Church belongs to the Preachers as Captaines for by this Simile all these vanish to nothing surely if he 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 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 weiâ—â— 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 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 liâ—â— 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
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 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 â—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 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 it s 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 comâ—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
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 * Orgasmâ— 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 * Orgasmâ— 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 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 Vpon 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 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 Church-men 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
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 â—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 Diâ—mes you shall finde few that have handled this matter without admitting 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 contâ—ine themseâ—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 Church-men 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
that 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 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 Vniversall 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
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 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 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 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
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 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 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 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 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
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 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 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 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
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 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 Hâ—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 Dâ—â—â—igh did also write to the House of â—â—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 Diâ—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 Daâ—â—irmâ—â—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 Gaâ—â—osoâ— 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 shaâ—â— 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 Quâ—â—nâ— 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 Catholicâ—es in Ireland WHereas the Confederate Roman Catholicks of preâ—anâ— have been forced to take Armes for the necessary defence and 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 Maâ—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 unanimouâ— 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 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 electedâ—â—e tooke the boldnesse to retard the dispatch while in the meane time some Adversaries to this election have endeavoured to null it by 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 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 â—dred to the Rebells upon quarter and that they intend to advance from thence to besiege another hold call'd Trymen Our â—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 Iâ—â—he qâ—iâ— 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 Holâ—â—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.