Church-almes, in this, that they are given by the holy or faithfull men of the Church, and for the use of holy men in another Church, that is, of the faithfull; so that here ariseth a heavenly sanctity of Church-almes, from the ter­minus à quo; to wit, the faithfull givers; and from the terminus ad quem, to wit, the faithfull receivers: whence necessarily must proceed the san­ctity of the terminus per quem, to wit, that this holy thing must not be [Page 122]medled with, but by holy men. Now ordinary sanctity wil not suffice for this, such as is found in all believers, and therefore in pious Magistrates, although this be accounted most holy in Scripture; yet such is the Stilt-walkers Philosophy, that he reckoneth this for none, or at least only for a privative sanctity, which is unfit to handle those holy almes: but he admits here onely Ecclesiastick or positive sanctity of Deacons, or com­parative of Elders; or at last, superlative. This is the whole Eleemo­synary dreame, which the Walachrian dreamed in the Vatican, or in the Popes Castle of S. Angelo. I will not spend much time in dispelling these smoakes; yet I will shew the absurdity of this foolery, that ho­nest men may laugh at it.

For I ask, if the civill Magistrate doe bestow as much money for the use of the poore, as the Church can bestow; whether this mony shall be holier, if it come out of the Churches treasure, then if out of the Magistrates? If he denies this, then the fiction of Church-monies sanctity will faile. If he affirmes it, then it will necessarily follow, that in the Churches treasure there lurketh some mystery of holines, which can make that the same money which is given by Lay men, is pro­phane, but by the Church, sacred and holy, which is a meere Jewish and Popish fiction.

Again, if the sanctity of Church-money ariseth from the terminus à quo, that is, of the faithfull giver, then necessarily it ceaseth, if he be not holy who gives it: Whence Apolonius and his Deacons must be very carefull, that nothing come into their treasure that is not holy; so that they must ask of every one that giveth, who art thou? Faith­full or unfaithfull? So that it is then impossible to keep this sanctity within bounds, but it will break through: for not onely holy faithfull men do give almes in the Church, but Lay-men also; yea, wicked men, and enemies to the Church; whence one of these must follow, to wit, that either the sanctity of Church-almes is altogether prophaned, by a mixture of unhallowed money, or at least that this sanctity consisteth not of the pure flower or dust of spirituality, because there is mingled with it much Bran and Huskes of infidelity.

I ask again, if a great part of the Church-money be given by unbe­leevers, (as oftentimes) how can the holy money sanctifie the pro­phane? For wee will yeeld this to Apolonius his strong faith, that Church-money is much more powerfull in sanctifying, then Lay-mens money in prophaning: but that hee may not with Chymists make this power infinite, hee must necessarily define how much prophane money can that holy Church-money sanctifie? to wit, [Page 123]whether six ounces, or eight ounces, or eleven ounces▪ then surely the holinesse of Church-money must needs bee very high and intense, if one ounce of Church-almes can sanctifie eleven ounces of civill or prophane; but it will be hard for Apolonius to perswade the poore, (if victuals be deare) that there is more sensible holinesse in one shilling of Church-money, then in eleven of Lay-money. Surely, if the holi­nesse of Church-money be so fruitfull, he did in vain contend with his Magistrate about receiving of almes from the Deacons in the Church, and not from Lay-men with the Deacons from doore to doore. For though it is to be feared, lest while they gather, some thing may be given by the unfaithful; yet it is certain that a great part of the collecti­on comes from the faithfull, from house to house, that we must hope, that a few pence gathered from the holy members of the Church, will easily sanctifie the profane, although there had been ten times more; so that the Stil-Walker may now see he was too sollicitous for his termi­nus à quo of his Eleemosynary sanctity: the Apostles were not so ex­act in receiving of aimes; for whether they were offered by holy Bar­nabas, or by Ananias and Sapphira, hypocrites, they received the gift, and imployed it to some holy use. Sure this Apolonius is more supersti­tious then the Pope his predecessor, who findes the smell of gain plea­sant out of any thing: whence this is one of his maximes: Let no man ask whence he had it, but have it he must. The Stilt-walker is so delicate­ly holy, that he had rather want, and suffer holy poore Christians to pe­rish, then that they should receive any thing from godly Lay-men, or by them, as being prophane. Here then we see, that there is nothing so sacred and holy with these Walachriant; to which they preferre not the holinesse of their Hierarchy: for if the godly Magistrate be per­mitted to gather and distribute almes, then they suppose that their ju­risdiction is gelded, the chiefest sinew whereof they know consists in this, that under shew of sanctity they impose a tax upon Christians, as their subjects; whose money so scraped together, if Church-men have also right to distribute, by reason of the same Eleemosynary sanctity, who seeth not but these men will in a short time get the holy treasure to themselves; and if they think good at any time to shake off the yoak of Lay-Magistrates, not onely doe they with their railing tongues stirre up the people against their Princes (as now they doe) but arme [...]red Assassinates against them. This was the Popes artifice, who not onely by words and superstition, subjected Monarchs to himselfe; but of­tentimes spent lavishly among Souldiers, Peters patrimony, and the holy treasure, to maintain his own Majesty, as is known by the late [Page 124]example of Iulius, who being now about 70. yeares of age, i [...] his Soul­diers coat mounted on Horse-back, rid to the warre, and stinging Pe­ters Key over the bridge into the river Tybris, in the hearing of many uttered these words, Since Peters Key will not prevaile, I will draw Pauls sword. Now I will come to the other terminus of Church-sancti­ty, of the Walachrian almes, to wit, ad quem, that these monies being collected from holy men, by reason of the communion of Saints, they should be bestowed [upon the faithfull onely;] but here hee will bee put to the same non-plus.

For I ask, if they be alwayes holy on whom the Church-money is bestowed? I beleeve here Apolonius hath often prophaned his own san­ctity, as often as he hath commanded to give out of the sacred Trea­sure to a knave or whore something, which we see done dayly. If it be thus, then the question is, whether this sanctity be lame or not, forwant of the terminus adquem? Again, whether the sanctity of the termi [...]us à quo, be more valid in sanctifying, then the prophanesse of the termi­nus ad quem in prophaning? Besides, whether if the san [...]tity of Church-mony, by reason of the terminus à quo alone, remaine entire, we may not suspect that one time or other these knaves, who cheating the Deacons, do not only touch but devoure that holy money, may no [...] be struck with Ʋzziahs leprosie. Perhaps if the sacred money had been sent to Ireland, it might have fallen into the hands of Pyrats, some W [...] ­lachrian Casuist may doubt, what should become of those Rogues, for touching and robbing the holy money, should they not fall downe dead with Ʋzza, or become leprous with Ʋzziah. I beleeve these theeves would be as much astonished at the sight of that treasure, as Dogs at a Gammon of Bacon, or Wolves at the bleating of Lambs; so hard will it be for Apolonius to remove all scruples, which arise from the terminus ad quem, except he will be of the Papists mind, that all is bestowed upon Saints, which is bestowed upon wicked Raskals, so that the intention of Apolonius, or the Deacon, be, to bestow upon the Saints, what he distributes out of the treasure; which intentionall sanctity is so large, that the Cowes of Holland (if this almes bee be­stowed upon feeding of them) may be of the number of those Saints. Surely the springs of the Walachrian Eleemosynary sanctity, are very muddy, if it must flow from the holinesse of the Giver and Receiver: out of this it is apparent that the terminus per quem of sanctity gathe­red from hence, is ridiculous, and no more probable then if one should say, that what is placed between two filthy sinkes, must needs be very cleare. So then the Stilt-walkers device is absurd, that they must be [...] ­very [Page 125]way holy, who receive and distribute almes, because the almes themselves are holy, by reason of the faithfull givers and receivers; whereas we see that the sanctity of the terminus à quo, and, ad quem, doe often faile, and for the most part, become prophane through mens own default; and if this should fall out in Walachria, that they are still holy, who give and receive; yet I cannot see how with their sanctities they can beware of the terminus per quam: for not one­ly may that objective sanctity be violated, if Lay-men touch the almes, (which he much feares) but many other doubts will arise; to wit, whether if the Preacher himselfe, or Deacon, be a thiefe or a knave, (such mischances they say, fall out somtimes in Walachria) shal not that sanctity then be altogether prophaned? Again, if that money should be sent over to Ireland, or elswhere, and cannot be touched or handled but by holy men, whether this treasure can without sacriledge be com­mitted to a Servant, Post, or Money-changer? For it seldome falls out, that in such sore of men is found positive, or comparative (much lesse superlative) holinesse, which if required so rigidly to the receiving and distributing of this El [...]mosynary collection, innumerable acci­dents will fall out among the Walachrians, by which they will bee forced to pollute their own sanctity; so that the Stilt-walker hath bor­rowed from the Pope (that rotten Impostor) all these lurking holes of sanctity, who every where hath scraped together Chymeras, that he might blind Lay-men as it were with the smoke of sanctity, and might bring them into subjection to himselfe. Apolonius had never been so contentious for this vizard of sanctimony, if hee had not been wil­ling rather to imitate Antichrist then Christ: For Christ excel­lently understood how great the sanctity of almes was, which by holy men was given to holy men, yet hee was so little sollicitous that this sacred money should passe onely through a sanctified hand, that he committed this busines to Judas, whom he knew to be a Divel, where­at it had been as easie to him to have committed this to some more holy. If he will preferre Judas, a Thiefe, a Traytor, a Divell, in sanctity to the pious Magistrate, the Stilt-walker for me may enjoy his owne paradox.

He spends much time in commending the example of the Apostoli­call Church, in which Almes were handled onely by Ecclesiastick per­sons, as Deacons, and no wayes by Lay-men, who then were no part of the Church, but her enemies; this he cries out is to be held for an inviolable and perpetuall law.

But I have shewed already, that in this Apolonius playes the foole: [Page 126]for the Apostles did not any thing concerning the circumstances of di­vine worship, which were changed in processe of time; yea, they themselves did change them: otherwise let him tell me, why first did Christians bring their goods, and lay them at the Apostles feet, and afterwards this custome was abolished? Why at first had the Apostles care of the poore, and charge of the Tables, and afterwards eased them­selves of this care? Why againe, as occasion served, did they take this care upon them? Why were Bishops of old, & Paul himself maintai­ned by the collections of the church & afterwards stipends were recei­ved of Lay-men, as now it is? Do Christians at this day violate Pauls precept, 2 Cor. 6.3. whilst they goe to law one with another about worldly busi­sinesse, which he forbad the Corinthians, grievously reproving them? Custome and time can change many things in the circumstances of worship, for main causes without offence. If we beleeve Apolonius, Lay-men were not admitted into the Church under the Apostles: if this be perpetuall, why are they not now kept out? Who seeth not a plain cause of this change? Of old they were not admitted within the Church, because they were enemies and wolves; after wards they were admitted, because they became friends, keepers, and nursing Fathers of the Church. The like must we say of Almes, the Apostles did not demand them of any without the Church; the reason, because they were enemies they would not take them: Now because they may without controlment give, and as faithfull members of the Church will give them, why should their bounty be rejected:

But (saith he) this is Arminianisme, and so all the offices of divine wor­ship, may to the ruine of religion, be transferred upon Lay-men.

As though (forsooth) Arminius desired the ruine of religion, who however he had his errors, yet in this he was the friend of Religion, because he was a stout enemy against the Pope. For he (if ever there was any in the world) is the over-thrower of Christs worship and re­ligion. Now whereas the Stilt-walker doth in every thing imitate him, he hath also borrowed from him, this whorish impudencie, im­posing upon another the ruine of Religion, which hee himselfe, by all the meanes hee can, endevoureth to overthrow. But in this hee fol­lowes his old masters the Pharisees, in casting odious names upon the truth, as they injuriously called Christ a Nazarite, a Samaritan, a Carpenter. Surely Religion should not be ruined, if godly Magistrates at this day, being furnished with faith, and spirituall gifts, should per­forme and help all the Offices of the Church, in which I have shewed there is no speciall sanctity now, which should cause them to forbeare, [Page 127]if they had fit gifts, and the matter it selfe required it; in this case Re­ligion should no more perish, then when Saul was among the Pro­phets. Apolonius is afraid lest his pride will bee brought down: for like a new. Papist, he will have some mysterious sanctity to lye hid in his Church-businesse, not to be medled with, except by Church-men of his own stamp. Which device, because he sees his lay-men to despise, herailes, and is more foolishly mas then heretofore Moses his servant, when he saw Eldad and Medad prophesie in the camp, being but or­dinary men, which he conceived to be an absued thing, and disgracefull to Moses, therefore sayd, Moses forbid them: but Moses being pos­sessed with a better spirit then the Stilt-walker at this day, Num. 11. answered, would to God all did propheste. However, these things are consonant, to truth, yet he needs not fear, that godly Magistrates have either lea­sure or desire to thrust themselves upon Church-businesse, and confu­fedly to performe them: they have left this care for order sake, to Preachers; to whom for this end they have collected Stipends, and a privat life; but yet they must not beleve, that Magistrates are not to look into Church-businesse, nor to care for religion, and if need be, to perform religious duties, and to punish negligent and g [...]ady-hearded Ministers, as their hirelings. The Magistrates of Middleburgh did think of nothing lesse (as they say) then to put off the care of the poor, or to forbid the Church, or the D [...]acons, to meddle with it (as the Stilt-walker accuseth them in his writings,) but onely to crosse Apolonius in his Popish pride; which was, That the care of the poore belonged onely to him and his Church-men by sacred and divine right, and with such ri­gor, that he openly writes, [that Magistrates do oppose Gods word, the divine right of the Church, and their nationall oath; and [...] they give occasion to wrong divine worship and Religion, if they offer to undertake the care of the poore, either alone in the Churches name, or with the Church and Deacons, and to supply the Church-stock with recollections gathered from house to house:] if this Plagiary had read but Calvin he might have easily seen his own folly.

For hee relates, that in the time of Gregory, Instit. l. 4. c. 4.5.7. the care of all the Church, stock was in the Bishops power; of which there was a three­fold use: One, that out of it the Poore might bee maintained; the o­ther, that Churches, and such things as belonged to Divine worship, might be looked to: the third was, for the maintenance of the Bishop and his family. If all these of old were of Ecclesiastick right, it is a wonder that Calvin did not accuse his Magistrates of sacriledge, whom he knew had undertaken the charge of the two last: hee knew truly, [Page 128]that it was all one by whom these things should at this day be [...] ­ged, so that the Church enjoyed the fruit thereof. But this turbulent Stilt-walker is mad that the civill Magistrate should have power over the Stipendiary sanctity, or the reparations of the Church; in which businesse he hath kept a stirre to no purpose. But for the third Eleemo­synary part, he doth not so easily let fall his courage, but with all his forces, striveth to reserve this at least to himselfe, perswading himselfe, that if once he get the power (in the Magistrates negligence) under pretence of almes, to lay Taxes on the Church, and to distribute them as he pleaseth, he will easily take occasion to invade the Office of Aedil, or of looking to the Church-reparations, and the stipendiary sanctity, and so totally bring Lay-men into subjection, as that Roman Pyrat did. Because the Magistrates of Middleburgh did smell this out, they left not off to hinder by all meanes his underminings, vindicating to them­selves the charge of the publick Deaconship: but this naile the Stilt-walker endeavoureth to drive out with another naile: for they say, that he hath found out a private and most holy Consistoriall treasury, into which is gathered whatsoever is given by those who are betro­thed, the care of which the Ministers alone reserve to themselves, ex­cluding the Deacons and Elders. I will not assever this for a truth, which rumor hath brought to us so farre off, but if it bee true, I must confesse it is a fine device, with which the Stilt-walker may sence, and delight himselfe, with that pecuniary sanctity: neither doe we doubt, but that this money is of most sublime holinesse, although in respect of the terminus à quo, it may have in it some rust of prophanesse; yet in respect of the terminus ad quem, and chiefly the terminus per quem, it must [...]eeds be most holy: for touching and handling of which, the privative and cumulative civill sanctity of Lay-men is not fit, neither the Ecclesiastick, whether it be the positive of Deacons, or the comp [...] ­rative of Elders, but the sole superlative of Preachers. So that, O you Freezlanders, we are exceedingly desirous to see some of that superla­tively-sanctified money; which happinesse if we cannot enjoy by rea­son of the distance of place, yet wee will admire the cunning of this Walachrian, who not onely hath drawn the waters of his Eleemosy­nary sanctity, out of Antichrists stinking puddles; but seemes also to have learned it from Iudas the traytor, who durst accuse, as pro­phane, that most holy Almes of Mary in annointing Christ himselfe, purposely that his Bagge might be the fuller for him to spend lavishly, and steale.

CHAP. VI. Of Churchmens Prerogatives for performing this businesse.

HItherto I have examined as briefly as I could, all the businesse of our Religion and Worship, which is called commonly the Church-dressing, or furniture; and withall I have shewed, that they have in them no speciall sanctity or difficulty, as if they were of speciall right, or unlawfull for some Christians, as the affaires of the Leviticall Temple were of old. I confesse they are sacred in respect of the Author, God, and of the End, Gods worship; but this onely is a generall sanctity, such as is in reading, praying, and singing Psalmes, which are lawfull for all Christians, if they be apt to perform them. Nor will I deny, but that under the Apostles they were exceedingly holy in respect of the manner, because they were ordained with gifts of the Holy Ghost, such as infallible Truth, notable Piety, and power of miracles, in which those great Master-builders of the Church excel­led: hence at that time those Church-businesses did almost exceed hu­mane capacity; which gifts albeit they have long since ceased in the Church, yet the old Papists will not give off to measure their Church-businesse and vizzard of their Ministery at this day out of that sancti­ty, whose footsteps the Walachrian company of new Papists follow, which prate of such wonders of the sublime spirituality of their bu­sinesse which they daily performe, that they would perswade us, that no Lay-man, or vulgar Christian, especially a Magistrate, can attaine to the spirituality thereof: which how frivolous it is, may appeare out of the Ecclesiastick functions, being severally examined, the exercise of which is not of such difficulty, but every common man in the Church may easily performe: or if there be any thing of more eminency, such as preaching is thought be at this day, that also is acquired by humane Arts, as mechanicall trades are; so that he is thought to excell most in this, who hath best learned Aristotles Metaphysicks, Quintilians Rheto­rick, or the acting of Stage-Players: If the sanctity of Church-businesse flowes from these fountains, it is no wonder if it seldome produce ef­fects truly holy and spirituall in its actors and workmen, but rather sa­vouring of the flesh, whence they came, then of the spirit; so that there is nothing more ordinary, then for the flower it self of Church-spiritua­lity, to fall with such ease into errors, strifes, pride and luxury, that he [...] who with Apollonius and the old Papists at this day, will place so [...] [Page 130]a mystery of holinesse in the moderne functions of the Church, he playes the Cheater, and superstitiously makes men believe, that in the outward functions and actions of the Church, there is that which in­deed is not to be found.

It is ordinary among the old Papists, to involve their businesse in phrases of an unknown tongue, with wonderfull pômp and gest [...]ula [...] ­ons, that they may induce unwarie people to superstitious ignorance & admiration; which the Stilt-walker, as he is instructed by them, performs very finely, when he playes the Philosopher so abstrusely concerning his preaching with authority, concerning judiciall and censuring pow­er, the decisions of Classes and Synods, and the wonderfull assistance of the Holy-Ghost; so that from the sanctity of those things he keeps off the most excellent of the Laitie.

All which things savour of Popish leaven, not of the Apostles pure bread, who were so little sollicitous of hiding the secrets of then Church Affaires, that they admitted the whole Church, and every Chri­stian to their Ecclesiastick exercises: And after the Apostles, it is knowne out of Iustin, Athenagoras, Tertullian, &c. that nothing hath been more hurtfull to the Churches, then that they were forced in times of persecution to exercise their worship privately, and in vanite under ground: for, from thence were raised divers calumnies, as that their wives were common amongst them in the darke; that they had Thy­estean suppers, and did feast one with another upon a childs flesh, whom they killed: which seems to have arisen from misunderstanding the supper: For cleering themselves from these crimes, they found no better remedy, then by publishing all the parts of their Church-busi­nesse, and therefore invited Princes themselves to be eye-witnesses of them. The precise superstition of concealing and separating Church-businesse, was the seed of Antichrist, which by a fatall progresse at last exalted that Romish Out-law above all that are called gods, 2 Thes. 2. and Mo­narchs of the world: which pride because the Walachrian doth ad­mire and follow, he thinks to walk in the same high Chapins, but he is faine to fall to childrens stilts: yet because he brabbles so much of his spirituality, which we see is not to be found in the object, that is, in the Church-businesse it selfe: I will go on to inquire, whether there is any right of speciall sanctity in the Agents themselves, that is, in the Church-men? For, however Apollonius seeks for the lurking holes of sanctity in the object, and businesse of the Church, yet every where he stayes in the vocation and priviledges, with which Church-Governours being adorned, excell in sanctity all Christians, whether private Lay men [Page 131]or Magistrates: so that now we must inquire, what prerogative of [...] ­ctity there is in Church-Governours, for performance after any singu­lar manner these Church-functions, which he believes ariseth from the dignity of moderne vocation; this he presenting to all Magistrates, as Minerva's target, goeth about to turn them into stones, that they may not see what the matter is; whence it may be needfull to trie, De vocatio­ne. what mysteries of holy Church spirituality lurketh in moderne vocation.

There is nothing that God recommends so much to men, as Religi­on and his Worship, which not onely hath he revealed to them, but al­so prescribed, and hath ordered, that at all times there should be some which should preserve it, and instruct men in it, so that God in Para­dise did not disdaine to be the first Preacher himselfe: after this he rai­sed up many at all times, whom he imployed as his Ambassadors, whom he adorned with so many badges of his Embassie, that every one, who was not wilfully blinde, might see, that these were truly Gods Vica [...] Extraordi­naria. whose words were no lesse to be obeyed, then if God himselfe had spoken from heaven. Among these excelled the Prophets and Apostles, whom he exalted with extraordinary gifts above humane condition, and after a wonderfull manner sent them abroad to preach. I confesse that some things were ordinary amongst them, when they were exercised in the Schooles of Samuel, Esaiah, Eliah, and other Prophets, the children of the Prophets for this function: but in Amos and others, GOD had oftentimes rejected all ordinary means, and whensoever he sent abroad these ordinary men for this work, he furnished them with so much power of his spirit, that in the gifts of infallibility and miracles, they were to be admired and feared of all the world: for though wicked men would or might have doubted of their divine vocation, yet by their effects and manner of preaching, they could easily be convinced, to confesse that which [...] ­bornly these men dissembled; so that hence Paul raiseth this generall Maxime, How can they preach except they be sent? Not as if he meant, Rom. 16. that all those were sent by God as his Legats, who could preach (for this had been a starting-hole for innumerable Cheaters;) neither was this his meaning, that no man, though never so fit, and furnished with Gods Spirit, should be permitted to preach, untill he were confirmed by the outward pomp of vocation, as at this day the old and new Pa­pists foolishly practise: but that Christians might thence firmly ga­ther, that there was a true and divine vocation, where there was a true divine inspiration, and miraculous preaching; such as the Apostles wondred was in many places among the Gentiles, and the Jewes did [Page 132]not a little storm at. This was an extraordinary vocation, so divine and powerfull, that such as God had chosen for this function, were more then men, and as it were the Gods of the world: yet God did not binde himselfe to such a Law, that all whom he designed for his wor­ship, should be still called extraordinarily, and thus gifted; whence it came to passe, that the Apostles did accustome Christians to the ordi­nary way of calling, least when this extraordinary manner of calling did faile, there should want good Ministers, and consequently Preach­ing, and divine Worship: or least for want of order, wicked men should creep into the Ministery, and so confusion should grow in the Church. Ordinaria. Hence were begot those ordinary rules of calling, by which care was taken, that none but fit men were admitted into Ecclesiastick Functions, and all occasions of precedency or dominion were cut off: against which mischief, the chief and first builders of the Church could find no better remedy, then that Ministers should be called by the con­sent and approbation of the whole Church, in which we see the Apo­stles wonderfull moderation and spirituall modesty; for such was their dignity in the Church, and exuberance of all spirituall gifts, that they could easily, by reason of their authority and infallible judgement, ap­point and send abroad Governours, to whom people might have safe­ly submitted themselves, without the suffrages of the inferiour sort, and such as were not divinely inspired: but yet, because they had the spirit of modesty, they took not upon them this prerogative, nor did they account that vocation ratified, except it had been performed by imposition of hands, votes, lots, fastings, prayers, and by the concourse and consent of all the members of the Church. This is so pregnant an example of modesty & popular government in that most happy age of the Church, Act. 1. Act. 6. part. 1. p. 159. that Apollonius and his Bucer were troubled at it, That the Apostles gave too much power to the people, because of the Churches infan­cy: But they smell too much of Popery, who make that the infancy of the Church, which was her manhood and greatest strength.

And this was the more to be admired, when the complement and confirmation of callings was performed by imposition of hands, this cu­stome being borrowed from the ancient Jewes: For though Elders, and perhaps all, could promiscuously lay on hands, yet it was known, that then great vertues did arise from the imposition of the Apostles hands, which vertues were presently seen in him on whom their hands were laid: For, on them Christ had powred out such a plentifull mea­sure of his Spirit, that their garments, handkerchiefs; yea the Apostles shadowes healed the sick, their imposition of hands then could not be in­effectuall, [Page 133]which was then so manifest to all, that Simon Magus being moved at the novelty of this thing, endeavoured for a sum of money to buy this gift of imposing hands of Peter. Nor need we doubt, but that this vertue by little and little decreased, till at last it quite failed: so that questionlesse the Apostles imposition of hands was most sacred, seeing it never erred, and alwayes manifested its effects: but in others it fell out somtimes, that it failed both in the choice and effects; so that e­ven then Paul warned Timothie, 1 Tim. 5. that he lay not hands suddenly on any man. It's no wonder then, if this simplicity of mission and vocation, with the concourse of so many spirituall gifts, did give unto men some divine sanctity, which presently shewed it selfe by its effects, that I may speak freely, if there be now in the world such a caller, or any called by such a calling, the respect of spirituality is to be given to him, above all majesties whatsoever. But now we may deplore the unhappinesse of our times, and the pride of Clergy-men, who though they are destitute of the badges of true divine calling, and of spirituall gifts, yet are so highly conceited of the prerogatives of their calling, that the Prophets and Apostles were much more numble. This is an old errour among the ancient Papists, that as soon as one is made a Ruler of the Church by Ecclesiastick vocation, he is no lesse proud then if he had come downe from heaven, endowed with excellency above all other men: for they say, that the vocation and consecration of the Church imprints an in­delible character, not onely on the body, but also on the soule of the Clergie­men, which is observed by Martyr. Loc. cem. p. 750.

From these the Stilt-walker hath borrowed his device as he hath o­ther things, in arrogating to himselfe under pretence of vocation a­bove Magistrates, a wonderfull sanctity of speciall light, by which he alone is to meddle with Ecclesiastick Formalities, in a holy manner, and formally Ecclesiastick; for (saith he) the whole derivation of Ecclesiastick right, and spirituall holy power, by vocation is conferred upon the Minister: part. 2. p. 147. and he affirmes, that of this proceeds by spirituall right, universall do­minion in Ministers, and a selfe-commanding power under Christ, e­ven over Magistrates themselves: whence not in one, but in many pla­ces he discourseth at large of the misteries of vocation, that with this Medusas head he may stupifie superstitious and ignorant people. For I confesse, that in this, as in other things he ploughs with the Papists Heifer, and utters many fopperies; yet because hee deludes men every where with the Schoole-mens Flowers, I will also briefly shake them off.

Our of them he makes three integrall parts of vocation; 1. Sle­ction; 2. Triall of life, and Doctrine; 3. Confirmation or Ordination. [Page 134]Where ever he walks he shewes his wit after his manner, but if in this division he hath affected acutenesse, he is much deceived; for he sets Election before Tryall of life and Doctrine. For except he deviseth di­vers sorts of Election, he makes of the matter, or of the antecedent, the forme, and perverts altogether the order, except Apollonius mean, that first one must be called, and then must be tried, if he be fit to bee called. I thinke this is not absurd with him who is versed in the Po­pish Schooles, where they seldome looke into the Popes calling, who he is, or how gifted, but permits him by right or wrong to thrust himselfe into Peters chaire, though a knave or a whore: let him have it that can, and let the possessor possesse it, for Peters chaire alwaies findes the Pope holy, or makes him holy, as they use to say: the Stilt-walker is not ignorant of this mystery of iniquity, whilest in vocation he will be first elected, then examined, if he be fit to be elected, as if you should put the cart before the horse. For if to call rightly, is first to elect; and then to inquire of life and manners, then the husband-man soweth well, who first casts his seed into the ground, and then inquires whe­ther it be wheat or tares which he sowed.

He erres also in the third member, when he makes Ordination, or Im­position of hands an integrall part, yea the principle forme of vocation, whereas indeed it is onely a consequent, or (as it were) an addition: if I would shew my wit (as he doeth every where) I should thus rea­son: confirmation is a part either of that vocation which is existent, or which is not existent; if this, then it is no part of Vocation, for it is not as yet: If that, then it is no formall part of that which was before. I know that the Apostles after Vocation did impose hands, but this will not prove that imposition of hands is the formall part of Vocation, no more then Christs breathing was of the calling of the Apostles, or the Priests declaration of the Cure of the Leprosie: Signes do not consti­tute a thing, but shew that it is constituted; as giving of the right hand makes not a Bargaine or Covenant, 1 Tim. 5. but shewes and confirmes it: But where it is said, Lay not thy hands suddenly on any man; that is, make not a Minister or Teacher; this doth not prove that imposition of hands is ei­ther an integrall or formall part of Vocation; for every one knowes it is a figurative speech, when the name of the efficient or thing signified, is attributed to the effect, or signe: As if I should say, put not the Kings Crowne hastily upon any; it does not follow, that the Crowne, or set­ting of it on the head doth formally make a King: Many have reigned long, yea, all their lives, without the solemnities of Coronation; this was the Popes cunning (that I may speake this by the way) which he first exercised about the yeare 700. upon Charles, because [...]e annointed [Page 135]and crowned him Emperour: This honourable service he first profe­red to the Emperours, as a free thing, and so they received it, as a mat­ter not needfull but the old Cheater the Pope from hence took a pow­er to make Emperours and Kings; from hence it came to passe, that though one were Emperour by election, yet he was not so accounted, till he was confirmed by the solemnities of Papall Coronation and be­nediction: In like manner he playes in Church-matters by this Arti­fice of Confirmation; he confirmes no Bishop till he hath paid him one yeares Revenue of his whole Bishopricke, which hee therefore calls Annats; he makes no man Archbishop, till first he have Peters pall or short cloke, which He onely must fell. They say, that this is made up of holy wool, and hath a border of lead guilded over, and that it is so short, that it scarce covers the shoulder blades, to shew forsooth the Popes poverty, as if he had borrowed this of Stage-Players: I have not such insight in the Popes old patched stuffe, as to say, I know this by experience; yet Sleidan reports this, that the Pope fells it not under thirty thousand Florens, so deere a Mer­chant he is of his trifles; for his Religion is to mock God, and men, and all Religion, as may be seen in his Office of Confirmation.

The new Walachrian Papist being suiter to the same Lais of wealth and honour, under this vizard of Confirmation, carries a high stomack; for because he placeth in vocation the speciall right of spirituall Ec­clesiastick sanctity, as in the spring or fountaine, p. 160. & 161. he is very carefull that the Magistrate, as being a Lay-man and polluted, have no power to touch this most sacred or execrated calling, least Christs blood be trampled on; yet because he saw that it is a received custome, and yeelded unto by Divines themselves, that Lay-men at this day should meet at the Election of Ministers, to inquire of their Doctrine and Man­ners, to judge thereof, and lastly, to approve of their Election, in which the whole vocation consisteth. He being carefull and willing to pro­vide for his Saints, borrowed this pleasant Fable from the Pope, That Imposition of hands is the integrall part of vocation, and chiefly the formall, which because he saw that this by custome belongs only to Preachers, he prates finely, that what the Lay-man doth or can do in this vocation, is of no validity, nor doth it at all touch vocation, be­cause it confirmes it not; that is, he doeth not impose hands, by which de­vice it will follow, that in Apollonius his minde, neither the Church nor the Ministers doe properly call, but hee onely who confirmes: that is, who sayeth on his hands. So that if Apollonius alone in Wala­chria be this man, as most commonly he is, he hath reason to rejoyce [Page 136]in his exuberance of sanctity, which he possesseth in so full a measure, and like a Torrent powres in upon others, onely by laying on his hands.

I deny not the sanctity and efficacy of this ceremony in the Apo­stles, but he that will search for the same sanctity and efficacy at this day, in imitating of this Ceremony, whilest the Stilt-Walker layeth on his hands polluted in the sinke of all wickednesse, he may as well per­swade us, that because Christ (by applying clay to the blind-mans eyes) restored him to his sight, and by breathing on the Apostles, sent them abroad to preach, that therefore there will be the same efficacy, if some Jugler should imitate Christ in laying clay upon a blind mans eyes, or the Pope in Consecration should belch out the stinking vapours of his surfetting stomack.

But that I hold it frivolous to confirme divine Rights and Ordi­nances by humane Authorities, I could againe send this Walachrian to his owne Calvin; Lib. 4. In­stit, c. 3.16 for he discoursing of Vocation and Imposition of hands, confesseth, that there is one precept extant for laying on of hands, or whether they are to be imposed by one or more, this he leaves doubtfull; but however we may doubt concerning Lay-mens Imposition of hands under the Apostles: yet out of the sacred Storie we may gather, that many had power to preach who received no Imposition of hands; and that this power of laying on hands was common to the whole Presby­terie. Lib. 4. In­stit c. 4.15 Calvin confesseth, that in processe of time, when pride began to increase, this businesse of Imposition of hands was left solely to the Bishop for honours or orders sake; but withall he saith, that the Bi­shop began, and the Presbyters followed in the Act of Ordination. So that this brabler seemes to me to be involved in his owne web like a silke-worme, who keeps off so carefully Lay-men from his sacred af­faires, yet for his owne benefit (as I said elsewhere) he admits them dayly into his Presbytery, except that Presbyteriall Vocation (which is at this day with imposing of hands) makes some wonderfull change in Lay-men: I will conclude against Apollonius his assertion, that they have also power to impose hands, because I have proved both by Scripture and Calvins testimony, that this did not belong to Preachers onely, but to all Elders and to the whole Presbytery under the Apo­stles, and long after them: It is no wonder that this new Papist thus play with his sacred things, to whom almost no thing is sacred but what hee pleaseth, especially when he knowes that his moderne Vo­cation is not onely unlike that of the Apostles in sanctity, but also a­bounds in worldly and fleshly vices.

For as often as the Minister is to be called, Vocatio he­dierna qualis. there is care taken for the most part, that the Church shall not know him who excels in gifts, for at this day many Clergie-men are ambitious creatures, impatient of parity, and swelling with the breath of popular applause, for often­times men thrust in their kindred or acquaintance, especially if it be a place fitted with a large stipend, vicinity of friends, Citizens that keep a good table, or with any other humane respect: and because sometimes many gape after one booty, it is not unspirituall, if every one extoll his own creature, and keep under his corrivall, if need be, with calumnies. Nor are Simoniacall arts here altogether wanting, to wit of giving, of promising, re-promising, or (if need be) of forswea­ring, that he who is more cunning, may deride him who is more sim­ple, and may so long adorne with fained feathers his Magpy, untill hee be inaugurate for an Eagle. The Walachrian Classis was ne­ver so destitute of Church-Sanctity in all their Church-trimming, but they rather exceeded other in this point; they say also, that in this principall sanctity of calling, if a Minister is to bee re­moved from one Church to another, hee is carefull to seeke out a successor that hath a good estate, or a full purse, that if hee chance to leave there behind him land, or a handsome house, hee may sell these at a deerer rate to his successor; and if the bar­gaine go on, he on the other side promiseth to fasten upon him that Church his ancient Spouse, of which hee is now weary, nor will hee give over till by hook or by crook hee hath ob­tained his desire; for this seems to bee most essentiall, that the Consistorie should have power to choose a new father for the Infant the Church: and because the Sanctity of the Consistory hath divers degrees, that of the Deacons is positive, of the El­ders comparative onely, it is most fit that the whole right of calling be left to the superlative sanctity of the Minister, whose spirituall intent is oftentimes not the edification of the Church, but the price of their own wares. Who then doubts of the ef­fects proceeding from the mysteries of this calling sanctity, that oftentimes not one amongst a thousand is chosen fit for the place? If any doubt of this report, then I dare assever, that there is no fitter witnesse of this spirituality then Apollonius himselfe; who (if hee will speake truth) knowes that hee obtained this spe­ciall right of Sanctity by the like mysterie of Vocation, and that hee hath no other wayes almost bestowed it upon others.

I know that somtimes things are carried more conscionably, and that the abuse of a thing takes not still away the use thereof; yet this I dare say, that because at this day are wanting men divinely inspired to call, and because the bestowing of spirituall gifts is separate at this day from Imposition of hands, though it be done by Christs com­mand, and for a spirituall end, yet in respect of the manner, modern vocation is meerly humane, because the whole manner is fallible, hu­mane, and oftentimes corrupted; whence the effects must be also hu­mane, and oftentimes most vitious: so that we have instead of Apollo Apollonius, a Sophister for a Prophet, a Sycophant for a Bishop: But because this vocation is with Apollonius the chiefe Originall of mo­derne Church-spiritualitie, least we should believe there is more in the effect then in the adequate cause, I conclude, that the power of ex­cercising Church-affaires at this day, is not of divine but of humane right, and therefore Apollonius playes the Impostor, who prates so at random of the sanctity of his Church-affaires, and of the speciall spi­rituall right of exercising them; he is not unlike to them that falsifie coyne, who wash brasse, leaden or iron pieces with a little silver or gold to impoverish others, and inrich themselves. I confesse that this is the old Popish garlick, sticking close to many, but he who will looke over the writings of all Divines (as hee brags hee hath done) may perceive that the most quick-sighted Reformers have found out long since, that whatsoever is so highly talked of, the speciall right of sanctity is nothing else but the secondine of the Romish mother, and the pollution adhering to her sons since their nativity: there is none more stubborne then the Stilt-walker, who above all others delights in the polluted blood of that Romish Whore, and sips up a­gaine her excrements, not being content with common Elogies; he prides himselfe so much in the right of this priviledge, that he affirm­eth every where, that the Ecclesiastick power is a kind of Majesty, and hath in it some thing that is Regall. I confesse, that the name of Christians puts us in mind of our Kingly Office, which (as the Cate­chist saith) consisteth in this, that we strive against sin, and subdue the lusts of the flesh, and this is common to all Christians: but the Stilt-walker not content with this Priviledge of a Ministeriall right of vo­cation, he makes a right of commanding and raigning in the Church, and that speciall, censoriall, and nomotheticall; so that many times he calls this power under Christ imperiall, selfe-sufficient, absolute and regall. I confesse they are but trifles which he spreads every where, yet least he should seeme to be neglected because he is not [Page 139]laughed at, it will not bee unpleasing to rub his eares a little. Par. 1. p. 8. 25, &c. Mat. 13. &c.

