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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	apostle_n	bishop_n	ordain_v	2,236	5	8.5002	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35696	Jus Cæsaris et ecclesiæ vere dictæ or, A treatise wherein independency, presbytery, the power of kings, and of the church, or of the brethren in ecclesiastical concerns, government and discipline of the church : and wherein also the use of liturgies, tolleration, connivence, conventicles or private assemblies, excomminication, election of popes, bishops, priests what and whom are meant by the term church, 18 Matthew are discoursed : and how I Cor. 14. 32. generally misunderstand is rightly expounded : wherein also the popes power over princes, and the liberty of the press, are discoursed / by William Denton ...	Denton, William, 1605-1691.	1681 (1681)	Wing D1066; ESTC R9164	326,898	268

and Orders for the better reglement of the whole as they did whilst the Churches were in small particular Congregations or Cities in a Jewish or Gentile State And yet all Laws are presumed to be made by universal and common consent in which regard the Churches have been enforced to have as well Churches as Bodies Politick Representative and in as much when partly by the Supineness and inadvertency of the Brethren without foresight of any Peril or Incroachment upon their Rights and Powers by the Clergy and partly by the dexterity and usurpation of the then degenerating Clergy designing to advance themselves by ingrossing all Powers and Revenues to themselves not by any right derived to them by any Gospel precept the practise and custome injuriously enough to the Laity and consequently to the Church of God in the truest sence began soon to admit none but Clergy and Church men only as Members of the Body ecclesiastick or Church representative The name of the Church hath by such their wiles been in a manner appropriated and monopolized to the Clergy or Church-men only when in truth the Church in its truest and Scripture sence consisting of Laity and Clergy can have no representative of both which only makes the Church compleat except both have their peculiar Representatives in Councils Synods Convocations c. whether Provincial National or Oecumenical This Doctrine of which more hereafter though never so demonstrable and obvious to every understanding was so bitter a Pill that it could by no means be swallowed at Trent and therefore in the Consults and Discourses concerning the very title of that Council concerning which there were very great Debates and Disputes the Bishop of Feltre would not have it Christened Ecumenical and general least the Protestants should from thence argumentize that some of every Order of the universal Church ought to be present which because it consists of Clergy and Laity it cannot intirely and compleatly be represented if the Laity be excluded But on the contrary the Bishop of St. Mark did as erroneously as magisterially affirm that the Laicks were most improperly called the Church and that for that very reason it was very requisite to use the title that the Synod representeth the Church universal to make the Laity be understood that they are not the Church but ought to hearken unto and obey the Church which in Romish dialect is nought else but the Pope by which it is apparent that if packt Synods canonize us out of the Church to day they may canonize us out of our Christian names to morrow and out of our Christianity the next day But of this more hereafter when the Clergy and Laity shall be more fully discoursed Yet by the favour of the great Bishop of St. Mark nay by the favour of the Council of Trent it self in the beginning it was no so for in the Council of the Apostles and a more early and more Authentick could not be and which ought to be a Rule and Pattern the decree was not made by the Apostles alone but the Epistle was entituled with the names of the 3 degrees assisting in that Congregation viz. Apostles Elders and Brothers and Peter esteemed and stiled by the Romanists Princeps Apostolorum by the Popes good leave was included in the first without Prerogative though not always Sans reprimand by which it is apparent that the assembling of a whole Church to handle the Name of God the Disputes about Doctrine and Discipline is a thing most profitable used by the Holy Apostles in the choice of Matthias and the 7 Deacons with which the Diocesan Councils have great resemblance But of the meeting of Christians from many remote places to consult together the forementioned place 15. Act. is a famous example when Paul and Barnab as with others of Syria met with the Apostles and other Disciples in Jerusalem who were assembled about the question of keeping the Law By all which it is manifest that in the beginning of Christianity the Churches were Democratically Governed by a kind of Common Council as St. Jerome and others do confess but as the Ecclesiasticks by insensible gradations got Reputation and Power so they endeavoured a Monarchical Regiment which in tract of time they instituted and got to be established giving all the Superintendency to the Bishops whom all Orders of the Church did obey The neighbouring Bishops whose Churches were under one jurisdiction had likewise their commerce and communion and did govern themselves also as it were in common by Synods attributing much to the Bishop of the most Principal City ordaining him as it were the Head or Governour of that Body and in process of time by a more ample communion which all the Provinces of one Jurisdiction or larger Government held together the Bishop of the City where the Prince did reside gained a kind of Superiority or rather Priority by custom not by any right The more chief Jurisdictions were the imperial City of Rome with its neighbouring Cities Alexandria which governed Aegypt Lybia and Pentapolis Antioch for Syria and other Provinces of the East There were other lesser Jurisdictions wherein the same was observed This Government being at first meerly prudential introduced and approved