Statutes and Ordinances by what milde name soever he calls them are to be held for Lawes For because they prescribe to Christians under most grievovs punishments what they must doe or not doe as I will hereafter shew who seeth not that these Ordinances have the nature of Lawes So that he playes the cunning Iougler in venting abroad his Holinesse For amongst other Artifices wherein these cheating Hucksters or Regraters doe abound this is one that walking in the darke under a Vizard or Vaile which they can turne as they will they use when they please to increase and lessen their Greatnesse in a minute so that they deceive the most cunning men that are as that they can scarâ—e think this to bee the same person which they see If it were the purpose of this VValachrian to learne this art of these Knaves I confesse he is a ready Scholler and deserves to weare Aristotles breeches in their Schoole But that he may not deceive the too credulous by this art in heightning and shortning suddenly the sanctity of his Lawes I will in few words expedite matter First I affirme that Church-men such as they are now have he legislative power in Church-businesses that is to make Lawes properly so called Neither is it materiall whether here we call them Lawes or Statutes for Statutes are Lawes When they prohibite punish promise command and obliege all to observe them But the failing of observation presupposeth a penalty Hence it is cleere that hee only hath power to make laws who hath power only to punish the breakers of Lawes Hence this whole legislative power is called jurisdiction which consists in constituting that is in making and executing the Law So that it is a common Maxime among Lawyers that hee only hath this power who is invested with majesty and the supreame power For the Law is a decree of supreame Power and there is no constitution of Lawes without the power of punishing and executing without Empire or Principality there is no jurisdiction For they who can onely judge and have no power to execute such is inferiour Judges they want jurisdiction l. 5.15 D. de re jud l. sin c. ubi apud quem cogu in in t rest By which we may see what a troubler and confounder of the world the Power is who hath produced such Monsters So that hee hath made the Emperour a Hangman and an Inferiour to judge the Emperor for hee hath assumed to himselfe the highest Pawn in Church-matters and under this pretext to judge and determine of Magistrates But that he may not defile his Church-sanctity hee abstaines from execution and the use of the sword he carryes it indeed and shewes it to Princes as it were upbraiding them that hee hath snatch it from theÌ„ yet of himself he doth not draw except very seldome but commands Kings to draw it when he pleaseth Thus he grants Kings power to execute but hath snatcht from them the power of judging and ordaining So that now the Prince being divested of all power of judging wanders up and down like a great Hang-man or Gyant being armed onely for this end that hee might serve the Pope that most monstrous Tyrant Our Stilt-walker the Pope Ape in every thing flyers with the same wings He confesseth that he is subject to Princes but not in Church-matters For in these hee claimes right to make Lawes even for Magistrates which they must be bound to obey and to submit themselves and if they obey not he saith that he is armed with divine power of censuring and excommunication But if one take the boldnesse to deny obedience to the Statutes and Penalties that then the Magistrate is bound in duty to assist the Church-men with his sword at whose beck he must draw it to punish the refractory that they may keepe the Churches statutes Who seeth not here the idea of Poperie Among all Godly men it is beleeved that it belongs only to God to make lawes concerning things necessary to his Worship and Salvation For as God every where examines obedience so chiefly in his worship he will have us to adhere to his Lawes onely So that he accounts it stupendious boldnesse for any to worship him 1 Sam. 15. according to mens precepts He is so rigid in this Isa 29.13 that he will not only have the substance of his Worship but the very Rites and circumstances to bo observed according to his prescript as wee may see by the Samaritans who being returned home from the captivity were devoured by Lyons 2 Sam 17 because they worshipped not God and yet it is said there that they did worship God whence it appears that they observed the substance but neglected the rites and circumstances of his worship For which cause Priests were sent from Babylon who might teach them the Rites of his Worship better by which meanes they were delivered from the Lyons So it is cleere that the whole substance and necessary circumstances of divine worship must be sought onely from the mouth of God and his commands And because wee can consult with God no where but in the Scripture it is evident that nothing can be taken for Law or divine institution necessary for salvation but what is in plaine teaâ—mes set down in Scripture So that the Church hath no power legislative at all except in things not necessary and indifferent to which I will prescribe these Rules 1. Let not any Rites and Ceremonies be used in Divine Worship which doe not plainly agree with Gods Word and with that order and decencie fit for such a Worship The Pope here makes Religious Intentions his rules by which pretext he increaseth dayly ceremonies to that number that by them hee oppresseth Christians and exalts himselfe The Stilt-walker delirous to imitate this Papall power in multiplying Lawes prescribes also the same Rule which is so large and loose that he can dayly delight himselfe with dreams of new Lawes and Rites which hee may belch out and proclaime to his People that hee may upbraid their servitude I deny not but here and else-where he contradicts himself for he is so rigid that he calls it Superstition to make any act to be of holy use or to give it place in Divine Worship without a Divine Law Which I impute either to the mans giddinesse or to a desire he hath to deceive For if hee admit of no act in Religion but what is plainely contained in Scripture Why doth hee under paine of Sacriledge keepe off Religious Magistrates from making of Ecclesiastick Lawes in calling them sacrilegious if they offer to make Lawes for the Church without Church-mens assistance Is it not lawfull for pious Princes to command men that they observe Christs Lawes and Ordinances set downe in Scripture Is there such oddes whether this be enjoyned by Lay-men or Church-men so it be agreeable to Christs Lawes For the Treverian prates openly else-where that Magistrates must not make Church Lawes because they should
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