He is wonderfully pleased, that Christ calls the Church his King­dome which is not of this world, but heavenly, and the Kingdome of hea­ven, whence he concludes, that the visible Church is a Kingdome, and that the Government thereof is like that of a Kingdome: and be­cause the power of this Government is in the Church-Rulers, that therefore their power is in a manner Kingly; such are the Popish en­thymemes concerning a spirituall and Ecclesiastick Kingdome.

I answer, here is a fallacy in the ambiguity of the word, when they meane every where by the Church, the visible Church; for when Christ saith, that his Kingdome is not of this world, but heavenly, he meanes the Catholike Church, the greatest part whereof is in heaven, and there raignes with Christ. But because for the accomplishing of this Kingdome, the visible Church here on earth is appointed and her Ministery, therefore Christ transfers the name of the Kingdome of hea­ven to the affaires of the visible Church, not as if he meant, that the visible Church or her Ministery should be held for a Kingdome, or for the Kingdome of heaven, but by a knowne Metonymie he trans­fers the name of the effect, and end, to the efficient, which leads to that end: no other wayes then we use to say, that a man labours for food and rayment, whereas he workes for money, not as if money were food and rayment, but because by it these things are procured; he deserves to be laughed at who in silver seeketh properly for food and rayment, because figuratively it is called food and rayment: as ridiculous are the Papists when they seeke in the visible Church a regall and celestiall Power and dominion, because it is called the Kingdome of heaven, for no other reason, but because it is the medi­um by which we attain to that blessed Kingdome in heaven.

This is the old Papists Logick, to seek for literall conclusions out of figurative speeches, which art almost every where the Walachrian Bapist borrowes from them, and chiefly in this Argument; for be­cause Christ calls the visible Church and its Government a Kingdome, and of heaven figuratively, he concludes that the Church-Rulers have a regall power, and that they are really and simply heavenly Kings; although I suspect that he wrote this and many other things but in jest, yet I will drive out this joculary naile with another naile, that any one may see the absurdity.

If the visible Church be the Kingdome of heaven truly and simply, (as Apollonius saith) then I will infer, that of necessity the Church of Midleburg is also literally the Kingdome of heaven, which if so, [Page 140]then I will conclude with another consequence, that that Church is literally heaven; for England and France are the Kingdomes of Eng­land and France: Hence further I conclude, that as often as the visible Church meeteth in the temple of Middleburg, there heaven is literal­ly; and by another consequence, as often as the Stilt-walker preach­eth in that Church, he preacheth in heaven; then it must follow, that while he is there with his Hearers, he is not properly on the earth, ex­cept he will mingle heaven and earth together. And againe, it will follow, that because he is a Ruler in that Church, and hath the pow­er of censuring, he is not only a King, but the King of heaven too, as Rhadamanthus is of hell. How blessed then is Apollonius, who if he doth not reigne in the earthly Consistory of Middleburg, yet he is King of Middleburgian heaven. Are not then the Magistrates of Middleburg stupid, who yet doubt whether the Stilt-walker be worthy of the earthly Kingdome of his Consistory, whom long ago they see to be King of heaven? That he may reconcile these absurdities, he will be forced to confesse, that this word of the Kingdome of heaven is figuratively and improperly attributed to the visible Church: But if Apollonius may with Papists expound figurative words literally, there will be nothing certain in Divinity, but Christians will be made branches, stones, trees, chickens, sheep, fish, fruits, grasse, corn, and what not? Of Preachers and Church-men there will be made not onely Kings, Pastors, Captaines, Housholders (as they will have) but servants, wolves, dogs, pillars, stones, bell-ringers, pipers, walls, flames, candle-sticks, fires, and many more, to which the Holy Ghost compares them. So that if hee should shake the budgets of most abstruse Divinity, he cannot compose these things, but he shall be laughed at by all. This is his errour, in that he will out of figurative speeches, draw literall conclusions, as if out of painted gold, he would make a reall crowne of gold.

Much of this kind he spreads every where; chiefly Part 2. p. 28. he doth plainly dispute for the Kingly censuring power of Church-men.

For (saith hee) the jurisdiction of the Church is called the right of the keyes, and the Churches key is called Davids key, which was regall; whence he concludes, That the jurisdiction of the Church is regall.

I answer: These things are spoken figuratively, and to be ascri­bed to Christ onely if they be taken properly, not to the moderne Church, which properly wants the keyes of heaven, as I shewed else­where.

The chiefe errour is in this, that with the Pope he makes of the keyes the Scepter and regall Crowne: If all be Kings that have the right of the keyes, then the Key-bearers of Temples, Cities, Hospi­talls, of Bedlems, and of all Cells, shall be Kings. And whereas he saith, that Davids and Christs key is regall, and that therefore such is the key of the moderne Church; it is all one as if I should say, there was a King who carried the keyes of the City, therefore all are Kings afterwards who carry those keyes: How false this is, appeares in Peter, who first and properly received these keyes, and yet he was a poore Fisher-man, not a King. Surely if Apollonius had Peters true key, yet Christ would forbid in him all Kingly state and pride, Mat. 20. saying, The Kings of the earth beare rule, but it shall not be so with you.

But Mat. 18. Christ gave to the Church power of judicature, which (saith he) is kingly.

I answered elsewhere, that in this place Christ did not bestow on the Church the right of judicature, but only to intercede and to compose differences. For the power of judging one to be a Publican or Hea­then, he gives properly to a Brother, not to the Church; and so eve­ry private man should have regall power. Truly if all be Kings that judge, there will be innumerable Kings in the same kingdome. If A­pollonius play not the foole, he was a King long since, because he carri­ed the keyes, and judged many things after his manner.

His chief argument is out of that place Mat. 28. Christ sending his Disciples to preach, speaks first of his regall power, saying, All power is given to me in heaven and in earth: he concludes also from his regall power, saying, I will be with you till the end of the world: thence he ga­thers, That the power not onely of Christ, but also of the Church, and therefore of Ministers, is regall: O wonderfull!

Lindanus indeed, and other Papists are ridiculous in their devices; but what Jesuite at this day is there of any braine, who will not burst with laughter, when he shall see and think of these Apollonian scien­tificall demonstrations, to wit, that Calvinists by such fictions doe seek after power to reigne in the Church, which they have hitherto execrated in the Pope.

Christ the King of Kings speaking before and after of his Kingly power, commanded the Apostles to teach and baptize: Ergo, he made them Kings, and indowed them with Kingly power. If Apollonius were as quick-sighted in both his eyes as Lynx, he could not see this conse­quence. He reasons thus out of his foolish Dialectick: As often as Kings, [Page 142]speaking of their Majesty, command their Heralds to publish their will and Letters Patents, they presently of Heralds become Kings; that Herald were worthy of Hellebore, who would thus conclude; especi­ally if the King in plaine termes should tell his Messenger; Although my other servants may command and domineere in their Offices, yet I forbid thee to do so, neither will I permit thee to reigne: for this is the sense of Christs words; Mat. 20. The Kings of the Nations beare rule, but it shall not be so with you. So we need not stay any longer in the Wa­lachrian devices, whereas we may every where see, that the Pope and Apollonius are both of one minde; to wit, that they have regall power, howsoever Christ and the whole Scripture contradict it: but by a Jesuiticall quirk he tells us, that their power is not secular, carnall, or despoticall, (for these husks he leaves for the Magistrate, reserving to himselfe the pure flower of spirituality) but Ecclesiasticke, holy, and celestiall: which because it proceeds not from the speciall sanctity of their Church-Discipline, as the object, nor from the dignity of mo­dern vocation, as I have now shewed, we must henceforth search into the other lurking holes of the Walachrian Church sanctity, least these rattle-mice hide themselves any longer in their under-ground caves of spirituality.

Therefore having overthrowne the chiefe foundations of the Wa­lachrian sanctity and dominion, which are the spirituality of their mo­derne Discipline, and the mysticall sublimity of their calling, now I will pursue the Arguments which the Stilt-walker still useth to purchase authority to himselfe among the ignorant, which with the Papists he borroweth from the Epithetes, and names given to Preachers in Scrip­ture, by which he strives to establish his regall majesty in the Church, in this playing the canvasse Merchant with Papists, which that the Reader may see, I will first in generall point at three of his ordinary fallacies.

1. In that the most titles are figurative and metaphoricall, Fallaciae in titulis. out of which he raiseth literall conclusions, by which he must needs fall into a thousand absurdities, for if this be admitted in Divinity, that every one interpret as hee pleaseth, figures, similitudes, and metaphors, which are found in Scripture, there will be nothing certaine, but we may infer any thing out of any thing: by this reason, I may easily of Apollonius and his other Preachers, make stocks, stones, yea brute beasts, for Church-Doctors are called in Scripture, Pillars, Foundations, and watchfull Dogs: now we know that Pillars are made of stocks, and stumps of trees, Foundations of stones, and that Dogs are brute [Page 143]and impudent beasts: whence the folly of old Papists appears, who have erected their whole Hierarchy out of parabolicall and figurative Scripture phrases, (as famous Marnixius hath merrily demonstrated:) and because he could find no other new way to set up his regall pow­er, therefore the VValachrian Papist walks altogether in his Predeces­sors foot-steps. Apollonius his other errour is, that of indefinite Pro­positions, he makes exclusive, and understands simply what is spoken respectively; this he borrowed also of the Jesuites, for Bellarmine commonly thus concludes: Christ gave the keyes to Peter, Ergo, to Peter alone; Christ said to Peter seed my sheep, and when thou art con­verted confirme thy Brethren: Ergo, this power he gave to Peter only, to feed his sheep, and to strengthen all his Brethren of the whole world, and which is all one, to reigne over all the people and Kings of the earth; whence he leaps with ease to the Pope, Peters fuccessor, that he may conclude these inspeakable priviledges to belong to him alone: the Stilt-walker doth excellently well follow this Jesuiticall Divinity; for as often as he finds in Scripture that Teachers are called Bishops, Captains, Fathers, &c. he presently concludes, that this right belongs alwayes and absolutely to Ministers alone, as we shall see in what followeth.

His third fraud is, that of conditionall propositions he makes ab­solute, and applies to himselfe those priviledges which belonged one­ly to the Apostles, or at this day appertaine to them, under a condi­tion onely, who have things requisite for these priviledges: this is the play of old Papists: when the Church is called the mother of Christians, which title belongs onely to the Catholike and truly A­postolicall Church, they understand this of all the Church, or at least, of their Romish. When it is said of Teachers, He that heareth or re­jecteth you, heareth or rejecteth Christ; which is onely true absolutely of the Apostles, and of infallible Preachers, they understand this of themselves, chiefly of the Pope; although they confesse him to be a most impure monster. This VValachrian Papist speaketh in the same dialect; whatsoever in Scripture is said of the Church, of preaching, of vocation, of censuring, and of the keyes, being holy and spirituall, as under the Apostles, this he interprets of his moderne Church and Dis­cipline, in which he is as sottish, as if some Caiaphas or Ananias, who were wicked High Priests in the time of Christ, and of Paul, had as­cribed to themselves the praises and titles that were given to Aaron, Eleazar, and Zadoc; who then lived when the holy of holies, and all the sacred things of the Temple did shine with divine honour, which [Page 144]in Christs time were polluted with many spots and vices, and not on­ly did they lose the circumstances, but almost the whole substance of sanctity; or if some Impostor and Money-changer should brag that his coyne were sound and currant, which being brought to the touch­stone, the gold-weights, or triall of defraying of charges, will bee found to be base metall, adulterated coyne, and to be washed, light and clipped: what I have now said in generall, I would have to bee observed, for in every Epithete that the Papists brag of, you shall find nothing but sophistry.

The Stilt-walker prides himselfe every where in this title, 1. Titulus membrum principale. that he is the eye, eare, hand and the Prince, a Member of the Church: whence he goeth about to perswade unwary men, that to him and such as he, belongs an Authoritative Government in the Church.

I answer, that these titles are no where to be found spoken plain­ly of Preachers, but are consequentially onely drawne out of Scrip­ture, which way of demonstration, as we have said, is not sure, but inclining to error.

But if this were spoken plainely, it were a figurative speech and metaphoricall, which if wrested imprudently, would beget many absurdities: suppose one to be an eye, eare, nose and hand in the Church, what wise man will thence conclude, that whatsoever belongs to these Members in the body, belongs to him? The eye is most tender, round, inconstant, and moveable, it alone sheds tears, it shews in what we delight, and is the window of impudency: The nose is in the middest of the face, jetting out, swelling, breathing in and out ayre, and pride, and the instrument of indignation; so if I should philoso­phically speake of the eares, hand, and other members, many things will be raised which may belong to Apollonius, but with disgrace he will say, I suppose that it is the property of the eye to see and to di­rect, of the nose to smell, of the eares to heare, of the hands to work: whence the dignity and office of Ministers may be borrowed, but who will perswade us that these similitudes do note onely vertues and not vices in Ministers? but if we should grant, that there be eyes in the Church to see, eares to heare, and that the chiefe parts are appoin­ted for chiefe functions, by what art can he perswade us, that this Pre­rogative belongs to Preachers onely?

Paul truly in two places speaks excellently of the diversity, use and consent of the principall and servile parts of mans body, and of the Church; but he that will diligently weigh all things shall finde no where, that it was Pauls meaning in those places to give to Preachers, [Page 145]and Ministers alone, the honor of being alwaies principall parts, as eyes, nose, eares, &c. in the body of Christ, that they might thence climbe up to the top of pride and domineering, but he rather urgeth the contrary, that most honor is to be given to those that are lesse worthy, and more weake, because of necessary use, nor doth he de­fine any thing else, but that to him is due in the Church, the honor of chiefe member, but yet without pride and command, on whom God hath bestowed chiefe gifts for serving and looking to the Church: in which though the Apostles did miraculously excell, yet they never so bragged of their principality, but that they yeelded a parity, and in some things a superiority over themselves, even to those members that were lesse worthy: so far was that Apostolicall Government from pride, that no absurdity or disgrace followed, if one and the same man to day were an eye, to morrow but an eare, now the foot, then the hand, and sometimes the knee, that is, they applyed themselves to any office, as time and need required.

Who will not then storm to heare a VValachrian Stilt-walker so in­solently bragging of these titles, as if he were subject to none in Church-businesse? nay, not to the Magistrate though he be the chiefe of all, because he thinks the title of eye, eare, nose and hand belongs to him by the right of his office? whereas we may see by his wri­tings that if he be the eye, he is pur-blind, or else blood-shot: if he be the nose, he is a snotty nose, if the eare, he is troubled with the singing of sedition and pride, or else he is thick of hearing; lastly, he is be­come mad with the intoxicating wine of Church-majesty, Marejetice lymphatus. so that neither hand nor foot can rightly performe their duty, so that he seems to be fit enough to bee the neck or throat, or if you will, the Cuckow of the Romish Church.

The title of Bishop, Seer, or Overseer, is honorable, Episcopi. Ezech. 83. the Church Tea­chers are also called lights in a candlestick or on a hill, out of all which Papists gather, that they have authoritative right to judge and know all things; whence at last proceeds Kingly Power.

I answer, all these titles are figurative, of which this only followes, That it is the Teachers office to take care of Christian mens salyation, and to fore-warne them of destruction, which is not properly an imperiall, but a servile office; for he that was the Overseer of Boaz his husbandry, is called a servant, Ruth 2. Ruth 2. he were a foole that should thinke himselfe a King or a man of authority because hee carrieth, a torch, or a lanterne before another, or because he is hired to watch on a Tower or at a Becon perhaps the Stilt-walker will tell as that [Page 146]he is no ordinary inspector or link-bearer, or a common watch-man, but an Ecclesiastick and an honourable one, because Paul faith, that the office of a Bishop is a worthy office, and that Preachers are wor­thy of double honor.

The answer is easie, I deny not but the office of a Bishop is honou­rable, but hence it followeth not, that therefore Bishops must domi­neere, for so the basest members of our body, and which serve for ne­cessity, should be chiefe in the body, because Paul saith, that the grea­ter honor is given to the weaker, 1 Cor. 12.13. and more uncomely members of the body: I do not think that Apollonius is such a dastard, as to perswade Christians to be subject to womens commands against Gods Law and natures, because the Apostle saith, that the greater honor belongs to the woman as the weaker vessell; but what if overseeing and Eccle­siastick inspection should conferre Kingly authority, by what conse­quence will it be proved, that this right belongs to Preachers only? for it is plaine by many places of Scripture, that the burthen and of­fice of a Bishop is not onely ascribed to ordinary Preachers, Act. 20. 1 Tim. 5.17. but al­so to all Elders, yea it belonged to Deacons under the Apostles; so that here Kingly power is not to remaine in the superlative sanctity of Pastors, but it must passe to the comparative of Elders, and po­sitive of Deacons. I need not then tell, that it was common to all Lay-men and the Church-members, under the Apostles, to teack, and consequently to exercise the office of a Bishop, however the Stile­walker may cunningly goe about to unfold himselfe of these, yet this is sure, that Episcopall dignity did of old belong by a certaine prehe­minence, to the Apostles, and not now to Popish Bishops, because by this right the Bishop of Rome excerciseth regall power, but he can have no leisure to teach Christs people. This new VValachrian Papist by this his unsavory writing, shewes, that he wants either power or will to provide for, and give light to Gods people being hee is con­victed of so many falshoods, whence it may bee justly concluded, that though Kingly power were contained under Episcopacy, yet it be­longs not to him, as being no Bishop.

The title also of Governour and Leader is often used among Pa­pists. Prapositi & Ducis. 1 Tim. 5.17. Heb. 13.17. Christians are commanded to give double honour, and to obey those that are set over them; whence they conciude, that Ministers must be presidents and chiefe in Church-businesse, and that therefore they are subject to none, nay not to the Magistrate.

I answer, if there were such Governours and Captaines as there were then, of whom Paul speakes this, the consequence might have some [Page 147]shew, because they were unblameable and infallible, and therefore were true lenders and presidents; but if we look upon old Papists, they are seducers, if on this Walachrian Divine with his Classis, (be­cause their errors and blasphemies are so many) who will account them leaders? they are blind leaders, whom Christ wills us to avoid, least we fall with them into the ditch.

Againe, if we should yeeld this also, that there are true Captaines and Presidents in the Church, who will thence grant to them a perpe­tuall presidency and dominion over Christians? May not a president or leader come sometimes behind, and be led? They that know mi­litary affaires (whence this metaphor was taken) know that it is or­dinary, that he who leads a company to day and goeth before, is led to morrow, and comes after: now hee should bee laughed at who should argue that he must never come after, because he went once be­fore, or that he must never obey, because he once commanded, for so every one must be a Monarch, and all must run into confusion; where­fore I have often said, that under the most spirituall Government of the Church, in the Apostles time, there was no such maxime, that he who was once a ruler and leader must alwaies be so, but it was ordina­ry to lead, and to be led, to go before and after, to be uppermost and lowermost. I know that Government is not answerable to the Po­pish pride, who will alwaies be before and uppermost, yet it agrees very well with Pauls precept, who wills us to be obedient to our leaders, Heb. 13.27. but he presently adds, because they watch for our soules, whence the Walachrian Papist may see, that this title of Captaine doth not pa­tronize his regall pride, for Paul saith plainely, that Preachers are such Captaines as are bound to watch over us, but there is no man so ignorant of military matters, who knowes not that they are the common and lower sort of fouldiers, who are tied to keep Centinell or Watch: So that this Stilt-walker ridiculously goeth about to make himselfe a Generall or Monarch of a poore stipendary soul­dier.

The name of Angel also is used, 4. Aug [...]. to shew their Ecclesiastick prin­cipality: but this word properly signifieth a Messenger: And who will brag himselfe to be a King, because he is a Messenger? I confesse the dignity of heavenly Angels and Spirits is great; but Apollonius is said to be too carnall to live an Angelicall life, except he meane by his subtill inventions of new Popery, to strip Thomas of his title of An­gelicall Doctor.

They pride themselves more in the name Pastor, Pastor [...]. whence Bellarmine [Page 148]drawes the Popes mighty Majesty over all Christian Monarchs: For, because it was said to Peter, Feed my sheep, he concludes, that to Peter belenged the right of feeding all sheep: And because that right was given to Peter, he inferres, that it was also given to the Pope, as to Pe­ter, that he should feed all Christs sheep. But with him to feed is to rule, and to be fed is to be ruled: Hence he proveth, that it appertains to all Monarchs, as being sheep, to be fed, that is, to be ruled; and to the Pope to feed and rule Kings, according to Virgils Verse, ‘Tytere coge pecus.—’

This device pleaseth the new Popish Walachrian: for he speaks so often of his authoritative office of feeding, that of his Shepheards crooke he makes a sword, yea a regall Scepter.

I answer: The title of Pastor is figurative; therefore by an ill con­sequence do Popish Pastors draw to themselves whatsoever is found in earthly Shepheards and sheep. At this day Shepheards are a mean and servile kind of people, which being unfit for other imployment, are of meane spirits, and fit onely to consume victualls: so the Poet describes the lazie Shepheard Tyterus, stretching himselfe along in the shade, and singing love-songs of his fair Amaryllis: This pastorall sport Pope Hel­lebrand that spirituall Shepheard shewed, when expecting that Honry the fourth Emperour should come to Canossa in an humble way, he betooke himselfe to the tower of Mathildis, that in the meane while he might delight himselfe with his Amaryllis. Yet I do not think this Walachrian Shepheard will be proud of these pastorall vertues: so that I doubt whether he will have applied to himselfe all that is com­monly found in Shepheards.

So I will say of sheep: Christs spirituall sheep differ much from our ordinary ones; for these are bruitish foure-footed beasts, wooll-bea­rers, which can neither reason nor speake, but onely bleat. But al­though Lay-men among Papists are of little better account with their spirituall Church-men; yet this I will say for Christs holy sheep, that they differ much from bruit beasts, not onely because his sheep are rea­sonable creatures, but also that a sheep in Christs flock may become a Shepheard, and a Shepheard a sheep: which change were miraculous in other sheep, but in Christs flock it is no rare thing: for if to feed, be to teach and rule, as Papists say, we shall finde, that among the Apo­stles this was usuall, that he who taught to day, was taught to mor­row; for Apollos taught Aquila and Priscilla, as a Pastor doth sheep: but Aquila and Priscilla taking him apart, did instruct him more particularly, and of sheep became Shepheards, but the Shepheard [Page 149]himselfe became a sheep. Neither will the Stilt-walker deny but they oftentimes sit among sheep and disciples, who are such profi­cients in their studies, that they become Teachers, and of sheep Shep­heards. I know this transformation is not liked by Papists, because they will be alwayes Shepheards, but never sheep. Yet this is true in Christs spirituall flock, that such a change oftentimes there is; whence appeares the foolishnesse of Papists, who from a metaphoricall title of Pastor conclude, that they may do to Christs reasonable sheep what our common Shepheards do to their bruitish flocks. Similitudes must never be drawne further then his meaning that useth them, except we will go beyond the compasse.

The name of Pastor in Scripture is given to Kings, to shew their moderation; it is also given to Church-Rulers, but with great re­striction, and prohibition to reigne: Let Kings beare rule, Mat. 20. 1 Pet. 5.1, 2, 5. saith Christ to his Apostles, it shall not be so with you. So Peter forbids Pastors to domineere, but Papists are carried with a contrary spirit, who from this title draw their authority over the Church.

For their Pastorall rod at this day is very imperious, powerfull and re­gall, and it hath two keyes fastned to it the one is preaching, the other is jurisdiction or censuring, which old and new Papists use as a sword to strike and push with, but in a different way: For the Pope being Anti­christ, and an old Sheep-stealer in Christs flocke, cares no more for the preaching top of the Shepheard staffe; for though in Scripture, to feed be to preach, and teach, yet in the Popes and Jesuites expo­sition, to feed is to be filent as a dumb dog. For if any man be stout in preaching the truth, he is oftentimes chosen to be of the Popes Con­clave, that his mouth may be stopped; so that out of the Popes Court to feed is to teach, but within his Court or Conclave, to fied is not to teach, but to be silent. Bellarmine to wash of this blot, saith, it is not convenient that the Pope should teach by himselfe, it sufficeth us, if he teach by others whom he sends abroad, as Paul did Timethy and Titus whom he left in Creet, that he might from towne to towne ordaine Preachers: This subterfuge of the Jesuit is pleasant, but saine, because Paul and the Apostles did not onely preach by others, but chiefly by themselves; the Pope never preacheth himselfe but by o­thers; however the matter be, this is certain, that the Pope contents himselfe with the sole judiciall top of his Pastorall staffe; for although he doth not abase himselfe to preach, yet in this he abundantly satis­fieth his Pastorall Office, in that he rules the whole Church of Christ, by prescribing Lawes, hearing of Princes Embassadours, dividing King­domes [Page 150]and Crownes, bestowing Lands out of the plenitude of his power, waging warres for Peters Patrimony as Julius did, excommu­nicating Kings and Princes as disobedient sheep, and compelling them to come as supplicants to him, and by setting all the Christian world together by the eares, or if he be of a more moderate disposi­tion, then by erecting of obelisks, building of Castles, adorning of Theaters and Stages, making of sumptuous feasts, delighting him­selfe with his Ganymedes and many things els, by which he is thought to have abundantly satisfied his Pastorall charge; so that Christians may easily see, that this Romane Pastor is not onely a hireling, but a thief also and a robber.

The Walachrian Popish Dwarf useth as yet both the tops of his Pastorall rod, and because the judiciall is too weake to subdue and knock downe all as he pleaseth, he prefers the preaching top as yet, that if he dreame at home of any thing which may advance his Hierarchie, this presently hee perswades the unwarie people by his declamations; or if the Magistrates like rams, push with their hornes, and take upon them to reprove their Pastors more boldly then becomes brutish sheep to doe, then out of the Pulpit openly he accuseth them of Atheisme, and indirectly stirs up against them all the sheep, that is the people; that seldome doth he lay aside this top of his Shepheards crock, ex­cept he grow hoarse and speechlesse. Yet it is thought he takes not so much delight in his preaching rod, but that with the great Pope he could be content to lay it downe, if he could light upon a good Bi­shoprick in England, or a Superintendency elsewhere, that so hee might be silent by himselfe, but preach by others: The other top, to wit judiciall, is surely very sacred to him, so that there is nothing more Pastorall with him then to have power of inspection into all mat­ters, to be present at all mens tables and affaires, to intrap the honors and estates of all: lastly, to meddle with every worldly thing, with his Pastorall crooke, to rule all, and be ruled by none; in which hee doth finely imitate the Popes Pastorship, but falls quite off from that of the Apostles, and of Peter himselfe, who prescribes to Pastors rule without command, 1 Pet. 5. but this man requires command without rule, which may end either in Papall tyranny, or into a seditious Anarchy, that each Pastor may doe what he please. Againe, this VValachrian Pope earnestly desires, that to him (as being a Pastor) may be given autho­rity and command without subjection, but Peter on the contrary will have the younger sort to be subject to the Elders, but presently adds, that they should all submit themselves to one another, and to be humble: so [Page 151]that I must oftentimes say the Apostles were such Shepheards who were content to be uppermost and lowermost, to rule and to be ru­led: but Papists are such who think it blasphemy and Simony, if in Church-matters they be subject to any except to Christ alone imme­diately.

The title of Housholder, is almost of the same authority, 6. O [...]cone­mi. 1 Cor. 4.1.2. Mat. 24. Part. 1. p. 354. by which the Stilt-walker every where brags, and denies that he is subject to the Magistrate; for he saith, That Ecclesiastick and Pastorall causes are to be judged onely by Ecclesiastick Authority, and that it is absurd they should be judged by Civill Power: For though he confesse, that in some cases Church-men may be subject to the judgement of the Magistrate, yet he thinks this is onely extraordinary, and when the Clergie will not be reformed, and that then the matter must bee judged not by the Magistrates but by Church-men alone, as being Masters of the Familie.

This Divinity he had from Bellarmine, who saith, that the Pope is the generall Master of the Church-Family, Mat. 24.48. who therefore obeys none but comm [...]nds all, and that by right of this Oeconomie, hee is subject neither to Magistrates not to a Generall Councell, which the Jesuite finely gathers out of the parable of the housholder, for (saith Christ) if that servant shall begin to drinke, and to beat his fellow-servants, the lord of that servant will come to which Bellarmine; Heare you not who is the Popes judge? He faith not, he shall be judged by a Councell, but his lord will come; therefore he is left to be judged by Christ. It's no wonder that the Jesustes do delude Christians with such old-wives fables; for they know that the Popes strength now consists not in per­swasion, but in coaction: it's more to be wondered at, that such a [...]ght-bird should creep out of the Walachrian Classis, who being de­stitute of all secular power, dare utter such like, yea greater fooleries: for the Pootifician fopperies end in Monarchie, but the Walachrien in confusion and anarchie. For, if by the right of Ecclesiastick [...]econo­mie, no Preacher is subject to the Magistrates judgement, but that he depends immediately from Christ: It will follow also, that he is not subordinate to the Exclesinstick, except their immediate dependency from Christ be broken.

The Stilt-walker will say, that this oeconomicall right is not broken by Ecclesiastick subjection; 1 Cor. 14. for then the spirit of the Prophets i [...] sub­ject to the Prophets; all which depend immediately from Christ, which is not repugnant to oeconomicall liberty.

This faction I have elswhere touched, and I will more fully hereaf­ter refell it.

I ask now, whether the Pastor or Housholder of a particular Church, who makes such a decree, which the housholders of the same, or of an­other Church say is unjust, and therefore abrogate it, be delivered by authority or not? If he say, I, then he resists the light of nature, which teacheth, that that hath not absolute authority, which may be abroga­ted by another Judge. If he say, No, then he is forced to confesse, that those Housholders of God, such as these Walachrians boast them­selves to be, have no absolute right; because by the right of depen­dency (as I said before) the Consistory can judge the Brethren, the Classis the Consistory, and the Synod the Classes; and so in in­finitum.

Surely if Paul meanes by these words, the Spirit of the Prophets is subject to the Prophets, that we should alwayes rest in the greater num­ber of suffrages, as in a truth defined by such Housholders as are at this day; then Christians will be forced against science and conscience oftentimes to submit to it, which is both false and unjust: for how of­ten doth this fall out, which Calvin complaines of the Councell of Trent, namely, that a hundred horned Asses may agree by their votes in a falshood, if ninety nine on the other side stand for the truth, that greater number must decide I warrant you a matter of such weight. Neither should they except here, that they were false Bishops, and that it is otherwise in those that are pious and reformed: For even a­mong such there will be found no certainty, except they be all divine­ly inspired, and infallible, as under the Apostles; or one at least, which the Jesuites (but falsly) say, is the Pope; and so in this they end all controversies. But the Walachrian Juglers, because they dare not assever this, they must necessarily run round, so that they as Ma­sters of the Family, must and must not still be believed. For, how­ever they may perswade unwarie people, that their commands are authoritative and unblameable, and that therefore they must be obey­ed; yet if by learned men they be brought to the scales or touch­stone, they will be forced to confesse, that in many things they fall foule, and deceive others; which we may even see in these patched peeces of the Stilt-walker, which not onely this proud Housholder of Christ vents abroad for Oracles, but he hath taken for his defence the whole company of Classiaries, whom the reader may see, have assented to lies, blasphemies and toyes.

It is most sure, that now neither in the Church, nor in the whole world, are there any such Pastors or Housholders, to whom she can or should be absolutely subject, but the judgement of this remaines in [Page 153]the examination of every one, according to the ballance of Gods Word alone. I know that a great many Christians are in this point either out of carelesnesse, or out of superstition, very supine, to be­lieve their Preacher in many things with an implicit faith; but this su­pine carelesnesse costs the losse of innumerable soules: so that these authoritative, and domineering Housholders are to blame, who hunt after honour out of Christians blind obedience.

If the VValachrian Papists had considered with what restriction that elect vessell Paul had given to himselfe the title of Housholder, 1 Cor. 4.1.2. the Stilt-walker had not so often (to patronize his pride) alledged this title; for, Paul also in that place useth the title of Minister or Servant [...], which word comes from [...], to rowe, so that he makes himselfe an inferiour rower: But how absurd were it for one to brag that he is a rower or boat-man appointed by the King to sit and rowe in the lower seat? The Apostles that were divine Mariners in Christs ship, were not ashamed to confesse this of themselves, al­though they were Housholders by an incommunicable prerogative, yet they were very farre from pride, because they confessed that they would rowe and sit in the lower seat.

The name Father also containes honor and authority, but not always command; paternall right is most properly in naturall fathers, for it is absolute and indissoluble: b [...] similitude it is given to many; for, Kings are called Fathers, Lords; 1 Tim. 5. Paul bids Timothy honour old men because of their gray haires, as Fathers; so the title of Father is given to Bishops, but from hence to infer an absolute dominion and a privi­ledge to obey no man, is childish; for if we would contend about this word, the King shall be the Bishops Father, and the Bishop the Kings Father, he shall also be an old mans Father, and againe the old man shall be his Father, so the one shall not obey, but command the o­ther: Hence will arise Anarchie, wherefore we must againe consider, that figurative phrases must not be too much stretched; Paul impro­perly attributes to himselfe the title of Father, and yet he had many prerogatives by this title, none is properly Father of the Church and of Beleevers but God, by whose Word (as by seed) we are regenera­ted: Paul himselfe confesseth that he is a sower and a planter, who will not say, that it is improper for a husband-man to be called Father of corne or trees.

Yet the Apostles had this priviledge, because by instinct from God they produced that divinely inspired word, which begets alwayes faith.

He also glorieth in this to the Galathians, that he particularly as a Father had first of all converted them, and had made them a Church; though in this paternall right Paul had many Prerogatives, yet we see that in his Government he was farre from pride and imperiousnesse: wherefore the Stilt-walker againe imitates the Papists, that under this most common right of Father (by which he is rather a Paedagogue then a Father of the Church) croaks so loud of his imperiall and kingly power, that he will have himselfe preferred to all Magistrates, for the word which he preacheth, is but a strange kind of seed which he casts, nor is it infallible as that of Pauls, but corrupted and very lying in many things. Neither doe we thinke the Stilt-walker so old as that he was the first Founder of the Church of Middleburg, so that he wants all the prerogatives by which Paul claimes to himselfe paternall right: how ridiculous then is this figurative and personated Father of the Church, in making Magistrates but children and his sons? whose Fa­ther he cannot be but by a very remote reason, and in inveighing so ea­gerly against them, that he seditiously moves the people to rob them of their honours and estates, and then goeth about to excommuni­cate them with his censuring key, that is, to exclude them out of hez­ven it selfe? We did here jest among our selves, that these Walachrian Fathers were of the race of those Cats, which, Philosophers write, use to bite and devour their young chite which they bring forth, so that the female cats do extreamly hate the male cats or sires of their young chits, not suffering them to touch or come neare them. If this Wal [...] ­chrian be such a monstrous Father, he will not wonder if hereafter the Churches (as mothers) doe abhorre and drive him away as an un­naturall Father. [...].

He wonderfully swells with the title of Legat, for which he quotes 2 Cor. 5.20. which Beza translates, we are Embassadours, the word in Paul is [...], and properly signifieth we are Presbyters, but this our night-bird delighting himselfe in this interpretation of Beza, cries out every where, that he is Christs Embassadour; for although Paul presently place the exercise of this Embassie in Prayers and hum­ble perswasion, yet this Walachrian rattle-mouse desiring alwaies to chirp louder in his caves under ground, then the howles doe cry at Athens, concludes from hence every where, that he is invested with this title of Christs Embassadur by an authoritative and powerfull Ju­risdiction above all Magistrates.

For he saith in the place quoted, that Magistrates are no where cal­led Christs Embassadours but onely Ministers and Vicars of God. In [Page 155]this his device hee varieth much from his owne Calvin, who very where honoureth Magistrates with the title of Gods Legats; and surely had he well weighed what he wrote, he would have seen that more belongs to the Magistrate then to Church-men, because they have the title of Vicar, which is more then Legat: For, I searce be­leeve that Apollonjus will willingly assume to himselfe the title of Christs Vicar, least he should make himselfe too like the Pope of Rome, who despising the title of Legate, calls himselfe Christs Vicar, so that we may laugh at Apollonius his giddinesse, who would out of the greater title fasten upon Magistrates the lesser dignity, but contrary on Church-men, greater honour out of the lesser title.

But here the Stilt-walker seeks out another mote; for he makes a strange distinction between Gods Kingdome and Christs, or between Christs Kingdome of mediation and creation, making that much more worthy and holy then this: whence he collects, that he is farre to be preferred to all Magistrates, because these are onely Gods Legates, but he is Christs Legate, as being the Mediator exalted, as if he would have something more worthy and holy then God himselfe: I confesse I envy not this extortioner of phrases that every novelty may please him, onely this I say, that this his device is nothing to purpose; for Paul in 1 Cor. 15. describing Christs Kingdome as Mediator, saith, that by right and in recompence of the work of mediation as it were by which he did exceedingly humble himselfe, was given to him the chiefe honour, as being God and man, not onely to fit at the right hand of God the Father, but that also by a wonderfull dispensation, the Father from that time hath submitted all power, and bestowed on Christ the Mediator, which he will not lay downe before the end of the world, and after judgement will deliver it up to his Father. This the Apostle calls a mystery, and I confesse I am ignorant of it; yet I adore it. Hence this assertion of the Walachrian Papist falls to the ground.

For if Christ after his Ascension alone reigne in heaven, earth, and under the earth, (as the Apostle speaks) then it must follow, that all Kings and Magistrates, even Turks and Gentiles, belong to Christs Mediatorie Kingdome: and that they are the Vicars and Legats of Christ the Mediator: for how can they be the Legats of any other Prince, when as he alone reignes every where? So that of necessity the Walachrian Commentators must hatch some other fiction, whose practice I compared elswhere to Swine turning up dunghills.