only by Custom was afterwards established by the first Council of Nice Can. 6. under Constantine and ordained by a Canon that it should continue yet withal it did ordain that those many Honorable preheminences which the Bishop of Hierusalem had should be continued unto him Cant. 7. yet so that nothing should be taken from the dignity of the Metropolitan then Bishop of Caesaria This Government which hath been ever held in all the Churches of the East was altered in the Latine not without great endeavours to make all other Churches stoop to the Lure and submit to the Will and Pleasure of the Bishop of Rome After that it pleased God to give peace to the Christians and that the Roman Emperors received the Holy Faith there then happening more difficulties in Doctrine and Discipline which did disturb the publick Peace and quiet another sort of Episcopal Assemblies had beginning congregated by Princes or their Lieutenants to remedy their troubles these Assemblies were guided and governed by those Princes and Magistrates yet so that the decision of the principal matters for which the Council was congregated was left to the common opinion of the Assembly After the Eastern and Western Empires were divided there remained still in the West some Marks of the Antient Councils and many were celebrated in France and Germany under the Posterity of Charles the Great and not a few in Spain under the Kings of the Gothes At last Princes being absolutely debarred to intermeddle in Ecclesiastical matters that kind of Council grew in disuse and that alone remained which was called by the Ecclesiasticks themselves the Convocation of which Provincial Councils was almost wholly ingrossed and usurped by the Pope by intruding and sending his Legats to be Presidents

other Two according to common acceptation rather respect the governing and cleansing of Christs Church and therefore in the opinion of some no reason they should be committed to the power of every Presbyter as the Word and Sacraments are as Independents and Presbyters would have it For as there can be no order but confusion in a Common-wealth where every man ruleth so would there be no peace but confusion in the Church of Christ if every Presbyter might impose hands and use the Keys at his pleasure Though the Presbyter of each Church had charge of the Word and Sacraments even in the Apostles times yet might they not impose hands nor use the Keys without the Apostles or such as the Apostles departing or dying left to be their Substitutes and Successors in the Churches which they had planted At Samaria Philip preached and baptized 8 Acts 5.12 and albeit he dispensed the Word and Sacraments yet could he not impose hands on them but Peter and John came from Hierusalem and laid their hands on them and so they received the Holy Ghost 8. Acts 14.17 The Churches of Lystra 14. Acts 20. Iconium and Antioch were planted before yet were Paul and Barnabas forced at their return to increase the number of Presbyters in each of those places by Imposition of their hands v. 23. The Churches of Ephesus and Crete were erected by Paul and had their Presbyters yet could they not create others but Timothy and Titus were left there to impose hands and ordain Elders in every City as occasion required Tim. 1.5 Tit. 1.5 § Having thus briefly seen what Powers Christ left unto his Ministers to continue in the Church let us now consider to whom he committed them To whom were committed the Powers Christ left to continue in the Church I find several persons under several Names and Titles to whom these powers were committed and by them shared as Apostles Prophets Evangelists Teachers Pastors and Deacons § Touching the Apostles whom the Bishops did succeed they probably had a superior Vocation and Jurisdiction above Prophets and Evangelists Pastors Teachers Deacons and the 70 Disciples in the Church of God and had the government and oversight of them which will soon appear If we consider what Paul writeth of himself and unto them directing and appointing what to do and how to be conversant in the Church of God what to refrain in themselves what to rebuke in others In which cases it is not to be said that the Apostle presumed above his calling or had a several Commission distinct from the rest of the Apostles But in his doings and Writings we may perceive the height and strength of Apostolic Authority so guided by the spirit of wisdom that it displeased none in the Church but the proud and contentious troublers of the Church such as drew Disciples after them to reign over their Brethren or seduced the simple to serve their own turns as Diotrephes 3 John 9. These Prerogatives were so proper to the Apostles that no Evangelist nor Prophet in the New Testament came near it § Touching Prophets Prophets they were such as having otherwise learned the Gospel had a special gift of expounding Scriptures bestowed on them from above and of foreshewing things to come of this sort was Agabus and sundry others in Jerusalem Acts 11.27 Acts 21.10 who notwithstanding are not therefore to be reckoned with the Clergy because no mans gifts or qualities can make a Minister of Holy things unless Ordination do give him power And we no where find Prophets to have been made by Ordination but all whom the Church did ordain were to serve either as Presbyters or Deacons § Touching Evangelists they were Presbyters of principal sufficiency Evangelists whom the Apostles sent abroad and used as Agents in Ecclesiastical affairs wheresoever they saw need such were Annanias Acts 9.18 Apollos Acts 18.27 Timothy 2 Tim. 3.15.5.14.28 and others and were thus employed In Trajans days according to Eusebius many of the Apostles Disciples and Scholars to shew their willing minds in execution of that which Christ first of all required at the hands of Men they sold their Possessions gave them to the poor and undertook the labour of * Evangelista 1º qui Evangelium scripsit ut Matcus Luca c. 2º qui annunciat missus vel primo a Christo ante mortem sio 70 discipuli 10 Luke Vel 2º ab Apostolis sic Timotheus