us who are to be fed and stand in need of loosing These words as if they were golden and pleasing to the Popes pride are oftentimes cited by the Jesuites and the Stilt-walker out of them part 1. p. 265 266. as if they were very notable doth every where repeat them for this is properly his intent to strike a superstitious feare in Magistrates that they may abstain from the Church-government that he and his may the more freely domineere and use Papall Tyrannie Yet there have been now and then famous and generous Princes who by their masculine carriage have curbed these whores and made them betake themselves to their distaffes especially those of Rome by prescribing Lawes to them and forbidding them the priviledge of caling Among others Justinian the Emperour who had well deserved of the Civill Law about the yeare 500. he made divers Lawes concerning the election of Popes by which he commanded the Church of Rome that they should not think of calling a Pope except they paid a summe of money and should by way of Petition ask leave of him to choose Such an order was prescribed to Gregorie the Great by Mauritius but he being murthered with his sons by Phocas about the yeare 600. gave occasion to Boniface the third to become Antichrist who then was first called and held the head of the Church Then the Empire strugled to get out and the Popes licentiousness increased untill after the 800. yeare it was again repressed by Charles as appears by the Institutes of Ludovicus Pius Otho and others concerning this matter but chiefly about the yeare 1070. Henry the third Emperour a generous Prince caused the people and Clergie of Rome to take an oath that they would never afterward meddle with electing the Pope untill first they had obtained leave of the Emperour which law within ten yeares after Pope Hildebrand did utterly overthrow bringing his sonne Henrie the 4. unto subjection whom he compelled at Canossa to come on his knees to him as may be seen in Platina and Onuphrius There hath been alwayes strange stubbornness in the Pope and Church-men in making of Lawes and inflicting of punishments by name spirituall but indeed corporall against which many times generous Princes have strugled untill by a fatall violence the Pope at last got the masterie This Ambrose first began to put in practice who by Theodosius of a Praetor was suddenly made a Bishop whom afterward he vexed very much with divers penitentiall inventions that if the Emperour had not for the greater good of the Church endured it then it might have given occasion utterly to destroy the Church Pope Anastasius was more impudent who durst excommunicate the Emperour by whom he was justly punished This boldness increased in Nicholaus and others so that they durst resist the Emperour to his face as Onuphrius brags Generous Princes at last lost their vigour in that they would not command these Church-witches to be brought to them in chaines thrust them from their Bishopricks punish them with exile and death Lastly in that they did not rule all things in the Church-discipline according to their authority and will when they saw how they were handled against Law and Justice Besides their power lasted so long over the calling and decrees of Councels that Church-men could doe nothing without their beck and Suffrages and Princes were too blame in that they did not curb by their authority the in-bred stubbornness of contention in those spirituall men and did not interpose their judgement in the most serious affaires of the Church and of Religion slighting the infinite quarrells of Ecclesiasticks Bellarmine cites examples out of Brevic. Collat. that in Austines time there was a great question between the Orthodox and the Donatists which could not be composed by Divines but at last was ended by Marcellinus notary and Tribune to the Emperour Constantine the younger The same reports out of Socrates Socrat l. â— c. 10. that under Theodosius the younger Divines had disputed long concerning the controversies of Religion which could not be taken up by the Synods Theodosius then commanded that every one should deliver to him the forme of his Religion which being read and weighed he prayed and at length chose the Orthodox opinion rejecting the rest and commanded that alone to be observed Bellarmine doubts of the credit of Socrates for how could he know saith he what Cesar did in his closet He thinks these things fell out upon the prayers of Theodosius by chance rather then by providence for if he prayed to God saith he it was rather that he would pardon him for putting his sickle into other mens corne in that he thrusted himself rashly upon this Church business So it is plaine that the old Papists and new Walachrians speak with one mouth and play upon the same strings But I on the contrary out of this conclude that this mysterie of iniquity was not knowne to those famous and pious Princes that they must doe nothing precisely under pain of Sacriledge in ecclesiastick business For had they understood that this was so ordained in Scripture they had abstained and so many Pious Doctors of the Church with whom they lived had not so easily granted this to them But histories tell us that all contention about this arose from the Bishop of Rome who was driven to this by his pride and antichristian fate With whose arrogancie the Walachrian Stilt-walker itching now againe hath published so many absurdities falshoods and blasphemies against Pious Magistrates which I have hitherto touched that I am glad to have got out of the dirty and thornie place of his fooleries But that I am in the last place to shew the acuteness of his distinctions wherein he every where abounds which though I have scatteringly refuted yet here as in an abridgement I will briefly point at for whilst he counterfeits modesty he seems to bestow bountifully on the Magistrate power in Church business but this he doth so inconstantly and carelesly that presently he puts some obstacle or other by a petty distinction least he should seeme to have yeelded too much Such is this above the rest that he grants leave to the Magistrate to handle Church matters objectively not formally by which distinction he will easily obtain that if he hath done all Church-business he hath done none because he hath done ecclesiastick things par 1. p. 91 but not ecclesiastickly or as ecclesiastick The vanity of which device consists in this that of a circumstance and base accident he makes a forme for he will have so great force and efficacie in modern vocation chiefly among the Walachrians that it introduceth a new form into a man or as the Papists speak a new character which pierceth into the soule so that one and the same thing being handled by a Magistrate is not ecclesiastick but being done by a Church-man or one that is called it is formally ecclesiastick Which difference seems no greater to me then
Alexander and other Monarchs dreamed of themselves that they exceeded humane pitch when they had such infinit power and had the command over so many lives and bodies of subjects so that if superstition can puffe up any with pride it may have a place among Magistrates whom not opinion or superstitions perswasion but Gods Law and manifest oracles make Gods and such as have the charge of all mens soules Yet there is no godly Magistrate so madde I know as thinkes not himselfe to be a man and subject to all humain infiâ—mities that by his supream power hee hath not obtained any suddain sanctitre or divinity but that they are the fame what they were before â—â—â—ly made more honourable and bound to a new service of the State They that have any higher conceits of themselves are mad and deserve with proud Herod to be smitten by the hand of an Angell with Lice and Vermine If then such pride is unseemly and unlawfull for Magistrates to whom both divine and human Lawes have given power to reigne and beare role with power and to have the supreame authority let the old Roman and new Wallachrian Papists be ashamed who place the whole strength of divine worship and Religion in this that spirituall dignitie may â—ecrâ—â—e to them also a superstitious respect and a power grounded on seigned priviledges by the charge which they have of sacred things and the mercinary performing of them so that in this the unhappinesse of human affaires is to be lamented In that from the best things doe most cammonly arise the worst corruptions For whom God hath expresly set over the preservation of Order worship Modesty and Pietie they 〈◊〉 given occasion of Confusion Pride Impietie and contempt of divine worship as experience of all times doe shew God of old made the â—â—vites holy by consecration by his Law and by an accumulation of many honors on them but who knows not that in processe of time of them have proceeded wicked men despisers and overthrowers of Religion Hee gave Vrim and Thommim to the High Priest and speciall priviledges as to the Keeper of the most sacred things but what more hideous mâ—nsters could there be in the world then some of them were It was the High Priest with his company Jer. 23. who would have treacherously