Now I adde, that to expresse this Impost [...]r by the picture of a Heg, [Page 156]is an Egyptian Hieroglyphick: for this is the property of that filthy beast, to have cloven feet, as the cleane beasts have, with which they are alwayes dividing dirt and clay, yet never divides, or freeth it selfe from filth, because naturally it delights in dirt: Even so we see the Walachrian hereticks dividing their fooleries with many distinctions, like impure hogs, parting the dirt with their cloven hoofs; and yet they never free themselves from their errors.

The Walachrian chiefe errour is, that rashly and most falsly they as­sume to themselves the title of Christs Legate, no other wayes then the Jewes of old bragged of the Temple, and the Papists now of the Church.

That one may be the Kings Embassadour, two things are required: that he may carrie his badge, and may shew his Letters of credence, that he is the Kings Embassadour: The other, that he may have his in­structions concerning the Kings will and command; so that when he wills he may shew all things ready for his Embassie. For, if either of these be wanting, the whole honour of his Embassie failes: so that if one take upon him to be an Embassadour, and having the badges, yet go beyond his commission, either out of ignorance, or malice, he shall not be a true Legate. Againe, if one do faithfully deliver the Kings will as a Legate, and yet have no right, or any thing to shew for his Embassie, he also is not to be accounted the Kings Embassadour; and it hath oftentimes been seen, that such Legates have been punished by Princes, as Impostors.

If according to this rule the Pope be examined, he will be found to be Antichrist: If you ask for his Letters Patents of Embassie, he will tell you, that he sits in Peters chaire, and that from person to person, from Peter to himselfe, this right was derived, to wit, by true electi­on, and many other things with which he belyeth his Letters of cre­dence. If you make inquirie into his instructions, though many Popes were nothing but Monsters, despisers of divine and humane Lawes, yet they say that he is infallible, by the vertue of his Chaire, that he hath all Lawes within the cabinet of his brest. This fiction is thrust upon men, under many ambiguities, and now for many hundred yeares hath so prevailed in Popery, that he who doubts to yeeld to thus, shall be compelled to yeeld to arguments taken from excommu­nication, prison, faggots and death. This is the old Popery.

The new Walachrian Papist brags much more unseemingly of his Embassie; because he is forced to confesse, that he hath no Letters to shew for his employment, nor any wayes so instructed, as to deserve [Page 157]the name of Christs Embassadour: for I will aske him, what certaine badges hath he to shew that he is Christs Legate? he will doubtiesse say, he hath badges or markes in that he was chosen by the Church, that is, elected and ordained to preach by an outward company of men professing Christ, but this is to prove the same by the same; for then the question will be, where did Christ say, that he would account him for his Legate who is chosen and ordained at this day to preach by an Assembly of Christians? If there were now such a King who should acknowledge for his Embassadours such as should take upon them this function by some evill and sinistrous wayes, he should be held an inconsiderate Prince, and little carefull of his honour. How unworthy a thing is it then to suspect this of Christ so great a Mo­narch, that he would so prostitute the glorious right of his Embassie in holy things, that he should presently acknowledge for his Vicars and Legates, who can shew onely the externall pomp of Vocation? This fiction was long since exploded among the old Papists, yet wee deny not but they had some kind of calling, but because it was not justly performed and according to Christs prescript, it is therefore ac­counted as none.

Though I will not ascribe the same degree of impudencie to those Walachrians, yet if Apollonius will confesse what he knoweth, there is nothing more certaine then that the whole manner of Vocation there is humane, and oftentimes carnall; so that I thinke it a most unworthy thing that Christ should be so loose and profuse in bestow­ing the honour of this Embassie, whereas it is as easie in a Brokers shop of old cloaths to find a sute for a noble man, as it is there by force or favour, to acquire through Apollonian spirituall Arts the title of Christs Legate.

Now for matter of instruction: If it be demanded, I have shewed before, that there is no man at this day who dare say, he is infallible: For, as soon as the Scribes in their preaching departed from the chaire, or reading of Moses, in Christs time, they did easily admit the leaven of their owne traditions in their doctrine, of which Christ will have us take heed, though neverthelesse he will have us hearken to them, so long as they sit in Moses his chaire, that is, continue in the simple reading. So this writing of Apollonius shewes what is done in the Walachrian Classis, who placing the authority of his Embassie not in reading, but in declamatory preaching, hath been divers times convi­cted by me of errour, and found to have departed from the instructi­ons of his King: whence he seems to me to be no lesse sottish, when [Page 158]he obtrudes a corrupt calling, and fallible preaching, for Christs true Embassie, then if he would pay his debts, by painting on a piece of board the figures and colours of divers coynes, and so give them to his creditor instead of paiment. Here is no obscure report, that the Ecclesiastick spirituality of Apollonius is so ruinous there, that not onely out of the positive sanctity of Deacons, the comparative of Elders, but (which is a wonder) from the superlative of Preachers, this shamefull disgrace hath proceeded, Versuram facere fore cedere. that some there out of a base intent to defraud men, tooke up money upon use to pay their credi­tors, and plaid bankerupts. If it please Apollonius to help his Col­league with such a paiment, that he may bestow upon him a large sum of painted money on a board, I will give him leave to use his bounty; yet he shall no more satisfie his creditors there by paying painted mo­ney for true, then by obtruding upon us here the shadowes and pi­ctures of his calling and preaching, when he would shew us the uncor­rupt honour of his Embassie.

Paul indeed and the Apostles might glory, that they were Christs Embassadours, because they were sent immediately neither from men, nor by men; whence they were furnished with the badges of their vo­cation, with piety of life, infallibility of doctrine, and power of mi­racles. This Embassie of Christ, as being an Apostolicall function, was onely in them, and ended in them. The dignity of Evangelists was somewhat lesse, who wrote from their mouths, as Luke; or taught, Act. 1.1. as Timothie; whom Paul confesseth to have heard the doctrine of salvation from his mouth among many witnesses; and warnes him that he should commit it to faithfull men, 2 Tim. 2.2. and apt to teach; such was Titus: These were not Christs immediate Legats, but the Apostles, to whom notwithstanding it belonged to speak with authority, as Cal­vin translates it; or, with command, as Beza.

For although their Embassie was much different from that of the Apostles, yet so long as they lived, they could have recourse to them. They also shewed a great measure of spirituall gifts in themselves: so that not without cause their authority was great in the Church, yet not as Christs proper and immediate Legates, but of the Apostles; yet they were divine, and excelled in the gifts of the Spirit. Since their departure, that glorious way of calling and conferring of gifts by im­position of hands ceased, that scarce three hundred yeares after Christ did there any whit of this rare vocation remaine: yea Antichrist break­ing out in the place of gifts, all sorts of corruption and vices succee­ded. And yet if we look upon the lights of ancient times, namely, [Page 159] Austin, yea Bernard, in the yeare 1300. (shining as a light in Cimme­rian darknesse) we must confesse that this Walachrian Jugler is but ice to compare to those fires, of whom I think none durst venture to pro­claime himselfe Christs immediate Legate, as this trifler every where doth. He is like those Painters, Luke 2. which picture the Virgin Mary in Princely robes, and with rich hangings, because she was descended of the royall blood of King David, of whose riches she had nothing when Christ was born, but was destitute of all riches.

The titles that remaine are as blasphemous as fallacious: 9. Pontisi­cis. the Apo­stle in that notable place to the Hebrewes, willing to exalt above all humane reach Christs incommunicable and ever to be adored vocati­on, Heb. 5.4. to his eternall Priesthood and Mediatorship for the whole race of mankinde, doth chiefly illustrate it by the excellency of the manner, which he declared by the typicall calling of Aaron, in glory exceeding the inauguration of all the Leviticall High Priests that succeeded him; which notwithstanding the manner of Christs eternall Priesthood, did infinitely excell, in that he received his inauguration not from any earthly man, but from heaven: for to none of the Angels was it said, Thou art my sonne, this day have I begotten thee; of which the Apostle speaks plainly when he saith, Heb. 1.5 no man takes unto himselfe this honour but he who is called of God, as Aaron was, and Christ: whence it is appa­rent, that it is temeritie for any man after Christ to take upon him the priviledge of this title, yet Antichrist the old Romish Pope durst doe it, priding himselfe in this as in many other things, that he hath succeeded Christ as his Vicar and high Priest in the Militant Church. Our Stilt-walker following the foot-steps of his Predecessor doth not indeed (as yet) brag that he is high Priest, but desirous to make an impression of the excellency of his preaching function upon un­skilfull and superstitious people, he is so often commending it, that he would have all men believe, what the Apostle speakes of Christ a­lone, and Aaron, to be meant of himselfe and such as he: for he takes this for a generall rule, that no man is called to a sacred function, ex­cept also this belong to him, that he hath not assumed this honour, but hath received it of God. This indeed did appeare in Aaron typical­ly, in Christ truly: But he that will search for this in the Popes naugh­ty vocation, or in that vicious and humane calling of Apollonius, as I have described it, will wrong Christ, 10. Tit [...] spousi, & quad sit maritus Ecclesiae. and will make us believe that to be true, which we see and know to be contrary.

Apollonius thinks it also no meane title for a Bishop to be called the Bridegroome and Husband of the Church; if this be true, they will [Page 160]suppose that the Church (whose lesser and meaner part is the Magi­strate) must bee subject to the Minister, as a wife to the husband, be­cause it is plainely said to the woman, thy will shall bee subject to thy husband.

But these parabolicall allusions are of little weight among wise men, if in Scripture sometimes the title of Husband or Bridegroome were given to Ministers; but it is so farre from this, that in it we find the Baptist conferring this honour on Christ alone, that he is the Bride­groome because he hath the Bride, reserving to himselfe the title of friend onely: which modesty is farre different from the pride of mo­derne Papists, who boldly prate that they are the Bridegroomes and therefore have the Bride. I think that it is more injurious to Christs in­communicable honour, for one to call himselfe a Vicar, Bridegroom or Husband, then the Ministeriall head of the Church. Concerning the indignity of this last, many books have been written against the Pope, whereas notwithstanding it is evident, that this involves no dishonour to Christ, if he have under him a Ministeriall held, but it containes obscoenity, for one to be called Vicar, Bridegroome, or secondary Hus­band of Christs Church upon earth.

But I will not spend time about this as any great matter, I will only drive this Walachrian Papist to quotlibetary fooleries, by which he may with his old friends, delight or vex himselfe.

For first I will aske if a Pastor or Preacher be the Bridegroom or Husband of the Church, what kind of Husbands were the Apostles, who had no particular Church, but had the care of all? If he say, they were not Husbands or Bridegroomes, which they themselves would have easily acknowledged, he will make them lesse worthy then the Walachrian night-birds: but if on the contrary he doe confesse it, he will bring upon them the suspition of bawdrie, as though they had power every where to lie with other mens wives. Which monster Mahomet in his Alcoran did challenge to himselfe, that according to his propheticall majesty, he might have power to leap into every wo­mans bed.

Againe, if he saith, that the Church is married to ordinary Pastors, I aske, whether it be not an unseemly thing for one woman to have many husbands, which no Law doth allow? and yet in this spirituall marriage there is nothing more common: for, many Churches have two, three, foure Pastors, and perhaps the Church of Middleburg hath many more, and consequently husbands; which if he shall make use of as his Vicars to lie with his wife, Apollonius himselfe will make [Page 101]her to be suspected of adultery, except he be assured that she will be loyall to him as the cheif husband, yet he shall carrie the hornes, when he gives way to his colleagues as his underlings to make use of her.

But if one Church be duly married to one husbands, I aske a­gain, if any thing can be more proper for marriage then indisso­lubility? but in this holy and spirituall wedding there is nothing more absurd; for no sooner doe young men leave the Schoole, but out of the heat of their youth they begin to be suiters, neither is there any Church so meane and poor, to which they will not make suite, as if shee were the fairest Bride in the World, if so be shee will confer upon them a pastorall Cloak and a stipend; but this is not with any intention to stay alwayes with this wife, but like insects, they gather company, till they can get wings, with which they may flie higher; which when they have got, they take no longer delight in their for­mer wives, but like adulterers they begin to woe other women, which are much more beautifull, either because of rich Citizens, or Citie com­modities, or for some others worldly respect. And those spirituall husbands are oftentimes so impudently importunate, that not onely do they use unlawfull wayes to obtaine their new Brides, but make such haste also, that before the former be lawfully divorsed, they marry with the later.

Now I will aske this also: if the Church be the Ministers wife, how will it stand with the chastity of Wedlock, that a busie Minister, who loves other mens fruit better then his own, should go to delight him­self in other Provinces, and leave his Church to other spirituall Hus­bands, that they may performe the dues of Matrimony to her? Is not he a Bawde to his own wife? especially if by gluttony or sloth, his meanes being spent, this Husband of the Church be forced to saile to the Indies, or some other part of the world, to recover his losses, in which case he forsakes his Wife, and for the time joynes himself to a richer, and lest shee should be forsaken like a Widow, some other Husband succeeds in the place of the former, who notwithstanding doth not suffer himself to be divorted totally from the former Wife, but reserves a power to return to her if this later afterwards displease him. Many things could be alledged against the Ecclesiastick marria­ges of Ministers and their Churches, which seem to me so immodest, that if it be true what these night-birds whisper, that Ministers are the Husbands of their Churches, all Churches will be accounted bawdy­houses, and Ministers Bawdes or Whooremongers, but enough of this title.

There is one thing remaining for establishing of Apollonius his Kingdom, which I wonder, that he who is in every thing the Popes Ape, did not also borrow this of him: there is a notable place in Je­remie, Jer. 1.10. where God sending the Prophet as his Ambassador, doth inau­gurate him with this high elogie, Behold this day I set thee over Na­tions and Kingdoms, to pluck up and demolish, to destroy and to over­throw, to build and to plant, &c. If this elogie should be taken literal­ly, you would think it gave so much power to Jeremie, that it might seem he had leave to command imperiously all Kings and Nations; but Jeremie by his own example taught that this was not to be taken lite­rally; because he so performed that great Ambassie, that floating through divers injuries, opprobrious speeches, prisons, and many dan­gers, he preached Gods judgements in great humility. The Pope who strangely despiseth Gods word, hath farre otherwise expounded this elogie; for Sixtus the fifth, in the Bull by which he excommunicated Elizabeth Queen of England in the yeere 1588. so takes these words, that by them he assumes power to overthrow the whole Kingdome of England, for performing of which he had Philip of Spaine ready as his executioner, who by his mighty Fleet of a 150. Ships resolved then to invade that Kingdom, and by the Popes command to extinguish all the Protestants, but that paper-thunder vanished into the wind: it appeares then by his Popes Bull what his spirituall power is, that if he cannot by himself immediatly, yet by his souldiers he may overthrow Kingdoms and Nations with the spirituall Sword of Excommunicati­on; and that by the same priviledge which Jeremie had, who though he was the first possessor thereof, yet took so small pride in it, that he plainly shew by the moderation of his life, that he could see no such thing in that priviledge, as the Pope by his new interpretation draws from it, but what can be expected else from Antichrist (the man of sin, and sonne of perdition?) the Walachrian Stilt-walker, conscious of his own weaknesse, durst never (as I know) apply this elogie to himselfe; who notwithstanding seemes to observe his clandestine counsels, and machinations, which he is daily practising against the Magistrates of Middleburg; they say that there is nothing he desires more, then that he may once have power to overthrow and extirpate the Government of that famous City, by the severity of which alone, he perceives that his unbridled desire of domineering is curbed, and though no cate­chisme is with him of greater esteeme (as is thought) then that he may recommend to trustie men the care, to leave no occasion unat­tempted for overthrowing the foundations of that Government, and [Page 103]dissolving the bands of their union; yet I wil counsel him, that he would not be too busie & eager about this hemp work, lest whilst he studies to weave this Church-web wherewith he may adorne himself, sit [...]st he end in a Magistrates rope, wherewith he may hang himself.

I have briefly touched the elogies by which Papists do every where extoll the majesty of their Church, some whereof are fained, and not found in Scripture; most are figurative and metaphoricall: but all conditionall; which shew not what Ministers are, but what they should be, to wit; Pastors, Leaders, Fathers and Overseers of the Church, and so they are to be accounted, if they be endowed with gifts requisite for these Functions, and use them aright: wherefore when Teachers were divinely inspired, the calling divine and imposition of hands effectuall, Christians might lawfully rest in, and give obedience to their Pastors and Leaders as unto faithfull Fathers, Bishops, and Ambassadors of Christ, even as to God or Christ himself, because they were infallible; but this happinesse lasted not long; for even whilst the Apostles were living, false brethren crept into Churches, who proud of their elo­quence and vocation, durst equall, yea preferre themselves to the A­postles, so that these Divine men then gave warning to Christians not to beleve absolutely every spirit, but first to examine according to Scri­pture whether or not these spirits were of God. If Christians then stood in need of such circumspection, when there were so many infal­lible Teachers, to whom they might in blind obedience safely trust their soules; how carefull now must we be of our salvation, when for the space of so many hundred yeers there hath been none found in all the world whom God hath so assisted with infallibility, as that we may safely rely upon him? the Pope hath now for a long time strange­ly bewitched the world in making Christians beleeve he is infallible; and this supine credulity hath in Gods just judgement cast innumera­ble soules into hell: nor is the Pope onely guity of this remerity, there is no Monk or Priest so drunk, as will not bragge of the character of his vocation, and boldly cry out that he is a Captain, a Watchman of souls, as set over the souls of men, a Houshelder of heaven, an Ambassa­dor of Christ, which is performed by these brawlers with such eagernes oftentimes, that they imprecate all curses against themselves, and pawne their bodies and souls to the people, if they teach or lead them otherwayes then they should, though some of the wiser sort smell that these are meere Impostors of which they br [...]gge: yet by this their often bragging, it comes to passe that the people casting aside all care of salvation, in their supine negligence commis the most precious [Page 102] [...] [Page 103] [...] [Page 102] [...] [Page 103] [...] [Page 104]treasure of their soules, and of life eternall, to blind guides, whom the blind people following, innumerable souls must needs fall into the pit of destruction. The Stilt-walker stretcheth out every where the same way: he is not content to receive honour for his well-doing, and to be accounted the faithfull man he shews himself to be, (which Paul speaks of true housholders) but though he perceive his own giddines, and every one sees his childishnesse, yet by the force of his vocation, or (as the old Papists say) by the character he ascribes to himself every where, a right to do and teach in the Church (by authority and power) which he and his followers brag of, for no other end but to in­duce the people to blind obedience to subscribe all that he shall say and command. Which if he obtain, it will not only come to passe that they shall rest in his authoritative lies and deceits, (with which his mingle-mangle is filled) but also if I be not deceived in the mans na­ture, scarce will that Church continue 14 dayes together in one theo­logicall opinion: For because he prides himself in this, that like a bee he flies through all meadows; but wanting the true sting of Judge­ment, it must needs be with him, as with the changeable Camelion, on what tree or plant soever he sits, he puts on the shape and colour thereof: whence he must daily produce new dreams; all which if his sheep and sons are bound to receive by his commanding and authori­tative power, surely a giddy progenie must arise of such a giddy father, and a family fit to be sent to Bedlem. Howsoever he may fasten upon ignorant people his fictions, Naviget Antyceras. yet we here in Frisia cannot believe that he shall so far blind the Magistrates and Governours of Middleburge, as not to see his potestative and authoritative frauds and knaveries; for the name of Middleburge-Governours is famous here and in other Provinces, even in this regard, in that by their Mariners they so brake the strength of the terrible name of Dunkirk-Pirats in one year, that this one City did shew they might be extinguished, whom we thought had been unconquerable: And chiefly, in that they being troubled with the malice and treachery of strangers on all sides, by their happy wisdome have overcome all impediments to the liberty and benefit of the State, shewing invincible courage among so many difficulties, deserving to sit in the Conncel at the Hague for the common defence of their country; so that the Deputies of our Province have long con­fessed, that they seldome repented to have subscribed to the judgement of that City: for though at present their advise may seem some­what hard, yet time hath made it appeare that their counsels have oftentimes proved most just and wholsome. But I wonder that a City [Page 105]of such constant prudence doth suffer so long such a Viper as (as we see by his writings) to lurk in their bosome, which is still labouring to cast out amongst them the poyson of dissention, and to trouble them either with Ecclesiastick or Politick hissing, that he might shake and overthrow the foundations of that Government. The famous State of Amsterdam was brought once into such a hazard, by such a Wasp as this; but the Senate by their authority thrust him out of their hive and so restored peace to the Church and State. The Walachrian Me­tropolis shews an example of rare moderation, which having got a­mong them a more troublesome Drone, have hitherto used no seve­rity, but suffer him to grow dull in his own humming; so that we have great hopes, the Church there shall never be infested with this New Popery: for she having such famous Patrons and Nursing-fathers, will easily escape the plots of such turbulent fellows as these Walachri­ans are, lest new Popery creep first out of that corner of our con­federate Common-wealth, where the Popes tyrannical dominion was driven out first. I have hitherto done what I can to hinder it, and in this last Chapter will proceed to stop the progresse of it.

CHAP. VII. Of the Magistrates duty in Church-businesse.

WE have hitherto seen the Stilt-walkers eloquence in extolling their modern Ecclesiastick businesses, which is done by them who in Walachria are called [Church-men] and [Spirituall] as a­mong the Papists [Clergy-men.] And we have shewed that there is not in all their Church-discipline any thing sacred, particularly or specially, as to keep off Christians by any right of sanctity from exer­cising them, if they be furnished with gifts fit for them: And that there is now no manner of inauguration by speciall Divine right, for any man to exercise alone these Affairs, ( authoritavely or potestatively, as he speaks.) For, Vocation, Election, and Consecration by Impo­sition of hands, at this day, are meerly humane and corrupted means, in which we see by experience there is no Spirituall efficacie; for they are performed by Simony, fraud, and wicked wayes, that seldome is the fittest man chosen, but commonly such as promises, bribes, and favour promoteth. Imposition also of hands, retaining the forme, but not the force of the ancient institution, is not found to conferre any [Page 106]Spirituall gifts; only we find, that such as have obtained the pomp of external Vocation, are puffed up with Apollonian and Papistical pride, as if they were filled with new and infused sanctity; that is, As soon as young Fellows are freed from the lash of the Schoolmasters rod, having got Ordination, and the priviledge of Ecclesiastick character, within three dayes after they think themselves more spirituall then all the Magistrates and common Members of the Church. But if they want the knowledge of Tongues, Sciences, and good Arts, they are not found by Imposition of hands to be made more learned: Yet if any before his Vocation be a Trifler, Cheater, Drunkard or wine­bibber, it seldome falls out that afterward he leaves these vices, but only hides them warily, lest he lose his Ministerial stipend. A fit ex­ample we see in this Walachrian Papist, who long hath bragged of the right of his Church-calling, and yet hath not forgot to lie, cheat, and blaspheme the Magistrates. I know that in the Apostles time the matter was otherwise, because of the plenty of spirituall gifts; but now such is the Churches poverty, by reason of mens corruptions and Gods just judgements, that having lost that true and pure grain with which at first Christians were fed, we are at this day reduced to husks, of the dispensing of which this Walachrian Night-bird doth now brag much more, then they did of their pure corne: he deserves the title rather of a swineherd then of a shopherd, and fitter for a hogs-sty then for a sheeps-coat. He truly that will seriously weigh the matter, shall confesse with me, that no otherwise then among Papists, despair makes a Monk: for many at this day, for fear of poverty, and out of a desire to raise their fortunes, apply themselves to Divinity as to some Me­chanicall trade; neither have they any other intention more spiritual then to enjoy a fat Benefice, and may be freed from the stink of Me­chanical sweat, and fear of starving. Presently aspiring higher, they in­sinuate themselves, under pretence of sanctity, into rich mens houses, and so stuffe themselves with worldly wealth; more wary then Christ, who did not allow so much as one bag to the Apostles his ambassadors, but these arm themselves against poverty both with publike and pri­vate bags. The hope of which good fortune arising from the Calling of the Church, or Imposition of hands, its no wonder that they place in them a spirituall power, which so suddenly change their fortune: But it is plain to them that will look into this more narrowly, that the whole force and sap of Ecclesiastick dignity floweth from the Ma­gistrate; for except from them the Treasurer receive a command to pay them their Stipend, scarce would any Vocation or Consecration [Page 107]of the Church move so effectually the Ecclesiastick spirit, but it would be easily stopped and choked as it were with the silver quinsey. I will instance the truth of this by one example of the Stilt-walker, which was here told us. The Senate of Middleburg had resolved some years ago, to pacifie those superlatively spirituall Bees, at that time making a strange tumult within the hive, with a silver or money-medicine, (in which Marnixius saith, Church-bees take wonderfull delight) giving order to the Treasurer to bestow on each Minister of their City 100 Florens for an extraordinary gratuity. This bounty comming so unlooked for, did exceedingly please them, hoping it would prove annuall or hereditary; but these Governours of the City had made an expresse law, That no reward or benefit should be bestowed out of the publike stock upon any man for his life, or for ever, but upon condition of recalling it, if it stood with the publike good. Yet there is no certain or perpetuall possession there of any gift which is con­ferred by the Town-bounty; but whosoever enjoys any such benefit, he is bound yearly to petition for the continuation thereof; which if out of pride or carelesnesse it be neglected, ipso facto the benefit ceas­eth, and another may beg it. This law was prudently made; for by long experience it was observed, that these perpetuall possessions of offices or benefits in subjects caused pride and carelesnesse, so that they seemed to despise their benefactors.

This law then not being observed, and the necessity of burthens comming on, occasioned a cessation of this benefit in Ministers. There the Stilt-walker (as if he had been fed with garlick) and his underlings, sent messengers to the Magistrates to sollicite them; then they be­gan to check them, and in their pulpits at last, yea in the streets and high-wayes, and in every house and conventicle, to rage and raile, and revile them, as wicked Atheists and enemies to Religion, and such as in­directly went about to overthrow all Divine worship, by withdrawing food from the Ministers, and in muzling the mouth of the Oxen that tread out their corn, lastly plotting all means to cause sedition: But the Magistrate being nothing moved at all this, their spirituall pride and anger at last grew cal [...], and all their froth vanished into the air. If this be true, (which I will not assever) it shewes that the principall foundation of Ecclesiastick spirituality among the Walachrians, is not in the heart, or mouth, or in the head on which there was Imposition of hands; but there where Judas his devotion lay, in the bag. For every Philosopher knows, that the chief organ or sense is there which when it is moved, [...]iveth all the other organs. N [...]w because the Ec­clesiastick [Page 108]bag being touched, all the preaching, censuring and thun­dring spirits grew so quickly hot in these Walachrian Clergy-men, that they wrong all sorts and functions. I am of Erasmus his judge­ment, of whom Sleiden writes, that being asked of the Duke of Sa­xony, why there was so much trouble in the world at Luthers preach­ing? answered, that Luther undertook a hard task; for he touched the Popes crown, and the Monks belly: shewing that the whole spi­rituall heat of old popery consisted in the honour and pride of the Pope and great Bishops, and in the belly or food of inferior Priests and Monks. And now let this my jesting discourse serve for a preface to what I am now to speak in this last Tract, in which Apollonius hath opened all the boxes of subtleties, that he might make a formall and specificall distinction between Ecclesiastick and Secular officers, or (as he speaks) between the Ecclesiastick and Secular power, which he so divides, that he placeth this as a star in heaven, but the other on the ground; which two he thinks can no more be united then heaven and earth; so that secular men, as secular, can no more meddle with Church-businesse, then one standing upon the ground can touch the heaven. Thus like an Exorcist he makes a circle (of Ecclesiastick in­ternals, and of internall externals) as he speaks, within which if any Lay-man offer to set his foot, he shall be presently smitten with Ʋz­ziahs leprosie, or vexed with a devil. Upbraiding the Magistrate, if he venture to break in upon the preaching, censuring, legislative, & chiefly Sacramentary busines, that he is Simoniacall, wicked, a Tyrant, a tramp­ler upon the right and laws of Christ, a violator of Christs spouse, yea a trampler on Christs blood, lastly a Monster, and a Secular Antichrist. These he every where sets down as orthodoxall, Dictator-like, and therefore saith that Musculus, Macovius, Vedelius, and so many as disagree from him, contradict sound doctrine, have wide shooes, they cover their shame with figleaves as Adam, and that they ere the parasites and flatterers of Magistrates; the poysonable betrayers of the Churches rights and liberties. So that no stable can be fuller of dung, then this work is of Apollonian flowres of railings against godly Magistrates, the Fathers of their Country. And although (to speak freely) these are childish toyes what he utters here with such eagernesse, yet I will gather together in a heap all his foolish chantings upon this businesse, that the Reader may see in an epitome all to be of no validity what he spues out here against Magistrates.

The summe of his Arguments tends to this, That he may shew Ec­clesiastick functions to differ generically and totally from those of the [Page 169]secular power, because they differ in the Author, end, object, meanes, part. 1. p. 47. & p. 4 [...] 94. subject, and other things. Now he proves all by asking still the things in question, that is meer fictions and chimaeraes, which he borroweth (without judgement) from Papists and sellers of trifles.

As for the Author he saith, that the secular power and Govern­ment belongs onely to the Kingdome of God as Creator, as though God (as Creator) only were the Author thereof, but the Ecclesiastick power to the Kingdome of the Mediator, and hath Christ the Media­tor, for its Author, and as he is exalted, because it is said, Eph. 4. that Christ being exalted, gave gifts to the Church, some to be Apostles, &c. but not secu­lar Magistrates.

I answer, that I wonder at the mans drunkennesse, who seekes for diversity in things well compared: For, what matter is it whether God as Creator, or as Mediator, do appoint or command any thing? If this mincing of Divinity into small parcels be admitted, innumera­ble fooleries will arise. But I have hitherto answered principally, that all secular Magistrates have been instituted in the New Testament by Christ as Mediator, and exalted, and there are dayly such. For I will aske whether he thinks not that Paul by the gifts and command of Christ the Mediator, did affirme the secular power which carrieth the sword, to be esteemed for Gods Vicegerent, Rom. 13. and every soule to be sub­ject to it? except he will say, that Paul wrote this by the command of God the Creator, not the Mediator: it followes necessarily that the secular Power and Government in that place is established by Christ the Mediator, as Paul his divine Embassadour affirmes: So that now no doubt is to be made, whether Christ as Mediator and exalted hath ordained the secular Power. For, it is expresly said by Paul, whatsoe­ver power there is it is, ordained of God; and he that resists it resisteth the Ordinance of God. But that the Stilt-walker may not thinke that by God here is meant the Creator, let him remember that I shewed be­fore in 1 Cor. 15. that Christ the Mediator after his exaltation hath received the full power of reigning, and therefore of ordaining upon earth: For, as Mediator, he hath received of his Father all power deposited by him, till the consummation of the world, which then he shall give up againe to the Father; whence I conclude, that now there is no secular Prince who hath not his Authority from Christ the Mediator, because he alone in heaven, earth and under the earth con­quereth, reigneth and triumpheth, whence the first difference taken from the Author falls.

The other he placeth in the end, for thus he writes, As for the ends [Page 170]of these powers God hath placed apart the secular power in order to natu­rall things, Fine par. 1 p. 62, 61, &c. p. 51. p. 58. and Ecclesiastick apart to supernaturall, so that both cannot extend themselves to these things alone which are are of another order: And because Vedelius said that the Civill Magistrate had for its chiefe end the eternall salvation of the people, he answers boldly, but we de­ny that is spoken of the proximate and immediate end which the Ma­gistrate by himselfe in the force and power of his office aimes at or cares for; p. 52. and elsewhere more plainely, so wee must confesse in Christian Common-wealths, that the Civill Power doth not touch nor can by it self, or of its owne nature doe any thing towards the attaining of eternall blisse, except we will be Pelagians. Because this saying is most absurd and monstrous, therefore I was willing that the Reader might see it in the Stilt-walkers owne words, the impiety and falsity of which I will now briefly touch.

First, observe the madnesse of this brawler in calling it Pelagianism, if the Magistrate by the nature of his Civill function should touch or meddle with the affaires of moderne Church Discipline, it seemes he is ignorant, what was Pelagius his opinion; Pelagius thought that a naturall man without grace could attaine to true faith; which opi­nion is as false as if one should say, that Lazarus being halfe rotten could rise by himselfe, though Christ had not called him. Wherefore this opinion hath been justly rejected, but what is this to the question now in hand? First, he shewes his mad malice against Christian Ma­gistrates, because he considers them in respect of their office of Ma­gistrateship, and as secular men, as in the state of nature, the proper­ty of which is to be blind in their minds, perverse in their wills, the ene­mies of God and sons of wrath, so the Scripture speakes of a naturall man, of whose power Pelagius disputed. Is not this to blaspheme po­tentates and to curse the Rulers of the people? To make them in re­spect of their holy office, which God himselfe ordained and appoin­ted, men blind in their mind, perverse in their will, the sons of wrath, and of hell? Was there ever any Anabaptist that durst so raile a­gainst Magistrates as this night-bird doth?

Another of his fictions is, that he equalls the externall works of moderne Church-Discipline, to the most holy, divine, and spirituall worke of true faith: For, true faith is a worke of that difficulty that none of the holiest Apostles had any power to conferre it, much lesse can a naturall man attaine to it; for Paul saith of himselfe, hee that plants and he that waters is nothing, 1 Cor. 3. but it is God that giveth the en­crease, and elsewhere, the circumcision of the heart is not in the letter, but [Page 171]in the spirit, true circumcision is that whose praise is of God, not of men, Rom. 2. so that they are mad indeed, who think with Pelagius that man by him­selfe can acquire true faith, or confer it, being the worke of God a­lone. Now let the Stilt-walker here see his owne perversnesse, who that he may despise the Magistrates compares them to a naturall man, and that he may extoll the affaires of his Church-Discipline among ignorant people, compares them to the most divine worke of faith, from which they are infinitely distant: For, no man can truly believe but he that is truly spirituall, holy, and the child of God. But the outward Church-Discipline as it is now, hath so little excellency in it, that Judas himselfe a Devill, Nicolas the Deacon, false Apostles and innumerable wicked men could performe them with profit and praise. For, Paul saith, that in his time all did not preach Christ sincerely, Phil. 5.16. but some for honour, some for profit, and yet he confesseth, that their preaching was fruitfull; it is then so farre that the Civill Magistrate (in respect of his secular power) should be debarred as sacrilegious from the outward Church-Discipline, that scarce can there be found a­ny Impostor so wicked, any Brawler so perverse, any Stage-player so impudent, who may not (if he will dissemble) performe these Church-businesses, and sometimes too have with applause performed them. We need not go farther then this Walachrian for an example, who will not have us doubt but he hath a long time performed these spiri­rituall workes of Discipline and Doctrine with authority and pow­er, and yet we see he is an impudent blasphemer of Magistrates, but this by the way.

I principally answer, that he is a manifest corrupter of Scripture, and a blasphemous falsifier in saying that secular Magistrates, as secu­lar, that is, in respect of their secular power, are so ordained by God, and restrained, that they onely can and should meddle with carnall and secular things of this world, and by no meanes with spirituall, and such as may of themselves procure the peoples eternall salvation: which is both false and blasphemous against Magistrates, and God himselfe. This he learned not of the Apostles, but from the Master­builders of Romish Babylon; they (as I have often said) handle the Scripture irreverently, taking out of them what they will, and adding to them what they list: when it is said to Peter, when thou art conver­ted confirme thy Brethren, they expound this, (by adding) thou Peter alone shouldst confirm all thy Brethren, nor thou onely, but all the Bishops of Rome also alone, who are thy successors, shall have the same right to confirme all thy Brethren, that, is, to judge, spoile, and [Page 172]pervert all Kings and Kingdomes of the world: In this phrase spoke the old Romanists, which this new Papist hath finely learned of them; the Scripture speakes simply, that the Magistrate or higher power is ordained by God to defend and maintaine publike peace and tran­quillity. Rom. 13. It saith also, we must obey for conscience sake, and that he is the rewarder of them that doe well, and that he bears the sword to punish the evill doers, not discriminating whether it be secular, or Ec­clesiastick, good or evill, which is subject to this power. This Wala­chrian night-bird willing to free himselfe in his Church-businesse from this power, he trumpets out with swelled cheeks, that God hath ap­pointed Magistrates in his Word to worldly affaires onely, and that he containes them as such within the businesse of this life, and of tem­porall tranquillity, yea that he hath ordained, that they must not meddle with the things of life eternall, nor aime at them, or proper­ly procure them, because it belongs not to them to bind the consci­ence: Is not this to corrupt and wrest the Scripture? That we may see what a monstrous paradox this is, I will shew the absurdities thereof.

1. If God ordained the Civill Magistrate for intent, and with this restriction, then it followes, that all Magistrates doe well in neglect­ing, despising, and not procuring what belongs to Worship and Re­ligion: for he that so performes his duty, as to follow the prescript and order that God hath set downe, he performes his duty well, but the consequence is blasphemous and absurd, Ergo.

2. If the Stilt-walkers opinion be right, then Magistrates are wor­thy of praise and reward when they lay aside the care of Religion and are provident onely in the corporall things of this world, and profits of this life, such as were the Gentiles, and wicked Emperours, and Kings, who had little or no care of Religion, these followed Gods Ordinance exactly, but this consequence is impious and blas­phemy, Ergo.

3. If the Stilt-walker be in the right, then Josua, Solomon, Josias and all good Princes who were carefull to restore Religion, did evill, and deserved punishment, because they went beyond their office, and Gods command, which was, to forbeare medling with Religion, and to remaine within the affaires of this life; but the consequent is ab­surd and blasphemy, Ergo.

4. If the Stilt-walker be in the right, then the order and power of the Magistrate is the most monstrous thing in the world. God makes and ordaines all things for himselfe, even the wicked for the evill day, all [Page 173]are from God, by God, and to God, nor is there any thing which hath God for its author, that hath not for its chiefe and proper end Gods glory, which is no where more advanced then when true Religion is advanced. Whence I gather, that the Ordination of Magistrateship is most perverse, because God did expresly ordain this, that it should not meddle with Religion, but containe it selfe within the dunghills of the world; whence it will follow that Magistracy is not proper­ly ordained for Gods glory: but the consequent is blasphemous, Ergo,

5. If God hath shut up the Magistrate within this end and pre­scription, then he hath strangely perverted his owne order, where so often he hath armed Kings and Princes, and hath commanded them that they should meddle with his Worship and Religion: for this end he gave the Law to Moses, the Book of the Law to Josua, and he hath prescribed and commanded many other, that leaving their se­cular affaires, they should be chiefly carefull about matters of worship and salvation, as we may see in one Solomon; all which God hath done against the first institution and ordination of the politick pow­er, which inconstancy to attribute to God is blasphemy: Wee must then rather ascribe giddinesse to the Stilt-walker, who obtrudes so false an Ordinance of God to men, concerning the power and office of Magistrates.