dicitur Evangelista a Paulo constitutus Presbyter Episcopus 3º A Christo post resurrectionem sic Annanias Acts 9.18 Evangelists they painfully preached Christ and delivered the Gospel to them who as yet had never heard the Doctrine of Faith § Touching Pastors and Teachers Pastors Teachers they were no other than Presbyters howbeit setled in some certain charge and thereby differing from Evangelists which title the Apostles likewise gave themselves 1 Pet. 1.5 The Elders which are among you I exhort who am also an Elder Albeit that Name was not proper but common unto them with others for of Presbyters some were greater some less in power and that by our Saviours own appointment the greater they which received fulness of spiritual power the less they to whom less was granted § Unto these 2 degrees appointed by Christ the Apostles soon after his Ascension annexed Deacons by Ordination Deacons whose office at first was to distribute the Churches Goods to provide therewith for the Poor and to see that all things of expence might be faithfully disposed of and they were also to attend upon the Presbyters at the time of Divine Service § By all which it appears that Churches Apostolic did know but 3 degrees in the power of Ecclesiastical order 1. Apostles 2. Presbyters 3. Deacons and afterwards instead of Apostles Bishops whether Bishops and Presbyters were two distinct Orders or one and the same I will not here enquire into only this is plain and beyond all contradiction viz. they have one and the same Ordination and Commission and not different and distinct and thereby become more essentially Officers of the Church § Many Errors have been broached and maintained and not without some more than ordinary warmth among the Ecclesiasties meerly through inadvertency through confounding and want of right distinguishing Services Offices and Orders Ecclesiastical the first of which three and in part the second may be executed by the Laity during which execution only they differ from others of the Laity which works and services they also may give over at any time and are no more of the Essence of the Church than Widows or indeed any other Laicks now are or were of old for that they are not admitted into the Church nor tyed by irrevocable Ordination as Bishops Presbyters and Deacons are which makes them to be of the Essence or more especially Officers of the Church These things considered there is no reason we should alter the Apostles Discipline without the Apostles warrant Produce that and we

them through their mutual Faith both theirs and his it is evident that one mans faith may by such assembling be helpful to another though not to justify yet to comfort and confirm when as they shall see their own experimental perswasions backed with the experiences and testimonies of others And though the experience of Gods Children together in the Word do sufficiently establish us in truths yet it is a confirmation not to be neglected that we have others of our Brethren from like experience with us to give testimony thereto And it were to be wished that such Christian Assemblies and Conferences were for this end more carefully used not forbidden No doubt the concent of Gods Children in the same truths would add unto us no small comfort and Confirmation Ferus in Math. 11. reports of a kind of conference in use among the Antient Heremites and Monks that they were wont to meet together and there freely to lay open each to other their several temptations means of resistance and gracious issue for counsel comfort confirmation c. An excellent example of the like we have in the worthy Preacher Mr. Richard Rogers of Essex in his 7 Treatises Treat 5. c. 13.14 If Paul that great Apostle hoped and expected to be somewhat holpen and comforted by the mutual faith of his own converts when they Assemble and meet together may not then the greatest of Gods Saints here be somewhat helped by the meanest of Gods People and who sees it not in experience that the People by such Assembling such conferences help their Pastors as well as themselves as Remembrancers as Incouragers as Provokers of their diligence and to emulation to Love and to good Works by being Whetstones and as it were Spurs unto them as men though generally of less knowledg yet sometimes of more feeling experience in the truth than many of their Ministers It will not then be unbeseeming our greatest Pastors or Prelates to encourage and to be seen in the Assemblies of Saints Let the Priests of Rome sit in the Assembly of Mockers and rejoyce But let Protestant Ministers count it their happiness and part of the performance of their Ministry to frequent the Company and Assembling together of such of his People as in whom he sees evidences of true faith and fear of God 10 Hebr. 24.25 not forgetting the Assembling of your selves together c. Nemo sibi soli nascitur No man whether of the Clergy or Laity Male or Female Literate or Illiterate hath Talents Gifts or Graces for himself only and to Napkin up but to dispence them for the good of others also To save Souls every man is or ought to be a Priest the Command is universal 19 Levit. 17. Thou shalt not hate thy Brother in thine heart thou shalt in any wise rebuke thy Brother and not suffer sin upon him so that in the Language of the Law not to Communicate what good we can to the Brethren is to hate them at the very heart doth not all the World Center in this Erranti monstrare viam to guide the blind and those that are out of the way to Communicate light to them that sit in darkness of mind knowledg to the ignorant Doth not every Parent teach his Children every Master his Servants and every Man his Friend and Neighbour in Arts and Sciences and shall less care be taken of the Eternal than of the Temporal condition of their Souls than of their Bodies To do good to all men and to help to save Souls is to Christians a Law moral never to be forgotten never to be omitted God being always pleased with such Sacrifice Besides it is not without great Example How many of the Laity in all Ages and Countries have by