put Jeremiah to death excent Abican the Magistrate had resisted Caiphs and the Chiefe Priests put Christ to death unjustly Acts 20. It was Anonius the High Priest whom Paul called a Whited-wall and that deservedly because he went about treaâ—herously to murther him the Scribes and Pharisees had the key of knowledge and a right to sit in Moseâ— his chaire but the world could not shew more pernitious monsters whom Christ for often cursed After the Apostles time for a whilâ— the Bishop of Fome did excellently maintain Religion as we know out of Histories but afterward by degrees Antichrist proceeded of them as wee see at this day in Popery What wonder if the same fall out now That of the reformed Wallachrians there arise a seditious crew breathing Anarchie or papisticall Hierarchy with the contempt of godly Magistrates and the open blasphemy of Potentates I purpose not to wrong the piety and esteem of all there are many godly Ministers who deserve honour whose moderation doth abundantly testifie that they are exceedingly displeased with the wranglings and quarrells of proud men about their devised sanctities they place their chiefe honour in modesty integrity of life and simplicity of doctrine but because the minde of man out of innate corruption is bent upon error except it be strengthened 〈◊〉 the extraordinary assistance of Gods Spirit which God hath seldome done and it is certaine that now for so many hundreth yeares he never did it Hence godly men have endevoured alwayes to finde out and prescribe â—emedies against this spreading disease or carruption of true Religion an evill so fatall that scarce could any Age be so provident as to keepe it from ruinating it selfe and breeding its own moth because it seemed to stand upon firme pillars and to be shut up within a strong Bulwark Our Reformers in the beginning did write Confessions and Catechismes that they might preserve the purity of Doctrine the Laws and Ordinances of Church-Government for the better ordering thereof have not been more exactly looked into as they say then in Zeland where the States by their approbation have ratified the Ecclesiastique Polity The Hollanders and Frislanders have not as yet attained so much happinesse upon a just suspition as they would have it lest this peevishâ— and extravagant kinde of men alwayes seeking one law our of another should deduce right out of right and should force the Law givers by their own Laws and Statutes to become servile by their consequentiast windings and ambiguities Yet as we see in this 〈…〉 Magistrates were never more railed against then there where Apolloniâ— himself confesseth the best Church policy is erected there were never greater rebellions any where then there where the Magistrates have out of piety and gentlenesse most favoured the Clergy so that this like an incurable sicknesse seemes to increfe by the cure Before I give off writing I will briefly according to my ability shew by what meanes this Leprosie and increasing evill may be met with least the force of Religion be weakened by contempt or by reason of too much respect given to the Clergie Instead of Religion we have superstition between these quicksands the Ship of Christs Church hath alwayes with much difficulty failed so that comming too neer either of them she hath indangered her self or made shipwrack This the care of the Magistrate may prevent in matters of Church Discipline Laws and Vocation Let this be held sure in the first place that the Modern Church Ducipline is of order not of Divine right properly or spirituall whose effects are none except on them who are bewitched with superstitious perswasions or are moved with the reverence of the Order but in others who are stubborn it is no wayes effectuall except by the Magistrates secular force it be supported for what had excommunication or discipline been except under the Apostles miraculous force and feare of punishment had curbed the refractory this now passeth to the Magistrate by an ordinary way At this day also the order censure and discipline of the Church had been nothing if refractory and disordered persons were not contained by the awe of the Magistrate and feare of the Sword It had been an unworthy thing in the Church to have excluded the Apostles in whom was the force of all government they are guilty of the same error who at this day would separate the Magistrates Authority from the Church which is indeed the foundation of all order and discipline wherefore godly Magistrates should be confident of this that it is in their power now to give vigour and life to Ecclesiastick order and discipline whence it belongs to them to prescribe Laws
him nothing is more ancient then to extoll the outward businesse of the Ecclesiastick Ministery for holy spirituall and divine among men * Part 1 p. 116 p. 119. So that every where hee cries out these affaires do belong to heaven not to earth and that the externall things of the Church reach unto the soule and lastly to bee of such a sublime nature that it is impossible the art of Ecclesiastick jurisdiction should be exercised by the authority of the Magistrate so that as often as mention is made of the * Choragium Ampullantur dressing of Church matters they in proud and haughty words affirme that sacred things are not to bee touched Of which notwithstanding there is nothing so high and difficult which is not easie enough to him that is but indifferently exercised For these are preaching and publick Prayer the outward administration of the Sacraments the making of Laws for the outward order of the Church the greater and lesser censure whereof this is by suspending from the Lords Supper that by separation from the whole body of the Church by the uttering of certain words Lastly Election and confirmation to Ecclesiastick Offices All which affaires at this day are known to be performed by ordinary gifts oftentimes in a humane and perverse way even by such who being void of all Christian vertues are laden with nothing else but wickednesse that Apollonius may obtrude superstition after a Popish manner when hee searcheth after such abstruce mysteries of spirituality in the outward works of Ecclesiastick dressing that hee might make men think that what is performed by the Ministeriall function of the Church is of a higher nature then mans capacity can reach unto Whereas the whole dignity of these things as they are performed at this day depends from Christs generall institution and from the common Law of Order Out of these lurking places being driven after the Popish manner he flies to Ecclesiastick Vocation and chiefly to confirmation by imposing of hands which though at this day it be defiled and variously spotted shewing no effects of spirituallity in those on whom it is conferred Yet hee would faine perswade us that it is of wonderfull efficacy for conferring of spirituall right and spirituall prerogative to performe the sacred Offices of the Church that it hath such a speciall prerogative so that hee accounts him * Part 1. p. 87. p. 71. sacrilegious whosoever being destitute of the rights of Vocation and Ecclesiastick Confirmation will offer to put his hand to those internally externall affaires of the Church which hee illustrates by the example of King Uzziah struck with Leprosie Out of which principles at last springs up the speciall Church-Government which though every man may see it to bee in the world and to bee exercised by too worldly meanes and that by them who after confirmation are oftentimes more carnall than any Lay-men yet hee will have us beleeve that this Government is not o◠this world not earthly but heavenly spirituall holy independent from any worldly power in it selfe absolute and as it were of its own * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power by reason of the inseparable subjection of Church-men to Christ as his Legates Whence belongs to them this right to hee Governours Captaines Pastors Fathers under which titles it is lawfull onely for them to proceed to Governe to feed to give laws to punish and that imperiously with power and authority Part. 2. p 323. in the formalities of the Church Whence hee makes a rupture irreparable between the power or government of Magistrates and of the Church Part. 1. p. 91. 