Lastly, if it be Gods perpetuall Law, that the Magistrate (as such) must not meddle with Religion by himselfe and properly, then it is very absurd, that in the Scripture so many contrary commands are found, such as Psal. 2. and now O Kings kisse the Son, &c. Esa. 40. Kings shall be nursing Fathers, &c. 1. Tim. 2.2. Paul bids us pray for wicked Kings, that under them we may live peaceably with honesty and piety: whence it is apparent, that God is so farre from debarring Civill Ma­gistrates from the care of Religion and piety, that on the contrary he commands, and will have it their chiefe businesse to promote Religion and his Worship.

Hence the Stilt-walker willing to award this blow, brings out his satchell of distinctions, that with his canvasse smoke he may blind the Readers eyes; for first he saith, Paul doth not shew that the end of Magistracy is to look to the good of the Church, because there hee speakes of wicked Princes, who then intended no such thing, but ra­ther the contrary.

I answer, men doe not alwayes intend in their offices, the end prescribed by God, yet on the contrary they often resist, and yet ne­verthelesse it is true, that they should follow the end prescribed by [Page 174]God, if they would doe well; this Paul saith, to be tranquillity and piety, which those wicked Princes then intended not, but they should have intended: and Christians ought to hope and pray that they would intend it. If the Stilt-walker would understand the matter, let him look on himselfe, he knowes that he seldome intends the salvation of mens soules in his Ministery, but rather maintenance, worldly honour, and revenge on all them whom he thinks doe not sufficiently regard his sanctity, such are chiefly the Magistrates; yet I believe hee will have no man doubt but that the end and intent of his Church-Disci­pline is properly the salvation of soules, let him say the same of the Civill power.

At last he confesseth that Paul here shews the end of the Magistrate prescribed by God, to be the promotion of piety: but least he should seem to yeeld any thing out of the Scripture to the Magistrate in sa­cred affaires, he interposeth an army of distinctions; for hee saith, that this end is not immediate, proximate, proper, which it may by its selfe produce, but onely by accident by the Ministers of the Church, and of piety, so that though the Scripture should say a hundred times, that the end of Magistracy and the chiefe intent of the Magistrate is the care of Religion, and advancing of salvation, this will not a whit move the Stilt-walker, for he on the contrary will say, that he hath no right to these sacred affaires, but he must continue in his pro­per end, which is the care of peace and worldly good things, but mat­ters of salvation are an improper end, remote by accident, for ob­taining of which, he of himselfe doth nothing, but to procure that it may be done by Christians, especially by Preachers, to wit, if he build faire Churches, bestow large stipends upon Ministers, get good bread and generous wine for the Lords Supper, the taste whereof may warme the Preachers spirits, if they affoord good tables, and plen­tifull feasts, and invite oftentimes the Preachers thither, that sha­king off the gravitie of mechanicke sobriety, their spirits may bee made fine and subtill, for pumping out the starrie spiritua­lities of their Church-Discipline: which things when they have fallen out heretofore according to his desire. I doubt not but he hath oftentimes said to himselfe of his discipline, as the Pope once said of Christian Religion, How much honour and profit hath this fable of Christ brought us? How much honour and delights are conferred upon us by this fable of the wonderfull sanctity of Church-Discipline? The in­dignity of the thing, and the manifest corruption of Scripture, have driven me against my will to break this jest upon the VValachrian fai­ned [Page 175]sanctity of their Church-Discipline and Doctrine. I wish that be­fore he had abused this excellent place of Paul, with so many childish subterfuges, he had read Calvins Commentary upon this place, which for fashions sake he so much esteems, that he calls him his Calvin: but here truly he rejects and neglects him as a stranger: for rarities sake I will set downe here a few passages.

If then any care either of the publike peace, or of piety, or of honesty move us, let us remember that a care must be had of them (he meanes Magistrates) by whose Ministery so many excellent things come to us. If one ask whether we should pray for Kings, by whom we reap no such thing. I answer, that our wishes tend to this, that being ruled by Gods Spirit, they would begin to be Ministers of those good things which heretofore they have deprived us of, &c. For this principle must be alwayes remembred (Stilt-walker pricke up your eares) that God hath ordained Magistrates as well for the preservation of religion, as of publike peace and honesty, no otherwise then the earth is ordained for procreation of food. Therefore as we praying for our daily bread, beseech God that he would fructifie the earth with his blessing; so in those former bounties we ought to looke upon the ordinary meanes, which he hath in his providence set up, &c.

Besides, let Princes and all Magistrates be warned here of their duty; for it is not sufficient, if in rendring to every man his due, they suppresse all injuries, and cherish peace, except also they study to promote religion, and by honest discipline to compose mens manners. For David doth not exhort them in vaine to kisse the Sonne; Esay 49. nor doth Esay in vaine call them nursing fathers of the Church. Therefore let them not flatter themselves, if they neglect to afford their help in maintaining divine worship.

As these passages are notable and godly, so they are diametrically opposite to this Walachrians fictions. So farre is he from denying the care of religion to belong to the Magistrate properly, proximately by it selfe (as the Stilt-walker prates) that he rather shewes him to bee principally ordained by God, to take care of religion, and that not remotely, improperly, and by accident, but properly and by himselfe; except this Walachrian Papist will perswade us, that it belongs to the earth, improperly, remotely, and by accident to produce fruits; so that if we weigh this matter with an even hand, we shall finde that Calvin ascribes more, and greater parts to the Magistrate, in promo­ting religion and salvation, then to the Ministers themselves. Rom. 13. For these are onely considered as husbandmen, and sowers of the seed, but the Magistrates as the earth. But as we know the earth is the more proper and neerer cause of corne, which receiveth the seed into its bo­some, [Page 176]some, and ripens it, then the husbandmen, who rest after they have sowed, and removed what may hinder the growth thereof; even so Calvin either wrote unwisely, or els he hath made the civill Magistrate the prime & chief efficient cause of religion, & procuring of salvation. I have been somwhat large about the end of the civill and Ecclesiastick power, that I might refell all the Stilt-walkers fooleries: he truly deales no otherwise with Magistrates, then Circe in Homer did with Ʋlysses his Fellows, whom though they were other ways prudent men, yet she is said to have changed them, with her singing and rod, into hogs, so that they could not lift up towards heaven their brissly necks; and this she did to make them her slaves. Even so this Impostor, that he might reigne alone in his Ecclesiastick Kingdome, by his preaching rod indeavours to make beasts of Magistrates, that they may believe, the care of heaven and salvation belongs nothing to them, but that it exceeds their capacity: and that they have abundantly discharged their office, if they have thought onely, with Martha, of corporall, earth­ly, and culinarie things; and, like hogs, wallow perpetually in things fading, and onely fit for the belly, leaving high and heavenly matters to Church-men.

The third difference between the civill and Ecclesiastick power he placeth in the meanes which they use; which he feignes to be most different, and as farre as heaven is from earth.

The power of the Magistrate, saith he, exerciseth its judgment after a carnall way, by a corporall sword, by a force externall, coactive, and ar­med; but for that of the Church, after a spirituall manner, by censure, reproofe, suspension and excommunication. And elswhere he calls these meanes sanctified and spirituall: so here againe, he considereth his Church-businesse and government as heavenly and spirituall, but the se­cular, as carnall and earthly.

I answer: Here Apollonius fills his bag-pipes of lies againe, that he may adorne the fringes of his Church-government. For both the Members of the antecedent are false and fallatious; that the fals­hood, may be found out, I will aske whether hee thinks the meanes which the Magistrate useth (which wrongfully he calls carnall) to be quite void of spirituality, so that they neither have nor can have it? Againe, whether the Ecclesastick meanes (chiefly those of the Wala­chrian Church-government) be such as have no corporality or carnali­ty in them? If he affirmes that, and denies this, sense and experience will easily convince him of falshood. As for secular meanes, imagine they are nothing else but rods, wracks, halters, and swords, all cor­porall [Page 177](which is false) yet it will not follow thence, that those means are meerly corporall and carnall, for they may have much spiritual­lity joyned with them: such accordietly the Ordination of God, and Christ the Mediatour, who as a spirituall King, armes them with a spirituall command, and in that respec [...] Gal [...] saith he makes them his spirituall and holy Ambassadours. Again, these meanes are much changed in regard of the use, for at that which pre [...]ecds not from true faith, is polluted and [...]all; soq [...] which hid dont, by tru­ly faithfull men puts on a far other manner of sanctitie and spirituali­ty, so that the sword of reformed and pious [...]agistrates, may have in it much more spirituality and sanctity, because it is exercised in reve­rence and feare of God, which the sword of wicked men cares not for.

Lastly, the end and intention of the Agent, doth much change the na­ture of the work; whence we may wonder that every where the Stilt-Walker doth promiscuously consider pious and impious Magistrates in the right of handling sacred things, for there is great oddes whe­ther he use the sword, to establish idolatrie and false worship, as the wi [...]ed doth, or on the countrary, to premote the time worship and salvation of soules, which is the intent of the pious Magistrate; hee that seeth not this difference, he must needs confesse that he doth as justly use the sword who defends murthesers and wicked men, and [...]p­presseth good men, as he who punisheth [...], and defends good men; these things thus considered do shew, that the secular me [...]es, even the sword it self, are not so carnall as that they ha [...]e no spiri­tualitie mixed with them, but they become spirituall, in the Author, subject and end; if Apollonius understand [...]n this I will make it clear by the example of Christ and his Apostles; he will not I hope deny, but they used in the Church spirituall and body meanes; but the sa­cred History teacheth that they often used corporall means and equi­valently the sword; Mat. 21. John 8. as when Christ whipped out of the Temple the buyers and sellerse, overthrew the tables, and purged the Temple: When he made himself an ontward Judge of the Adulteresse, whom he had not absolved, if she had had just aquasers, when with his Word he laid [...]at on the gro [...]nd the South [...]ers that [...] to exprochend him; when Peter in a moment flew Animins and S [...]ita, at his foot; whem they strook Simon and E [...]y [...] with blinll [...]e; when Paul gave up Hymene [...]s and Ale [...] to Satan so be vened in the flesh. Were not these caternall and corporall meanes equivalent to the sword? For what can tortures of the [...], but [...] and hill the [Page 178]body? so that it is most certain that Christ and his Apostles used a coercive power, by corporall meanes equivalent to the sword. Now I hold this Walachrian Rat in a precipice, for either he ought to say that Christ and his Apostles used corporall and not spirituall meanes, and consequently evill in building of the Church, which is blasphemie, or else that those externall and corporall meanes of the sword may be spirituall and ecclesiastick, which he hath now denied; there is no chinck then left to escape thorough, except what the Pope affords him.

He useth prison, sword, armes, poyson, and all carnall meanes, yet he denieth them to be carnall, but spirituall, because they are used by him who is most spirituall; which though it be meer mockery, yet being armed with main power, he so aws men that they dare not whi­sper against him; if this Walachrian Papist had equall power with the Pope, though being guilty of so much wickednesse doth now execrate and feare this carnall sword of the Magistrate, he would in a short time make use of prisons, tortures whips, and the sword, to fulfill his own minde, which notwithstanding he would quickly honour with the name of spirituality, because he that useth them is Ecclesiastick and spi­ritual, and that against ecclesiastick men and Christians.

Before I leave the first member, I will adde this also, that all the meanes which the Magistrate useth are not whips, tortures, and swords: he oftentimes useth lawes, admonitions, reprooffs, and threat­nings, which we doubt not but the Stilt-Walker hath felt sometimes, by reason of his turbulent spirit, which experience sheweth is often­times of such force, that those whom Church-men by a hundred re­prooffs could not curb and reforme, the Magistrate by one check hath amended; so now it is apparent that Apollonius is every way malicious and injurious against his Magistrates, in calling the meanes, which they use contemptuously, corporall, externall, carnall.

Now let us see the ecclesiastick means, he bragges every where that they are meerly spirituall; but he lies egregiously, for we have seene Christ and his Apostles, the most divine builders of the Church, to have used lawfully many corporall meanes, for though it be certaine that they used spirituall meanes for building of the Church, yet they did not take them so precisely, that all must be spiritual, nothing corpo­rall, which they may use, for they used common water to baptise, bread and wine in the Supper, oyle to annoint, and many other things, which are corporall and naturall, to which notwithstanding were added a spirituality, and relative sanctitie from the use, the Stilt-Walker [Page 179]elsewhere out of his Parker discourseth so spiritually of the eccles [...]astick mulistry, that he scarce leaves a hair of [...] in it This i [...] done (saith he) by gifts, and the Author of our spirits, for the edifica­tion of our spirits and soules, by spirituall a [...]es, the Word and [...] ­cramen [...]s, and by a spirituall way of working by the [...] spirit. If this Night-bird could perswadeous that all these [...] found in the modern Church-discipline, at they were in the ancient Apostolical, yet he should not perswade us us that there is no corporality; or carnality in his ecclesiastick meanes. For Paul among the spirituall means of his worship, numbers the red Sea and Cloud, [...] Is [...]u­elits were baptized, as also the Manna & w [...]ed that flowed out of the rock [...] which he calls spirituall meat and drink [...] asliany should go to per­swade that that Sea, Cloud, Manna, and Rock, were altogether spiri­tuall, and had in them nothing carnall or naturall, because they are called spirituall; we should think he were almost a foole, because not only men, but greater and smaller beasts also went through that Sea, did eate of the Manna, and drink of the Water out of the Rock [...] that here again he player the Cretian in the Papist [...] dialect, and takes simply what is spoken respectively; to wit, because in Church means & Discipline there is somthing spiritual vergo, they are totally spirituall: and in them nothing cardal. The matter might have some shew oft [...] if he spake of the Church Discipline in the Ap [...]stles time, of which only that is to be meane, which he citeth out of his Parker. But he is there faulty, [...]n that he vapours such great matters of his modern C [...]rch g [...] ­vernemt, which he knows to be so corrupted, that it may he turly said, what the Prophet saith of the worship in his [...] and thy Wins is mixed with mitter, if Apolleni [...] should be [...] to a feast, where looking to drink Theologicall [...], should receive from his Hoast wine mixed with much water or pisse, would he not complaine of wrong done him, and of his cheasing Hoast, who thrust upon him such stoffe for good [...] after the same [...] doth this Night-bird cheat Christians, [...] of this corrupted Church government, with that [...] the Apost [...]es; for his preaching is fallible, yea in many things [...]uga [...]orie, lying, and blasphe­mous: the use of the Sacraments, cheifly of the Supper is vendible, and serviceable to humane affections; oftentimes he [...] them to the impure, and denies them to the worthie; his preaching key is rustie, and most unfit to open or [...] heaven against them, to whom God faith (in is open, and openeth it to them, against whom God saith it is s [...]t; [...] Key, such is [Page 180]he affects, is nothing but an incroaching indirectly upon mens fame and estares, and the corturer of the conscience in simple and superstiti­ous men; as for his legislative power, it is nothing else but a spring of novelties, childish scruples, and feminary of strife or law sutes; so that what one approves, the other reproves; what is ratified to day, is abrogated to morrow, and so one sute begets another alwayes. For because these Walachrian whirlewinds have no certaine starres to di­rect them, or rules of equity and justice, which they may follow in, working, but doe all things at their pleasure, so that he shall carry it, who with fraud, clamours, and pertinacie, drawes most votes to him: hence it falls out very seldome, (as we see also among Papists) that truth and equity prevailes amongst them but rather opinion, which depending on the whirligig of mens dispositions and perverse affecti­ons with which they boile, its no wonder (as experience sheweth) if out of this legislative dependencie nothing proceed, but what is prejudiciall to the Churches peace directly, to the Civill indirectly. Lastly, their vocation, as it is at this day, is not only humane, but al­so if the Walachrian be considered, as the Stilt-walker useth it, it is Si­monaicall and defiled with much fraud and perversenesse; and to speak freely, the Stilt-walker hath no reason to upbraid Magistrates with the carnality of their meanes, because he is forced to confeesse, that there is no lesse carnality in his Ecclesiastick meanes: and in­deed in the end and intention of spirituality, it yeelds to the Civill, which though they use corporall meanes, yet there is found in them such as directly tends to Gods worship and mans salvation. In the Stilt-walker, and such like vermine, there is never any direct intent to Gods worship or mans salvation, but properly to maintenance, world­ly honour, and a fulfilling of their humours, in such as obey or disobey them.

He scrapes together many things out of certaine circumstances, which befell not to the Ecclesiastick, but to the Civill power; of which, if these things be true that he saith, he may constitute as formal a diffe­rence between the Ecclesiastical and Civill power, as he can make be­tween a Crow and a Swan, out of their blacknesse and whitenesse; yea between one Hen and another; for an accident can make no es­sentiall difference, especially such a one as may be common to both subjects.

The Civil power (saith he) may be in a child, wom [...], or wicked man: it may bee also (hereditary) all which cannot befall the Ecclesiastick power, hence he concludes that there is a formall difference between [Page 181]both these powers. I answer, if thence a formall or genericall diffe­rence should arise, then doubtlesse the Kingdomes of France and Eng­land should differ formally, because there only men, here women also reign: so these two Kingdomes should generically differ, from the Kingdome of Poland, because this is elective, and not hereditary, but those are successive: this fiction should have some shew, if hee spoke of such accidents as are not to bee found in Ecclesiastick power; but most of them are found in Ecclesiasticks, those great Ecclesiastick Le­vits from whom he is still borrowing his sanctity, were they not born Levits, and being children they had right to this sanctity? Samuel, the children of the Prophets, Jeremie, Christ, John and Timothy, were not hindred from the Church-service because they were children, or as yet very young, being furnished with gifts for that service; it is not the infancy of yeares, but of knowledge and piety, that debars men from Church-functions, in which how much Apollonius is defective, this his unsavoury writing shewes, who being now many years a Church-man, yet is indeed but an old boy, who hath not lived long, Seneca. but hath been long. By the Prophetesses Anna, Mary, and others, it appears, that God hath not altogether debarred women from Church-affairs, as this trifler perswades; but when hee saith that Gentiles and wicked men, could perform civill offices well hee saith nothing; for in the end of the world many shall say, have wee not prophesied in thy name, and yet Christ will say to them, I know you not, Apollonius knowes that there are many preachers who are impious and hypocrites, whom notwith­standing hee keeps not off from Ecclesiastick functions, why then should Magistrates, be kept off? he hath much more such stuffe, which I passe by, as being of no validity.

His chiefe and most beautifull argument, which hee often delights in is this: Ecclesiastick power and government is heavenly, because it is called the Kingdome of Heaven, it is not of this world, Mat. 13. Joh. 18.13. 2 Tim. 24. [...]or Christ saith, my Kingdome is not of this world: lastly, no man that warreth in­tangleth himselfe with the affairs of this life, hence hee concludes that the civill government is altogether distant from Ecclesiasticall, because that is earthly and of this world, and they who serve the common­wealth, intangle them selves with the affairs of this life; yea, (as wee saw before) like hogges they should wallow in them alone; I an­swered before somewhat by the way, to this fiction, now I will more narrowly look into it, for both the members of the antecedent is false and fallacious. First, I deny that visible Churches are the Kingdome of Heaven; for then the Church of Middleburg, should be Heaven [Page 182]indeed, which is False, as may appeare by this marke, in that Christ saith men doe not marry, nor give in marriage, in that Kingdome: but in that Apollonian heaven of Middleburg there are marriages daily. I confesse that in the visible Church, men are instructed and taught con­cerning the Kingdome of heaven, that at length they may obtain it, which businesse (metonymically) is called the Kingdome of Heaven: but to conclude thence that the visible Church is properly the King­dome of Heaven, or that the things thereof are heavenly, is two child­ish and repugnant to sense: then certainly the Stilt-walker the Me­tropolitan of the Walachrian Church, should be very heavenly, whom yet by these his patched peeces wee see to bee very earthly; so that the leprosie of the earth, sticks not only close to him, but is also very fa­miliar to most Kings of this heaven; that if that heavenly Kingdome were not contained within compasse by the civill earthly Kingdome, those Heavenly Kings would quickly destroy one another, so that I may truly say, that the earthly Kingdome sustaines that heavenly King­dome, or else it would fall to the ground.

Another fraud of his is in the other place, where Christ saith, my Kingdome is not of this world, Christ was asked by Pilate, if he were a King? he confesseth that hee was a King, but not of this world, that i [...] hee would not exercise his Kingdome in this world, hee addes a reason, if my Kingdome were such, my souldiers would fight for mee, whence it appeares, that Christ spoke plainly, because hee said that he had such a Kingdome, which hee did not exercise upon the earth, as o­penly and properly hee did not, but in Heaven when hee sat down at Gods right hand.

The Stilt-walker thinks that by this Kingdome of Christ is to be understood the government of the visible Church, which if true then Christ had answered Pilate intricately and captiously, because so ta­king it, Christs Kingdom had been properly in the world, and a part of the world, yea in this Kingdome hee had his souldiers, and in pro­cesse of time he got more: for Kings and Emperours were made the defenders of this Kingdome and Church of Christ, although then I should yeeld, that in some respect, the title of Christs Kingdome and of Heaven belong to the visible Church, yet it were absurd in this place so to take it; whereas it is here absolutely denied; that this Kingdome is of this world; but the visible Church, chiefely that which the Walachrian deviseth, is in the world, and of the world, and is too full of worldly corruptions.

And there is no lesse fraud in corrupting that place of Paul, which [Page 183]hee preposterously cites with the Pontificians; no man warring to God, doth intangle himselfe with secular cares, the words properly sound thus, no man that warreth, intangles himselfe with the affaires of this life, that hee may please his Generall: in which words the Apo­stle compares, to souldiers, the Preachers of the Word, and also what hee saith that Elders who labour in the Word which consecrate them­selves to the Ministery of the Word, ought not to intangle them­selves in the affaires of this life, to wit, in merchandizing, husbandry, and such like, so that they intangle themselves, and bee so carried a­way with the businesse and sweetnesse of them, as with Demas, to forsake their station for the love of this present world. This is the plaine sense of that place in Paul, how perversly it is corrupted, I will now shew; out of this place hee concludes, that it is altogether unlawfull and unseemly, for a Minister of the Word to care for the affaires of this world, or any way to meddle with them; which not only is repugnant to Scripture; but is also a meer Popish fiction: Paul indeed would not have preachers intangle themselves, that is, altogether involve themselves in secular businesse, but not to touch them at all, or totally to forbeare them, hee commands no where. Yet the practise of Christ and of his Apostles shew the contrary; for I will ask whether fishing, be a secular work of this life? I think no man will deny it; but the Apostles, for the three yeares together, that they were Christs disciples, did still exercise their fishing, yea they went to fishing after Christs Resurrection: and who knowes whe­ther they did not fish after the Holy Ghost was sent? truly Paul him­selfe after hee had long exercised his Apostleship, at Corinth, whilst hee was a preacher with Aquila, hee exercised his mechanicall trade of making tents. If Paul understood his law, as this Walachrian wrests it, then hee was a manifest breaker of his own law; therefore it is a Popish fiction, which this new Papist hath borrowed from the old ones; when hee interprets these words so as if it were altogether un­lawfull for preachers to meddle with secular businesse: this error in length of time hath made Preachers idle, and dainty, yea it occasioned Antichrist; for rich Christians considering with themselves, that the taske of preaching was a difficult businesse, and required a whole man, by degrees they furnished them with so many things out of their own estates, that they would have them bee altogether free from the care of things necessary, belonging to their food or lively-hood. For which end they built Monastries and cloystures, and endowed them with great revenues, in which the preaching Monkes might live plesantly [Page 184]and commodiously, being free from all cares, that so they might the more freely give themselves to their studies. This institution at first though worldly, yet was not evill, but in processe of time covetousnesse possessed the minds of the Clergy, that like spirituall harpyes they still affected and craved for more, untill their covetousnesse grew to that height, that the Pope alone became richer then all the Kings of the earth: from which vice at last proceeded pride, then lasinesse, and neglect of theologicall studies, and lastly all kinde of luxurie, so that these Monasteries became brothell-houses, and swine-styes of Sodo­mites; all which sprung up, out of the mis-understanding of that place, which now the Stilt-walker goeth about to wrest against the Magi­strate; for because he thinks hee can by these delude ignorant people, by perswading them that it is unlawfull and unseemly for preachers to meddle with secular affaires, hence hee concludes, as in a round, that therefore it is unlawful for secular men to handle Church-matters: for hee faines them to bee hogges, only addicted to worldly things, and of this life; in which they are still intangled: thus not only doth he injure godly Magistrates, but impudently patroniseth his Ecclesiasticks; for as it is known that many godly Magistrates have been very mode­rate both in mannaging of secular affaires, and also matters belonging to Religion very zealous, so experience teacheth, that not a few prea­chers having neglected and contemned their duty in preaching have been so intangled with worldly businesse, that as at this day it must not offend Christian eares, if some preachers, having broke their e­states with Merchandizing and taking up money upon use, have cheared godly Christians by turning bankerupts; which shewes that this Walachrian is an impudent vermine, who under pretence of avoiding secular affaires, puts so great a difference between Ci­vill Magistrates and Church-Men, seeing he is convicted by these Wa­lachrian examples and his own conscience, that there is nothing which busie Church-men more affect, then the affaires of this world.

Like to this is another, which he is alwayes prating of The civill Power is Monarchicall, the Ecclesiasticall should be alwayes A­ristocratical: ergo Civ [...] Magistrates cannot rule the Church. This argument also is made up of divers lies, for it is false that the Civill Government is alwayes Monarchicall, the Government of our Coun­try is Aristocraticall; such also is that of the Venetians, Helve­tians, and others: another lye is, that the Church-Government is alwayes Aristocraticall, because under Heli, Samuel, Macchabees, [Page 185]and others; it was Monarchicall: yea in the New Testament it was not still Aristocratical, but oftentimes Monarchicall. For I ask, when Christ lived upon the earth, and ruled the Church, whether the Church-go­vernment was not then Monarchicall? Doubtlesse it was, if ever it was. Again, when Paul alone was at Antioch, and in Syria, was not then the government of that Church Monarchicall? For who was to be compared with so great an Apostle? Lastly, when John the Apo­stle was alone in the world, (for he lived longest) had not then the Church on earth a notable Monarch? Surely, if such a Doctor at this day could be found in the world, he should be as it were the Monarch of the Church, and worthy to whom the whole Christian world should rise and give honour.

Whence the Pope makes no bad consequence, in calling himself the head and Monarch of the whole Church, and not Kings and Princes; because they rise and give honour to him: if it be true what he brags, that hee is Peters successor, and endowed with the gifts of infallibility, as well as Peter. But because experience teacheth, that he wants all Peters gifts, chiefly that of infallibility; and on the contra­ry, to be nothing els but a monster, and load of all vices: hence it is, that he is a meere Impostor, and a mocker of Christianity; and Prin­ces are miserably deluded, in yeelding so much to so unworthy and wicked a man. All then that the Stilt-walker babbles for Oracles, are meere lies. But this I will add, that though Christ and his Apostles were by right Monarchs of the Church, yet they still ruled the Church with that moderation, that their government seemed rather Aristocra­ticall, then monarchicall; so that hence it appeares, there is no neces­sity that he should alwayes rule monarchically, who hath the right of Monarchie; for he may use it aristocratically. If this be true of Eccle­siasticks, why should it not also hold in civill Princes, that though they be Monarchs, yet they may handle Church-matters in an Aristocrati­call way, as oftentimes Kings do. And so the Kingdome of the Church shall not be monarchicall, though a Monarch live in it, ruling Aristo­cratically.

He ascribes much strength to this Ram, which he is still shewing, as if it had exceeding great Hornes; whereas indeed it is a horn-lesse calfe: The power formally Ecclesiastick depends immediately from Christ the Me­diator, the Churches husband, who gave Apostles, Prophets, Teachers, par. 1. p. 37. and Pastors to his Church; but not Magistrates, Ephes. 4. And hath placed this power in the Church, Mat. 18. But Magistrates are not the Church: whence he gathers, that the Magistrates office is neither requisite nor belong­ing [Page 186]to the Church, and consequently that it appertaineth no wayes to them to use the Churches power. He parted this one Argument into divers; I have gathered his fooleries together in one bundle, that I may fling them downe together.

First wee must note, that this is an old, and oftentimes refuted de­vice of his, in perswading us that Ecclesiastick power hath for its au­thor Christ the Mediator and Spouse of his Church, but not the Civill Power, I have shewed before, and now will more at large demonstrate, that this is a most notorious lye.

His principall Argument is, par. 1. p 37 that while Christ lived on the earth, he did all Church functions either by himselfe, or by his Apostles; but did not meddle with the Magistrates office, but refused it, and prohibited it to his Apostles: whence Anabaptist-like he concludes, that Magi­stracie hath neither Christ for its Author, not belongs to the Church: all which are a meere heape of lyes.

For first I aske, whence learned he that no Function is required for the Church till the end of the world, but what Christ must discharge, either by himselfe, or by his Disciples living upon the earth? The Scrip­ture saith no such thing, but is the meere fiction of Apollonius: other­wise let him tell me, when did Christ or his Apostles performe the Pre­centors part in the Church? because Martyr doubts whether in the Apo­stolicall Church, there was any use of publique singing, which wee bor­rowed at best from the Jewish Church: many offices ceased in the Chur­ches upon the Apostles departure, to supply which, Necessity hath ga­thered together many things, & mans industry hath found out without any sin, or blemish, if Antichrist had not corrupted all with multitudes.

His other lye is that Christ and his Apostles did not here discharge the Magistrates office; that Fiction I have already refelled: for they used a co-active externall power, equivalent to the sword. Christ with a whip purged the Temple; Mat. 21. John 8. he suffered the judgement concerning the Adulteresse to be referred to him; with his word he cast to the ground the Souldiers that came to apprehend him, and chiefly when on the day of Palms, sitting upon an Asse he rid to Jerusalem in a Princely but hum­ble pompe, suffering the acclamations of the People, and their garments to be spread in his way, Mat. 21. as if he had been a King; which is so manifest, that Mathew adds Zacharies Prophesie to be fulfilled, Behold thy King cometh to thee, meeke, &c. So the Apostles inflicted in the Church cor­porall punishments, as death, blindnes, &c. All which evince, that how­ever they despised and avoided the pride and earthly pompe of Civill government, yet the office it selfe they discharged in the Church when necessity required.

But (saith he) Christ being exalted, gave to the Church, gifts and of­fices necessary for it, among which the office of the Magistrate is not mentioned, whence he concludes, that this is not requisite fore difying of the Church. I answer, among these offices mention is made of Go­vernours, 1 Cor. 12. and of Rulers, Rom. 12. which Calvin and Aretius on those places shew to have been censures of life and manners, supply­ing the Magistrates office. Lastly, suppose that in those places no men­tion is made of Magistracie, did he therefore not ordain it? Yea Peter did plainly institute this, and chiefly Paul, Rom. 13. and 1 Tim. 2. as I have at large shewed before; neither needs he tell us that Christ him­selfe gave these offices by himselfe, but Magistracie he commended one­ly by the Apostles; this is but a frivolous cavill, for he sent the Apostles onely immediately, then the Apostles instituted the other functions, and after them Timothy, Titus and others: whence it appeares, that Christ the Mediator being exalted, is no lesse the author of Magistracy, then of Church offices; because that by a most famous Elogy of the same Apostle is ratifyed in the name and authority of Christ exalted, by whose government alone, now all things in heaven, earth, and un­der the earth are ordained and ruled, as I have often shewed.

He objects that these offices and gifts were given to the Church, but not Magistracy.

I answer, that these were given indeed to the Church, or in the Church, as it is said, 1 Cor. 12. but Ephes. 4. the Apostle sayth, that they were given to men, using a generall word. so Paul gave and insti­tuted to the whole world the office of Magistracy, but under them also to the Church: because he makes him to have the charge of every soul, except he will say that Churchmen want foules: whence it followes, that Paul hath also subjected the Church to the Civill powers, so that she must be by them defended in good things, and punished in evill. What wise man then will deny that Christ hath instituted Magistracy, and hath not given it to the Church? when as he by Paul hath or­dained the Magistrate for his alone Legat upon earth, to whom alone he will have all soules be subject, and therefore Ecclesiasticks also, and that for conscience sake; by whose sword and authority he will have the Church defended in good things: all these are so cleare in this place of Paul, and in other Scriptures, that by no meanes can they be darkened.

I know this Divinity doth not please the Stilt-walker, who is pos­sessed with papisticall furie, that the Magistrates office is not Ecclesia­sticall, that is, necessary for the edification and conservation of the [Page 188]Church; yet he rather placeth this office without the Church, not with­in or in it, par. 1. p. 24. because that phrase is too ambiguous to him, and repugnant to Divine right; and therefore placeth the Magistrates office onely a­bout the Church, or Churchmen; so that he speakes no other wayes of Magistrates then Heccius and other Cornuted Asses of Luther, who comming to the Conference at Wormes, was not presently admitted into the full Assembly, where the whole Quire was of holy Church­men, but was lead first apart into a private closet, which these Cornuted Beasts said was well done, and according to Scripture: for it is written, Without shall be Dogs and Witches. Not much more reverent­ly doth this Walachrian prate of godly Magistrates, whom every where he fasteneth to the cares of this world, as carnall men, but elevates the Church, and Churchmen above the world, even to the Skies; but these are meere chimera's: the Scripture on the other side doth so extoll Ma­gistracy, as a thing perpetuall in the Church, and so necessary, that it cannot be parted from her; and without this shee cannot subsist, but must wither; no otherwise then corne that wants earth, as Calvin spea­keth, which I will shew hereafter more at large.

He prates every where that the Church under the Apostles, and at o­ther times wanted the civill Magistrate; but these are Lyes which I have already refuted, and will hereafter refute more: and if this impossibi­lity should fall out, that the Church were totally destitute of civill go­vernment; yet it should not cease to be an office in the Church, and as it were a part necessary for the constitution thereof: for as a body that hath lost a foote, remaines yet without that foote but lame, being desti­tute of a necessary part: so the Church may consist without Magistracy but not long, and that with much difficulty; for presently there would arise Anarchy, and every one would do as he listed; which because Apollonius doth what he can to bring into his City, under hope of a new Popery: hence arise so many railing devises, by which he endea­vours to hisse out the Magistrates, as meere worldly men, that they must not meddle with Church-businesse, how ever the matter be, because the Church hath often wanted godly Teachers, Sacraments, and other things requisite for her; I might also as well inferre that these belong not to the Church, but are accidents circumjacent; which were most absurd to the Stilt-walker.

Perhaps he will object if this were true, then Christ had made the Churches power imperfect and lame, which must depend from an out­ward civill power; but this is repugnant with Mat. 18. tell the Church, where he hath furnished her with full power.

I answer: That all these are Jesuiticall fictions which they have de­vised for their Hierarchy, and which he hath borrowed from them; for first I deny when Christ said, tell the Church, that he understood by these words, as if he had armed Church-men (being discriminated from Lay-men) with full power of exercising Government among them­selves, excluding the Magistrate: For I said before, that by the word Church is understood in Scripture, any kind of meeting, whether meer­ly Ecclesiastick, or Ecclesiastick and Civill, yea any tumultnary Assem­bly called together to determine businesse, Act. 19. Act. 15. and oftentimes the whole body of the faithfull in opposition to their Rulers, somtimes the bo­dy of the Church with their Rulers, but never (for ought I know) the Rulers separate from the body. Now here Apollonius must needs goe to consult with the Delphick three-footed stool, that he may divine to us what Christ meant here by the Church, seeing he did not define it in this place, nor do we see it elsewhere explained in Scripture.

Apollonius doubtlesse with the Papists having a watchfull eye over his merchandise, rather understands it of the Church-Rulers; for this is all his care, that this wonderfull Ecclesiastick power, by many wind­ings and turnings, being snatched from the body of the Church, and chiefly the Magistrate, may be setled onely in the Governours as in the Center, that is, in the Consistory; and because Deacons are onely positively Church-men, as bellowes in a paire of Organs, Elders onely comparatively, as the pipes which of themselves sound not: hence at last the whole power ends in Preachers superlatively Ecclesiastick, as if they were Masters of the musick, and so sing and play upon that Ec­clesiastick Organ, that every pipe shall yeeld no other sound then what pleaseth these Organists. Thus the old and new Papists doe play the Philosophers upon this there, tell the Church, as if Christ had meant tell the Pope, or the Clergie, or the Preachers of the Gospell, but of this never a word in Matthew; yea it is contrary, for Christ being so understood should have named a Judge who was neither then, nor long after in the world: What an absurdity had it been for Christ to have said to the godly, that you may free your consciences from strife with your brother, go to the Consistory, or Church-Rulers, which were not then, nor to be in many years after. Whence it is more likely that Christ by the Church meant there a Judge or Arbitrator in con­troversies indefinitely, and (as I said elsewhere) without any expresse quality; that is, such a one as they could repaire to, whether consisting of Ecclesiasticks and Civill Magistrates, as the Sanhedraham was then, or onely of Ecclesiasticks as afterwards under the Apostles, or of Ci­vill [Page 190]Magistrates, as was in the Church after Magistrates became Christi­ans, members, keepers, and nursing fathers of the Church. Hence we see how much the Stilt-walker is deceived in thinking Magistrates to be excluded from Church-affaires in this place, because of the word Church, seeing in the most significations of this word Church, the Ma­gistrate is included onely one that excludes him which is not onely de­vised, but is not plainely expressed by Christ; how vaine then is this his argument, wherein he so much prides himselfe! Christ gave this power to the Church, but the Magistrate is not the Church, for if hee deludes us under the collective name of the Church, represented or re­presenting, then we grant that the Magistrate is not the Church: but so neither is Apollonius the Church, except he will call himself the Pope; and so this power belongs no more to Apollonius then to the Magi­strate, but if he speak of the Church as it is indefinitely used by Christ, then he cannot make it appeare that Ministers alone are more compre­hended under this word, then Magistrates alone, because both are parts of the Church, and the Magistrate in respect of his judicatory power the more excellent part.

The other error is, that out of these words tell the Church, the old Papists beat out by a strange paraphrase the whole building of the huge papall Hierarchie, as if they would shew that the Pope is Judge of all controversies between Kings, the donor and distributer of Lands, the Monarch of all Monarchs, the infallible censurer and poler of all Nations, the dispenser of all wickednesse in others and in himselfe: all this they think Christ established in these words, tell the Church.