writing for the publick good propagated the Gospel of Christ as if some secret Instinct of Nature or some Illapse from Heaven had spirited them so to do To obviate here some usual Objections or calumnies It is frivolous to think that by the Laity thus ingaging that the Honour of the Clergy is thereby Ecclipsed or their profit diminished or that confusion in Government will ensue No no. But on the contrary their countenancing of such persons is their Honour demonstrating to all the World how unblameably they walk shewing joy of any helpers in the Lords Vineyard in gaining Souls to Heaven deeming it a pitiful muck-worm-spirit savouring too rankly of Earthly and too little of Heavenly-mindedness to ground their Honour and Veneration upon other Mens ignorance as the Papists do as if their more full and perfect knowledg should discover and judge of their defects and aberrations Our Protestant Clergy bids defiance to all such little durty Intrigues Let Rome appropriate that Glory that priviledge to her self and boast of their own Principle and Maxim that ignorance is the Mother of Devotion the Protestant Clergy scorn to be pettish and froward that the Laity contribute their Talents in participating of their charge their labour in the Lord. They know it is more agreeable to their calling to wish with Moses 11 Numb 29. that all the Lords people were Prophets and that the Lord would put his Spirit upon them and that every man did think himself bound in Conscience to discharge a part of the common good of all Christians and did believe that the care of other mens Souls did concern them as well as the care of their own and that they ought to love their Neighbours as themselves When the Apostle took order to Ordain some on whom the burthen of Preaching the Gospel should be more particularly incumbent as a more peculiar duty upon them they did not thereby impropriate and confine Preaching or Instructing so wholly to those Persons only as to stifle and suppress all other mens Talents that were not Ordained that had been to limit the Holy one of Israel and to contradict their other more general Precepts viz. of speaking and consequently of writing to Edifycation that they might administer Grace unto the hearers and readers But they prudently considering that every mans care was no mans care they in their most wise and Christian care did more especially Ordain some whose duty it should be to serve at the Altar and attend on the Gospel alone whose voyces we were to hear as sent by God himself the better to keep the Office and Ministry in great veneration to the end of the World and that they should teach as e Cathedra as persons set apart and ordained to the office by Christ himself according to the promise made I will give you Pastors which shall feed you with knowledg and understanding 3. Jer. 15. and all people commanded to hearken unto their voices 17. Deut. 10.11 Let private profession and practice of Christianity improve never so much yet the great honour of worthy publick Professors can never be impaired but advanced thereby while the Gospel lasteth but this their right and great honour impeacheth not the general right which all

neighbouring Villages and indeed throughout al Palestine The Persecution increasing 19 Tiberii Paul himself being as it were Signiser or Inquisitor Haereticorum great cruelty being used towards the Christians caused the Apostles and some of their Disciples to dispose of themselves into neighbouring Nations whereby the great wisdom and counsel of God was eminent that thereby the propagation of the Gospel became more universally spread yet so that some of the Apostles were always at Jerusalem as the principal Seat of the Church of Christ always ready to confirm and strengthen the Brethren under their Persecutions and though they made often excursions from Jerusalem into other Regions yet they many times returned thither again Paul himself returned thither five times after his conversion from whence he was carried prisoner to Rome where though detained two years a prisoner yet preached the Gospel even then and there All this while no footsteps of any Dependency that any one Church throughout all Palaestine or the Regions round about had of another Communications and Advisoes reciprocal there might be between the gathered Churches far and near but no dependencies obligatory upon one another Soon after Christs ascention the Gospel was preached by the Apostles to al Nations both in Asia Africa and Europe and in the mediteranean Islands as Cyprus Crete Samothracia and in the Aegean Sea Lesbon Chion Samon Trogyllium Pathmos Sicily Melita Though there were thousands of Churches gathered by the Apostles yet there are no footsteps remaining that the Churches gathered by any one Apostle were subject or did depend on any one or more Churches gathered by any other or more Apostles The like I may say after the death of the Apostles that no one Church by what Apostle soever gathered was left subject to any other Church gathered by any other Apostle no nor yet subject to any Church of their own converting and gathering but every Church was to be governed by its own peculiar Body observing Gospel precepts viz. to love one another and to do all things in decency and in order c. How and when the Supremacy of the Clergy came in Histories are ful and plain and would have been yet more ful and plain had but our Holy Fathers Inquisitors been as Innocent as Doves as they were cursedly wise as was that Divelish Serpent that beguiled Eve whilst they have scarce left us a Father or Monument of Antiquity whose very bowels they have not raked out and yet still retain that Hellish and daring Impudence to persevere in that embowelling trade and yet every hedge Priest to boast that All they cannot speak less than all the Fathers are on their side though their very Hearts and Intrals had they not been raked out by such unreasonable and cruel hands would have born witness against them and for us § By all which it appears that the Summ and meaning of the visible Church and of the