93. p. 9◠Because they are so different in the subject end and meanes that he thinks heaven and earth will be confounded if the Magistrate should offer to touch the internall things of the Church For hee will not allow the secular power to bee in but onely about the Church which medleth with the circumstantialls of the Church onely as a separable accident which the Church may easily want and did want under the Apostles and time of the first Reformation So that as hee assevers the Christian and godly Magistrate hath no more to doe with Church-affaires then the wicked hath in respect of right except in cases extraordinary when the whole Clergie wants reformation but yet on this condition too that the judgement of this matter bee left to the Church-men But if the Magistrate should meddle with any thing which hee calls formally Ecclesiastick besides these cases hee cryes out openly that sacriledge and robbery is committed that the rights of Christs Spouse are violated for which Christ shed his blood yea that the state of the Church was happier under the crosse because of her free jurisdiction which then shee used then now if the Magistrate offer to intermeddle with the Church-affaires so that indeed hee counts no better then Gibeonites the religious Magistrates who were not to serve in but about the Sanctuary and were not to meddle with or touch any holy thing but being tide to servile obedience in furnishing necessaries were bound perpetually to acknowledge their fraud and prophanenesse Out of so many naughty rootes of Popery it is no wonder if in Apollonius and some of his followers this fruite proceed not onely in speaking evill of secular Rulers as often as they seeme to Clergie-men to stumble upon the rights of the Church but contrarily they dare in secular affaires prescribe to and command the Magistrate by their Pastorall authority so that no Catechisme seemes to them more holy than that they assure one another that the secular Magistrate is simply to bee debarred from all things which they account Ecclesiasticall and that they are not to be admitted into the meanest part of their modern Ecclesiastick spirituality so faire as they performe the Office of a Magistrate the top of which spirituallity if elsewhere they seem to touch that they must bee resisted with might and maine as profane men either directly or if strength bee wanting indirectly and cunningly Per cuniculos in their private or publick declamations to the people Sure Apollonius seemes in this work to sound the Alarum and by his example to stirre up turbulent Ministers to bee bold upon the Magistrate when opportunity serves and to shake off one time or other their vile and violent yoke I doubt not but such kinde of vermine lurke else-where but dull and as it were sticking fast in their shell of which notwithstanding none doth cherish such dastardly spirits Puliatus but that if this Black coat and rude Wallachrian shall finde good successe in a short time great store of such Zelots will every where appeare I will no more prophesie but now will produce the acts of Apollonius and his fellow Walachrians set out not a few years since which will teach us that long agoe they were resolved and purposed first to prescribe a Law to the Civill Magistrate in
to the Ministers and Presbytery And so if Apollonius by his divinity can make this good it will follow that no member of the Church can bee sure what is his own and that the Prince hath no more power over his Subjects then the Ministers of the Church over the Members of Christ the chiefe power of the Civill Magistrate consisteth in imposing of Taxes on his Subjects but if Preachers may in the Church have such Arbitrary power as hath no dependence on the Civill Magistate who doth not see a gate opened for Church-Governours not onely of absolute Ruling but also of inriching themselves after the manner of the Popes for whatsoever they by meanes of long gentlenesse of Princes have scraped together by their indulgences donations reservations annates and such like inventions all these at this day must the Ministers obtain under pretence of spirituall almes Apollonius was not content to declare this in words but hee must also in the triall thereof in deeds For the Walachrian Classes confiding to Apollonius his seeming reasons did signifie to the Deacons according to their Authority that they should not afford their help to the Magistrate nor any way serve them in these kindes of collections neither did they this in private but openly by their Letters they signified so much to the Magistrates of Middleburgh 24 of Decemb. 1643. which were subscribed in the name of the Consistory by Jacob Anselaer William Apollonius Peter Velde Anthony Bakelier The roome of the Classes was filled up by S. Van Denyse Isaac Horenbek J. Vanden Brande Minister of Ulyssing who by this alone did shew that hee had yeelded blinde obedience to Apollonius because hee made no scruple to give this Law to the Magistrate of Middleburgh and that in Christs right from which hee knew the Magistrates of his own Town were free the Magistrates of Ulyssing collected from doore to doore the Ministers of his own Town being neither consulted with nor making resistance so it appeares that by the sole instigation of Apollonius Cusa est faba because of his hatred against the Magistrates this trouble was laid upon the Governours of Middleburgh The event of this sedition was that the prudent Magistrates of Middleburgh willing to yeeld to those times suppressing their anger gave way that the Ministers should make their Collections in the Church but first swearing that all the money collected should according to the States order be brought to the Table Howsoever this was done by Apollonius yet it is most certain that multitudes of Irish were undone and perished by reason of the hinderance caused by this contention For although it was in every mans mouth and oftentimes inculcated by the Ministers themselves that many Irish would bee ruined and starved if they were not the sooner supplyed yet with Apollonius and the new Zelots a needlesse strife about a small point of Ecclesiastick Right did more prevaile then the ruine and death of so many good men for want of necessaries Out of this fruitefull Garden of contentions about Apollonius his spirituality 3 Example much such like fruite of peevish and stubborne disobedience did grow up Now for a long time the Magistrate had permitted the use of Organs in the Church to regulate the incomposed and confused singing of Psalmes being an ancient institution and never disliked by the Ministers that were Apollonius his predecessors The secular Magistrates at that time did waver for diverse causes namely the close plottings of Apollonius and his complices striving what they could to remove from the helme of Government all such as did not flatter Apollonius in his pride and that they onely should sit at the stern whom either neere acquaintance or their secret favour to Ecclesiasticall jurisdiction had indeered to Apollonius but this combination and specious conspiracy was happily and prudently broke by those who were then the chiefe Governours in removing from publick employment some upon just grounds and placeing others in their roome yet doing nothing that might infringe their Priviledges The Magistrates being then wholly taken up with suites agitate in the Courts of Justice and not able to put an end to so many suites in Law They according to their own desire and of those who had suites depending taking a pattern from Amsterdam and other Townes that they might bee eased of the trouble of small suites