The Stilt-walker instructed in the same Catechisme, out of these words tell the Church, doth almost draw out every thing, to wit that the Magistrates must not meddle with Church-matters, and that they are not within but about and without the Church, that they have no power of Vocation, making of Lawes, or decisive censuring of Mini­sters, but that all these belong solely to Ministers, who in this are free, and immediately depending on Christ and no way depending on the Magistrate, so that if they should faile in their life and manners, yet the Magistrate if he be a pious son must not presently rise up against the Minister his Father, but he must first wink at his vices, and then (ex­cept in some few cases) must not punish him, but onely he must pro­cure that Church-men, as being specially holy, punish the specially ho­ly Minister, which is as likely that these Walachrians will do, as if you should make Elephants clear one another of their Leprofie. These and much more doth he conclude out of these three words, tell the Church; [Page 191]but indeed this is to make a beame of a mote, I rather say, that Christ in this place ordained nothing else, but that a brother who is willing to be reconciled to his brother which is unwilling, should and may (for ending the controversie) implore the Churches help, and in this case the Church ought to help him. But what I pray, is this for grounding that huge Hierarchie of the Church, that she must have absolute pow­er of consecrating, excommunicating, commanding, and such like? for, if the words following, if he heare not the Church let him be to thee as a Publican and Heathen, ordain the right of excommunication, then Christ bestowes it not there on the Church, but on the brother who desires to be reconciled: For, he doth not say, let the Church account or declare that brother for a Publican and Heathen, but let him be to thee a Publican and Heathen, &c. that is, as a brother thou may esteem him for a Publican, &c. if this signifieth to excommunicate, then Christ gave the power of excommunication not to the Church, but to every private brother, that I wonder so proud a Divine should so carelesly weigh his owne lawes, out of which he drawes so many priviledges.

One lie more there rests in this Argument to be shewed, in saying that Ministers are immediately subject to Christ and depend from him: whence he concludes, that they are not subject to the Magistrate, but this is a meer fiction, for I will aske, how shall we know this, for I ne­ver read it in Scripture? he will say, that Christ is the immediate An­thor of the Church power, because he gave the keyes to the Church, he said tell the Church, and he gave Apostles, Prophets, &c. out of all which it is manifest, that the office, or (as he calls it) the Church power is immediately ordained by Christ. I confesse, this is truly said of the Church functions, and it is no lesse true of the civill power, which Christ the Mediator also immediatly established, saying, give to Caesar what is Caesars, & to God what is Gods, especially when by Paul he hath declared Magistrates to be his Legates, and hath subjected to them the Ministers for conscience sake, so that now the Civill power depends as well im­mediately from Christ as the Ecclesiastick: But how will hee hence prove, that all who use this power, that is Ministers and Preachers, are immediately subject to Christ, and depend from him? This is a Popish fiction and an old cheat, the falshood whereof any may quickly per­ceive; for if all do immediately depend on Christ who discharge any office which Christ or God hath immediately ordained, then all Ma­gistrates, Fathers, Masters, Deacons, Readers, and whosoever exercise any function ordained by God, must depend on him immediately, and [Page 192]therefore shall be under the command of none, in respect of that fun­ction, but of God or Christ. Which fiction the Stilt-walker will finde in himselfe; for if all Preachers be subject to none but to Christ, be­cause of their free Ecclesiastick power which they exercise, how will their dependencie consist, and the spirits of the Prophets be subject to the Prophets? For, he confesseth, that the brothers are subject to the Consistory, this to the Classis, the Classis to the Synod, and the lesser Synod to the greater, and so in infinitum. I know Apollonius teacheth this onely pro forma, because he saith elsewhere, that he is onely tied to the authority of the Synod as humane: But here I hold him fast intangled in his owne gin, for either it is false, that Ministers in regard of their Ecclesiastick functions are subject onely to Christ immediately, or else it is true, that the Consistory, Classis, and Synods are nothing else but Christ himselfe; but this last is blasphemy; Ergo, the first is most false, it's truly ridiculous to say, that he is onely subject to Christ immedi­ately, who is subject to so many, of which none is Christ. So we see this Walachrian is carried every where with a Popish giddinesse. Whence now I conclude, if it be no wayes against the immediate and fictitious dependencie of Preachers from Christ, that they are subject to so many Church-men, why should this be a hindrance from being subject to the Civill Magistrate? he will say (I suppose) that this sub­jection is of another court, to wit carnall and altogether absurd, and insociable, (for this is all his care, that he may free himselfe from the power of the sword which he doth exceedingly execrate) but I have shewed already that there is no such difference or disparitie between the Civill and Ecclesiastick power, but rather conjoyned by God, and so coupled, that the one cannot subsist without the other, but yet so as in marriage, the Ecclesiastick must be subject to the Civill, as the wife to the husband; for, the Apostle saith, that every soule must be sub­ject to the Civill powers, and therefore the Church and Christians who are soules, and to whom properly the Apostle wrote this command. But I finde no where that every soule must be subject to the Church-Rulers, for it were absurd and against Gods Ordination, even as if the husband should be forced to be subject to his wife: this was Anti­christs invention, as John fore-told, who paints him out as a woman and a proud whore clothed in scarlet, Apoc. 12.17. &c. armed with a cup and inchanting wine, with which she hath so bewitched Emperours and Monarchs, that she hath subjected them like beasts to her, and sits upon them; which we truly see in the Pope, who is a Church, and indeed a woman and whore, with her superstitious devises of sanctity hath so bewitched [Page 193]Princes, that laying aside their manly and husband-like strength, like uxorious men, have given to the Pope and the Whore, all the strength of their Dominions and government; but he like a Hecuba or imperi­ous Woman, hath compelled them not onely to kisse her Thumbe, but basely her very feet too, a most monstrous thing! which rose from this, that they cast off the care of Religion, and of Church busines at home, the Magistrates committed them, as if they had nothing at all apper­tained to them, to the Churchmen; no otherwise then if the husband should commit the whole busines of the Family to his wife; only con­tenting himselfe with feeding of his own belly; or as the Historians re­port, like uxorious Ninus, who for three dayes onely gave to his wife Semiramis the command and government of his whole Kingdome; but what fell out? She presently with rewards, delights, and diverse cun­ning wayes did so entice the Peeres of the Kingdome, that before the three dayes end, Ninus was murthered, and the whole Empire came to his Wife: so it fell out with those uxorious halfe-men in spirituall things, as soon as Princes by their sloth, neglect Gods worship and re­ligion, or being affrighted from them, as not belonging to them, with childish feares, commit them to Ecclesiastick women, the purity of Re­ligion doth not continue long, and the Peace of the Civill State is also disturbed, which is not onely true in the Popes Dominions, but also in some neighbouring Kingdomes of late.

Apollonius his other demonstrative argument followeth; the power of the Magistrate, saith he, is architectonicall, with command and co­active power; but the Ecclesiastick power is ministeriall, without com­mand, for it is said Mat. 20. The Kings of the Gentiles beare rule, it shall not be so with you; ergo, these two powers differ altogether, nor can they be mixed. In this Argument, if any where, he playeth the Juggler and Witch, as Poysoners use to cover their venemous Medicaments or Pills with gold; so doth hee use the Scriptures: so the Devill used it, by depraving it, with a purpose to deceive Christ when hee temp­ted him.

First he sets downe a true Maxime, that the Magistrates power is Ar­chitectonicall, which Paul confirmes, not onely Rom. 13. but hitherto no man hath questioned it, except the old Papists and the Walachrians agreeing with them: but that this matter may not lurke in obscurity, I will in few words declare wherein this Architectonical power consists. This power doth not require that he who possesseth it, should or can do [Page 194]all things by himselfe; that he should be exempted from all lawes, sub­ject to no counsell or reason; so Bellarmine speakes injuriously of the civill Power, calling it despotical or domineering, which power should be barbarous and tyrannicall: from this kind of reproaches our Stite­walker can scarce refraine himselfe. But the Architectonicall power doth not require, that none should be absolutely subject to any, ex­cept to God: For, so none should have this power properly, except he that had all the Monarchs of the world in subjection to him; but there was never yet such a Monarch on earth: whence Paul did pro­phecy well of Antichrist, 2 Thes. 2. that such should his pride be, as that he shall exalt himselfe above all that are called Gods or Monarchs. This we see in the Pope, who saith, that he is subject to none except to God alone, and that all Monarchs are subject to him: For, he obeyes none, he com­mands all, saith Bellarmine. This power indeed were chiefly Archite­ctonicall, but it is seldome or never given; therefore the Architecto­nicall or Supreame power commonly described consisteth in this, that one hath chiefe power within his owne precincts subject to none other; but on the contrary, all are subject to him, none excepted; so that there he alone can prescribe, command, and compell with power to punish and force, if need be. Thus Pharoah describes it, when un­der him he bestowes upon Joseph Architectonicall power over all Ae­gypt, Gen. 41.44. I am Pharoah, without thee no man shall lift up his hand or foot in the Land of Aegypt: he exempted him not from his owne power, nor did he free him from the law and justice, but (except himselfe) he sub­jected all men and all things to him; so God describes the supreame regall power, that it had right over their sons and daughters, their ser­vants and cattell, 1 Sam. 8. finally over the goods of their Subjects, not that hee could doe all that he pleased, (for in this he should doe ill and tyran­nically) but that he had power according to the rules of justice, to take notice of all things, to order and put them in execution; for so the Lawyers say, that there is no Empire without Jurisdiction, no Juris­diction without power of examining, judging, and executing, such is the Architectonicall power, which if he understood well, and if hee wrote seriously, not ironically, he confesseth doth belong onely to Magistrates, as the title of his book, the Right of Majesty, sheweth: but he mocks Magistrates, as I will shew by and by.

The other member of the antecedent is, that Church-men want altogether this Architectonicall power, and that therefore the whole [Page 195]power Ecclesiastick should hee Ministeriall, and without com­mand: which Maxime precisely taken, is false, because I shew­ed before, that Christ and his Apostles, when they ruled the Church, had an Architectonicall and supreme power, which they exercised in the Church sometimes, but not with any externall pompe, nor alwayes. But it is objected, Matth. 20. that Christ said, the Kings of the Nations beare rule, it shall not be so with you; for then they disputed about precedency in Christs Kingdome, and Christ said absolutely to the Apostles that were to bee Ru­lers of the Church, you should not reigne, but serve: whence hee gathers, that the whole government and power of the Church should be without command, and rather with service; these are the enthymems, which hee after a Jesuiticall manner, hath patched together.

I answer: That I cannot read in that place the Stilt-walkers ficti­on, to wit that the whole power or government of the Church should be without command, or Architectonicall power alwaies: For, if he say, that the whole power of the Church was in the Apo­sties, to whom he speaks here, he asks the thing in question, or at least supposeth it. For the chiefe part of Ecclesiasticall power and government is alwaies (as I said) in the Magistrate, and in the su­pream power; whence it fell out, that in the Apostles time this Architectonicall power resided in Christ and his Apostles miracu­lously, because the ordinary Magistrates were enemies. 2. I deny that this Law which he gave here to the Apostles was perpetuall, at least, it cannot be shewed out of this place, that what Christ there com­manded his Apostles, doth belong alwaies and to every Minister of the Church, this will be cleare by an example: When Christ sent A­postles, he said to them, take not a staffe, or bag, nor money, nor two coats, nor houses would he allow them, but whatsoever house they came into, they should abide there till they departed, &c. all this he comman­ded the Apostles that were to be Rulers in the Church, when hee sent them to that purpose: For except one will allow the institu­tion of Monks, of Beggars, of nastie Anchorites, which are ridicu­lous among Papists, every one may see that these precepts are not perpetuall and common to all Preachers. This literall exposition should not be welcome (I think) to the Stilt-walker, and his Wala­chrian Papists, to have never above one coat, to be without money [Page 196]in their purse, and to have neither a house of their owne nor hired, but hop to and fro, like locusts: If so many Lawes so solemnly de­livered to the Apostles, the Church-Governours, are not perpetuall and necessarie to the Church. It will be a difficult thing out of the circumstances of the place, to draw a just difference, by which it may appear that this Law is perpetuall and common to all Ministers; which if he should effect with his rusty instruments, he will never make this to be true, that what was prohibited to the Apostles or Bishops, was prohibited to the whole Church: For many absurdities will arise, they may not meddle with secular affaires, nor wear rich, soft, and Court-garments, nor wander from place to place, nor bee abroad sometimes in the Country about their businesse. Must none of those things be done by anie in the Church? They be fri­volous fictions which arise hence, in that the Walachrian Papist thinkes that nothing is Ecclesiastick or belonging to the Form and Government of the Church, but what is concluded in the Con­sistory or Quire of Preachers alone: the Scripture contrarily makes Kings and Magistrates the chiefe part of the Church, to wit tutors and nursing fathers, and as Calvin saith, as it were the earth in spi­rituall husbandrie; let me shew by a simile or two the stupiditie of this Walachrian, it is all one as if one resolving to be a husband-man, provideth seed, horses, and instruments fit for husbandry, have also Plowmen, Waterers and Planters in a readinesse, and thinks that he is now persectly furnished for husbandry, whereas he hath not Land or Fields to sow his seed in, or play the husbandman upon: he doubtlesse will bee laughed at as a foole, and one altogether igno­rant of agriculture. Mat. 13. I confesse that out of Christs Parable, all men are as the ground into which the seed is cast: but this is not repug­nant to Calvins Simile; for private men are but little clods, separa­ted from one another in the ground, on which the seed immediate­ly falls; but the Magistrate is considered as the generall ground, which if it did not containe all the clods together, they could not fructifie, but would fall away, and the seed wither in them. So fitly doth this Simile of Calvins expresse the Magistrates office in the Church, and the Stilt-walkers stupidity, who is still striving to thrust the Magistrate out of the Church: I will use another Simile which Paul intimates, 1 Cor. 4. when he calls Preachers [...], that is, Rowers in the lower seat of the Church: whence he considereth the Church vi­sible [Page 197]as a Ship. Now who will imagine a Ship in a tempestuous Sea, without a Master, or Mariner? Christs Church then must have a Ma­ster or Steers-man. It is asked who this is? The Stilt-walker sayth, it is he and his Preachers, because they are Captaines and Governours, and many other prating Speeches which I have heretofore refuted: I say that they are not even, because Paul calls them Rowers, and that of the lowest ranke in this Ship: who ever saw in the Kingsship or Gally; that the naked Rowers and those of the infe­riour ranke, tyed to their Oares, should have the command of the Ship?

This stands not with reason, and experience; and if the Stilt-walker did not perceive this absurdity, the law of Christ would con­vince him; for he as the Master of the Ship said, you Rowers must not do so, that is, I will not have you to beare rule in my Ship. Hence then it appeares, that to whomsoever the government of the Ship belongs, it belongs not ordinarily to the Preachers, by the Princes own expresse will: now there remaines nothing but that this Ship of Christ either want a Master, or else some other must be sought for besides the Preachers, who cannot be her Masters: the Walachrian to award this blow, saith, that there is no Master, which is the scope of his whole argument, that he may drive out of the Church archi­tectonicall power, and may place it only about the Church: but the absurdity of this will appeare out of this Simile; it is incongruous to imagine a great Ship in the vast Sea without a Master or Pilot: or to conceive such a Master who is not within the Ships decks, but with­out them, flying about like a Coot, or Sea-mew. These opinions of the Walachrian are chimaeras and monsters, the Master then should be within the ship; and if this night-bird were not purposely mad, he would see that this can be no other then the Magistrate, because he confesseth himself that the Magistrate is the head and father of the people. But if he should again deny what hee hath granted, Paul would convince him, who makes the Magistrate the generall go­vernour of every soul, that is of this ship of Christs also. So that here al the Stilt-walkers false opinions tumble down together, towit, That the Architectonicall power should be without the Church, that the Magistrates supream regiment cannot be within the Church; but that all the power and government of the Church belongs to the Preachers, as Captaines, for by this Simile all these vanish to nothing; surely if he [Page 198]had diligently weighed these words of Christ, Kings heararule, but it shall not be so with you, he would have found by them, that the go­vernment of the Church belongs to Christ, for the Disciples dispu­ted not simply for rule, but for rule in the Church: whence I collect that Christ gave to Kings and Magistrates rule over the Church, for what he denyed to the Apostles and Preachers, that he hath granted to Magistrates: for he said Kings beare rule, it shall not be so with you, but he denyeth to the Apostles rule over the Church, ergo, by the law of opposites he hath given and granted to magistrates rule over the Church: I will expect how the Stilt-walker will elude this Argu­ment taken from Christs own words, it agrees surely with Calvins Paraphrase upon this place, out of whose commentaries I will al­leadge these few passages.

They are deceived then, who extend this saying to all godly men pro­miscuously; when notwithstanding out of the thing it selfe Christ teach­eth, that the Apostles were ridiculous, who disputed for degrees of power and honour in their order, because the office of preaching, to which they were appointed, hath no affinity with the Empires of the world, &c.

But Christ hath set Pastors ever the Church, not to command, but to serve. So the errour of the Anabaptists is refuted, who exterminate out of the Church Kings and Magistrates, because Christ denieth them to be like his Disciples; whereas the comparison here is not between Christians, and profane men, but between their offices: Besides, Christ had not so much reference to the men, as to the condition of his Church: for it might be, that he who was Lord over a towne or village, upon necessity might be forced to undertake the office of teaching: but it was suf­ficient for Christ to shew, what the Apostolicall function did import, and what it was not to meddle with. And a little after: I answer, if we ex­amine every thing, Kings themselves do not rightly governe, except they serve: yet in this the Apostleship differs from earthly principality, that Kings and Magistrates are not hindred by their service from ruling, and with magnificent splendor and pomp to shew their eminency over their subjects; so David and others, &c. And a little after: Christ se­parates the Apostles from the order of Kings; because the condition of Kings is different from that of the Apostolicall function.

There is yet one thing remaining concerning this argument to be touched, to wit, that Apollonius wrote this in jest not in earnest, when he grants to the Magistrate supreme power, and denieth it to [Page 199]Church-men; he meant no such thing: but in all this work he strives to make Preachers supreme, and the Magistrates poore slaves; for of himselfe and Preachers he saith every where, That Christs Le­gats depend immediatly from Christ the Mediator exalted, who have power to command with authority, who have selfe-sufficient power under Christ, and that regall. Can any man have such a power, ex­cept he that is supreme? But that I may not seeme to dispute about words, let us wei [...] the thing it selfe. What doth agree more with supreme power, then to be absolutely free, and subject to none in a­ny Common-wealth; so as that he may not be punished, though he do evill, no not by the supreme power of that place: but such doth he feigne all Preachers to be. Their calling ought to be free and ab­solute, they ought also to use freely and absolutey the preaching and cen­suring keyes; it belongs onely to them to make and proclaime Ecclesia­stick Lawes, and to force the disobedient with punishment and excom­munication. And in all these, as being formally Ecclesiastick, he saith that the Ecclesiastick power of Preachers is so free, that it is an way lawfull for the Magistrate who is supreme, to meddle with them: For, if the Magistrate call, that is, (by his paraphrase) confirme, if of himselfe, and decisively, he appoint Ecclesustick Lawes, if by himself, and by Ecclesiasticks, he offer to punish Church-men, yea if hee dare take off any Church-penalties inflicted upon any man, or defend them who are thus oppressed, when they appeal to them, though the lawfulnesse of the penalty be questioned: In all these cases, he affirmes the Magistrate to be a tyrant, and a trampler upon the Church-priviledges, Christs spouse, and which Christ bought with his blood. Yea, which is more, par. 1 p. 91 93, 94. if the supreme Magistrate offer such things, he saith, that the Church-men have power to punish him with excommunication: and that it is his duty, as being a sheep of the Church, to subject himself and all his to the Ministers. This is the Stilt-walkers hierarchicall divinity, which indeed makes of Mi­nisters supreme Magistrates, and of the supreme Magistrate, a poore flave to Preachers. Neither should the Magistrate permit Apolloni­us to delude them, in saying, that his power is onely in Ecclesia­sticks; and (as he speaks) formally internalls, or externally inter­nalls of the Church. For, this he saith every where, That nothing canbe so secular, par. 1. p. 9. but that in some respest it belongs to the Ecalesiastick Court. Whence it followes, that there is nothing in the whole Em­pire, [Page 200]in which the Magistrate can be free from the jurisdiction and censure of Church-men. Nor is this of any moment, which he saith, that the Church inflicteth no punishment but spirituall, and of excommunication almost, which belong not to the body: For, all these are meer mockeries, with which he would cover the turpi­tude of his intentions, for all Ecclesiastick penalties, chiefly the Wa­lachrian, have no other end, but directly to wound mens reputations, and so indirectly their estates and lives; for li [...] and a good name go together, who observes the seitious speeches, writings and coun­fells, which he daily hath with seditious Tertullus, whom the Magi­strates punished with disgrace, but he useth him as his right hand, may easily perceive that this Stiltwalker breaths no thing spirituall in his censure and Ecclesiastick government, but all are carnall and corporall, which the Magistrate should quickly feele, if they would be carelesse, and suffer him to obtain his will: he hath the Pope for his Master in this fraud; he by the same songs, and (as it were) by the Syrens melody, hath subjected to himselfe Monarchs, by brag­ing that he is the servant of servants, and that gold and silver he hath none; which yet he speaks falsly at this day: he saith that he is alto­gether spirituall, and that all his affaires are spirituall, and therefore altogether different from the affaires of this life, which belong not to the civill Court, therefore hee hath made to himselfe a particu­lar court, and a particular hall; in which though he doth every thing with barbarous pride, yet he brags that there is nothing secular, but all spirituall. By which arts not onely hath he freed himself from punishment of the secular power, (to which by divine right he is subject) but on the contrarie by his counterfeit humility and verball service, he is flowne so high, that now he gives and takes away King­domes and Empires, and hath compelled the greatest Monarchs of the earth like horse-boyes, to hold his bridle and stirrups, yea to yeeld their necks as a stirrup for him to tread upon, and humbly to kisse his feet. Although the Stilt-walker be many miles distant from this height, yet he is no lesse tickled with the thought of the event thereof then Alchymists with hope of making gold; upon which though they waste their estates till they turn beggars, yet they are still affected with that imaginarie gain, the desire whereof doth still renew in them, and their minds grow sick with curing of them; but enough of this argument.

Hitherto he hath fought indirectly; now he flings his dart di­rectly taken from the Leviticall worship. For he thinks it is most certain, that God in the Old Testament under the Levites made an insociable rupture between the civil and ecclesiastick powers, which difference he thinks to be morall and perpetuall, and ought now to be religiously observed. I have divers times spoken of the vanity of this argument; now I will more particularly shew its absurdities and falshoods.

First, I say, it is false that God hath put a difference between Se­cular and Church-men properly; he made indeed a difference be­tween the Levites and other tribes, that whether they were secular or ecclesiastick, being not Levites, they were debarred from the of­fice of Priesthood: if on the contrary they were Levites, although they were secular, they were not kept off, as we see in Samuel, Eli, and others, in whom the secular and ecclesiastick government were united. I hope the Stilt-walker will not deny that the most divine Prophets were Church-men, and yet they could not sacrifice nor perform Levitical functions, if they had not been Levites; for God chose them out of all tribes. So that here we see the Stilt-walker betakes himself again to his old trick of lying, in labouring to perswade us that God had put a difference between all secular and ecclesiastick persons, which is his fiction, whereas it is now known, that this difference was between some secular and ecclesi­astick persons, and the sole Levites; so that this cannot help the Walachrian Preachers except they will shew that they alone are the true Levites, and that all other secular men are of other tribes.

Secondly, its known that all this difference was ceremoniall in the businesse of the Priesthood, which God by an expresse law had tied to the temple, and so likewise all the Levites; but now it is certain that all this was ceremoniall, and tyed to the temple, as we may fee in the Epistle to the Hebrews; which consisted in entring into the Holy of holies, lawfull only for the High-Priest, in keep­ing of the Ark and other things, in sacrificing within the temple on the altar, and other things which God prescribed, how they were to be performed by the Levites alone. But now we see that the Temple is overthrown and all these sacred things abolished, and all sacrifices ceased with Christs passion; who then sees not that this speciall Leviticall priviledge is also ceased and abrogated? so that if the true Levites should arise again, they would confesse that the Temple and sacred Ceremonies being abolished, their speciall [Page 202]is also ceased, because it should be now of no use. Out of this we may see what a stiffe Levite the Walachrian is, who elsewhere so fear­full to dig up again Judaisme, that he could not endure the har­mony of Organs in churches; here he is more light then the anci­ent Levites, and will reserve the Levitical sanctity of speciall right, though the temple with all its sacrifices and ceremonies be abo­lished.

But let us yield that there remains at this day among Christians a Leviticall separation, must he therefore do what he pleaseth in appointing the sacred rites of Divine worship? this was not law­full in the old and true Levites. If the High-Priest had said to the other Priests, it is lawfull only for me to enter into the Holy of holies, therefore you must not enter into the holy place; they had denied this, because God had otherwise appointed. If the Priests had said to the people and Magistrates, it's lawfull only for us to sa­crifice, therefore it is not lawfull for you to come hither, to see these sacred things, to pray, to teach in the temple, to celebrate the passeover and circumcision, and to perform other parts of divine worship; they had been laughed at by the Magistrates, because God had not allotted all those things by speciall right to the Le­vites, nor had he prohibited them to the people and Magistrates. Here I hope the Walachrian Levite will see his own unsavoury li­centiousnesse, which he learned with other things from his masters the Papists, who that they might adorn the dressing of the Church­service with the greater pomp, to catch simple soules, they have borrowed most of them from the Levitical Priesthood, such as they pleased, but so that they fitly adorned their Comedy. The Levites of old were consecrated and set apart for holy duties, so are the Clergie there; they had their holy vestments, so these; they had their sacrifices, so these their unbloody sacrifice of the Masse, which no Lay-man must touch; they had their High-Priest, so these their Pope; the High-Priest were a crown, the Pope wears 3 crowns; the High-Priest had a breast-plate, the Pope hath Peters cloak; the Levites had their sanctum sanctorum, the Popes conclave is his sanctorum sanctorum; in the Leviticall holy of holies was the Ark and Propitiatory; in the Popes conclave is Peters chair. There be many other sacred things, which I confesse I am ignorant of; there was one chiefly among the Levites, which was the Ʋrim and Thummim, in the Holy of holies, whence God gave his infallible oracles by the High-Priest: so when the Pope fits in his conclave, [Page 203]and in Peters chair, he saith, that God by him gives infallible ora­cles; not in all things, as Bellarmine confesseth, (for that were too palpable a lie) but in matters of faith and generall manners; so that if the Pope should deliver every day an hundred oracles out of his conclave, which were plainly false, yet he should be alwayes free from falshood, either because he failed only in the determination of a particular fact, or by what meanes soever he were convinced of lies, yet he shall never erre from that infinite scope of veritie, which is the generall prescription of faith and manners; so that if in the conclave the Pope should play the wanton with his whore (as it fell out in the Delphick temple) and not his Oracles, but his Mistresses should thence be delivered to the Church, we must not doubt but that it is of most high holinesse, whatsoever issues out of that most holy place. So then every one may see, that the acts and scenes of old Popery are most finely fitted according to Judaisme. Apollonius seeks the like among the Protestants, but hitherto (for ought I know) he hath not found them.

We should wish surely, Par. 1 p. 391 that according to the liberty of the Wa­lachrian heaven, under which he is born and educated, and accusto­med to all kinds of boldnesse, he had called a boat a boat, and an egge an egge; for it is not safe for us to be always in such danger. Who will not pity Ʋzza, who was struck dead by touching the Ark only, which was not to be touched. Was not Sauls fact de­structive, in daring to sacrifice partly out of feare, and partly out of impatience for Samuels long staying? whereby he fell not only into the displeasure of Samuel, but also of God himself. What Prince will not tremble to see Ʋzziah struck with leprosie, for touching that which he should not have touched; Quid apud reformates sanctum sanctorum. whereby whilst he lived he was deprived of his kingdome, and when he died, of the Kings sepulcher? So then the Stilt-walker will do a most accepta­ble work, if he will hereafter unfold what things in his Church­government are not to be touched.

I could never yet find the place of holy of holies among Prote­stants, except it be among the Walachrians, Apollonius his study, where with his Tertullus and other conspirators he is secretly plot­ting to overthrow the Magistracie of Middleburg, and to erect a new Papal hierarchy. Though the Consistory be a conventicle of superlative Spirituality there, yet it doth not seem to me to deserve the name of the Holy of Holies, because the Keeper, with Women, & dogs, do familiarly go in thither; and then there must be also so [Page 204]many Holy of Holies as there be Churches: therefore in this point the Walachrian Judaisme is fallen into a swound.

Now Levites have no externall sacrifices peculiar, except they will have the Masse with Papists: Spirituall sacrifices are Almes, Prayers, Psalms, which are called the calves of the lips, and the whole reasonable service of God, which is commanded as common to all Christians. So that we are sure Magistracie cannot be removed from all these, by reason of any special sanctity. For who will say that it is unlawfull for Magistrates to pray in the Church? He may (saith the Stilt-walker) but not publikely: Then sanctity here consisteth in a circumstance, to wit, the same prayers uttered in private are holy in a common manner, but in a speciall manner holy if they be said by the Minister in publike. This subtile difference is no where mentioned in Scripture: but the Walachrian Levite differs much from old Judaisme; their sacrificing was a speciall priviledge not only in publike, but in private also: for if they had granted to them that were not Levites to sacrifice privately in the temple, re­serving the right of sacrificing publikely to themselves, the Levites had polluted their sacrifices.

But if it be so sacrilegious a thing for the Magistrate to pray publikely in the Church, and like women to be silent; why not only is leave given to Magistrates, but also to women to sing open­ly and with a loud voice in the church? for this also is a spirituall sacrifice of praise. In this surely he seems to prostitute his sacri­fices, unlesse he will say that this liberty is also taken away from Christians, because it is the Precentor, whose singing hath the speci­all priviledge of sanctity, whose tune the whole Congregation fol­loweth; but so the Precentor also should be received among those that have the speciall right of sanctity: but I think this Mechanical smell will be too Goatish for Apollonius to make him partaker of the authoritative and speciall right of preaching stacte. I confesse there is small difference; because this man only in of the book sings the Psalms and sacred hymns, but the other not willing to be a clerk in the book, prayeth there without book, yea I believe often­times without the Bible, whatsoever the Apollonian spirit is able in his heat to some out. There are indeed very godly prayers set out by Calvin and other Divines in their Catechisme, for this purpose, that all the people may be acquainted with them, and so may be uttered by one spirit, the Pastor going before, which use many times the Church in Synods hath established: but these things [Page 205]are vulgar, and come too neer that strait and bookish spirituality of the Precentors, to satisfie the spirit of the Stilt-walker, that most servent Zelot.

This, lastly, is a wonder, That he placeth speciall sanctity in publike prayer; when under the ancient Levites, Anna Samuels mo­ther, Solomon at the dedication of the temple, K. Ezek. & in Christs time the Pharisee and Publican, did pray publikely in the temple. I confesse that the busines of prayer hath bin sometimes upon special cōmand cōmitted extraordinarily to some, as to Isaac, Moses; Noe, Daniel, and Job; but this was no Levitical or ordinary priviledge, but proceeded from the person, whether ecclesiastical or civil, as he was most in Gods favour. It were to be wished that all they to whom the Magistrate hath out of his bounty given charge to pray publikely, may not be only fit to do that modestly, but also accep­table to God for their piety; for in many there is such a confused babling, and such an impuritie in their hands, that we may feare lest by such messengers the Church-prayers prove detestable to God, I conclude that there was no speciall sanctitie in prayers under the Levites; why then should it be under these new Levites?

He seeks for prerogative in Preaching; and saith, Praedica­tio. that it is law­full in private for all men to preach, but in publike only for Mini­sters; for this is authoritative and potestative, and by right of the Legat, that is only edifying. Much more such stuffe he hath devised upon this matter, but without Scripture: so that here again san­ctitie consists in the circumstance, much different from that of the ancient Levites for if the High-Priest had placed his special sanctity in this, that he entred publikely and by day-time into the Holy of Holies, but he granted to the rest of the people that privately and in the night-time like rats they should creep into the holy of holies; he had certainly polluted his sacred mysteries. This new Levite is no lesse ridiculous, who gives leave to Magistrates, Lay-men and women, to preach privately the same Word, but reserves to him­self the circumstance of preaching publikely in the Pulpit. This cir­cumstance was not of such sanctitie among the Levites, much lesse among the Apostles; for they would not have been so bountifull as to grant to every one who was fit, leave to preach publikely, so that they did not forbid women to prophesie with their heads co­vered, if occasion served; otherwise let Apollonius resolve me how Paul, who elswhere bids women be silent, saith expresly, A woman praying or prophesying with her head uncovered, dishonoureth her head. [Page 206]For Paul doth not give charge of that which was never to be, if it was absolutely unlawfull for women to prophesie; neither doth he speak of any private speaking at home, for it was not required there that she should in that case be alwaies covered. Then it is certain that this subtle difference of preaching sanctitie was not known to the Apostles, that the Pastor alone should preach in publike by spe­ciall sanctity; and authoritatively, but not others who did this in private.

He placeth wonderfull sanctitie in the right of Calling; but in this also he deviates from the old Levites: they were born Levites; and if particularly they were selected to the priesthood, or to any office of speciall priviledge, this was done commonly by the Magi­strates, not by the Levites.

Moses a Magistrate, Num. 20.28. made Aaron the High-priest; he put on his robes, and took them off, and set up Eleazar after him. There were many famous Priests, but God preferred the Magistrate. They say that he did this exrraordinarily as a Prophet, but this the Scripture doth not affirm, but by not shewing the cause of a matter of such importance, intimates that this difference is nothing. So David did order the Leviticall ministery; 1 King. 22.26.35. Solomon thrust Abiathar from his priesthood, and set up Sadoc in his stead: neither was then re­ligion decayed, nor is he said to have taken advise of the Levites, but this he did of his own authority, neither had he done this if he had supposed that in it there was so great danger of sacriledge. If then the Levites had no peculiar priviledge of calling, the new Walachrian Papist did ill to borrow this from them.

Of the same nature is their priviledge of [Judicature and Cen­suring] which he calls the Legislative power, and of the Keyes. This also was not peculiar to the Levites, but had under God its generall originall from the Magistrates.

So Moses, Deut. 17.9.12. Joshuah, David, Solomon, Jehosophat, Josias, all Magi­strates, not ecclesiastick Levites, ordained ecclesiastick lawes. God gave indeed to the Levites and to the High-Priest, power to judge by Moses, yet not apart from the Magistrates, but jointly with them: yea because twice he puts the secular Judge in the last place, it is not unlikely that he place the principal right of Judicature in the Magistrate, from whom the power of punishing depended. So that this new Levite is a plain perverter of Levitical priviledge, who under pretence of a Levitical custome goeth about to thrust Magi­strates from the legislative & judicatory power in Church-matters; [Page 207]when on the contrary we see, that God by an expresse command hath, in point of Judicature, joyned the Magistrate with the Levites.

Nor were the Apostles of any other mind, who admitted the whole Church, which consisted of Lay-men, in all weighty matters of the Church, both of Calling, Making of Lawes, and Censuring; Act. 15. so that they gave them power also of Decision, which they had not done, had they conceived that it was altogether unlawfull for the Magistrate.

Now rests the right of [Administring the Sacraments] which with Apollonius is of such precise sanctity, that it is to him as Ʋrim and Thummim, or the Holy of holies, from which not only he de­bars Elders and Deacons, as well as carnall Magistrates, but also the Proponents themselves under pain of sacriledge: so that in this he placeth the heighth of his authoritative and potestative preach­ing, which is with the priviledge of administring the Sacraments, as he wrote to the English.

In this fiction truly he hath plainly forsaken the old Leviticall priviledge; for in this they had no speciall right; seeing the Passe­over at first was killed by any one in his own family, Circumcision was administred at home by the father, Josh. 5. 1 Cor. 10. or Joshua the Magistrate did it by publike authority; all did gather and eat Manna, they all did drink of the Rock that followed them, they were all bap­tized in the sea and cloud. These were the spirituall Sacraments of the Old Testament, which were common to all; nor had the Le­vites alone any speciall right in these, but by processe of time it fell out that the administration of these was solemnly performed by the Levites. But this was rather brought in by custome, then by Gods law, which seems rather to be against it.

As the Walachrian here forsakes his old Levites, so he cannot claim the Apostles for him in this precisenesse, in that the power of Bap­tizing was of lesse esteem among them then of Preaching; for Paul saith, Christ hath not sent me to baptize, but to preach; he also thanks God that he did not baptize many. How much is this from the Walachrian Divinity? Calvin himself out of Austin proveth, that presently after the Apostles, Lay-men baptized, which Christians had not done so quiekly, had they suspected that the precise and sacred right consisted in this.

The like reason is of administring the Supper, the precise right of which (so far as I can perceive) came from Popery, where the [Page 208]Supper was turned into an Idol. If in the right of administring this Sacrament, there did consist so much sanctity and precisenesse as the Stilt-walker feigns, the Holy Ghost had done imprudently in saying nothing of a matter of such importance in Scripture, but rather the contrary.

It's commonly alleadged, that Christ instituted the first Supper, took bread, brake and distributed it; likewise the wine. Because Christ was Pastor and Doctor of his Church; hence they take it for a sure law, that none but the Pastor, not a Doctor, must admi­nister the Supper. I have shewed already that this ground of the Stilt-walkers is imperfect, and now again I shew it. Christ washed the Apostles feet, refelled the Scribes and Pharisees objections, ex­plained the parables and obscure passages of Religion; he prayed for all the elect: Must therefore no man but the Pastor wash the Apostles feet, refell objections, explain the doubts of Religion, pray? &c. Christ used to pray at feasts, must therefore hence a law be made that in weddings and feasts none must pray but the pastor? If the Stilt-walker too curiously affect this example, he will be su­spected that he desires to borrow also from Papists this gluttonous Spiritualty, among whom it is an old custom, that the Pastor should sit down first at the feast, and by right of Spirituality sit next to the bride. Christ did many things upon occasion, which are not lawes for us to imitate, except it be expressed that this example is so, and no otherwise to be followed, which the Scripture in this circum­stance never doth, no more then that the Supper must be admi­nistred at night, 1 Cor. 11. or in unleavened bread, because Christ did both. Besides, in that place of Paul concerning the institution of the Supper, there is no such thing found, but rather the contrary; For Paul wrote not this properly to the Bishops only, but to the whole body of the Church; for he saith, that he delivers to them the in­stitution of celebrating the Supper, which he received from Christ. What was that? Not only to receive the bread broken, and eat; but to take, break, eat, drink, distribute among themselves with reverence; For he saith, that all this rite which he received from Christ, he delivers to them. I wonder whence this superstitious par­tition should arise, that the Pastors alone, under pain of sacrilege, must have right to [receive, break and distribute] the Bread with the Wine, and that other Christians must only receive, eat & drink, and examine themselves well before, as a certain Divine speaks; for although he enjoyns the whole Church with the Bishops, that [Page 109]they should each one prove themselves: yet the moderne Hierar­chie assume also this priviledge to themselves, of prescribing to o­thers power to trie themselves, whereof they are to be Judges; but to trie themselves, they think they are not liable to, but that they may without any proofe at all thrust in upon the Sacrament: For, by vertue of their speciall spirituality, they may dispense with trying themselves, and with all their vices. He that doth not smell this Popish Garlick, he is certainly a dull-nosed Divine. There­fore I gather out of this place, that Pasters alone have not right to take bread in the Supper, to breake and distribute it; and that it is no sacriledge, if a Deacon, Elder or faithfull Magistrate, or any other member of the Church that is a godly man, do the same.