Government thereof upon Earth lies in a very narrow room and is very plain and obvious to every understanding though Ecclesiastick's of all perswasions have by perverting plain truths and texts rendred them as obscure as they could that they might not appear clear unto poor Laick's And which aggravates the more we find by woful experience that as of old so now they still are very well content and pleased that we should yet be kept on in an amaze and Laberinth and to know no more of Church and Church-Government then what will stand with the grandeur benefit and domination of Ecclesiastick's only and still continuing blinded in extreme ignorance We should have them only in admiration as if Gods and Oracles indeed Bellarmine in his tract against Gerson magnifying the Popes Power above the Skies saith and saith truly that the holy Church is not like the Common-wealth of Venice or of Geneva La christ Santa non è simil● a●la Rep. di Ven●tia c. p. 318. or of other Cities which confer upon their Dukes that Power which themselves please in regard whereof it must be said that the Common-wealth is above the Prince neither is it like to an earthly Kingdom in which the People transfer their own Authority unto the Monarch and in certain cases may free themselves from Royal Dominion and reduce themselves to the Government of inferior Majestrates as did the Romans when they passed from Dominion Royal to Consular-Government for that the Church of Christ is a most perfect Kingdom and an absolute Monarchy which hath no dependance on the People neither from them had its Original but dependeth only on the Divine Will which Christ sheweth when he saith ye have not chosen me but I have chosen you 15. John 16. Luke 32.33 2. Psal 6. but what strange Blasphemous Conclusions he hath drawn out of these premises and texts which relate only to Christ himself by applying them to his Vicar General I will not in this place concern my self at all The position it self is thus far true that the Church is not a Common-wealth as Venice much less a Kingdom as England which hath a Blood Royal and Kings succeed by Birth nor as some other Kingdomes by Testament which hapily may change the Government because the Church which is Christs Body hath Christ for its perpetual and immortal Head and King who whilst Man in the daies of his flesh first made the Body the Church and not the Body him the Head thereof governed it both visibly and invisibly invisibly by influencing his Body and conferring Gifts and Graces upon men fit for his Body the Church now touching this inward and merely Spiritual Government it is not like unto any Government no Prince Pope or Prelate having any such Government at all but only Christ who knoweth the hearts of all men which are deceitful above all things and can only influence them and can confer Gifts and Graces upon them whereby they are made and may become free Denizens of the Heavenly Jerusalem And because Christ was always to have his Body the Church on earth even unto the end of the world to be composed of visible Men and Members and not of one visible Man the Pope as the same Bellarmine and others would make us believe he hath appointed the Authority which his Body should have after his Ascention with promise that he would be with them unto the end of the world and therefore he set some in the Church as Apostles Prophets Teachers and after that Miracles then Gifts of Healing Helps in Government Diversities of Tongues 1 Cor. 12.28 Some of which as Miracles Diversities of Tongues and Gifts of Healing died and ceased with the Apostles who only were extraordinarily and Infallibly Gifted and inspired as necessary only for the first planting of the Gospel Therefore when Christ Ascended on high he gave Gifts unto Men 68. Psal 18.4 Eph. 8. yet diversly and in divers Measures and according to his Promise John 14.26 Sent the Holy Ghost the Comforter amongst them which should

Fruit thereof Nostrorum quilibet de legibus interrogatus facilius quam nomen suum recitat they knew the Law as well as their own Names To this agrees Acts 15.21 to after times Stories give witness Socrates of the Church at Alexandria once or twice a-week the Scriptures are read in the Assembly and so necessary they thought it that they ordained an Order of Readers who had to that Function their Solemn Consecration So was Julian afterwards the Apostate ordained a Reader in the Church of Nicomedia Then consider the Power of it 1. For discerning things that differ and trial of Doctrines taught by the Preachers to which End Esay calls to the Law and to the Testimony and Beraeans practised it with commendations 2. The People are thereby better acquainted with the Letter of Scriptures and Language of the Holy Ghost which always carries much more Awe Majesty and Conviction than what is not Scripture the Power of it being exceeding great to work knowledge God having in things necessary condescended even unto the meanest Capacity it confirms Faith and always is a strong Preparative to saving Faith and Conversion as to Austin was the obeying of the Voice from Heaven Tolle lege to Junius the reading of St. Johns Gospel in Josiah what remorse and compunction wrought it 2 Kings 22.20 what Godly Sorrow to Repentance wrought it in the Corinthians 2 Cor. 7.8 9. of such necessity and avail to Gods People is the naked reading of Scriptures in the Congregation These Considerations should and I hope will instruct us to beware how in our Judgment we vilisie this so holy and wholesom an Ordinance of God it being as much Gods Ordinance that the Scriptures be read in the Congregation as that they be interpreted and applied to the People by Preachments Let us not be Monsters in our Worship attributing a Nemis to some Ordinances thereby debasing or derogating from other Ordinances Sathans Policy herein is not inconsiderable that would thereby fain make us prophane Anabaptists or Quakers to contemn all Gods Ordinances by permitting us to over-admire some one that the rest may be despicable in our esteem Prayer amongst Romanists we see half