appointed a Court of small businesse as they call it where every man may plead in his own case without the helpe of Lawyers When the Consulls did oftentimes in private consult as the custome is there about these matters and not calling into their consultations those prime men of the Town whom Apollonus favoured be being incensed that Civill affaires were not carryed as hee would have them did utter invectives daily out of his Pulpit against the Town Governours whose violent carriage when hee saw was stoutly slighted by them hee drew all his colleagues to joyne with him in his boldnesse these having got opportunity to speak with the Town Governours hee did to their face grievously reprove them objecting divers things and sawcily carping at them that the poynts of their accusation increased to the number of foureteen some of which are these 1. That being so often warned of removing the Organs out of the Church they had not hitherto obeyed 2. That they used private Conventicles in their consultations 3 That they had removed from the Helme of Government able men placing unfit men in their toome 4. That they had erected New Tribunalls to the end that having found out wayes of profit by their new Offices they should ingratiate to them some Townesmen to the violation of their Oath Lastly That they were enemies to the Church and by their actions shewed they favoured Papists Of which fault I thinke the Magistrates of that Town are as free as any else-where For it is known that not once the Consulls themselves mistrusting the gentlenesse of the Sheriffe or Chiefe Justice have entred into Popish assemblies and carryed away all their Masse furniture or trumpery teaching by their example all other Magistrates to suppresse these superstitious kinde of people These and other things which the Ministers by Apollonius his instigation upbraided the Magistrates with to their faces were by them born with as was fitting gravely and wisely Yet having taken notes of the chiefe heads of their accusation by their pensionary they exhorted the Ministers to peace and moderation using then onely verball reproofe although they knew Apollonius and some others to be bold incendiaries But they reserved sharper reprehensions till occasion should serve Many things might bee said of this nature but Apollonius never left off to hunt after some high preferment in Holland or England which at home amongst the Middleburgians hee could not procure that might give him content by reason the Magistrates did so crosse him to whom when he knew that all his mischievous plots were manifest and despairing of Victory yet hee gave not off
Provinces were silent Universites were a sleep learned men commended this one Apollonius was found out one Wallachran Classis which was well pleased with restlesse sloth Idle imployment slothfull businesse yet Apollonius â—ould not trust his businesse with a sinall Wallachran target he defends himself with the large sheeld of the whole Synod and States of Zeland For this he prefixed to his fables this tract was published according to the fourty sixt article of the Church politie established by the authority of the States of Ze land as if this rapsodie had been published by order of the whole Sinod and of the States also I warrant you before Apollonius was known Vitilitigator and borne the Synod pre-ordained that this make-bate or slandeter Apollonius injurious to all good men chiefly to his own Magistrates should without punishment cast abroad his fooleries and swelling words This cannot be true though Apollonius were the Phoenix and fairest of all birds which Heredotus writes doth appear every seventy yeare wee will rather beleeve that he expresseth the nature of Aetna which they say burneth and vomiteth every 70th yeare bals of fire Truly no man hath escaped the burning chalke of his most railing tongue Naphtam sometimes for fashion sâ—ke hee honoureth our famous Vedelius with the Title of Master Professor Master Doctor our worthy Brother and somtimes he calles him sacrilegious full of naughty tares a Parisite a Lyer a Wanton who trampleth on the Churches labours and rites and on the blood of Christ who spreads abroad his poyson and many more such as these to which the Apostle seemeth long agoe to have answered shall curssing and blessing proceed out of the same mouth and shall a fountaine send out of the same place both bitter and sweet water This wisdome descends not from above but is earthly carnall and devillish To these Apollonius addes further we think it neither safe nor lawfull for a few small questions about Church-government to raise troubles but now Vedelius was dissipating the holy rites of the Church and the liberties which Christ hath purchased with his own blood hee had subjected to the yoake of forraigne power hee means of the godly Magistrate secretly spreading his poyson hee gave occasion to Princes not very religious he seems to tax the Magistrates of Middleburgh that they should in their tyrannicall lust flye upon the the rites of the Church It may be asked why all other Churches and Classes sat down when the Church was in such danger he preferring himselfe to all others answers boldly Truly I like not that any of our side in whom the zeale of Gods House is grown cold in a cause of this moment should be luke-warme sit down and say nothing as though he alone of all the notable zelots should bee consumed by the fervent heat of Gods house whom the unbridled lust of railing and custome of lying hath driven to write which hereafter I will shew by divers examples and will prove it by a famous one in this place He feines that the Magistrate of Deventrie suppressed this tract of Vedelius Anno. 1638. which afterwards Vedelius published in our Vniversitie being but twice boyled coleworts That this is a meer fiction is cleare by Dr. Rivers letters concerning this tract which he wrot at the Hague the 28 of February 1638. so that this Davus hath not well distinguished his times for how in the beginning of this yeare could Dr. Rivet at the Hague see and allow this tract of Vedelius if at that time it was suppressed by the Magistrate at Deventre For either Vedelius published it without the knowledge and consent of the Magistrate which is absurd or else the Magistrate did quickly retract his purpose of suppressing it which had been no lesse temerarious and absurd or else it is false what Apollonius saith to wit that either they did or were willing to suppresse it as may be seene by all the circumstances For if Vedelius was such a raverious woolfe against the Church of Christ that then the Magistrate did suppresse his virulent writings what boldnesse was it according to the principles of Apollonius his Hierarchy for the Magistrate to fall upon a businesse of this consequence without the Clergies advice what supine negligence was it that all Divines in all Universities should be silent like dumb doggs untill this Lobster-eating-curre Hylax should first bark from the remote Walachran isle against Church-robbing so that not onely doth he accuse our University professors for too much stupidity and want of prudence in that they did not observe Vedelius his poyson but preferred such a sacriledgious blasphemer to be divinity professour but also accuseth Macovius and Rivet of perversnesse who by their letters openly approved and commended Vedelius his tract and opinion but if Apollonius had not maliciously winked with one of his eyes he would have been more tender of the honour of such worthy men But one were as good seeke for foode in the fire as for modesty in Apollonius Vedelius prefixed to his booke the letters of Macovius and Rivet which Apollonius would not see But that every good man may see them and hee too against his will I 'le set downe a few passages out of them Worthy Sir your disputation concerning the civill Magistrate against Bellarmine I have read with so much the more diligence by how much the more