I confesse, that for orders sake, and decency, in processe of time, these solemne actions were appropriated to preaching Ministers; but this did not proceed from any divine precept; and therfore if any be so superstitious, as to believe, in case the Pastor be dead, absent, or sicke, that a Deacon, Elder, or any famous member of the Church had minister the Sacrament, he seems to me to have licked, not onely the outward, but the inward rine also of the Masse. Briefly I will say this: Apollonius can finde nothing in the ancient Leviticall worship, which by speciall right he can trans­ferre as sacred into the moderne Church-discipline: For, all the af­faires of this moderne government, which he counts so specially holy, were under the Levites, not of any speciall right, but com­mon to all Magistrates. He took these rather from the Papists, but so unfitly, that both Priests and Levites may laugh at him.

His last dart against Magistrates is cleft into divers parts, filled with poyson of malice and contempt.

Magistracie is onely a separable accident of the Church; it con­sisteth of the basest Members of the Church: whence hee con­cludes, that it is a most unworthy thing, that the Magistrate should guide the Church and perform Church-businesses. I answered be­fore, that Apollonius did againe pre-suppose a falshood, that in the Apostles time, and at other times, the Church wanted a Ma­gistrate, of whom againe I will discourse. Now I will explode this Philosophers consequence; he thinks that to be a separable accident, which can be a way without the destruction of the sub­ject, [Page 210]whether it be a substance or an accident, by which shiloso­phie he can make at his pleasure an accident of a substance, to wit, if a thiefe take away Apollonius his cloak from him, then it will be an accident, if in his purse hee hath ten Crownes, and his purse-bearer steale one, because Apollonius his purse remaines with the rest of his money, that crowne will bee then not a substance, but an accident; so that the Stilt-walker must not be mo­ved if he somtimes have such a losse, seeing it is but the losse of an accident; nor will the thiefe deserve any great punishment, who did not steale a substance but an accident. If we may prate so in Divinity, then the written Word of God will prove an ac­cident separable from the Church, because without it the Church hath been sometime: the Apostolick office will be an accident of the Church, because the Church was sometime without it, and is now againe; and let me speak without blasphemy, Christs actuall passion and incarnation will be a separable accident of the Church, because it was onely in the fulnesse of time, and now long since hath ceased: So absurd then is this Philosophie. What if Magistra­cy be accidentall to the Church? Will it therefore follow that the Magistrate can do nothing in the Church? Are not accidents the originall of all operations, without which substances can do no­thing? For though a coal burneth, yet it burneth not without a fiery quality and heat. I will not urge further this absurdity of Apollonius, because I know that he is more affraid of this secular accident then he hath hope in an Ecclesiastick substance, so that accidentally he vexeth himselfe and in vaine, in thrusting this ac­cident out of the Church: which if it were absent, by the con­course of Ecclesiastick substances, on a sudden, heat and cold bo­dies, moist and dry would bring in again the old chaos; so that I may truly say against Aristotles Tenent, the secular accident su­stains the Ecclesiastick substance, or els it would fall to the ground. But now I will passe from the accident to the substance: For, the Stilt-walker is such a wonderfull Philosopher that of Magistrates he can on a sudden make an accident, and againe a substance; for he makes them members of the Church, but of the meanest or vilest sort, the reason is because Paul saith, set them to judge who are least esteemed in the Church: 1 Cor. 6.4. whence by a Walachrian para­phrase, he concludes, that at all times the meanest members of the [Page 211]Church are to be Judges; part. 1. p. 14, 15. wherefore by inverting the Propositi­on, he collects, that whosoever are Judges are to be accounted for the meanest members of the Church, though they had been here­tofore the most learned of the Church. Thus doth hee use the Scripture like a nose of wax, that he may perswade us, that Ma­giftrates are to be esteemed no better then Asses, as the Papists compare Magistrates and Kings to the Asse on which Christ sate. I do not think the Stilt-walker wrote this in earnest, for they say, that he earnestly endeavours to place his Legate a latere on the bench directly, that so he may sit in it also indirectly: But now I will shew how he handleth the Scripture irreverently, and abuseth this place of Paul, that he may make it serve his phancie. This I will cleare by a plaine explication of the words, there was an ill custome among the Corinthians, that Christians went to law one with another about worldly businesses, which controversies they did not take up among themselves, but had them decided by Magistrates that were Infidels and Enemies of Christ. Paul (as hee ought to have done) reproves this custome, and like a good Physitian prescribes remedies to mend it, one whereof was a­bove the rest, that they should lay aside their quarrels, and rather suffer losse, for if all Christians were of this moderation, rather to suffer losse then to go to Law, all occasions of quarrell would be cut off: But the Corinthians wanted this moderation; for Paul saith, you yourselves do wrong and defraud your Brethren, therefore hee farther perswades them, that if they would goe to Law, they should remaine within the Church which was then sepa­rated from the unfaithfull Magistrates, and that they would a­mong themselves take up their quarrels. He useth many reasons for this purpose, especially this, that no faithfull man should be so unfit to judge, but that hee may easily be able to judge an Infi­dell or wicked man; for, he saith, that faithfull Christians shall judge the world: whence he concludes, if the godly are reserved for judging of such great matters, it were absurd, if they were not able to judge of triviall and worldly matters. Whence ap­peared their absurditie in choosing wicked and unfaithfull Ma­gistrates for their Judges; for they were inferiour to Christians, they did all one, as if they had made the basest amongst them their Judges, passing by those that were worthiest; to this Pauls words [Page 112]tend, they that are of least esteem among you make them Judges, which ironically he speakes, not that hee approved that Judges should be chosen of the meanest persons, but contrarily he dis­likes that evill custome, for hee saith presently, I speake this to your shame; is there never a wise-man among you, who may judge between brother and brother? By which words he doth plainly shew, that he doth not like their custome in going to law before Infi­dels, because in doing so, they made the meanest men their Judges; but this (he saith) is preposterous, because this belongs rather to the wiser sort, so that he upbraids them for want of wise men, and in that they passed by their brethren, and made Infidell Magistrates Judges of their differences, whom they exceeded, or should have exceeded in wisdome. This is the plaine meaning of Pauls words, which overthroweth the Stilt-walkers fooleries: He thinks that Paul here made a perpetuall and absolute Law, as if they that sate on the Benches, and were Judges of secular af­faires, that is, Magistrates, were, in respect of their Magistracy, the meanest persons alwayes; whereas on the contrary, Paul considers this meanesse in respect of infidelity, because they were then Infidelis that bare the office of Magistracie: Whence it fol­lowes, that Pauls reason ceaseth in Magistrates, when they be­come faithfull. And whereas they are such, under whom now the Stilt-walker lives, hee is injurious to ubpraid them with this meannesse, which Paul expressely imposeth onely on In­fidells.

Apollonius his other perversnesse is, in calling Magistracie base, and the Magistrates base, in respect of their office; when as Paul assevereth, that the office of a Judge is so excellent, that it should not be committed to the basest, but to the wisest: So that he reproves them for want of wise men among them, that they were forced to appeale to Infidells, who were not wiser, or worthier then Christians, but rather, because of their infide­lity, baser: And therefore they did ill when they made them their Judges, by which meanes they accused themselves of unfit­nesse and unskilfulnesse, and preposterously conferred the office of judicature upon base and unworthy persons. So then, Paul affirmes the office of judicature and Magistracie to be most wor­thy, and therefore to belong onely to wise men, so it be not [Page 113]transferred upon Infidells, for then it is accidentally conferred on the meanest. Is not then the Walachrian injurious, to account faithfull Magistrates base, whom Paul thinks worthy of honour, and the prerogative of wisdome.

I have now examined the arguments, or rather scoffs and fal­lacies with which the Stilt-walker would perswade us that Magi­strates are so carnall and vile, that they neither can nor should meddle with the holy and spirituall affaires of the Church, such as they are at this day. And so unbridled he is in his language, that he could not raile with greater audacity, if he had the sole Di­ctatorship in the State of the united Provinces.

For, what Nathan, Eliah, or Paul, who were divinely in­spired, durst thus raile against impious Magistrates, as he doth a­gainst godly ones? You (saith he) are onely a separable acci­dent of the Church, your power is not in, but about the Church, you are the basest members in respect of your Magistracie: you are onely carnall and worldly, who are not to meddle with the af­faires of heaven, but of earth; and if you would ascend higher, to handle the holy affaires of our Church-government; it is im­possible for you to handle or touch them, so that you cannot meddle with spirituall things, and belonging to the salvation of soules, by your selves, but by us: you are not to prescribe lawes to us in Church-matters, or abrogate without the consent of Church-men the lawes prescribed by Church-men,: controversies and Church-cen­sures are not to be judged by you, nor can there be from hence appeales to you; yea whatsoever Church-men shall in Church-mat­ters ordaine or judge, that you are by your cumulative power to approv [...] and put in execution, and to submit your selves and all yours: if you do otherwise, you are monsters, amphibious animals, Church Lay-men, Popes; that is, Lay Antichrists, out-lawes, part. 1. p.16. 2 Thes. 2. Christs enemies, men of sin, and sonnes of perdition. You will be sa­crilegious tramplers upon the Churches priviledges, and Christs blood, you will offer violence to Christs Spouse; and such like. I onely proferre the gleanings: he that will have the whole crop, let him repaire to his patched peeces, and they will see that he is no lesse mad, then if he had been hired by the Pope or Spaniard to stirre up the people against the Magistrates and united States. For, no man is so ignorant, that seeth not the lawes which he [Page 214]positively sets downe, to be broken by the Magistrates in their Synods and other Church-businesses; and that therefore they de­serve, as being wicked and sacrilegious, to be destroyed by the people, and thrust out of their Magistracie: that these things are indirectly intended by those Walachrian Sticklers, every one may see who is not blinde. I recommend the care of this businesse to the Magistrates, as Fathers of the Countrey; and I will further shew, with what priviledges God doth honour them in Scripture, what power they had in Church-affaires in the old and new Testa­ment, and consequently, what their office is at this day.

That is a famous elogie above the rest, Esa. 49.23 & 60.16. which God gives to Kings and Magistrates, in that they were to be the nursing Fathers of the Church, which Prophesie is twice repeated in Esay; by which metaphor is shewed, that Magistrates should be as it were keep­ers and nurses, to nourish and feed the Church. Which if it doth be­long to the Magistrate in respect of his office, how should he be without the Church? For, who will not say, it is an absurdity, that the nurse, who should feed the infants of the family, must be placed without the house? no other wayes, then if a Ship-master or Pilot be placed without the ship.

The Stilt-walker stormes against this title, and saith, That it must be understood warily; part. 1. p. 29, 30. at last he concludes, that it is im­possible for the Magistrate to nourish Christians with the dug, which is not much lesse, then to upbraid the Prophet with fals­hood, who plainly saith, it shall be, which this man boldly saith, shall not be, by Kings properly, but by Churchmen: so that the Prophet should rather have fore-told, Church-men shall be thy nursing fathers, not Kings.

I confesse this title is figurative, and not to be drawne be­yond the Prophets intention: This is also true; that Magi­strates cannot properly nourish the Church, as nurses doe in­fants; but so neither can any Ecclesiasticks doe at this day: For, as I said before, no man is properly a father, but he that hath seed within him, and generates: not he who casts anothers seed; so none is a nurse precisely, but she that hath milk in her brests, and with this nurseth the infant; which honour belongs to none, but to God onely.

Gods grace alone is the nurse properly, whose two brests are [Page 215]the old and new Testament, in which all saring [...], is truly contained, which not onely Church-men, but Magistrates, and all Christians ought to suck, as being the quickening and saving milke, so that neither Magistrate, nor Church-man is properly the Churches nurse, except we feigne such a nurse as transferres milk from the brests of other women, to here whe; and that be­ing in a manner corrupted, at last by a pipe conveighs it into the infants mouth, which were a monstrous kinds of nourishing. So that now there is nothing belongs either to secular me [...], or Church-men, but to distribute to Gods children the milk drawne and sucked out of the brests of grace in the two Testaments, which is not properly to nourish, except we will call milk-wo­men, who sell milk from house to house, which fredeth infants, nurses.

I think the Stilt-walker will say, that there is no absurdity, if he transferre the milk drawne out of the brests of Stripture into his braine, as into a dug, and from thence imparting it to the Church, he performe the nurses part. But I say, this is an impro­per way of nourishing: for, as often as his study transferrs the milk which he sucks and drawes out of Scripture, into his braine, as in­to a milk-paile, which is rank with malice, and the filth of igno­rance: the milk which he distributes to Christians is vitiated by the vessell of his corrupted braine, which is improperly to nou­rish. So that now properly the question is concerning the right of distributing the milk which is contained in the brests of holy Scripture. The old and new Papists excluding the Magistrate, say that this right belongs onely to them. The old Papists boldly, like thieves and pyrates, have driven all Chris [...]ians away from the brests of Scripture, forbidding the reading thereof; by which cunning they have reserved alone the right of distri [...]uting that milk; and they do it so sparingly, and made so thin with waterish traditions, that they starve many of Gods children.

The new Papists are more warie, but withall more basec they commannd all Christians to suck out of the breasts of Scripture, and to abound in it; this also they command the Magistrates, that they would flow with it, and bestow it upon others; or cause it to be bestowed: yet they cry out that it is unlawfull for any or impossible; except hee be a Church-man, to distribute any drop of this nutritive milke; because they alone have a [Page 116]power to conferre it by reason of their Vocation: they confesse indeed, that it is lawfull for Magistrates, and all private men to bestow this milke privately; but they will have us believe, that whatsoever they doe there is not one drop of true nutri­tive milke bestowed by them: for this is Stapletons perpetuall fraud, that Gods Word is not truly milke, but as it is preached by the Church, which is as much as if you would say, milke is not properly nutritive as it is milke, but as it is publikely distributed; so that in this they are like base Monopolists, who confesse the milke to be nutritive in it self, however it be drawn in or suc­ked out of the breast privately: But they will not have it to bee accounted so, except it be brought from them only.

I know, it is an old song, that this right is conferred onely up on Church-men by their vocation: but I have shewed before sometimes, that now there is no Vocation which is divine, or which shewes any divine effects, or confers any divine right, but that it is meerly humane both in the manner and right thereof, which though it was divine of old, yet now it depends onely from the gifts requisite for that function, which if they be found in any, his Vocation tieth him as a hireling of necessity to per­forme this office, but hindereth not others (who are also fur­nished with these gifts) from the free exercise thereof: whence appeares the fraud and violence of Papists, chiefly of the new ones, who confesse that the quickning saving milk is contained in the breasts of the Scripture, out of which, all may suck and draw, e­ven Lay-men, and may distribute it privately, but publikely they must not, or if they doe, it is not nutritive, which are meer moc­keries. However I have been large in discoursing of this nourish­ment, yet this I affirme, that Isaiah by this doubled and rare Pro­phecy did fore-tell some extraordinary matter of Magistrates, when hee saith, that they shall be nursing Fathers of the Church. Apollonius thinks that nothing else is fore-told but onely that they shall procure bountifull stipends for Church-men, to fatten them­selves well, and so may nourish the Church the better: But this was no new or extraordinary matter, God himselfe provided meat for the Levites, and godly Kings had now a long time done that plentifully; and it seems absurd to adscribe such a worke to Kings, the chiefe perfection whereof could never bee reached by them, but by Church-men onely.

Wherefore this seemes to agree with the said Prophet, that Kings and Magistrates in the New Testament, the Leviticall se­peration being taken away, should handle all ecclesiastick businesse by themselves, or else that they should bee so diligent in them, that if they did not perform all things by themselves, yet at least, they should bee so diligent in procuring of them, that they should goe before church-men, take the charge of them, and prescribe to them no other wayes than if a Mother Queen who had permit­ted her infant to bee nursed and bred by nurses, and her hand-maids, afterward out of her motherly care should sit down a­mong her nurses and maids, and give her own brests to bee suck­ed, performing her selfe all the parts of a nurse, which we see many famous Princes have done in the New Testament.

Above other titles, that of God is most illustrious, with which the Psalmist honoureth Princes, which title we never finde in Scri­pture given to church-men. Aaron was an eminent man, and was to bee the most worthy High-Priest; yet God said not, I will make thee a God to Moses, but contrarily, I will make Moses a God to thee; whence wee see that God from the beginning did not purpose to commit the supream care of the world, and of the Church to church-men, but to secular Magistrates; for hee knew that things would not be well guided by church-men, as appears by Aaron, who when Moses was absent but 40. dayes, was of such a soft, and effeminate spirit, that presently upon the prayers and menaces of the people, turned the whole worship into Idolatry: this was the cause that when Christ was asked of the Apostles concerning government, hee permitted it to Magi­strates, but denied it precisely to church-men: so that in this fa­mous title of God all church-men are subject to the civill powers; and all civill powers are to rule the church-men: for these are called only Angels, but they gods, who will not confesse men to bee subordinate to Gods, and Gods to have superiority over men▪ I doubt not but Apollonius will here murmur with himselfe, that the Prophet did so unwisely bestow this title upon Magistrates, when out of the principles of Walachrian divinity, this title of God belongs rather to church-men, than to Magistrates, for these as sheep should be subject to their ecclesiastick pastors. Magistrates are only earthly Kings, but cleargy-men are beavenly, Magistrates [Page 218]are Legats of God the Creator; church-men of Christ the Media­tor exalted: lastly Magistrates are carnall and worldly, but church­men are spirituall and holy, who seeth not from hence that church­men come neerer to God, than Magistrates, and that therefore the name of God belongs more justly to them? So that wee need not doubt but in time the Stilt-walker will mend this magnificat; as his predecessor the Pope did, who not being content with the titles of Bishop pastor, and president, in which the Walachrian for the time rejoyceth, hath assumed to himselfe also the title of God; so that now hee is stiled our lord god the Pope; but that our proud Ministers may not rise to this height among protestants, I hope the Magistrate will take care, whilst hee shall consider, that hee alone by divine gift and right doth possesse this title of God, which bee cannot without sacriledge impart to Ministers, by which also is admonished, that hee is subject to none, but to God only, and that there is nothing so spirituall, so holy and so heavenly under his jurisdiction, if it be humane, but that it is sub­ject to his power; which will more appear by that famous place of Paul, where not only hee is honoured with the name of God, but also is endowed with the priviledge of Divine prehemi­nence.

Among other elogies, 2 Pet. 2.13. Rom. 13 1 that is notable one which is given to the Magistrate by Peter, and chiefly by Paul, where the great dignity of the civill power upon earth is described, which hee placeth in three.

1. That there is no supereminent power armed with the sword, which is not subordinate to God, and by him ordained; for he saith that all powers which bear the sword are ordained by God, and hee that resisteth them, resisteth the Ordinance of God: there­fore every such, by what name soever it is called, bearing the sword, hath God for its author: so that the Apostle doth not per­mit any man to enquire who or what hee is that useth this power, nor how hee hath attained to it, nor indeed how hee useth it; but absolutely commands to give obedience civill, whether to the King as chiefe, or to governours: it was then known to the A­postles, that the Emperors by fraud and violence invaded the Empire, and that they used their power tyrannically against Christians; so that if this generall rule had suffered any excepti­on, [Page 219]he would have mentioned it: but both the Apostles do abso­lutely make this law, That whosoever possesseth the sword, he is ordained by God; nor must any doubt of his power. This did Abraham and Isaac well understand, when they came within the jurisdiction of Abimelech; [Perhaps the fear of God is not in this place] They doubted of the Kings piety and justice, but yet they prepared themselves to obey, even till death. They will kill me for thy sake, say they; Thou shalt say thou [...] my sister. So Pompey, when he went out of his own ship into the King of E­gypt's barge, in which he was treacherously murthered, he re­hearsed this sentence; Whosoever entreth into the house of a Ty­rant, he is his servant, though he entred a filee-man. This then is sure, wheresoever there is a superior power bearing the [...]d, no man ought to enquire how he hath obtained it, which is the form of it; how he useth it, at least not too curiously, o [...] with an intent to resist. For however the faults of his government are not from God, but are displeasing to him, yet the civil order is still from God. So that whosoever out of his own private moti­on resisteth this he resisteth God himself, and hasteneth vengeance upon himself.

The other is, That he subjects every soul to the higher Powers. Origen [...]y every soul understands the Naturall man; but he trifles. Paul understands every man, which in Scripture is ordinary, Act. 3. & 27 for every man hath a soul. Now the Apostle said rather every [...], then every body, because men in respect of their bodies differ much, but in respect of their souls they are all uniform. Whence Chrysostome upon this place, Though he be an Apostle, though a Prophet, though an Evangelist, this subjection doth not overthrow piety. Whence in appears, that no man upon what pretence so­ever who is under anothers jurisdiction, can free himselfe from the government of the Civil Magistrate, whether he be Clergy or Lay, rich or poor, learned or unlearned, no condition excuseth him from obedience. These named famous Patriarks, and as it appeared afterward, more excellent then King Abimilech him­self, yet confessed humbly, that even to death they were subject whilst they were under his jurisdiction. Who more worthy then Christ? yet he subjected himself to Caesar and Pilate, impious Magistrates. It is then an unworthy thing for any man to exempt [Page 220]himself from the Civil power, under pretence of sanctity or re­ligion, or any prerogative; for this is flat repugnant to Pauls generall maxime, That every soule should be subject, none ex­cepted.

The third thing is, That he commands subiection in all, and o­bedience to Magistrates; so that he will not have them resisted, not only for punishment, but also sor consoience, because he that resisteth the Magistrate, resisteth the ordinance of God, and hasteneth judgement against himself, which to do is against a good conscience. All these are emphaticall, and shew how abso­lute the Civil power is over all, and in all things; because abso­lutely it commands all without exception to be subject, and ab­solutely commands subjection without any restriction. Where­fore if there had been so many cases in which subjection was not to be given to Magistrates, suppose in spirituall and ecclesiastick matters, (as the Papists at this day prate) the Apostles had done unwisely in commanding Christians so absolutely to obey Magi­strates; for they might have known (had they known this new divinity) that Church-men as Christs Legats, especially in formall Church-matters, are not any wayes subject to the Magi­strate, but to Christ immediately. Paul hath no such cautions and exceptions; whence I collect that he knew them not, but that they are devised.

Must all then obey the Magistrate, Act. 5. and in all things? What if he command that which is evill, as not to preach Christ, or to commit sinne; must we not then say with the Apostles, We ought rather obey God then men? Therefore the Magistrate is not abso­lutely to be obeyed in every thing. Whence it followeth, that this law of Paul concerning obedience to Magistrates, is not ge­nerall. To remove this scruple, I will observe these following passages.

There is an obedience which is most absolute, admitting of no conditions or exceptions, such as is due to God in all things, whose will is alwayes just, and therefore the rule of justice, because it is impossible that that should not be just, which God who is justice it self commands. Therefore we must alwayes yield absolute obe­dience to God, because he commands it.

The same power also was eminently in Christ, God and man; therefore it is said that he taught as one who had authority, and not as the Scribes: for though he suffered his commands to be examined because of mens ignorance, yet he was to be obeyed absolutely, as it was said from Heaven, Hear him; not only be­cause he commanded what was just and right, but also because he commanded absolutely.

The like obedience was due to the Prophets and Apostles, who were divinely inspired, but it was ministeriall; for though they were not God, yet because the infallible Spirit of God kept them from erring, hence absolute obedience was yielded to them: so that if such now were in the world, absolute obedience must be yielded to them by all, and in all things. But there have been none such now a long time, although the Pope brags this of himself falsly as Antichrist.

As for the Magistrate, he must also be absolutely obeyed in all things agreeable to Gods word, or not repugnant to it; such are things indifferent. You I say perhaps, that in these things we must obey Preachers, and all who propose them; ergo, they are of equall authority with the Magistrate. I answer, there is great odds; because we obey those only for commanding what is right, but we obey the Magistrate because he commands, and because it is right which he commands; for God hath given to them a coactive power and the sword, by which they command with authority, and can by right of their office compell all subjects without exception to fulfill his just commands; which supreme power belongs only to them by divine right, which is here insi­nuated by the Apostle.

But as for evil and unjust commands, which are flatly opposite to Gods law, although the subject is not bound to obey them, yet he is bound by this law of Paul to be subject to him, either by counsel and prayer in removing the Prince from his evill purpose, or in flying away; or if they cannot do these, in suffering: so did the Apostles, and chiefly those famous young men, who seeing the Kings wicked edict, endeavoured to perswade the King with reasons; when they could not do these, nor could they flie, they were cast into the furnace. Here appears the supreme civil p [...]wer, in commanding not only what is good, but also what is evil, Dan. 5. with [Page 222]authority. For though in commanding evill, they deviate from the object, for which they shall be punished by God, yet they erre not in using their absolute power with which they are invested by Divine right.

Hence then appeares the great difference that is between the Civil and the Ecclesiastick power, which the Papists strive still to confound.

1. In that every Civil power, whether great or small, new or old, of what quality soever it be, or by what name soever it is called, if so be it bear the sword, it is divine, having God for its author; otherways that saying of Paul were not true, The powers that be are ordained by God. But among Church-men there be functions which have not God for their author nor the Scripture for their authority; such are Arch-deacons, Arch-bishops, Metro­politans, Abbots, Canons, Cardinals, and such like proud names of offices are not to be acknowledged, but rejected.

2. In the Civil power it matters not how one hath got the sword, whether lawfully, fraudulently, or forcibly, as oftentimes. I con­fesse it is more just to obtain government by lawfull means, for such can command with a better conscience: but in respect of the power it's no matter, nor is it fit for a Subject to be too carefully inquisitive in this, but he ought to obey and acknowledge Gods ordinance wheresoever he seeth the force of the sword; For how could Paul truly say, The powers that be are ordained of God, and whosoever resists them resists Gods ordinance? It is otherwise in Ecclesiasticks: if any enter in at the back-door by symony or fraud, Christ saith he is a thief, and must be accounted and a­voyded as a robber, but no wayes to be obeyed or acknowledged for a Pastor.

3. If he too rigidly command good things or indifferent, or if he command unjust things, to which the Conscience is not bound; the Subject must not tell him that the things which he commands are not necessary, but unjust, therefore we will not, or we are not bound to obey: but on the contrary, Subjects must obey; or if they obey not, he hath the sword, he may by divine right force them. But in Ecclesiasticks, all their power is conditi­onall: If they teach rightly, command justly, and according to Christs prescript, then they must be obeyed for Christs sake; but [Page 223]if they erre, and command that which is evill, we must not obey, but resist them, we must drive them out and forsake them, as the Scripture shews every where.

In Ministers it is required that they be found faithfull; Believe not every spirit, but prove the spirits if they be of God, So Christ commands to hear the Scribes whilst they sit in the Chair, and in­joyn what is good; but withall he bids us take heed of their leven; and if they should go quite out of the way, he will have us leave those blind leaders of the blinde, lest we fall into the ditch. All which do shew that there is no necessity of obeying Church-men, but only conditionall obedience is requ [...]ed; for God hath not given them a coactive power to compell Christians absolutely, but it is lawfull for every Christian to examine the life and do­ctrine of their Pastors; and if he find them to be repugnant to Gods word, he may resist them, contradict them, and if he have the Magistrates power he may depose them, or if he haue not, to depart from them. Thus the first Reformers did against Popery; and the Magistrates daily do, in [...].

I believe this will be a paradox to the [...] Innovators; but it sufficeth that I have shewed it to agree with the Scripture. And that I may not seem to have seen this alone, I will bring Calvin, on whose suffrage among [...] I will willingly rest. There is a passage in his Commentary [...] c 23. Act v. 5. where he discou [...]seth of Paul reproving Ananias that wicked High-Priest; in which Paul corrected himself, saying, I knew not (brethren) that this was the High-Priest: and he adds a place out of Moses, Thou shalt not speak evill of the Ruler of thy people. Exo. 22.28 For (with Austin) he makes this correction of Paul iroical, at length he thus writeth— But here [...]iseth a question whether we are to they the Prance when he acts the Tyrant? For if he is not to lose his hon [...]ur that performs his office ill, Paul sinned in robbing the High- [...]riest of his honour. I answed [...] the Civil Magistrate and Church Governours there is [...] difference; for though the admi­nistra [...] of he [...] and [...]ivil [...] be confused and untoward, ye God will have subiection to continue, but when the Spirituall, go­vernment degenerates, the consciences of good men are free from [...] ­ [...]eying an uniust government, especially if the wicked and prophane enemies of hol [...]n [...]sse do falsly pretend the title of Priesthood, for over­throwing [Page 224]the doctrine of salvation, arrogating to themselves a domi­neering power over God himself. So at this day it is not only lawfull for faithfull men to shake off the Popes yoak, but also it is needfull when they cannot obey his lawes but by falling off from God. Thus he.

Whence it appeares how much the Pope doth pervert divine order: He doth not acknowledge them for lawfull Princes, who bear the sword by election or inheritance, unlesse they receive inauguration from him; and if they obey not, he excommuni­cates them, absolves Subjects from the oath of allegiance, and commands to dethrone them, and if he can, he poysoneth them; so that he hath made a meer slave of the supreme Architectonicall power; whom he accustometh not only at his beck to draw the sword, as if he were his hangman, but also to come in an humble manner and kisse his feet. And on the contrary, he hath made himself and his Clergy the supreme powers; for first he hath exempted all Clergy-men from the Secular power, which are in­numerable souls; Then, that he may satisfie that place in Paul, hath assumed to himself the sword, though he be a Church-man, yea he carrieth two swords, so that now he must needs be the Supreme power armed with the sword; and Christ (it seems) hath not said, Kings bear rule, it shall not be so with you Church-men; but contrarily, Church-men bear rule, it shall not be so with you Kings. These are the mysteries of old Antichrist.

The new Walachrian Papist delights himselfe exceedingly in the same fable, and indirectly goeth about to renew it; for first he endevoureth to prescribe to secular Magistrates, what civil of­fices they are to appoint, and on whom to conferre them; if this be not done, at his pleasure hee reviles them in private and publick, and stirs up the people against them.

Then in all this work hee maintaines, that church-men in the affairs and formalities of the Church, are not subject to the Ma­gistrate, but are immediately under Christ, so that church-men have an absolute power of calling, making lawes, and executing ecclesia­stick penalties, in which the Magistrate indeed may cumulatively help them, but no wayes hinder them, or do any thing of them­selves, nay not enquire with an intent to hinder or change them, or doe any thing of themselves, except they will bee accounted sacrilegious; whence it appears that the supream power of the [Page 217]sword, given to Magistrates by Paul, is very short, having lost the command over Clergie-men so long as they meddle with Church-affaires, for then the Magistrares (as sheep) must be sub­ject to their Church-Pastors: Perhaps the Stilt-walker will say, that they are subject, but onely by reason of some secular circum­stances in their Church-government, which the Government can­not want. But the answer is easie, that the power of the sword in Church-affaires is now become very poore and weake, seeing it consists onely in circumstances, when as on the contrary the Ecclesiastick power is substantiall in Ecclesiastick matters: and because there is nothing so fecular, which in some sort doth not belong to the Ecclesiastick Court; if then Ecclesiastick power is every where substantiall, who seeth not that this is much more supreme then the civill? because that meddles with substances, this a meere accident, handleth onely accidents and small circum­stances; so that we may wonder what Paul meant if he knew these mysteries, in not ascribing this supreme power rather to Church-men then to Magistrates. This the Walachrian learned not out of the Apostles, but out of the Popes Schoole, and if he be imployed by him to make a combustion in our native Coun­trey by this new Popery, let him looke to be well rewarded by this his rich Master. 2 Tim. 2.2 There is also a notable place of Paul to Timothy for the civill power in Church-matters, but because I have largely handled this elsewhere, I will now leave its Elogies, and will examine the practise to wit what godly Magistrates have under the Old and New Testament done in Church-businesse: we will find that there is now nothing among the Walachrian for­mally Church-matters, and sacred things of speciall right, which have not been cared for by godly Magistrates, and immediately performed by them.

The most holy worke of the whole Church-Government, is the reading of holie Scripture, because then we go into the holy of holies, and consult with Ʋrim and Thummim: But because the Stilt-walker is guilty to himselfe that he handleth the Scripture basely, and as Jesuites use to make a nose of wax, and a Lesbian-Rule, for he takes more delight in reading of Spalato, Bellar­mine, Thomas, Cajetan, and other triflers: hence he placeth not much speciall priviledge in this matter, but leaves it for me­chanicks, [Page 218]and hee would thinke that it did not consist with his honour and authoritative power if he should stand in the Readers place and read the Scripture to the Congregation.

Vocation is with him of greater account, which is his ho­liest of holies, and the spring of all speciall priviledge; where­fore hee will have this handled warily, and will have great care taken that this fountaine of holinesse bee not polluted by the touch of secular men; yet because hee saw, that a­gainst his will by the grant of godly Divines, the right of electing and approving of Ministers, now for a long time doth belong to Magistrates, in which election the forme of Vo­cation properly consisteth: that hee may not seeme to bee driven out of this lurking hole of his fained Sanctity, he hath so narrowly contracted that forme of Vocation, that hee pla­ceth it onely and properly in confirmation, that is, in Imposi­tion of hands, which hee hath learned of old Papists: for, be­cause now use hath prevailed, that Preachers onely should im­pose hands, that is, imprint the character of Vocation and speciall Sanctity, hee thinkes that it goeth well now with his superlative holinesse, in that onely Preachers are to imprint this character by imposing of hands, and that only upon Prea­chers; hence hee is assured that the Sanctity of superlative ho­linesse consisteth in Preachers only, and in them onely should remaine: hee grants indeed elsewhere, when hee speakes of the right of decision in Synods, that it hath some shew of Vocation, when a private man (by the tacite consent of the Synod or Church) is admitted to suffrages: But these are onely spurious Vocations that is onely holy, which makes one a Preacher by confirmation and Imposition of hands: let us then see what godly Magistrates in the Old Testament could do in this point.

The most notable confirmation and auguration above the rest, is that of Aaron, when he was made high Priest, but this was per­formed by Moses the Magistrate at the command of God: For he put Aarons robes upon him, and anointed him, and when hee was to die upon the mountaine hee tooke off his robes and put them upon his son Eleazar. I know hee will say here, that Moses was a Prophet, and an extraordinary man, but this is [Page 219]thing: for however God, we see, performed this notable work of Ecclesiastick confirmation by the Magistrate. Hence we may conclude, God never thought that Ecclesiastick callings should bee ordinary and holy, and that Consecrations should be per­formed by Church-men onely, for this had been all one, as if God should make a law for chastity and wedlock, and be­gin himselfe from Whoredome and Adultery, there were in­deed many famous Levites and Priests, by whom hee might have performed this worke if there had been so much holi­nesse in it.

Such is recorded by David, 1 Chron. 16.22. when hee appointed orders and turnes for the Priests in their service, it was common in­deed, for all to performe this divine service; but to doe it on this day, or after this manner, it was a particular right and duty, though this then was a meere Ecclesiastick businesse be­longing to Ecclesiastick men, yet David a secular Prince perform­ed it, and did not grant it to the Priests.

That act of Solomon is more illustrous, 1 king. 2, 27.35. when he thrust Abia­thar from the Priestood, and by his owne authority set up Zadok in his stead. Here the Stilt-walker being put to a non-plus, flies to the help of petty distinctions.

He saith, par. 1 p. 84 that Solomon did not properly depose Abiathar from the Priesthood; for, by his Divinity, hee had been sacri­legious. But, what then? he only banished him, which secular punishment alone the secular Prince could inflict, by which means the Priesthood became void casually.

Surely now Apollonius deserves to plead for thieves and rob­bers: if one be accused for murther, the Walachrian Philosophie will deny that there was any such thing done. What then? on­ly hee thrust his sword into his breast, and so pierced first the skin, then the muscles, and at last opened the greater veines, and then casually the life fled away with the blood. Or if a thiefe bee accused for stealing of money, and should deny it stoutly, hee will say, that principally he onely carried away the purse, that he neither saw nor touched money: that he gave the purse secondarily to another; and thirdly the purse was o­pened, and consequently the money taken away. He will make a pleasant piece of worke, who out of the Walachaian patches [Page 218] [...] [Page 219] [...] [Page 220]will make up such jesting serious disputations. I doe not thinke that Apollonius will bee so senslesse, if he bee banished by the Magistrate, that he may not any more make tumults, and stirre up the people to sedition: But he will thinke, that by this pu­nishment he is thrust from his holy preaching charge at Middle­burge, if he had not a Swines soule, or if it were not his pur­pose to delude the Scriptures, hee might have easily seen his foolerie out of the very Text: For, the place sheweth, that the punishment which Solomon would inflict upon Abiathar was not properly banishment, for this was rather a benefit hee be­stowed upon him, for hee said, thou art a dead man, but I will not slay thee: he had deserved this punishment which he remitted, and shewed mercy in banishing him. What was then the punish­ment properly which hee inflicted upon Abiathar? To wit this in deposing him from the Priesthood; for the Holy Ghost saith, in expresse termes, thus Solomon cast out Abiathar, that he might not be the Lords Priest; by which it plainely appeares, that Solo­mon intended and did that which this night-bird saith hee did not, nor could do: besides the History adds, that Solomon made Zadok high Priest; and because he did all this, whilst the Priesthood stood by himselfe, without taking advice of the Priests, surely Solomon in so doing was very sacrilegious, or else the Stiltwalker is a cheating Divine.

The speciall priviledge of holinesse is placed in prayer and pub­like preaching: And because this authoritative sanctity consisteth in a circumstance, in that these are done publikely, it is to be wished, that Apollonius would declare out of the cabinet of his abstruse Divinity, what properly it is, to pray publikely: whether onely in the Church and pulpit, or not also at a table, in a ship, in in the street, in the market-place, in a chamber, as Paul did? If he should unfold that exactly, yet I will say, that pious Princes have prayed and preached in publike.