Idolized Preaching too prophanely scoffed at Reading there are that most magnifie There are of another Strain desiring to turn our whole Liturgy after the French or Geneva Schomme into a meer Preachment Know ye not that these all are Holy Ordinances of God necessary useful powerful to their Ends assigned of them all may we not say they are ordained of God they that contemn shall receive condemnation who except prejudice or unpreparedness have forestalled his profiting hath not felt Gods Spirit by reading to enlighten admonish excite mortifie c. or can think God hath in vain with such adjuration enjoyned it to those that are Guides of the Congregation I say as our Saviour of the Commandments Whoso contemns the least of these Ordinances and teacheth Men so he shall be called least in the Kingdom of Heaven Mat. 5.19.29 Petrus Cunaeus de Repub. Hebr. lib. 2. c. 17. affirms That howsoever the Law was read amongst them in the former times either in publick or private yet the bare Text was only read without gloss or descant Interpretatio Magistrorum nulla Commentatio nulla but in the second Temple when there were no Prophets then did the Scribes and Doctors begin to Comment and make several Expositions on the Holy Text ex quo natae disputationes sententiae contrariae from whence saith he sprang up Debates and doubtful Disputations and most probable it is saith another upon him that from this Liberty of Interpretation sprung up diversity of Judgments from whence arose the several Sects of Pharises Essenes and Saduces who by their difference of Opinions did distract the Multitude and condemn one another even so c. Therefore thrice accursed is that practise of Rome monopolizing Scriptures to the Clergy all Participes Criminis Parties to the Cheat as their Priviledge and Prerogative interdicting the People acquaintance with them without faculty first obtained from the Ordinary to some few but at no hand may be publickly read in a Vulgar Tongue Luke 11.52 Is not this the taking away the Key of Knowledge and hindering those that would enter in what I beseech you was Gods aim in that Gift of Tongues what time he meant to set open to Gentiles the door of Faith but that every one might hear in that Tongue wherein he was born the wonderful Works of God Acts 2.8.11 To what purpose were the Labours of Ancients translating Scriptures into Vulgar Languages as Hierom into the Dalmatian Chrysostome into the Armenian Tongue Vulphilas into the Language of the Goths In Bedes time were extant Translations into six several Languages for the use of the People of this Island Vainly except to the Laity also their use was freely intended This Apostrophe by the By relating only to Romanists who by so doing Amongst Jews under Antiochus 1597. do vilifie the Gift of Tongues and act diametrically contrary to the whole Ch. 14. of the first of the Corinthians thereby making themselves wiser than Christ and his Apostles It can be but a frivolous Cavil for our Anti-liturgists to say that the Intendment of the before-recited Portions of Scripture is for the reading of Scriptures only and not for any thing that is composed by Man whereas St. Pauls Charge to Timothy was general viz. That he should give attendance to Reading to Exhortation to Doctrine 1 Tim. 4.13 If this may be allowed for currant I doubt it may prove as strong against Sermons and where are we then The Sermons of our Priests and of our days are not so the Word of God as the Sermons of the Apostles were nay they are but quodam modo and interpretativè termed Gods Word because his Word is the Subject of which they treat and Liturgies in this sense are or should be as much the Word of God as Sermons for the Wit and Gifts of Man gives equally the Being and Form to them both Will you confine the Spirit and ascribe Vital Operation to Sermons alone or to the Administrations of every Individual Priest only and not unto those composed by Bodies Collective Is that to divide the Word aright nay is it not partial dispensation so to rob Peter to pay Paul to derogate from and to deprive one Gift and Way of Administration of its just Efficacy and Operation and to attribute it wholly to another Gift of the same Stamp Nay is it not imparting the most peculiar Glory of the Word of God unto that which is not properly his Word nor no more his Word than Liturgies are Apostolick Sermons were no doubt unto such as heard them the Word of God and are not their Writings so now to us Sermons are not the only Preaching which doth save Souls Writing or reading of what is written and spoken speaking either extempore or premeditately do differ indeed yet not

Dog with a fire Brand in his Mouth the signification and application whereof I leave to every Reader to make Only his deportment towards the Albigenses is storied to be rabying against whom he so Preached adeo quidem ut c●ntum haereticorum millia uh octo Millibus catholicorum fusa intersercta fuisse perhibeantur saith one of him and of those who became Captives 180 were Burnt to Death the first Example that I find in the Church of Rome of putting Dissenting Bretheren to Death Of this order was this precious Inquisitor Jacomello to Arms alleadging for their Justification that Magistrates were set over them by God and themselves for the good and behoof of the Governed and not the Governed Ordained for the Lusts of Magistrates to be destroyed and killed at pleasure that their Condition being desperate they might use Arms in their own Defence and that in their Condition their appeal unto Arms was not so much against the Prince as against the Pope who usurped more Authority than did Dejure belong unto him and did also abuse the Authority of their Prince by subtle and crafty seducements for his own sinister ends Hence there were War all this year and part of the next And the Duke having made more than a years tryal to reduce them by Wars and Punishments being therein assisted with Money from the Pope and at last after many Skirmishes an Appeal being made unto the Lord of Hoasts by a formal pitcht Battel the Duke lost 7000 