exactnesse it was written c. I doubt not but you 'l do on acceptable work to those that desires to know these things more exactly c. I confesse that by this your learned tract I am resolved of those things I doubted before and am instructed in divers passages which I knew not c. thus far Macovius Rivets judgement is more large which is this I have read and weighed the theologicall disputation concerning the Magistrate against Bellarmine which that famous and learned man N. Vedelius published c. I testifie that I have observed nothing in his answers and resolutions which in my judgement doth not agree with the doctrine of all reformed Churches concerning the same argument but especially that in those passages which hee hath alledged out of my Comentaries upon the Decalogue hee hath not wronged mee but hath fully expressed my meaning and I adjudge his opinion to bee very true c. Therefore by this my hand-writing I would testifie to all men that hee hath deserved well of the Church and who by his most learned lucubrations hath sufficiently proved how farre hee is from the wayes of Innovators c. Hee asserts the truth without prejudicing those things which belong to the Ministers of Gods word and the Church-governours according to Canonicall Scripture and the Ecclesiastick Canons deduced from thence neither can I see any reason why Orthodox men should in this businesse trouble him Thus Rivet Now let the Reader judge whether these men or Apollonius be made Sure they are diametrically opposite for he commends Vedelius for an
Orthodox man but Apollonius for an Heterodox condemnes him He clears him from innovation this cries out that hee spreads abroad new Tares and poyson He saith that he asserts the truth but this that he defends sacrilegious falshoods He witnesseth by his hand-writing that Vedelius hath deserved well of the Church but this by many subscriptions shews that he is a betrayer of the Churches rites and a trampler upon the blood of Christ Lastly he saith that no Orthodox man should trouble him but this on the contrary by an Order of the Walachran Classis and of the whole Synod accuseth him as a destroyer of and a most bloody wolf to the Church Hath not then Apollonius in this somewhat of that lying spirit which deceived Kings so that he hath writ more of his Classiary brethren then they knew themselves which is ordinary among the Apollonian spirituall men One of these must be true to wit that either the Apollonians are convicted of ignorance negligence and false tenets or else that Vedelius Macovius Rivet were widely mistaken for my own part I had rather be sick with these men in divinity then to enjoy the best health with the Walachran Apollonius for he slights and despiseth all men weighing them in the ballance of his judgement as if he alone were the man that could hold the scales or were onely skilfull to note vice and to discern right from wrong Hee acknowledgeth that hee oweth much to Waleus and Thysius his Masters and yet he doth with Junius plainly reject them he contemneth Musculus he saith That Pareus and Gualter doe germanize it 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
it a main peece of sanctity to sow perpetuall strife and make a breach between the Magistrates and Ministers as if it were a holy duty in Ministers to demand and take from godly Magistrates all the benefits they can but still to beware of their deceipts and treacheries the Reader cannot be so stupid as not to smell out the mockes and reproaches of Apolonius through his whole work against religious Magistrates some of which I will now set downe that every one may see what kind of vermin this Apolonius is who like a Wasp or Hornet goeth about to sting not onely our famous Vedelius but Macovius also Rivet his own Masters the best Divines of Christendome the Nationall Synod and the High and Mighty States themselves yet notwithstanding this giddy head who pretends a maiden-like modesty in the end of his Preface thus writes I seriously affirme that concerning this cause I have almost brought nothing of my own but have robbed the Lucubrations and Coffers of other men and have collected whatsoevr Divines have scatteringly sayd of this subject Thus like Proteus sometimes he lookes like a Lion and sometimes like a Buck He is a shrill Trumpeter of his own vertues every where but chiefly in this place where he subjects himselfe to all learned men when as indeed he exalts himselfe above them all So that he slights almost every man in comparison of himselfe how ever I will not envie this Locust the honour which he affecteth to wit that hee hath skipped over many mens Gardens and gnawed their Flowers this I 'le say freely that he hath taken more pains to turn over negligently humane writings then diligently the holy Scriptures as I wil hereafter make it appeare I confesse indeed that he like a Hog or like Aesops Cock hath laboriously turned over the Dung-hills of Popes School-men Jesuites Apostates and Sophisters perhaps that he might find out the Jewell of Truth which if he thought in-glorious to find in the neighbouring and pure Medowes of holy Scriptures as being lesse spirituall which I suspect hee deserveth to be defiled with their stench and filth and to be laughed at by all learned and godly men It is enough for me that I have made Apolonius his dissembled modesty and shamefastnesse appear but withall his Dogs face and impudency towards all The mans mad pride might be tolerated if he could any where else shew us his skill in Grammer or Logick but he who hath either a mind or leasure which I confesse are wanting to me to turn over all his patched Peeces shall find that he harps an hundred times on one string like a ridiculous Fidler so that one would nauseat to heare him He is so little versed in Latin phrases that he deserves to be whipt by Priscian for his many solicismes for he useth frequently the word coerciva for coercitiva A great deale he hath of such barbarous stuffe which the English cannot bear c. Now for his Logick although with a wide mouth he promise great matters yet he playes but a Canvasse Merchant imitating every where that Parasite in Plautus I sell ridiculous sayings goe too come and cheapen cavils flatteries and phantasticall perjuries I purpose not to run through all his labyrinths he cannot follow the guide of his own thread I will briefly contract his foolish circumlocutions thus The Church of Christ is holy and spirituall Therefore all her affaires and chiefly her government is holy and spirituall From hence he gathers this consequence Ergo the government businesse of the Church which he calls Church-dressing belongs onely to the Saints or spirituall men that is Ministers because they by speciall priviledge of their vocation are sanctified and consecrated From hence also he drawes out another confectary thus Ergo These Church-affaires belong not to Godly civill Magistrates because they were not sanctified to this work but are altogether unfit as being but mean members of the Church worldly whose power is dispoticall or Lordly Architectonicall and corporall earthly not heavenly which can produce no spirituall effect or touch the soul These are the Coleworts which he so often in his madnesse sets down to us I will handle each of them in order But first let the Reader be fore-warned that this whole Apolonian Fable for Church-government which he begins is so like the Popish Scheme that almost they differ in nothing save oneâ—y that with the Pope this is an old Comedy and a thing in possession but among the Apolonian Walachrans there are new Actors and a thing onely in expectation Surely such is the affinity every where of their principles assertions and argumentations that whosoever will but compare the Fictions of old Papists with these new ones will easily finde that the same Romish Church was mother to them both I confesse Apolonius is not so unskilfull of cheating or juggling but for fashions sake