So did Moses on the Mount, Exod. 17. when Aaron and Hur held up his armes.

So did Solomon at the dedication of the Temple, 1 King. 8. 2 Chron. 17. and he blessed the people in the presence of the Levites and Priests.

Josaphat sent his Nobles with the book of the Law, to preach from city to city.

Josias standing in the Temple, 2 Chron. 34.31. read and preached to the people.

When Nehemiah restored religion, not onely Hesdras and the Levites, but Ioshua and the Nobles read, and publikely spoke to the people. So that here are no footsteps of speciall sanctity in prea­ching, from which Magistrates are prohibited.

At first there was a right of administring the Sacraments common and promiscuous to all masters of families; and when they had been a long time omitted in the desart, the right of re­newing them was given to Ioshua a Magistrate, Iosh. 5. 2 Chron. 35. and afterward to King Iosiah, by God.

The power of making Lawes concerning things indifferent in Religion, David and other Kings undertooke, though the Le­vites were present,

The taking up of controversies was in the power of secular as well as of Church-men, Deut. 17. as appeareth by Moses his first institu­tion, where plainly there is joyned with the high Priest a secular Judge.

For Iosaphat gave Lay-Judges of controversies to all Cities, not making any mention of Levites. At Ierusalem he set up the chiefe Tribunall, which consisted of Law-men and Clergie-men. The Stilt-walker concludes, that the Ecclesiastick Tribunall under Amarias the high Priest, in the matters of the Lord; was distinct from the secular under Sebadia his predecessour, 2 Chron. 19. in the Kings bu­sinesse: but this collection is not certain; for, presently to Seba­dia are subjoyned the Levites: so that we can see nothing to hin­der us from thinking it to be the Sanhedrim of Magistrates and Priests, in which the high Priest was to handle Ecclesiastick mat­ters principally, and Schadia secular; but so that the sentence should be pronounced by the consent of both. The Laitie then were never secluded from Ecclesiastick controversies, but still in­cluded.

The ordinary power of punishing was in the Magistrate; even for Ecclesiastick offences.

Aaron and the people sinned by idolatry: Moses the Prince commands to slay three thousand Levites. Achan stole the holy things, Ioshua punished him. Jehu slew the Priests of Baal, Salo­mon deposed the high Priest Abiathar, and so oftentimes Magi­strates [Page 222]have punished Ecclesiasticall persons for Ecclesiastick offen­ces, or els have defended them from the unjust ordinances of Church-men.

The fact of Ieremie is memorable, who being accused by the Priests for preaching, was defended by the Princes: And although the Priests endeavoured seditiously and unjustly to murder him: Yet Ahiacam the Prince resisted, Jer. 26. and delivered the Prophet from the unjust judgement of wicked Clergie-men; who notwith­standing is commended for it, and after the captivity is left in stead of a chiefe Ruler among the remainders of the Israelites: whence it appeares, that then there was nothing in all the Church-government in the old Testament of any speciall right, or not to be touched by Magistrates; from the separation of which notwithstanding the Stilt-walker borrowes his separated right, as if all had been Sacerdotall functions, and entrings into the holy of holies, which had been ridiculous to the very old Levites.

It remaines that we look into the new Testament, what the Magistrates did there.

Here the Walachrian sings the triumph; and thinks that the Magistrate had no power, because he saith there were none in the Apostles time: whence he concludes, that the Magistrate is a sepa­rable accident of the Church; and that non- [...] have no acci­dents, or right and operations.

I answered before, that the Church was so farre from wanting Magistrates, or supreme power at that time, that on the contrary it resided in Christ, and in his Apostles, who indeed used not that earthly pomp, but yet by their word they miraculously effected that which Magistrates did by their sword; but to de­ny that this power was corporall, or supreme over bodies, because it was used by Ecclesiastick persons miraculously, and not in any ordinary way, is as much as if you would say, that to kill as Phineas did, is not to kill, because hee being a Priest, did it extraordinarily. I do not think the Stilt-wal­ker was ignorant of this; but hee is angry, because that pow­er was then in the Church, and among Church-rulers, but is not without the Church, and among Magistrates. Hee had rather it should continue within the Church: for all that hee intends is, to hurt and disgrace any man by direct, or indi­rect [Page 223]courses: But if hee will have the same supreme power which was in the APOSTLES, CHRISTS Legates, to remaine, hee should by some sure token let us see, that the same gifts are in him, which were in them; but being desti­tute of such, he doth all one, as if he did brag of Croesus his wealth, and yet is poorer then Irus, not having scarce a penny to buy himself a halter. It is familiar with him to imitate the Pope his Predeces­sor, he drove Magistrates out of the Church, & snatching the sword from them, tooke to himselfe both the Secular and Ecclesiastic sword. If by this gulfe he swallow the Magistrates, especially the prudent Middleburgeans, that being in discord by his devices, they let go the civill helme of the Church, and commit it to this Church­man, he will be to us a great Apollo, and the wonder of the world. This, I hope, I speake not without reason; But secondly, I answer, it is most false, that there were no Magistrates under the Apostles, who by the Civill power defended and guided the Church, either without or within. This the Rattle-mouse dreamed to be out of all doubt, because Nero and other supreame Magistrates were without, and the Churches enemies. What then, were there no chief rulers of an inferiour rank, who favoured the Church? he is as much decei­ved, as if he should say, that our Chmmon-wealth of the Vnited Provinces had not in the beginning any lawfull Princes, because the King of Spaine and his bloody Councell were their enemies. For the lesser Governours, to wit, the Nobles and the Cities, that is, the States, endowed with just power, under the government of the il­lustrious Prince of Orange, did happily begin their business of Refor­mation and liberty. So there were then lesser Magistrates in the Church under the Apostles, such as Cornel us the Centurion, the Goaler, Sergius Paulus the Pro-consul, Erastus the Treasurer at Co­rinth, Narcissus, Nero his Chamberlain, whom the holy Ghost hath recorded, and doubtless many whom he hath not recorded. Shall we not beleeve, that these men prudently used their power & estates also to defend the Church, if they had not done so, and had not been members of the Church? they would not have bestowed their gifts for the common benefit of the body of the Church.

Now to place all these without the Church, is to place the Sunne out of the world. Surely the Church-government under the Apo­stles was so popular, that the whole body of the Church was present [Page 224]promiscuously at the famous acts of calling and law-making: Act. 16. Act. 15. the Walachrian then is a preposterous practice, in thinking that there Magistrates were excluded from Church-business, except he will say, that they were of meaner condition then women, and could not doe that, which women could then, or that they should lay aside their supream right, as soone as they came into the Church. All which fictions agree wel with the Popes institution, who accustomed the Emperours, when they came to him the head of the Church, to lay downe their Crownes and Sword, to kneele on the ground, and to kiss his foot, which comedie doubtless is very pleasant to the Wa­lachrian new Papist; but this grieves him, that he hath as yet a large sea to saile over, before he can arrive to that harbour. I say, that all these Chymeraes were unknown to the Apostles, and that they per­mitted Magistrates as Magistrates to be present at sacred meetings, and to deliberate in sacred business, and consequently, that there were Civill Magistrates then in the Church.

I adde, thirdly, that among Church-offices, there were such, who though they were not Preachers, and Pastors of the Church, yet had a government in it, 1 Cor. 12.28. for Paul saith, that among the offices of the Church, there were Governours, and [...], Presidents or Bishops: Which offices, because they were separated from the ge­nerall government of the Apostles, it is not to be doubted, but that they consisted in the speciall power of censuring and curbing of Christians, Rom. 12. against Ataxie, and alse of defending the Church. Whom therefore Aretius thinks were Laics, who had inspection over mens manners, Lib. 4. In­stit. c. 20. and discharged the office of Magistracie. So Calvin saith, that there were grave men who had charge of manners, which is all one with the Civill power, that under these may be commended every kind of just government.

Lastly, I will prove by a necessary reason, that there were then in the Church who judged of secular matters, that is, were Magistrates. For we know out of 1 Cor. 6. that there were among Christians, controversies about secular business: Hence I necessarily collect, that their Judges were either within or without the Church. If they were without onely, then the Corinthians did well in going to them, or else they must have left them still unjudged. But the for­mer is repugnant to Pauls reprehension, the latter to equity and reason. Hence necessarily it followes, that within the Church [Page 233]there were such as decided controversies, or might have deci­ded them; and I pray what else were these, but such as Magi­strates at this day? So that here I hold this Walachrian Batt by both his wings fastned with ten-peny nailes to the doores of his Church, where having discovered his deformity, he may spend his dayes in biting and chirping.

But what if it were as certaine, as the Walachrian would have it, that there were not Civill Magistrates under the Apostles, and consequently, that then there were no right and operations of non-entities, how will his Logick prove that it must be so con­tinually? except he will perswade us that Magistrates should be alwayes infidels, and enemies of the Church, because they were such under the Apostles; which assertion were impious and mon­strous and contrary to experience. For three hundred years after Christ, Emperours as it was fore-told, kissed the Son, Psal. 2. were made the Churches nursing Fathers and Patrons, as it was apparent in Constantine and others. Whence we see the Stilt-walkers mad­ness, for he disputes no other wayes, then if I should say of Ne­buchadnezzar, so long as he was a beast, he was unfit for govern­ment, and therefore had no command in his Kingdome. Hence I should collect that this was perpetuall, and that he never had his Kingdome againe; whereas we know, that as soone as he was restored to his reason, he was also restored to his kingdome and honour, and betooke himselfe to his ancient government: or if a Master of a Family should be unfit to rule his house, because he is distracted in minde, so that he must guide it by some other: but if he recover his health, who will say that he must not return to guide his family again? This is the intent of these Walachrian Sophisters, because impious Magistrates were sometimes mad, and unfit Fathers to guide the family of Christs Church, that therefore now they are still unfit, although they be restored to their wits: and albeit that God hath honoured them with faith, piety, knowledge, prudence, and all other gifts fit for a Fa­ther, yet they must be accounted mad still, and must be kept out of the Church, bound fast in Bedlam, that these unnaturall sons alone might rule as they please.

I will rather thus reason, because Magistrates did not in the Apostles time rule the Church, (which they alwayes should have [Page 234]done, by Gods owne institution) because they were Infidels, and enemies, therefore now they are bound to rule her, in that now they are made by faith tutors and nursing fathers of the Church. This is all one as if we should say of the Israelites, that they must never use husbandry and mechanicall trades, because God for 40 yeares together sent them Manna from heaven, and kept their utensils from wearing, so that neither their clothes nor shooes were worne, for experience taught the contrary. And although perhaps many would have been well content to have been idle, and to enjoy that benefit still; yet as soone as they went over Jordan, Josh. 5. Manna failed them, and their utensils began to weare, whence they were forced to returne to their agriculture and me­chanick trades. I will then hence inferre, since Magistrates are be­come Christians, they are to be admitted into the whole ancient right, which out of the Old Testament we have shewed what that was. So that there is now nothing in the whole Church-go­vernment which is not lawfull to them by Divine right, both for matter of action, rule and care. This is not my opinion alone, but Calvin himselfe every where infinuates this in his Wri­tings.

Although Christ would not have the beginnings of his Kingdome to be helped by the sword, Com. in Deut. 13.5. &c. yet he had not prescribed to himselfe an eternall law; but at last he forced Kings to obey him, &c. and of per­secutors, made them keepers and patrons of the Church. Magistrates at first exercised tyrannie against the Church, because the time was not yet come that they should kisse the Sonne of God, and having laid aside all violence, should become nursing fathers of her whom they persecuted.

In his Commentarie upon 1 Tim. 2. he saith, that Magistracie in the Church is as the earth, by whose fertility as the corne is procreated, so by the Magistrates office the Church is nourished. In his Comment. on Mat. 20. saith, that by this command of Christ, we see the Anabaptists fury in excluding Magistrates from the Church of God, for it may be, that he who was Lord of a towne or village, might also in case of necessity performe the function of a Teacher. It is then plaine, that this man was of a far other opinion then the Walachrians, who under pretence of hostility exercised by Nero in the Apostles time against the Church, goe a­bout [Page 235]to debar Magistrates for ever from medling with Church-business. This was the cunning of growing Antichrist, to keep off Magistrates from Church-affaires, as being holy, and not to be touched; so that like another Aeolus he swaggers alone in the Church court. Neither have there been wanting at all times, some Hermaphrodites, halfe men, soft and effeminate Princes, who with Sardanopalus laying aside all their masculine vigour, have submitted themselves to Ecclesiastick whores. Such was among the rest Theodosius the younger, who wrote to the Sy­nod of Ephesus,

That it was unlawfull for any man who was not in the catalogue of holy Bishops, to meddle with Church queries. But much more care­lesly Basilius the Emperour, who in the 8. Synod said,

That no Laey-man of what dignity soever ought to move questions in Church-matters; this belongs to the Patriarchs, Bishops and Priests, who have power to bind, and have the Church keyes, and not to us who are to be fed, and stand in need of loosing. These words, as if they were golden and pleasing to the Popes pride, are oftentimes ci­ted by the Jesuites; and the Stilt-walker out of them, part. 1. p. 265, 266. as if they were very notable, doth every where repeat them: for this is properly his intent, to strike a superstitious feare in Magistrates, that they may abstain from the Church-government, that he and his may the more freely domineere, and use Papall Ty­rannie.

Yet there have been now and then famous and generous Prin­ces, who by their masculine carriage have curbed these whores, and made them betake themselves to their distaffes, especially those of Rome, by prescribing Lawes to them, and forbidding them the priviledge of caling. Among others, Justinian the Em­perour, who had well deserved of the Civill Law; about the yeare 500. he made divers Lawes concerning the election of Popes, by which he commanded the Church of Rome, that they should not think of calling a Pope, except they paid a summe of money, and should by way of Petition, ask leave of him to choose: Such an order was prescribed to Gregorie the Great by Mauritius; but he being murthered with his sons by Phocas about the yeare 600. gave occasion to Boniface the third to become Antichrist, who then was first called, and held the head of the Church. Then the [Page 236]Empire strugled to get out, and the Popes licentiousness increa­sed, untill after the 800. yeare it was again repressed by Charles, as appears by the Institutes of Ludovicus Pius, Otho, and others, concerning this matter; but chiefly about the yeare 1070. Henry the third Emperour, a generous Prince, caused the people and Clergie of Rome to take an oath, that they would never after­ward meddle with electing the Pope, untill first they had obtai­ned leave of the Emperour, which law within ten yeares after Pope Hildebrand did utterly overthrow; bringing his sonne Hen­rie the 4. unto subjection, whom he compelled at Canossa to come on his knees to him, as may be seen in Platina and Onuphrius.

There hath been alwayes strange stubbornness in the Pope and Church-men in making of Lawes, and inflicting of punishments, by name spirituall, but indeed corporall, against which many times generous Princes have strugled, untill by a fatall violence the Pope at last got the masterie.

This Ambrose first began to put in practice; who by Theodosius of a Praetor was suddenly made a Bishop, whom afterward he vexed very much with divers penitentiall inventions, that if the Emperour had not for the greater good of the Church endured it then, it might have given occasion utterly to destroy the Church.

Pope Anastasius was more impudent, who durst excommunicate the Emperour, by whom he was justly punished. This boldness increased in Nicholaus, and others, so that they durst resist the Emperour to his face, as Onuphrius brags. Generous Princes at last lost their vigour, in that they would not command these Church-witches to be brought to them in chaines, thrust them from their Bishopricks, punish them with exile and death. Lastly, in that they did not rule all things in the Church-discipline accor­ding to their authority and will, when they saw how they were handled against Law and Justice. Besides, their power lasted so long over the calling and decrees of Councels, that Church-men could doe nothing without their beck and Suffrages; and Princes were too blame, in that they did not curb by their authority, the in-bred stubbornness of contention in those spirituall men, and did not interpose their judgement, in the most serious af­faires of the Church and of Religion, slighting the infinite [Page 237]quarrells of Ecclesiasticks.

Bellarmine cites examples out of Brevic. Collat. that in Austines time there was a great question between the Orthodox and the Donatists, which could not be composed by Divines, but at last was ended by Marcellinus notary, and Tribune to the Emperour Constantine the younger.

The same reports out of Socrates, Socrat l. [...]. c. 10. that under Theodosius the younger, Divines had disputed long concerning the controversies of Religion, which could not be taken up by the Synods. Theodo­sius then commanded that every one should deliver to him the forme of his Religion, which being read and weighed, he prayed and at length chose the Orthodox opinion, rejecting the rest, and commanded that alone to be observed.

Bellarmine doubts of the credit of Socrates, for, how could he know (saith he) what Cesar did in his closet? He thinks these things fell out upon the prayers of Theodosius by chance, rather then by providence, for if he prayed to God (saith he) it was ra­ther, that he would pardon him for putting his sickle into other mens corne, in that he thrusted himself rashly upon this Church business: So it is plaine, that the old Papists, and new Wa­lachrians speak with one mouth, and play upon the same strings.

But I on the contrary, out of this conclude that this mysterie of iniquity was not knowne to those famous and pious Princes, that they must doe nothing precisely under pain of Sacriledge in ecclesiastick business. For had they understood that this was so ordained in Scripture, they had abstained, and so many Pious Do­ctors of the Church with whom they lived, had not so easily granted this to them. But histories tell us, that all contention about this arose from the Bishop of Rome, who was driven to this by his pride and antichristian fate. With whose arrogancie the Walachrian Stilt-walker itching now againe, hath published so many absurdities, falshoods and blasphemies, against Pious Magi­strates: which I have hitherto touched, that I am glad to have got out of the dirty and thornie place of his fooleries. But that I am in the last place to shew the acuteness of his distinctions wherein he every where abounds, which though I have scattering­ly refuted: yet here as in an abridgement I will briefly point at: [Page 238]for whilst he counterfeits modesty, he seems to bestow bounti­fully on the Magistrate power in Church business; but this he doth so inconstantly and carelesly, that presently he puts some ob­stacle or other by a petty distinction, least he should seeme to have yeelded too much.

Such is this above the rest, that he grants leave to the Magi­strate to handle Church matters objectively, not formally: by which distinction he will easily obtain, that, if he hath done all Church-business, he hath done none, because he hath done ecclesi­astick things, par. 1. p. 91 but not ecclesiastickly, or as ecclesiastick. The vanity of which device consists in this, that of a circumstance and base accident he makes a forme, for he will have so great force and efficacie in modern vocation, chiefly among the Walachrians, that it introduceth a new form into a man, or as the Papists speak, a new character which pierceth into the soule; so that one and the same thing being handled by a Magistrate, is not ecclesiastick, but being done by a Church-man, or one that is called, it is formally ecclesiastick.

Which difference seems no greater to me, then if one should doe the same thing in a gown or in a cloak, in a long black Di­vines cloak, or in a scarlet and militarie coat. For so the old Pa­pists play with this their formality, who being secure of the pos­session of their spiritualitie, have very frequently this changing of gowns among them, that upon the changing of the gown, the for­mall sanctity is also changed. For it is not unusuall, that he who is to day a Church-Cardinall, to morrow laying aside this gown, and changing his habit, become a Secular Prince. So that some are Church-men in the morning, Secular-men after dinner: nor is the Stilt-walker as yet so secure of his own holiness, as to play so openly, especially in the superlative sanctity, but in the compa­rative he useth the same bounty, when he calls Consuls and Sena­tors to the Eldership, who therefore must either in the same, or in another gown, be in the morning Aldermen, in the afternoon Church-men. He is so rigid in his preaching superlative holiness, that he will not impart it to proponents, although now they be half-men, but to them alone, on whom there hath been imposition of hands, whence the authoritative and sacramentall dignity pro­ceeds.

I confesse this fiction is not without a beginning, and some shew also: for it is taken from the Levites, in whom there was an innate and genuine sanctity by Gods Ordination; whence a­rose this difference, that one and the same thing being touched or handled by a Levite it was holy in Priesthood, by reason of the sanctity of the person: but it was prophane being handled by him who was no Levite. So in those first worke-men of the Arke and Tabernacle Bezaliel and Aholiab, whom God had filled with his Spirit, and dedicated for this worke: The same worke might have been done by others, as it was in Solomons Tem­ple, which worke had been objectively holy, but they were not done formally holily, that is by holy men, and for this work sancti­fied, as Bezaliel and Aholiah were. The Walachrian Legendary from this beginning tooke his fable, which we would confesse might have some shew, if he could himselfe without laughter asse­ver that modern Vocation, and chiefly his Walachrian had in it any divine thing, except the common institution of Vocation, and the end; as for the manner, he knowes himselfe that it is so worldly and carnall, that no other wayes is a cloak or gown bought in a Brokers shop of old ware, then there this speciall right of sanctity. So that if hee would lay aside his dissembling vizard, hee would say with Scevola in Cicero, that hee wonders when one sooth-sayer sees another, why hee doth not laugh; for, the office of sooth-saying was of great authority and honour, and the ignorant people had a wonderfull opinion of it; but that most learned man knew well, that in the secrets of sooth­saying there was no true soliditie, because they collected un­certaine trifles from the chatring, feeding, and flying of birds.

Even so I am sure that this Walachrian amongst his fellowes (if hee may with freedome) will oftentimes laugh, for cheat­ing simple men with such a fine fiction, that there is in his Vo­cation wonderfull sanctity which hee knowes himselfe to bee none at all; or if there be any, it is spoiled with his evill devi­ces: So that oftentimes hee is not called who is best gifted, but whom favour and promises promote. Whence wee need not wonder that no spirituall effects at this day doe follow upon this Vocation and Imposition of hands, but oftentimes carnall, [Page 240]as of pride nnd envy, surely hee seeks water in a pumaice-stone, who out of so prophane a Vocation doth hunt for speciall san­ctity, and thinkes that it is introduced and infused into men. If in modern Vocation, and Imposition of hands there were any thing like that expresse Ordination, or Leviticall separa­tion ordained by Gods owne Law, or if it were any wayes to be compared to the speciall calling of Bezaliel and Aho­liab, or to that notable calling of the Apostles, which spiri­tuall gifts and eminent sanctitie either followed or went be­fore, then there might bee some shew of obtruding the spe­ciall right of sanctity, although the Apostles had an humble opinion of their own authority and would not brag of it. 1 Cor. 3. But because this calling wants all these gifts and prerogatives, and is deprived of them, by reason of the wicked fraud of Church­men, what else is this, then (as I said) to boast of riches, by having a board full of painted money? Their Vocation in­deed hath the outward forme of that Vocation which was in the Apostles time, though in many things corrupted; they have also Imposition of hands after their manner, but although all things were done without fraud, lawfully, and as neare the Apostles manner as could bee, yet there were no certaine reason to inferre that they have speciall and certaine sanctity who have this calling, (as the Walachrian brags) because there is not any speciall promise extant in Scripture, that all who are called after this manner must bee holy in a speciall manner; therefore it is folly and Superstition to believe this so firm­ly, because faith is Superstition which hath not for it Gods expresse promise; and suppose God had promised that this should bee, because Gods promises are conditionall, to wit, if men doe not by their corrupt actions hinder his grace: hence it is, that Gods bounty at this day is many wayes hindred, that from the Vocation and modern Imposition of hands, especially the Walachrian, there can proceed no store of spirituall gifts, much lesse any permanent sanctity of speciall right, no more then health followes upon Popish breathing and annointing, as daily experi­ence sheweth. There is no Vocation then at this day so holy and lawfull, as to confer any speciall priviledge of sanctity, or make any man after a speciall manner sanctified and Ecclesiastick, [Page 241]but the whole right depends now from the gifts. So that there is a lawfull calling and right, for performing of all sacred things, where God hath bestowed gifts and aptitude, whatsoever the party be, whether Church-man, or Lay-man; modern voca­tion, confers nothing else but order and a power to perform these businesses of divine worship, which may be done by any man who is fitted, but he that is called is bound to do it, because he is hired: no otherwise then in a ship (which simile Paul useth 1. Cor. 4.) all promiscuously may row if they will, or if there be need; but he that is the Boat-man, or is tyed to the lower seat, is bound torow by the Law, or because he is hired; 1 Tim. 5 which seems to be Pauls opinion, who saith, that Bishops who labour in the Word, that is, spend their whole life in thus labouring, are worthy of double honour; that is both of honour and profit, because hee adds pre­sently, thou shalt not muzzle the mouth of the Oxe that treadeth out the corne, for the Labourer is worthy of his hire. Whence it ap­peares, that Presbyters are not so distinguished by Paul, as if it were not lawfull for some to preach; for that is against the place, Act. 20. where he calls Presbyters promiscuously Bishops, and bids them all feed the flock, which is properly to teach: both had then liberty to preach. But because some did it freely, and according as their affaires would permit; but others againe spent their whole life in labouring, casting away all secular businesses, as the Apostles, Evangelists, and Prophets did.

Hence the Apostle saith, that they labour properly in the word. And by reason of this duty and office, they were not to be Em­perors, or Potestative Kings (as the Papists prate) but, Oxen trea­ding out the Corn, and hired Labourers, to whom not only honour as to others, but profit also is due, that is, wages and maintenance out of the Publique purse. Surely, now in modern vocations, all the extraordinary gifts of the Spirit cease, with which the church did then abound, in Gods just judgment. So that if God were now willing to use his bounty, the vices of those that are called would hinder him. Now then, there is almost nothing left of their voca­tion, nor in the Walachrians intention, but reward, or a yearely stipend, whence it appeares, that Preachers have no speciall right of sanctity by their vocation but only that (leaving their secular affairs, which they are loath to do) they spēd their whole life about divine worship [Page 242]not as Princes, but as Mercenaries, who are hived by the States from whom they expect their wages. So that of their mer­cenarie worke, they have nothing to brag above other worthy Members of the Church, especially the godly Magistrates. For they are as foolish, as if in an Army, the common souldiers who are hired to watch and ward and performe other military duties, should brag against that Prince who hires them, or against those Voluntiers who freely venture their lives, who are therefore more happy and worthy then others, because they are not hired, but fight out of meere honour, and may, when they please, lay down the dangers and burthens of warfare. But this is sufficient for the vanity of the first distinction.

His other fiction he gathers out of Thomas, and the Schoolmens old trash, that he may yet the more stoutly keepe off Magistrates, from touching his holy things. For if this which he seared bee evinced, that Magistrates or Lay-men can bee formally Church-men, as surely they are when they be chosen Elders; because Pres­byters by the Apostles institution were all Bishops, Pastors, and therfore Preachers: Act. 20.21. that he may put in a cavill for his speciall sacred things, he affirmes, that whatsoever Magistrates doe, is no­thing, because they do only [imperatively] not [elicitivelyly] in which destinction, as in most, he seemes to affect obscurity of tearmes, that he might cheat with such canvasse ware, country people cheaters with multitude of words and nimblenesse of hands, hide their trifles, and oftentimes cry out, Let not one Artificer confound another. If the Stilt-walker should cry this a hundreth times, yet he could not save his impostures from being ridiculous, which now I will in few words shew. If he understood his owne distin­ction, this is his meaning, that Magistrates must not meddle with modern Church-businesse [by themselves] that is, they must not preach, pray publikely, administer the Sacraments, call or doe the rest Immediatly which with him is to do (elicitively) and properly [to doe] for this (he saith) to doe were a great sacriledge in the Ma­gistrate. What then? the Magistrate can do all Church-matters [imperatively] that is, he can command Preachers, who are alone, specially sanctified, that they handle Church-matters diligently. For which purpose, he can heape benefices upon them, he may ad­monish them will veverence as Fathers, and if they be quite neg­ligent, [Page 243]he may compell and punish them, but not by himselfe, for this were sacriledge, to touch those annointed, except it be by Ec­clesiastick persons; and even in the case of Rebellion and Sedition Church-men ought to be Judges. This is that he meanes by act­ing [ imperatively & elicitively] by which pleasant devise, hee thinkes he hath obtained a meanes to delight Magistrates, with words and wind, and whereas he seemes to ascribe much, yea all to them in Church-matters; yet, indeed, he gives them nothing.

1. Then I answer, this fiction is grounded on false suppositi­ons, and meer fables, as appeares by what is said before, concer­ning the speciall sanctity of Church-affaires, which wee cannot find to be such as should exclude any of the faithfull, or who be­longs to Christ from touching, or immediate handling of them, for all are of common right and sanctity. Again, if any thing in Church government, were in a speciall manner objectively holy at this day, there should be now no medium to obtain this special divine right for performance of that sacred businesse: for no man is born with this right, as the Levites were of old; no man is sent from Heaven, as the Apostles and Prophets were; no man is cal­led by divine calling, or confirmed by a spirituall imposition of hands, conferring any extraordinary spirituall gifts, as of old un­der the Apostles; but the whole modern vocation, in respect of the manner is purely humane and oftentimes abounds with ma­ny vices and fraudes: so that there is nothing more sure, then that such a vocation cannot make one spirituall and holy by speciall right. For there should be more in the effect, then was in the adae­quare cause, and so of a bad tree should come good fruit. Modern vocation doth nothing else, but only for orders sake, tye one to his office of performing divine worship in such a place. So that what others, who have the gifts may doe, as voluntary souldiers, he is alwayes bound to doe, as a Hireling. For which cause hee is by the States and Magistrates set down in the catalogue of Hire­lings. And the treasurer is commanded to reward him for his ser­vice, as a mercenary. To perswade us that by this vocation a man is made [spirituall, holy, and in a special maner sanctified] is like children to make us believe, that of chalk, clay, or sand, loays, pies, or mar­chpain can be made. For so they out of their infancie bable among themselves, whom the Stilt-walker truly imitates, when he would perswade [Page 244]swade the English and all Magistrates, as if they were Babies, that modern vocation is of such esscacy, the contrary whereof, he and others who are thus specially sanctified, shew by their ex­ample. So that now we see it is a meer fiction that Magistrates as such, cannot elicitively by themselves, properly and immediat­ly performe all the businesse of their Church-government. For this they could do in the Old Testament; why then can they not do it as well in the New, in which the ceremoniall precisenesse is taken away and all faithfull men are made truely holy, and sanctified to be Prophets Priests, and Kings, as Peter speaketh, and so Calvin doth openly confesse, that a Lay-Governour of a Place or Village may teach in case of necessity: wee shewed al­so before, out of the Law and institution of Christ, and his A­postles, that the administration of the Sacraments was not of such speciall sanctity, but that it was permitted to lay men: and the Christians at Corinth did administer the supper among them­selves, without respect or presence of any Bishop, or Preacher, as appears out of Pauls narrative; 1. Cor. 11. now if under the Apostles, there was no such speciall sanctity of those things, it is cleare, that that which the Walachrians obtrude, is either fictitious, or bor­rowed from Popery.

2. The other devise of this distinction is, that it affirmes, the Magistrate can do nothing in Church-matters properly, or for­mally, because he doth nothing by himselfe, or elicitively, but yet all things imperatively, and by others. For this he saith, is to do nothing, which truly is an elicitive fiction: for if this be true, then a Hammer, Saw, Plainer, and other tooles, doe properly make a statue or hedge because they properly touch the subject, & pro­duce the effect, not the workman. Then David did nothing in murthering Vriah, because the enemies did it by themselves, and properly; Ioab by so ordering it, and David imperatively. But the Srripture contradicts the Stilt-walker; for it doth not say to the enemies, or to Ioab, but to Da [...]id only: thou killedst Vriah.

There is a notable example of the building of the Temple by Salomon, in which we know the King did nothing by himselfe, or elicitively, for hee was no Mason, Carpenter, or any other trades-man. All these things he committed to the Master-buil­ders [Page 245]and hirelings: he only commanded and directed Hence the Walachrian Divinity will conclude that Salomon did nothing properly or formally, but only the builders and mechanicks. But the holy Ghost speakes the contrary, who doth not name those in the building of the Temple, but the whole worke is ascribed to Salomon, who was chosen of God to that purpose: so that hee is called the builder of the Temple, and every where it is called the Temple of Salomon. So we see that the Stilt-walker scatters abroad meere fooleries, when by his specious distinction he will perswade us, that the Magistrate doth nothing in Church-mat­ters, because he doth all things imperatively, but nothing elci­tively; that is, he did by his command, order, and cost, as the Ma­gistrate doth at this day.

His last destinction is altogether seraphical, and so subtill, that the Magistrate will never be able to breake this barre, but if he seeme to do things formally and elicitively, yet the Walachrian Divines will mock and hisse him out: for when he beleeves that he hath done something in holy Church-government; because it is a meere accident, they will say, that he hath not touched, yea that he cannot touch the substance of Church holy things, but to be conversant only in worldly circumstances, and accidents, which fine fiction, fit indeed for Oedipus, doth for ever debarre Magistrates from Ecclesiastick holinesse, and will also free the Walachrian Ecclesiastick from carnall, and civill circumstances, except among the secular circumstances, one should prove very substantiall, which is the procurement of the Ministers yearely stipend which comes so neare to Ecclesiastick substances, that it is of more worth then the substance of all sanctities. The old Pa­pists have long challenged this part of Spirituality to them­selves, that they might have spirituall lands, revenues, and trea­surers, by which art they have totally freed themselves from the lay carnality,

There is no doubt, but that the Walachrian Papist, who sees every thing, saw this also, that it was a base thing for such spirituall men, to bee maintained by such car­nall and secular money, Whereas chiefely they scrape together our of the Spirituall Tenths, what they bestow [Page 246]sparingly on the maintenance of Ministers. But Magistrates as yet have not been so spirituall, as to let goe the right of this cir­cumstance, for they feare that seeing they are excluded from the whole substance of Ecclesiastick Government, by those superla­tive holy men, they shall be divested of all circumstances, if that principall circumstance be omitted. However the matter be, sure­ly this last fiction at first sight, smells of the Popes forge.

For they to maintaine their Idole of transubstantiation, that the bread may not be eate up and vomited by dogs, or gnaw­ed by rats, have found out the like fiction, to witt, that what soever it be they eat, there is nothing diminished from the Sanctitie of the bread, because they gnaw eat, and spue but bare accidents, and not the substance. One egge is not more like an other, then this new Walachrian papist is like the old one; who that he may the better preserve the sacred things of his Church government from the Majestrats profane touch affirmeth also, that whatsoever they can, or will doe in these sanctified things, yet the dignity of Church facred misteries, shal be never a whit lessoned because they never touch but the [acci­dents and circumstances] being debarred from medising with the substance. For my part, let like lips, have like lettice, I think it sufficient that I have shewed all the fooleries of these distinctions, with which the Stilt-walker every where plays in his sacred things. He hath fully by his example proved that ignorance is very bold there is no question so absurd, but he if it come in­to his head, wil vent it for an oracle. That he may keep off godly Magistrates from his holy things, not onely doth hee for the most part use the example or wicked men, but else where hee openly affirmes, that a faithfull Magistrate [hath no power in regard of his dignity and office] over Ecclesiastic matters [which doth not equally belong to an Infidell, in regard of his Office] he shall perswade wise men to believe this rash as­sertion, when hee perswades them, that Lazarus had the same power to come out of his grave, whilest he lay halfe rotten, which he had when after Christ had raised him, he stood up alive, or that a Dog hath as much right, who is turned into a Woolfe, to keepe the flock, as he that is naturally apt to keepe the sheep, and is an enemy to the Woolfe, or that a blind man hath as much right to shew the way, as he who is quick-sighted, and hath both his eyes.

He doth so contemptuously mince the inestable gist of faith and conversion, that hee makes it almost but a small circum­stance in Magistrates, whereas in Scripture it is so described, as that it makes a blind man see, and of a Woolfe makes a Dog, that is, changeth as it were the whole man.

He also many times cryes out, that the Church was happier under the crosse, then now under Godly Magistrates; if they should make their power [privative] not [cumulative] that is, if they should hinder Ministers from discharging their sacred affaires by themselves, which he chiefly meaneth of the power of the [keyes, of making Lawes, and of calling] for hee thinkes that this chiefly belongs to the Churches happinesse, that Church men may freely call whom they please, preach what they list, make Lawes as they think good at last, censure when and whom they will. This he thinkes was absolutely done un­der the crosse, and because hee perceives that Magistrates doe meddle with these affaires by reason of the fleshly corruptions and sins, which they observe are introduced in these things by Church-men. Hence surfeiting with this peace [like the dull Oxê in the Port, he wisheth for a saddle, and with the Horse de­sires to plough the ground] hee thinkes the Church was hap­pier under the crosse, when she had no Magistrates, then now when she hath such. This I will confesse, if the Churches hap­pinesse consists in this, that new Walachrian Papists domineere in her, as they please: but this is a childish happinesse. For youths are glad, when in the absence of their Parents, they ma­nage the estate and Family as they will, and they wish it might be so still, whereas things are never more unhappily managed in the family, then in such a case: So that it is a Proverb a­mong us, when things are in a confusion [there is none at home, but the children,] How happy this Ecclesiasticke selfe-government, is without the Magistrates inspection, may bee seen in Popery, where the Magistrate being thrust out, onely Church-men rule, but how happily? When there is nothing there except miserable butcheries, both of bodies and soules. The Game was not much unlike this, which the spirituall king Becholtius played at Munster, swelling there with as great [Page 248]pride as the Pope doth at Rome, who wanted nothing to make him happy but continuance: if the Stilt-walker thirsteth for this, he deserveth to consume away with despaire. Hee speakes too freely of the Churches happinesse under the crosse; Apollo­nius thinkes it no trouble, to leane upon cushions stuffed with other mens bloud, and as they say [subdue Alexander at the Table] if hee had seene but a farre off the whips, roddes wounds, and tortures, all his courage would quickly be coo­led.

I have insisted somewhat long upon this discourse, not as if I disliked the Worship of Christians, or the lawfull Church-go­vernment, but that I might shew the impudent fooler [...]es of the Walachrian Stilt-walker, whose purpose is not to maintaine true Religion, but to introduce a new Popedome: therefore, I hope, impartiall Judges will not thinke I have done amisse, that I have with laughter exploded his unsavourie fraudu­lencies, not that I mock at true holy matters, but because I would tread downe the Walachrian swelling leven of Popery.

For no godly Magistrate intends to overthrow the Churches true order, to defile the sacred things of Religion, or to de­stroy them; this were a madnesse fit for Libertines & Atheists, from which I am very averse.