men slew but 14 of his Enemies and tho he did often recruit his Army yet had he always the worst Therefore the Duke wisely considering that he did thereby only make his Subjects the more Warlike and teach and inure them more Stoutly to Offend him Consume his own Country and VVast his Treasury he resolved to receive them into favour and made an agreement with them 5º Junij in which he pardoned all past faults gave them Liberty of Conscience appointed them places where they might meet gave leave to those that were Fled to return and restitution of Goods to those that were Banished Which Agreement very much distasted the Pope that an Italian Prince who had been Assisted by him and might have more need of him should yet permit Hereticks to Live freely in his Territories and for that the example would be urged by greater Princes when they inclined to permit another Religion whereof he bitterly complained in the Consistory comparing the Ministers of the most Catholick King with the Duke who having about the same time discovered 3000 Lutherans who went out of Cosenza and retired themselves to the Mountains to Live according to their Doctrine did Hang some Burn others and put the rest into the Gallies but the Duke justifying his Cause with such Reasons which the Pope not being able to answer did Acquiesce And are not such Councils such Advisocs greater marks of an Hireling or a Butcher than Obedience to the Pope a true Mark of the Church Appello ad Caesarem Deum Deorum Dominum Dominorum qui non accipit personam neque recipit munus 10 of Deut. 17. § About the same time there were great Troubles and Disorders in France for cause of Religion Multitudes disdaining to see poor Innocent Christians drawn every day to the Stake to be Burned Guilty of nothing but of Zeal to Worship God to keep a more intimate near and dear Communion with their God and to fave their own Souls These Humors were not Purged nor yet allaied neither by Punishments nor Pardons proferred and Proclaimed but that greater Tumults were raised in Province Languedoc and Poicton whether the Preachers of Geneva were called and came willingly by whose Sermons the number of the Protestants did daily increase examples of great fear being always joyned with others of equal boldness for the quieting of which Humors Francis the 2d the 11º Aprilis 1559. intimated a National Synod as a proper Remedy But the same Hireling Pius the 4th as before in the cause of the Duke of Savoy did most severely complain that the King had Pardoned Hereticks and Errors committed against Religion wherein none had Power but himself and that he would not by any means Consent to an Assembly of Prelates either in France or elsewhere for that a National Council of that or of any other Kingdom would be a kind of Schism from the universal Church give bad example to other Nations and make Prelates proud assuming greater Authority with Diminution of his own and that to consent to a National Synod was to consent that the Axe should be laid to the Root of the Papacy and that by consequence it was an Alienation from the Apostolick See As if God had not given to every National Church and State all things necessary to Govern themselves by but that they must all run to Rome and Romish Priests for redress nay this good Shepherd commanded his Nuntio to intimate farther to the King that if he would resolve to compel his Subjects by force that he would assist him with all his Power and Labour that the King of Spain and Princes of Italy should do the like But if he refused to compel his Subjects by force then his Nuntio was to insinuate to him that all the mischief and Poyson came from Geneva that the extirpation of that root would take away great part of the nourishments of the Evils that disquieted his Dominions § Dissentions and Troubles Fears and Jealousies still increasing in France the King maugre all the Popes Arguments and Interests called a great Assembly at Fountain Bleau 21 Aug. 1560. who being Petitioned by the Reformatists desired nothing but a moderation of their cruel Punishments and that they might make publick profession of their Religion to avoid suspition which might arise by Conventicles or private Assemblies John Monluc the Bishop of Valence did therein complain that Provision had not been made against them because the Popes had no other aim but to hold the Princes in Wars and the Princes thinking to suppress the Evil with Racks and Tortures having not attained their desired end nor the Magistrates and Bishops justly performed their Duty the principal Remedy was to fly unto God to assemble Godly Men to find a way to root out the Vices of the Clergy to forbid Infamous and Immodest Songs and instead of them to Command the Singing of Psalms and Holy Hymns in the Vulgar Tongue And farther shewed that they did grievously erre who troubled the Publick with Arms upon pretence of Religion and that their error was as great who Condemned to Death those that adhered to the New Doctrine only for the Opinion of Piety During these disorders Francis the first Dying the 5th of Dec. 1560. and Charles the 9th Aged 10 years Succeeding he more like the good Shepherd than he that Styled himself Pius by the mature advice of his Council after Solemn and great Consultations and deliberations about the Troubles and Disorders in