he hisses at Popery and by this trick he cleares himselfe from Arminianisme but brands our famous Vedelius with it This is the old trick of Heretickes and of all Novalists and as it were whorish paintings wherewith they paint their deformed scabs There is nothing wherein the Papists have more deluded the world then under the name of Church-holinesse and spirituality by which superstitious pretences the Pope hath gotten to himself the government of the whole world which web this our Apolonius hath begun again and hath made up the whole wooffe of the same threads so that almost in every page he casts abroad the lofty words of Church-holinesse and modern-spirituality Ampullas Therefore I hope my pains will not be lost if briefly I delineate the acceptions of these words lest the yoyson which lurketh under these guilded Mushromes Beletis may strangle the unwary CHAP. II. Of the divers acceptions of the CHURCH THe word Church in Scripture sometime signifieth every Congregation or Assembly of men gathered together whatsoever be the manner or end of their meeting So that seditious concourse of men at Ephesus against Paul is by Luke called the Church Ecceesia Acts 29.38 38. twice in that place is this word used for that tumultuous Assembly of seditious men But more specially it notes the Assemblies of men gathered together for the publick worship of God whether this Assembly be great or small So Paul honours private meetings at home by the name of Ecclesia or Church as those private meetings in the houses of Stephana and others for private devotion Now the forme of these Churches doth not properly consist in the mysticall and internall union with Christ but onely in the externall union which these men have among themselves when they meet to worship Christ and to make profession of their faith the chiefe heads of which consist in the preaching reading expounding or any ways meditating in the word of God in administring the SacrameÌ„ts upon occasion lastly in exercising the workes of charity among themselves as Christs Disciples did living according to
Christ spiritual holy whom Christ bought with his own blood Also when he speaks of the outward Ministery of his Church he saith That she being the Spouse and body of Christ hath certain priviledges sacred rights And sometimes he is so lavish in extolling the outward affaires of the visible Church that he affirmeth Christ to have shed his blood for those priviledges and rights just like a Jugler he goeth about to perswade the Magistrate that when he offers to meddle with the businesse of this Apolonian and visible Church without her order that he commits sacriledge against the true and invisible Church which is the Body and Spouse of Christ So that with no lesse immodesty doth hee keep them off from all outward Church-businesse then if they were Bawds or Pandors offering to deflower Christs holy Spouse if they goe beyond the bounds prescribed by him So that not only doth he contradict himselfe but by a Popish trick endeavoureth to set forth his Ecclesiastick jurisdiction perswading men that his Church which is indeed vislble is to bee accounted for the Spouse of Christ and therefore the Ministery of this Spouse to belong onely to him and his Clergy as if they were the brides Spirituall Paranymphs The other errour of the ancient Papists is that the honour and holinesse of the visible Church which is so largely extended is contracted by them to government and Governours of the Church for those they call properly the representative Church to wit their Bishops and Clergie So that if you ask them who are Church-men And which is properly the Catholick Church Where this spirituall dignity shineth They will not understand the whole body of the Church and all that are called holy 1 Cor. 1.1 o. who adore the name of Christ as the Apostles speak For from this honour they debarre all Christians as Secular and Lay-men onely for their Clergy as if they were consecrated by the Character of holy vocation they reserve the honour of Ecclesiasticall spirituality he then that will seek for the Catholick Church among Papists shall find her no where but in the Clergy that is in their Priests Bishops Archbishops Cardinals and lastly in the Pope to whose government and command if any refuse to be subject though he be never so strict an observer of Christs commands yet shall not be reputed a member of Christs Church For Bellarmine in the place above cited referres the Church government under Pastors and the Pope to the essence or formality of the Church Our Walachran Stilt-walker with his fellowes are not much unlike the Jefuites he is stâ—â—erying out that he strives for the priviledges and holy rights of Christs Spouse the Church the form of which hee placeth in outward profession But because hee perceived this dignity to bee common to the whole body of the Church of which the godly Magistrate is a part lest the mysticall priviledge of Church-holinesse be communicated to worldly carnall and secular Magistrates whose charge is of earthly not of heavenly things he doth accuratly distinguish after the Popish manner between the Church Represented which he makes the body of the Church abstracted from the Governours thereof and Representative which hee makes the Governours separate from the other members of the Church For whilst he gives to each of them incommunicable properties he doth fully distinguish them For these because of their ministration and dignity of ruling he makes the Eyes Eares Hanas and if he durst with Papists he would call them Heads Princes and Kings of the Church whose office is to goe before to oversee to rule with command domineeringly to compell and with authority to punish and no wayes to be subject to be ruled to beled yea not to be subordinate to civill Magistrates in Church matters but immediatly to depend on Christ and to be inseparably subiect to him As for the body of the Church Represented like sheep and subjects even Magistrates themselves as being the basest members which he is still upbraiding them with must modestly submit themselves be content to be ruled and taught and to acknowledge the spirituall power of the Church to which they and theirs must be subject So that in truth the Ministers are the Heads and Monarchs in Church-affaires as for Magistrates and all other Church-members they are onely the taile and meer vassals Every man may see how much different this is from the government of the Apostolical Church if they will but attentively read the Acts of the Apostles For if ever the Church-government were glorious holy it was under the Apostles for they were then the most holy Governours who knew very well the rights and priviledges of their government but yet they so ruled the Church that the whole Assembly was of one heart and one soule Acts 4.32 And they were so farre from contending about the priviledge of jurisdiction or from debarring the body of the Church from medling with Ministerial businesses that they permitted every man to exercise them if so be he were fitted without the solemnity of outward calling and gave way to the whole Body of the Church that is to all Christians to debate about and determine the most sacred affaires of the Church Nor was it held absurd though this Night-bird think it so now by these great lights of the Church for the same to call and to be called to send and to be sent to teach and to be taught to be above and to be under to rule and to be ruled to help and to be helped So that this Stilt-walker hath not borrowed from the Apostles that exact right of Church-government and the prerogative of power in the Church Representing upon the Church Represented that is upon the body and members of the Church but from the Pope the Roman Antichrist For he by a fatall Energie and efficacie of deceiving did first season Christians with an immoderate superstition of the visible Church and outward worship so that they attributed more to her then was fit the care of which afterward he transferred upon the Clergy alone as being consecrated for this work and withall deduced all that reverence to Church-men and the governours thereof as though they alone had right in Church-affaires from which other Christians as being Lay-men were debarred but afterward by degrees he transferred to himselfe the whole dignity of the Clergie and so at length became the Epitome of all Ecclesiastick dignity and sanctity so that now for many yeares hee is reputed and called the head of the Church yea the very Church representative by which he plainly shewes himselfe to be Antichrist That Roman Basilisk did not suddenly but by degrees peep out of small mysteries on whose egges because of late this Treverian doth sit if pious Princes doe not in time fore-see the cunning there will in stead of one arise many Antichrists For if the sanctity of the Catholick Church be in the visible Church if the sanctity of the visible