Neither do I thinke that any godly Minister doth seriously beleeve there is such abstruse spirituall sanctity in the affairs of modern Church Discipline, as this Walachrian Rat dream­eth, out of the Iesuites writings read by him without judge­ment: for this were to thrust upon Magistrates in stead of truth, the Legends of Frances, or the Ottoman trifles of the Turkish Alcheran, which we saw lately, whom no wise man wil beleeve, except he be carryed headlong by Superstition, or vi­olently compelled to confesse & disseble that to be true, which he knowes is false, such is the impudency of these Walachrian sticklers, who are not content to perswade christians to esteem of that which the Scripture recordeth hath beene by Christ ordered in matters of Religion, but they will have men also beleeve chiefly that in the worke wrought in the persons working, and in other circumstances, there [Page 249]doe lurke wonderfull and secret worth of holinesse, with which they so bewitch ignorant men, that neglecting the kirnell of truth, they doe no­thing almost, but licke the outward rine of holiness [...]; by which madnesse it comes to passe, that Church-men are puffed up, and obtaine too much respect, which is that they hunt for, and account superstition Religion. I will freely appeale here to the conscience of godly Ministers, who will here confesse ingenuously, I know, that in the whole outward worke of Church-government at this day there is not any such, internall, mysti­call, spirituall, and untouchable holinesse; for where doth this lurke? the word of God is read, the Psalmes are sung by all, prayers are said, either by heart, or in the booke, the Text of Scripture is explained by a humane manner and way, knowne to all; he that is haptised, is besprinkled with ordinary water, in the name and after the ordinance of God, Men sit at the table common bread and wine are distributed [...]ats, and drunke by all; concerning the order of administring the Sacra [...] eats, care is taken that confusion may be avoided; they that transgresse in the Church, are ad­monished and reproved, or by publicke authority are seperated from the communion of Christians. The gifts and alines of Christians are received, and as much as can be, are bestowed on the poore. All these things I rehearse as they are done in a most simple manner, and come as neare as may be to the Apostles custome, from which wee see how far every day the Wallachrians depart, so that almost there is not greater corruption in Popery, then there is among them in matters of censure, &c. Will any ingenuous man say, that in these, there is such abstruse mysticall sanctitie, or in the Ministers themselves? and if this were necessarily in them, who will say, that it proceeds from moderne vocation? they are men that choose, that call, that lay on hands; and although the Church at this day, useth imposition of hands, prayers, fastings, and other meanes, yet Christ never promised, that he would so concurre by his Spirit with these acti­ons, that the same effects should be prounced, which the Apostle she wed by their vocation; neither will any man, except he be superstitious, af­firme, that he hath upon imposition of hands, received suddenly the gifts of tongues and sciences, and if this Wallachrian smatterer should brag any such thing of himselfe, experience, and his owne act ons will refute him, who then seeth not that the Stiltwalker is a foole, who in such things seeks for the lurking holes of speciall sanctitie, that he may beg a domineering power in the Church, to the overthrow of all Religion [...] true piety.

If it were lawfull to bewith men with such fictions, what may not wee beleeve of Magistrates? for as soone as [Page 250]they are chosen to the supreame government, although they were private men before, now on a sudden, they become Gods holy Logats, Vicege­tents, and servants, every soule to them is presently subject, the Sword to them is committed, with the power of life and death, nest her matters it how they obtaine this power, whether by right or wrong how they use the sword whether justly or unjustly; and although they since against God, yet they must be obeyed by their subjects, except they will resist Gods ordinance and bring judgement on themselves. Lastly, they be­come Gods not by humane, but divine right. Who then will wonder if Hered, Alexander, and other Monarchs dreamed of themselves that they exceeded humane pitch, when they had such infinit power, and had the command over so many lives and bodies of subjects, so that if superstition can puffe up any with pride, it may have a place among Magistrates, whom not opinion, or superstitions perswasion, but Gods Law, and manifest oracles make Gods, and such as have the charge of all mens soules: Yet there is no godly Magistrate so madde I know, as thinkes not himselfe to be a man, and subject to all humain infi [...]mities, that by his supream power hee hath not obtained any suddain sanctitre or di­vinity, but that they are the fame what they were before, [...]ly made more honourable, and bound to a new service of the State: They that have any higher conceits of themselves are mad, and deserve with proud Herod to be smitten by the hand of an Angell with Lice and Vermine. If then such pride is unseemly and unlawfull for Magistrates, to whom both divine and human Lawes have given power to reigne, and beare role with power, and to have the supreame authority, let the old Roman, and new Wallachrian Papists be ashamed, who place the whole strength of divine worship and Religion in this, that spirituall dignitie may [...]e­cr [...]e to them, also a superstitious respect, and a power grounded on seigned priviledges, by the charge which they have of sacred things, and the mercinary performing of them: so that in this the unhappinesse of human affaires is to be lamented, In that from the best things, doe most cam­monly arise the worst corruptions. For whom God hath expresly set over the preservation of Order, worship, Modesty, and Pietie: they [...] given occasion of Confusion, Pride, Impietie, and contempt of divine worship, as experience of all times doe shew; God of old made the [...] ­vites holy by consecration, by his Law, and by an accumulation of many honors on them: but who knows not, that in processe of time, of them have proceeded wicked men, despisers, and overthrowers of Religion? Hee gave Ʋrim and Thommim to the High Priest, and speciall priviledges, as to the Keeper of the most sacred things, but what more hideous m [...]n­sters [Page 251]could there be in the world, then some of them were? It was the High Priest with his company, Jer. 23. who would have treacherously put Jere­miah to death, excent Abican the Magistrate had resisted. Caiphs and the Chiefe Priests put Christ to death unjustly, Acts 20. It was Anonius the High Priest whom Paul called a Whited-wall and that deservedly, because he went about trea [...]herously to murther him, the Scribes and Pharisees had the key of knowledge and a right to sit in Mose [...] his chaire, but the world could not shew more pernitious monsters, whom Christ for often cursed. After the Apostles time, for a whil [...], the Bishop of Fome did excellently maintain Religion, as we know out of Histories, but af­terward by degrees Antichrist proceeded of them; as wee see at this day in Popery. What wonder, if the same fall out now?

That of the reformed Wallachrians there arise a seditious crew, brea­thing Anarchie, or papisticall Hierarchy, with the contempt of godly Magistrates, and the open blasphemy of Potentates. I purpose not to wrong the piety and esteem of all: there are many godly Ministers, who deserve honour, whose moderation doth abundantly testifie that they are exceedingly displeased with the wranglings and quarrells of proud men, about their devised sanctities, they place their chiefe honour in modesty, integrity of life, and simplicity of doctrine: but because the minde of man, out of innate corruption, is bent upon error, except it be streng­thened [...] the extraordinary assistance of Gods Spirit, which God hath seldome done, and it is certaine that now for so many hundreth yeares he never did it.

Hence godly men have endevoured alwayes to finde out and prescribe [...]emedies against this spreading disease, or carruption of true Religion, an evill so fatall, that scarce could any Age be so provident, as to keepe it from ruinating it selfe, and breeding its own moth, because it seemed to stand upon firme pillars, and to be shut up within a strong Bulwark.

Our Reformers in the beginning did write Confessions, and Cate­chismes, that they might preserve the purity of Doctrine, the Laws and Ordinances of Church-Government, for the better ordering thereof, have not been more exactly looked into (as they say) then in Zeland, where the States by their approbation have ratified the Ecclesiastique Po­lity. The Hollanders and Frislanders, have not as yet attained so much happinesse, upon a just suspition, as they would have it, lest this peevish [...] and extravagant kinde of men alwayes seeking one law our of another, should deduce right out of right, and should force the Law givers by their own Laws and Statutes, to become servile by their consequentiast windings and ambiguities. Yet, as we see in this [...] [Page 252]Magistrates were never more railed against, then there where Apolloni [...] himself confesseth the best Church policy is erected, there were never greater rebellions any where, then there where the Magistrates have out of piety and gentlenesse most favoured the Clergy; so that this, like an incurable sicknesse, seemes to increfe by the cure: Before I give off writing. I will briefly, according to my ability, shew by what meanes this Leprosie, and increasing evill may be met with, least the force of Religion be weakened by contempt, or by reason of too much respect given to the Clergie; Instead of Religion, we have superstition; be­tween these quicksands the Ship of Christs Church hath alwayes with much difficulty failed, so that comming too neer either of them, she hath indangered her self, or made shipwrack. This the care of the Magistrate may prevent in matters of Church Discipline, Laws, and Vocation.

Let this be held sure in the first place, that the Modern Church Duci­pline is of order, not of Divine right, properly, or spirituall, whose effects are none, except on them who are bewitched with superstitious perswa­sions, or are moved with the reverence of the Order; but in others who are stubborn, it is no wayes effectuall, except by the Magistrates secular force, it be supported: for what had excommunication or discipline been, except under the Apostles miraculous force, and feare of punishment had curbed the refractory? this now passeth to the Magistrate, by an or­dinary way. At this day also, the order, censure, and discipline of the Church, had been nothing, if refractory and disordered persons were not contained by the awe of the Magistrate, and feare of the Sword. It had been an unworthy thing in the Church to have excluded the Apostles, in whom was the force of all government, they are guilty of the same error, who at this day would separate the Magistrates Authority from the Church, which is indeed the foundation of all order and discipline; wherefore godly Magistrates should be confident of this, that it is in their power, now to give vigour and life to Ecclesiastick order and disci­pline; whence it belongs to them to prescribe Laws in this, how, and on whom they are to be observed; that simple men may not rashly be deluded with the false perswasion of sanctity, or with the mercenary col­lation of holy Offices, or deniall thereof, mens mindes be disquieted; or the holy things of Religion be profaned. This was surely the chiefe cri­ginall and foundation of the Popes mighty power, and the base contempt of Princes, that hee armed himself with a power of censuring, and ex­communitating, by reason of the carelessenesse of simple Lay-men, and the superstitious gentlenesse of Magistrates, to which the Wallachrian in­cendaries hope that they also will come, and so doe every where all the [Page 253]new Hierarchicall Papists, but they shall never come to it; if by your au­thority it be established, that nothing be absolutely comitted to Church-Rulers, or Ministers, concerning the deniall of the common Sacraments, or the conferring of them; nothing concerning receiving into the Church or excommunicating thence, but that all these things be judged and or­dered by you. So you shall by your supreame power bring to passe, that the malice of ill-minded Papists, shall not hurt the consciences, fame, goods, and lives of godly men, and that the wicked perversnesse of sedi­tious Incendiaries may never hinder the sincere labours of godly Ministers, in preserving of Religion, promoting of mans salvation, and in maintain­ing the true order and decency of the Church, this benefit also with ma­ny more, will be had by your presence, that new Papists will be hindred from profaning the Supper, and all holy things: there is nothing more common among these Out-laws, then to prescribe Laws of sanctity to others, which they themselves will scarce touch with one of their fingers. They seeme to have taken this from the Levites, who as Christ told them by keeping of the Sabbath profained it. For they did labour, and per­forme all the work of burchers, whereas the Sabbath commanded them to rest. But this was unavoydable, and belonged to their worship, but the Papists enormity, is neither necessary, nor unavoydable, but Arbitrary and agreeing to the Popes evill custome, who indeed prescribes innume­rable laws to Christians, but he himselfe is lawlesse; that when he sins, he must not be thought to sin, for who dare excommunicate the Pope? If hee lead a thousand soules to bell, who will say to him, what dost th [...]? because he hath power to dispense, and to forgive all. Who knows not that he hath dispensed all things to himself aforehand? this Leprosie comes cre [...] ­ping by degrees upon the new Papists; they command Christians that they come not to the Supper, till they be examined; they make inquiry into every mans life and manners, not that they might help or ease their mindes (for this care they have cast off) but that they may shew their power, and may intrap every mans estate and good name, but if they quartell among themselves with violent malice, if they brawle and fight with all disgracefull names, if they also are scandalously drunk, if they play the merry Greeks, or be convinced of notorious fraud, yet who will think that they will offer to come to the Supper without examining themselves? every one of them dispenseth with his own corruptions. But if the matter be committed to the censure of the Consistory or Cla [...]s, they doe but as Affes claw or bite one another. The censurer will say, Brother, thou hast offended: He that is censured will answer with laughter, Brother, I have sinned, but not I alone, you also, &c. doe you remember? so the [Page 254]matter is hushed up ridiculously, and daubed over with a dirty pensill. What else is this, but to profane all sacred things? therefore it is neces­sary that your supreme power be present, with penalties, and the terrour of the sword, which may curb such A [...]axes, and teach the Ministers not to prostitute their holy mysteries.

Now I come to their Legislative power, and dependence, which as a most holy thing, the Wallachrian Papists will have free to themselves, but I have shewed before that there is no divine right in them. The Apostles indeed had meetings, but they were popular with the presence of all the Members, in which there appeared no pride, or arrogancy at all, but or­der. But now pride hath found out the arrogant names and inventions of Classes, Synods, Provincialls, Nationall, Ʋniversall, and the rest unknown as I shewed before, to the Apostolicall Churches. Neither doe we find that the Apostles made many Laws there or rigid or necessary, which might lay a yoke upon Christians, and give occasion to will-worship, but they did stoutly every where forbid such, least it should be said to Chri­stians what the fals Apostles urged, 1 eate not, then taste rot, lastly, much not; Besides the Apostolicall meetings were extraordinary, for the supreme power resided in the Apostles miraculously, which shewed it self when occasion served. Many were present who had the gifts of Prophesie, of Tongues, of Government, of discerning spirits: and a full measure of the Spirit, so that there was no need then of contentions and quarrells, for seeing all were moved by one holy Spirit, it was easie for the spirits of the Prophets, to be subject to the Prophets, and to agree among them­selves. Hee that will compare to those Divine meetings, the modern Conventicles of Papists, were as good compare the running together of Beares, Porters and Pedlers, to the assembly of the seven wise men of Greece. Nazianzen was not the first that observed, but experience of all times hath taught us, that the chiefe use of Clergy-mens, meetings, is to spend victualls, or by setling of one quarrell, to raise many more, for be­cause every one thinks that he is Christs Legat, subject immediately to him, under no mans command, and full of the Holy Ghost. Hence it falls out seldome, that the one will yeeld to the other, in matter of spit­ting, quarrelling, and contending; untill they that are more moderate, though they excell the rest in piety, wit, and other gifts, being wearied with their brawlings, dismisse the businesse, and suffer by connivence, the worser cause to prevaile, this might be seen even in the first Nicen Synod, where there had been no end of contentions, had not the Em­p [...]rour [...]e [...]n President in the higher seat; by whose authority notwith­standing the contentious Church-men were not hindered from exhibi­ting [Page 255]to the Emperors bundle of Petitions and papers full of reproaches, brawlings and quarrells, how that hee might ease himselfe of their bur­then, flung them all into the fire, if it were thus with Church men, when the Emperor was there present armed with the sword, what will not fall out there, where lumps of rank [...] shall meet together, without the mixture of secular salt. Such are oftentimes found among the Wal­labrians, as may be seen by this work. It is most sure, that there are no such contentions and disorders, as are in their Consistory, and Classicall meetings, so that it hath been still troublesome and scandalous for mo­derate Christians to be present amongst them. And many have taken such offence at them, that they have afterward doubted whether pietie, true Religion, or the Spirit of God could be there, where they saw order, right, and modesty, so shamelesly violated, he that will truely consider the truth of this, will he not bee of my opinion, that it will prove a most unjust, and calamitous thing, if liberty be granted to such meetings, to prescribe Laws for mens Consciences, and force Christians to observe what they please, under pain of the greater and lesser excommunication? If this superstition once get hold of Magistrates, surew [...]ll Religion; Protestants must look for no other Religion then Popery. There is no other remedy for this evill, but to hinder such Church-men from mee­ting thus often, the end of which meetings can bee none else, but to be­get one quarrell out of another, and to seek out a period for Ruling. Let not the [...] the Civill Power be absent, not that there you may sit as harme­lesse Constitoriall Lamb [...], among the cornuted Rams, for [...]o the Sti [...]-walker will by plurality of Votes cunningly deride you; but that sitting in the higher seat, as Gods Vice-gerents and having the supreme power, to which God hath subjected every soule, you may take charge of Ec­clesiastick soules also, least they leaving the charge of soules, should gape [...] secular businesse, and lay shares against your Government.

Vocation remaines, the lurking hole of all sanctitie; from this [...] Wall [...] ­thrians earnestly desire to keep the Magistrates by right of [...], or at least of [...] and imposition of hands. But wee have shewed that these are fained things to afright men. As for the right of election the [...]t-Walker though unwillingly, grants to the Magistrate, Imposition of hands is nothing but a consequence or appendix of vocation: neither is it of such a seperated and precise right, but that the Ap [...]es sometimes used it, sometimes not, and sometimes it was permitted to divers that were not Preachers, as an indifferent ceremony; so that Calvin sheweth how the Elders did promiscuously impose hands; but pride and custome did at last conferre this upon the Bishop: to remove which evill, this will bee [Page 256]the remedy, that confirmation by imposition of hands may not be super­stitiously done by the Preacher, but sometimes by the Elder, the Deacon, the Magistrate, or any Christian who is of a knowne godly life, and not alwaies one, but sometimes more, that the old simplicity being restored, it may abolish Popish superstition. If the Magistrate will effect this by his authority, he will cause that inchantment of Ecclesiastick superstitions sanctity of speciall right to cease, and will hinder the spirituall knaveries of some Clergy men, which are solemne, there in their Vocations, as I have often shewed, and experience doth daily teach us; especially, that superstition shall cease, which the Stilt-walker strives to taint all men with, that it is not lawfull for Magistrates to choose their Ministers, un­der paine of Sacriledge, and being chosen, to remove them, without the consent of the Clergy.

I confesse, that when these men become moderate, the matter should be handled by their counsells in common, but if this come to passe (what we see in the Stilt walker and his company) that the whole strife be a­bout preheminence, that what the Magistrate approves, the Church-men by right or wrong disapproves, that they may obtain to themselves the whole Church-government; if in election of Ministers their intent be to choose such as by secret catechisings and promises, they have tyed to them in promoting the Ecclesiastick Liberty, as they call it, that is to say, the Popish Hierarchy, which at this day is called the holy Mystery of the Wallachrian Vocation. In such a case why should not the Magistrate use his authority? which not only Solomon and others did, but the Apo­stles also being supreame and plenipotentiaries, who suffered indeed the Church to choose men by prayers, lots, imposition of hands so long as order continued sincerely, but as soone as the people by their carnall choice began to erre, and false Apostles intruded themselves perversly and violently when Alexander the Smith, Hymeneus, and Elymas, and other deceivers stirred, they failed not, by their miraculous Mo­narchicall authority which they had, to force them all to their duty. This power is now in godly Magistrates, and by them in the Church. Who will dreame this to be sacriledge, if in calling of a Minister, Church-men should desire him who is most unfit, looking to their owne private inte­rests, who if they be stubborne, even to the Churches ruine; I say, who will thinke it, sacriledge if the Magistrate use his authority in procuring betimes for the Church an able man? Againe, if by fraud such a Fo [...] as wants spirituall gifts should creep in, and strive mainly for preheminence and goe about to overthrow the civill government, sow quarrells, and hunt for popular applause, that he may raise sedition against the Magi­strates, [Page 257]when they will not flatter him in his pride; who will debarre the Magistrate from curbing such a man with his authority, and com­pelling him to submit to Divine Ordination, that is, obey the secular Sword? not that he should be still thrust out of his Ministery, which So­lomon did, and some of our age. Many remedies may be against this e­vill, so that there is no necessity alwayes to use desperate remedies, a­gainst desperate diseases. First, let the fault be mended by some mulct, or penalty, not that ridiculous Church one, that the censurer should re­prove in words, and the party censured shall satisfie with words againe, or laughter, but let the mulct bee pecuniary. which will vex the Church-mans soule; Let a command be laid upon the Treasurer, to detaine some part of his yearly stipend, for neglecting his Ministery, and not discharg­ing his duty; I know there is no Minister so spirituall, as will not feare this sensible penalty.

There is a higher degree, which they say in Ecclesiastick Policy is or­dered in Zeland, among their acts; that who, though upon just cause, shall stirre up any party in the Church against the Magistrate, he shall be silen­ced from his Ministery in that place, and never to be admitted thither a­gain. Let it not be amisse if they borrow a remedy from the Gentiles, even from the Pope himself, as Solomon of old did gold and wood from the Tyrians and Gentiles, for the building of his Temple.

Among the Lacedemonians and Athenians, they had their Ostracisme and Petalisme, by which they used to banish from their Cities for ten yeares together, not those that were infamous, but whom the favour of the people made suspected of affecting the tyranny. This banishment was not dishonourable, nor perpetuall, for after the expiration of ten yeares they returned. This was the effect thereof, that by their long absence they ceased to be burthensome to the State, and lesse feared. The like custome at this day the pope or Bishop useth, when hee seeth any man either for his vertue or preposterous zeale, or else for some tolerable fault to be any where suspected, or burthensome, he sends him away to some other place, by a change not dishonourable, that so the personall or lo­call inconvenience may be avoyded without any great losse of honour or profit to him who is thus translated. There are other remedies which may be found out by others to cure the heat of Ecclesiastick pride at this day; which if you will carefully prevent, by plucking up the cares of superstition, and papall tyranny, the corne of Religion and Order will continue pure, and free from all contempt: One perhaps will say; what shall be done, if a wicked Magistrate, and an enemy of the Church should be endowed with such power in Ecclesiastick matters? Will not such [Page 258]an exorbitant power prove destructive to the Church? Which will be prevented, if he be debarred from medling with holy things.

I answer, Wee must not doe evill, that good may come, neither must mens mindes be filled with devices, that the Church may be kept from dan­ger. Paul, as I have often said, was not ignorant of this evill, and yet he injoynes every soule to bee subject to every Magistrate. Besides, we must note that religion, hath been more ruined by too great Ecclesiastick, then by too great Secular power; so that this is alwayes an intestine and domestick destruction, that when necessity requires may be secluded. Let Papists, and chiefly Anabaptists witnesse, amongst whom the con­tempt of the Magistrate is the occasion of infinite, and irreconcilable Schismes. This had alwayes been incident to Christs Church, if the su­preme power had not preserved unity, and purity of Religion, miracu­lously, under the Apostles, and after them, by the ordinary meanes, so that in the fulnesse of Antichristianisme, Religion was not extinguished, untill the secular Sword was suppressed, and Church-tyranny had seized upon all. If it should please God to afflict the Church with this ex­treme misery, that our Magistrates should prove impious and enemies to the Church; Apollonius his fictitious Hierarchicall Government, will prove but small helpe against it, no more then childrens seed, which they sow in their little Garden-plots, will resist hunger, if the ground be ge­nerally barren, as it was in Aegypt: in such a case we must pray to God, saith Calvin, that hee would turn the Magistrate; and wee must indure the affliction; and if Order and Government cannot be precisely obser­ved yet by all meanes the purity of Religion must be maintained, as we see how little contention there was among Christians for preheminence, command, and power, when they were under the crosse, who rejoyced, if by any meanes they could preserve the forme of Divine worship, and true Religion.

I confesse I have been longer then I purposed in this Discourse, and have given this advice in generall, not that I might carpe at the true Chri­an worship, or the true Order thereof, but that I might bring my b [...]c­ket of help and counsell, to quench the raging Hierarchicall fire among the Wallachrians; and chiefely that I might performe the funerall Obse­quies, to the Ghost of your worthy Vedelius, so pious and well-deserving, which the Popish Wallachrian crue, with their Captaine the Stilt-walker, did indevour to bespit and bepisse. I hope, I have not done amisse, if I have for his misdeeds rubbed him somewhat roughly, my chiefe drift is, onely to unfeather this Wallachrian Cuckow, or Aesopicall Mag [...]pye, who hath adorned himself with divers sorts of feathers, the greatest part wher­of [Page 259]he hath borrowed from the Pope, the Roman Peacock; as I have shewed at large. And whilst I am now drawing to an end, that which Aristotle records of the wilde Bull, is very pat for my purpose: This beast the Paeonians call Bolinthus, which had a Mane like a Horse, Arist. lib. de mira [...]. initio. but in all the rest of his body. hee was like a Bull, or Oxe; so that his hornes were black, bigge and crooked. Hee defended himself with his heeles, and squirting of his belly, for hee used to voyd great store of dung, for the space of foure paces, so hot, that it scalded off doggs haires, if it had touched them; but this was onely when the beast was angred, for when it was quiet, the dung had not such force, thus farre hee.

Surely the Wallachrian Oxe that treadeth out the corne, Maned like a Horse, hath exceedingly struck at the Magistrates with his hornes, but such as are crooked or bended inwardly, and so could touch nothing, he indevoured to kick with his heeles, but to no purpose, so that like that inraged beast, he hath done nothing but shit out dung in a large measure, and for many paces together, which he had gathered out of the Jesuites Privies, of such heat, that it seemes to scald; but this heat hath onely touched the haires, and I doubt not, if the beast be quiet, but that his dung will lose its heate and force: But if he goe on in his madnesse, I beleeve he shall finde those who will shit and squirt his owne hot stuffe upon his owne back, so that the beast will stinke, and be scalded with his own excrements.

FINIS.

ERRATA.

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THE KINGDOMES VVeekly Intelligencer. SENT ABROAD To prevent mis-information. From Tuesday, May 11. to Tuesday, May 18. 1647.

I Had an intent in the Preface to this Intelligence to acquaint you with what is THAT which hath rays'd a coyle in the Army; And truly to informe you with the first Rise the Growth and progresse of it, and how at hath been headed and handed on: I should have told you of the admirable care and patience of the Generall, I should have elec­red the common Souldier. I should have extolled many officers, I should have acquainted you with what subtile boldnesse some men drive on their Designe to to oppose those Worthies by whose Autho­rity they have acted, and performed great and glorious things. I should have represented to you the sad condition wherein wee are, but having spoken something of LIBERTY the last week, lest I might be mistaken for a Libertine, I will begin this weeke with something con­cerning RELIGION.

For this is the Bond by which we doe oblige our selves to God in a commanded obedience for the performance of holy Duties according to his Will and Word. I say a commanded obedience, for should we san­cy a Divine worship of our own, there would be as many Religions as men, since every man doth differ from another as much in opinion [Page 526]as in countenance, and is more precisely singular in the businesse of Divinity. We should not therefore trust to our own darke and false and misguiding lights, but in submission unto order apply our selves to such Pastors and teachers, who presume not too much on private in­spirations, but take paines to receive their light from the Counsells, and Doctors of the Church, who so the suppressing of Ignorance and su­perstition, have been famous in their Generation, and shall be fore­vermore.

Tuesday, May 11.

THe printed Bookes of the Confession of Faith with notes of Scrip­ture annexed to it were this day delivered to the Members of both Houses of Parliament, the Members subscribed their Names at the re­ceipt thereof; before the Bookes are published, the Parliament are to giue their Licence and approbation of them.

This day Judge Jenkins a Prisoner in the Tower, Petitioned the House of Commons, whereupon it was ordered that an Ordinance should be drawn up, and brought in for his tryall, which it is believed will be very speedy.

It was this day ordered that no Passes shall be granted to go beyond the Seas, but upon businesse of some great concernment. A Vessell was taken passing from Dover unto Calit. wherein were some Merchants and their Wives, who intended for a day or two to see forraigne Coun­tries onely for their pleasure, and to make mecry at Calice, but the Pin­nace being taken by Captaine Mildmay, they were sent prisoners to Captaine Batten, who (as I heare) hath with some check discharged them.

A Letter was received from Sir John H [...]lland, one of our Commis­sioners with the King at Holmby; wherein he desires leave to goe a­while about some businesse of his owne into Hampshire. The Earle of D [...]igh did also write to the House of [...]ords, that for a certaine space of time he might have leave to come to London, to the condiscending of which I shall acquaint you in the passages of the day following.

Wednesday, May 12.

THe Commons this day received a Message from the House of Lords, concerning the Letters of the Earle of Di [...]bigh for his comming to the City, to which the House of Commons did give their assent.

A Letter being the day before received from the Scort Commis­sioners concerning the going of the Earle of Da [...]irm [...]ing unto the King at Holmby, It was this day Ordered that the said Earle should have accesse unto the King according to agreement.

This day the House of Commons finished the Propositions to be sent unto the King and they were passed with this Caution, That all such who have compounded for their Estates shall be free, Pro­vided that they have delivered a just account of their Estates and at a true Rate. It was Ordered that the Assent of the House of Peeres should be had unto it. Collonel Rainsborought Ordinance for the reducing of Iarsoy was this day sent unto the Lord; for their Con­currence. The differences in Ga [...]oso [...] betwixt the Deputy Gover­nour Collonel Russell, and the Inhabitants of that Island were re­ferred to a Committee to have them examined.

Letters from Wales did this day confirme that the Souldiers at Poole in Mountgomeryshire have made a new Insurrection and have seized upon the persons of two of the Committee and a Gentleman who was Collector of monyes in that County: Master Thomson who was the Collector had his liberty upon his assurance that he would within three dayes pay three hundred pound unto the Soul­diers.

It was this day Ordered by the Lords that the Ordinance for the two hundred thousand pound for the securing of all those who sha [...] advance the said monyes for the service of England and Ireland shall be forthwith Printed: The Ordinance is extant at large to which I shall referre you.

The Lady Cave who brought Letters from the Qu [...]n [...] unto his Majesty and perempterily and boldly affirming that she would de­liver them unto him, was taken, examined and sent Prisoner to Northampton; she was said to be as full of height of spirit [...] her de­portment as she was delicate in her beantyes.

From Ireland we heare but little this weeke of action, I shall in this place insert some Proceedings of the generall Assembly of the Confederate Catholic [...]es in Ireland.

WHereas the Confederate Roman Catholicks of pre [...]an [...] have been forced to take Armes for the necessary defence and [Page 528]preservation of their Religion, plotted, and by many foul practises endeavoured to be quite suppressed by the Puritan faction, as also for the defence, safeguard and maintenance of his Ma [...]esties regall power, just prerogatives, and rights invaded upon by the Mang­nant Parliamentary partie of England, Ireland and Scotland and for the presrvation of the Religion, lives, liberties possessions, estates and rights of the said Confederate Catholiques, have to that effect heretofore taken an Oath of Association in Declaration, and firme binding of a reall and unanimou [...] union among them for the effects aforesaid.

It is ordered that all and every Magistrate and Officer aswell within Cities and Towns Corporate, as likewise all manner of Of­fficers of what name condition or degree either in the Marshall or Civill List within the Quarters of the confederate Catholicks shall upon the taking of any imployment sweare and take the Oath of Association aforesaid, Otherwise not to be admitted in any such publick trust or imployment. And all and every Magistrate or o­ther Officer of what nature, name or comdition whatsoever alrea­dy in authority, or intrusted from the Confederate Catholicks in any imployment either Civill or Martiall, that shall fail or refuse to take the Oath aforesaid to be immediately upon such refusall displa­ced and put from command power, Office or imployment among the said Confederate Catholicks and to be treated with and procee­ded against as an enemy in manner as before declared: & forasmuch as grievous and daily complaints are made against the Comman­ders and Officers of the Army for their contempts and disobedi­ence to the Orders of such as are placed in authority, or in the go­vernment of the Kingdome, to prevent the like in the future, by the tye and obligation of obedience, by the aforesaid Oath imposed. It is further ordered that no manner of Commander of what degree soever in any the Army or Armies of the Kingdome shall receive or be paid either for any past arrears or future means, to ac­cru from the publick unto him or them respectively untill such Commander or Commanders officer or officers do produce his and their certificate respectively of taking the Oath aforesaid. And it is further ordered and declared that no person or persons of what degree or quality soever shall be admitted to sue, implead or shall [Page 529]have any other judgement, sentence or decree in any court or courts Judicature or Judicatures whatsoever either spirit all or temporall within the Quarters of the confederate Catholicks before such per­son or persons first take the said Oath of Association, and that they not taking or refusing to take the said oath of Association shall be a sufficient plea in Barre, and shall abate the suit or suits of any such person or persons whatsoever. And the Superiours and other per­sons aforesaid of secular and regular Clergie intrusted to administer the said Oath of Association and to return Rolls as before decla­red are injoyned as they tender the publick good of Ireland and of the Catholick cause duly and effectually to pursue and observe the contents of this order, and least herein they or any of them should prove negligent those to be intrusted in authority and with the go­vernement of the Kingdome by this Assembly are upon such failer, by issuing of Commissions to such whom they shall thinke fit to trust or by some other meanes to prescribe a Course; whereby the said Oath of Association shall be generally taken by all the Confederate Catholiques of Ireland in manner as is before expressed and de­clared.

Given at Killkenny the 12 of March 1647.

Thursday May 13.

THis morning there was a debate in the House of Commons about a Burgesse for Rippon in Yorkshire, by name Solomon Swale of Grayes Inne Esquire, a gentleman of a very ancient family in that County, and of undoubted fidelity to the Parliament, which moved the Corporation to make choice of him in his absence, with­out any seeking of his at all; and they carried it for him with so ge­neral a consent, that Sir John Bourcheier his competitor had (though present at the election) but sixteen voices at most, where­upon the Indenture was returned by the Major of the Town for Mr. Swale to the most worthy, and faithfull high Sheriffe of York­shire who very nobly and freely signed and sealed it, sending it to his undersheriffe to be returne up speedily to the House: But to the affront of the Towne, and the noble Sheriffe, and the dishonour of the worthy gentleman elected [...]e tooke the bold­nesse to retard the dispatch; while in the meane time some Adversaries to this election have endeavoured to null it by [Page 530]questioning Master Swale yesterday upon a pretended delinquency at Haberdashers Hall for passing through the Kings Quarters to a solemn funerall of the Lady Vicountesse Cambden, Henry Non­ell Esquire, and his onely Son and Heire; all at the same time inter­red in Cambden in Glocestershire: At the performance whereof he was ingaged to be present, being much trusted by the said Lady in the execution of her great Will, and also in her reall estate, for rai­sing Portions and preferring her Grand-Children; and accordingly had leave given him to passe, by a warrant signed under the hands of the Committee for safety of both Kingdomes: All which I men­tion, to note the insolent partiall dealing of an under-officer, in a busines of so high concernement as the free election of a faithfull Gentleman, for the service of his Country in Parliament.

The Petition of the Earle of Mulgrave, the Petition of the Earle of Northampton and the Petition of Mr. Cartwright were this day reade: It was Ordered that the Earle of Mulgraves Petition should be referred to a Committee to consider of his losses: It was Ordered in relation to Mr. Cartwrights Petition (who desired ten thousand pound out of the Earle of Northamptons Composition) that the said Earle of Northampton shall be referred to Goldsmiths Hall to compound for his Delinquency upon the usuall Rates.

It was Ordered that a Letter should be sent to Captaine Batten for the discharge of those Shipps which belonging to the Queene of Swethland he lately brought into the Downes.

A Committee was named to consider of the great losses of Ma­ster Bourcher and Master Challoner and to receive Petitions and consider of the whole businesse concerning Alome and Aloms Pits.

Ordered that a third part of the Arreares of the Officers of the North shall be payd unto them in full of their Arreares which shall be charged upon the Excise in course with allowance of eight pound in the hundred to such as shall advance it.

Friday May 14.

IT was this day Ordered that a fortnights pay shall be added to the Souldiers six weekes pay upon the disbanding: And that those [Page 531]who goe for Ireland shall have six weekes pay more: The Ordi­nance was past for Indemnity of Souldiers as also of the Commit­tees of the severall Counties for what they have done in the par­suance of the Ordinances of the Parliament.

Letters came from Helmby certifing the Kings expectation of the Propositions to be sent unto him to which already he hath prepared an answer, and that if he could not be allowed a Secretary to tran­scribe his answer he would write it over himselfe as faire, and as well as he could, the King was heard to say, that his answer was such that he hoped to be justified in it, Letters were also directed by the King unto the House of Peeres, representing something (as is con­ceived concerning the Proposition.

Saturday May 15.

By Leteers from Ireland it was this day certified that the Towne and Castle of Caterlagh is surre [...]dred to the Rebells upon quar­ter, and that they intend to advance from thence to besiege another hold call'd Trymen: Our [...]orse are taken into the field, the Rebells intend with a running Army to sall into the English quarters and sweep away all the cattell before them. There is a report that the Lord I [...]he q [...]i [...] hath performed good service in Munster and taken a strong Castle from the Rebells called Cupoquine where was found some store of Ammunition and provision. It is also said that Ge­nerall Preston is designed with a strong power to march into Mun­ster to divert the proceedings of the Lord Inchequin against him.

In the meane time from the Headquarters at Walden it is certified that the Souldiers have made their severall returns by their officers who say that they find no distempers in the Army, but many grie­vances: It is referred to a Committee of generall officers to di­gest into order and method what is propounded by the whole Army: this accordingly hath been done, and the grievan­ces distinctly set downe in the name of the officers and souldiers of the whole Army, which hath been presented to Field Marshall Skipper to represent them to the Parliament. In this they meddle with nothing, but that which pertains to them as Souldiers.

Monday, May 17.

THe Committee for Ireland did this day sit for the promoting of the affaires of that Kingdome from whence we received further confirmation, that Generall Preston being advanced to hinder the pros­perous successe of the Lord Inchequin, in the Province of Munster, Owen Oneale is ordered to defend the Province of Lemster, and what the Rebells doe enjoy about Kilkenny, which is a flourishing Country, and by some called The Garden of that Kingdome: A numerous party of our Horse, with some companies of Foot are marched into the Field, betwixt whom, and the Rebells you will shortly heare of Action.

The Letters from Scotland doe this day certifie, that the affaires in that Kingdome doe continue in the same condition, as I declared to you in my last, with little or almost no alteration at all: Kolkiteth con­tinueth, and repeateth his old cruelties.

Lievtenant-Generall Lesley doth continue still at Pearth, on the foot of the hills, not far from Saint Johnstons, he doth what he can to incur­rage and fortifie the Garrisons in the Counties of Carlile and Larue; He is making great preparations to advance into those Counties for the reliefe of the poore Inhabitants, and to fight with Kilkitoth, who it is said expecteth daily Recruits of men and Armes from Ireland.

The Lord Dunfermeling is not as yet gone unto the King to Hol [...] ­by but setteth forth from London about Thursday next.

The present necessities of the Kingdome of Ireland, doe crave sudden and considerable supplies.

That which this week is most remarkable is first from England.

The Kings Letter to the Parliament, His Answer drawn up to the Propositions: And his judgement of it. The Queenes Letter is the King. The Desires and the Demands of the Souldiers of the Army, and an Or­der for more Pay for them. The strong Castle of Catterlagh is Ireland surrendred to the Rebells, And the successe of the Lord Inchequin in Munster. The preparations there of our Forces, and the Designes of the Enemy. The cruelty of the Arch Rebell Kolkitoch in Scotland, and the preparations of Lievtenant Generall Lesley to march up the Hills, and to give battell to him.

Printed for H. B.

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