I abhor the thoughts of it as will appear hereafter there being a Vast difference between such a Tolleration of Idolatry Superstition crying sins and therefore absolutely unlawful and a Remission only of some few severities in some Acts Canons and Injunctions which relate only to Formalities that tho in construction of Law may be exacted yet may be dispensed withal without prejudice to sound Doctrine or good Conversation and without which the Worship of God would be as pure and sincere Indeed all Acts Canons and Injunctions whether they relate unto Uniformity or not ought according to their own Nature to be sincere and free from all Traps and Covert designs to exclude any that Profess the same Faith and Worship tho many cannot perhaps thro meer tenderness of Conscience submit to every thing therein enjoyned In Concerns of this Nature Scripture in a more especial manner ought to be the Rule of Resolutions and that abstractly and purely without mixing and bringing with them Interest Usurpation or Artifices of men else what were it but by Edicts to lay Snares in Mispah and spread Nets upon Tabor to use Laws Menaces and subtleties to keep Gods People from his Court and Sanctuary and Confine them to State-Religion and to Walk after the Mode of the Commands of men Those Non-conformists Non-assenters that have received Order which they could not have had but permissu superiorum by the Licence and under the Authority of the King in our Laws expressed For no Man hath Power to give himself either Orders to be a Priest or Institution to a Pastoral Charge but must depend upon another Power who by Acts Canons and Edicts long since published and extant hath directed the qualifications of the Persons to be Ordained the manner and Form how the Persons who ought to Ordain them c. and they could not be ignorant that the Liturgy and enjoyned Ceremonies were by the Imperative Constitutive Government of this Church and State to be Countenanced and used in publick Churches by the Bishops Presbyters and Pastors either they consulted their Consciences when they entered on the Ministery by taking Holy Orders whether they could Comply and Submit unto the whole Frame of Government and Polity of this Church Constituted by Act of Parliament from whom they were to receive Authority and Licence to Exercise their Function Gifts and Talents or they did not If they did not they are inexcusable for entring on so Sacred a Calling Stamped with an Indelible Character so rashly so unadvisedly without perspect or foresight of Consequences and yet if they were so pur-blind as not to see one step before them yet their neglect herein cannot be Pleaded in their Excuse it being their own Fault in Common Justice no Court will permit any man to take Advantage of his own misdemeanors or failings Besides hath not every Minister that hath receiv'd Pastoral Charge twice or thrice if not oftner witnessed his allowance of all and singular the 39 Articles of our Church once at his Ordination before the Bishop then at his Institution into his Benefice before his Ordinary and both these by Subscription under his own hand and afterwards upon his Induction before his own Flock and that by verbal Approbation he hath not only acknowledged in the Church the Power of Ordaining Rites and Ceremonies 20 Articles But he hath after a sort bound himself openly to rebuke such as willingly and purposely break the Traditions and Ceremonies of the Church as Offenders of the Common Order of the Church and Wounders of the Consciences of the weak Brethren and hurters of the Authority of the Magistrate Artic. 34. and is it not enacted 1º Eliz. c. 2. that they shall be punished pro ut in the Act that shall Preach declare or speak any thing in derogation or depraving our Liturgy c. Are not then such Dissenters obliged both in Conscience and by virtue of their own Voluntary Acts and Subscriptions to be constant to their own Hands and Tongues if they would be accounted Faithful in Gods House as was Moses And is it reasonable then to hearken unto such Pleading against their own Voluntary Acts and Subscriptions their own Hands and Tongues Besides quo jure with what Face or Conscience can they expect Temples maintenance protection and all things requisite for their Ministery from that Law and Government that they will not Protect Countenance nor submit unto § Indeed it seems to me an old piece of Conscientiousness if not Impiety to enter the Holy Ministerial Function to day when they are sure without Conformity to be silenced to morrow Besides it is Nicety and Indiscretion to exact an express Rule of Scripture or Faith for the Cross in Baptism for standing at the Creed Kneeling at the Lords Beard for Habits in Divine Service the usual sear-Crows of scrupulous men In these cases consent of the Church or Tradition may suffice so there be no express Law of Command to the contrary He that exacts in these Points as express Rules of Faith or Warrant of Scripture for his Obedience to Ecclesiastical Government as he would or as every man ought to do for adventuring upon Worshipping of Images Invocation of Saints c. doth make his Brain or Fancy the chief Seat of his Religion which should be seated in the Heart and Intitles God to the Fancies and Chymaeraes of their own Brains Thus to disobey the Church in these Cases wherein it hath Authority to Command Obedience is to disobey those Mandates of God which give the Body of the Church Authority to make Laws to Govern it self by in things indifferent neither expresly Forbidden nor expresly Commanded by the Law of God I know the Apostles Rule is let every man be fully pers●●ded in his own mind 14 Rom. 5. And this full perswasion or assurance of Faith is in the Cases there mentioned necessary because whatsoever is not of Faith is Sin v. 23. This last Maxim is undoubtedly true and the former Precept most exactly to be observed in such Causes as the Apostle there speaks of that is where the positive Practise unless our Warrant be Authentick in it self and evident to us is very dangerous or deadly whereas on the contrary the forbearance of such Practise is either safe or not prejudicial to our Souls but to our Bodies only or State temporal such Ceremonies as be neither against Faith nor adverse to good manners in the Judgment of St. Austin ep 11.8 go for indifferent and may be Born in Christian Unity without Offence or Confusion If God hath left things indifferent what Authority can make them necessary Let them be so still and their nature not changed by any Injunction and Unity will necessarily ensue Quodam modo it may be true that in Ordination there is something which they receive thereby from God Independent of the King or any Civil Power viz. Authority to T●●ch Baptize and Administer Sacraments by Virtue of Ordination And ●● is as true that