Office of sacrificing was not more But he is much deceived For under the Levits the right of circumcising was in common and not proper to the Levites they killed and ate the Passeover when no Levit was present Iohn 4.1.2 1 Cor. 3. Acts 6. In the New Testament Christs Disciples are said to baptize without any difference Paul in expresse and plain tearmes sayth that he was not sent to baptize and rejoyced that hee had not baptized many of them The Apostles laying aside the Deacons Office did claime to themselves the Function of praying and preaching but never a word of Baptisme or administration of the Supper Neither hath this any shew of truth which commonly they object that Christ Matth. 28.19 did joyne preaching and Baptisme by an indissoluble knot For I ask To what preaching did Christ tye Baptisme Whether to the Apostolicall alone which hee there solemnly instituted or simply to publick preaching If to the former then our modern Preachers are too blame in that they preach not Apostolically and yet challenge the speciall right of baptizing out of this place but if to this they offend in taking away the right of preaching from Proponents and publick Preachers And whreas wee have proved that God hath debarred no man from publick preaching if he be gifted it followeth that the right of baptizing doth not belong to Church-Preachers alone Iure Divine So that hence it is plain that our modern Divines doe out of this place argue no otherwise then if heretofore the Princes of the Jewes had sayd that to them alone the right of circumcising was given by God because it was solemnly sayd to Prince Ioshua by God Jos 6.2 Make to thy selfe knives of stone and circumcise the Children of Israel c. The same reason is of the Supper I confesse Christ instituted and celebratad the first Supper but it is no where sayd that this was made a perpetuall Law that no man might doe so but he who is specially sanctified yea the contrary appeares rather in celebration of the Supper which was then usuall in Corinth when as yet corruptions had not crept in among them For as in divers places they met together to worship so there they celebaated the Supper and Love-feasts so that the richer sort among them brought from home their meat and drink by which first the rich and poore feasted together in common then breaking the bread and distributing it with the wine among themselves they did solemnly declare the Lords death which simple way of celebrating the Supper without ceremony so long as it wanted scandall was never reproved by the Apostles nor after but for scandals and abuses Whence I collect that then ceremoniall sanctity was not knowne among them for want of which they suppose the Sacrament to bee prophaned consisting in this that none but the Bishop alone who labours in the Word must consecrate the Bread break and distribute it for it is not likely that the Bishop was present in all these meetings for if he had been present the Corinthians had not beene so exorbitant as to prophane the use of the Supper with drunkennesse and other sinnes or if such disorder had happened upon the connivence of their Rulers doubtlesse the Apostle had severely reproved such Bishops as the authors and fautors of all that mischiefe But whereas there is no foot-step of any such matter it is likely that even under the Apostles the Rulers were not alwayes present in their Churches nor alwayes president at the administration of the Supper And therefore our modern sacramentall sanctity of speciall right was not known to them Hence I say that custome hath conferred many things upon the Church-Rulers which have been common among Christians for order sake and decency Upon this grew the pride of the Rulers that they challenged that to themselves of right which they enjoyed upon meere courtesie whence at last sprung up that violence and superstition which begot Antichrist This may bee seen in the Pope who though he was so bountifull of Baptisme that hee granted it to Midwives yet of the Supper he made an Idoll and a Sacrifice by whose mysticall Spirituality he so befooles the world that upon the priviledge of bestowing this which hee claimes solely to himselfe hath subjected to him all the Princes of the earth too superstitiously fearfull From his institution ariseth whatsoever the Moderne new Papists tumultuously struggle for about the right of administring the Sacraments that they perswade ignorant men that they are shut out of heaven and out of the Church if they bee debarred from the use of them The right of conferring which because with tooth and naile they maintaine belongs to them alone that by this pretence they might dominere over the soules and consciences of all men every one nill he will he being desirous to save his soule is forced at last to fawn upon Church-men as the guardians of sacred things and the arbitrators of the eternall salvation of soules This is not much unlike the insolency of a bold and deceitfull Butler who will threaten the Cash-keeper yea the Master of the House himselfe that he shall have no victuals or drinke except hee will give him leave to put his hand in the Money-bagge as often as he pleaseth That the great Romish Antichrist by such trickes hath attained to his tyranny experience doth shew That our Stilt-walker is his very Ape I have already declared and shall more fully make it appeare in what followeth Censura disciplina Ecclesiastica The right of preaching praying publickly and administring the Sacraments is not so sacred to Apolonius as the priviledge of censuring and the right of Ecclesiastick Discipline of which he bragges every where and chiefly Part 2. page 1 2 3 c. For this he sayth is the spirituall meanes of Reformation and jurisdiction of the outward Ecclesiastick Court the noblest act of which is Excommunication He calls that a free power which is subject to no mans pleasure a Regall power a spirituall compelling power a spirituall Rod and Sword to which all Magistrates are bound to submit themselves what is theirs So that none is better seen in the Records of the Popes Hierarchy then this Treverian He deserves a Calfe of the Pope but being not yet cleane from Grammaticall filth hath rashly broke in upon the subtilties of Scotus or Dionysius for he distinguisheth out of Cluto Bellarmine Cicestriensis and other Patriarchs of his Divinity Church-discipline into the lesser censure which he calls that of the Publican of the inward Court of the preaching Keyes of loosing and binding but of juridiciall and of Ecclesiastick Discipline The Jesuits would be glad to see Apolonius well knockt about the head with his monstrous distinctions hee is so fine and well versed in these that no Trichotomist can bee more acute Although I am content in this Art to yeeld to the Stilt-walker yet it will bee no hard matter this way to make out
bee made by spirituall jurisdiction So that necessarily some mystery of spirituality must lye hid in Church-men that the same Lawes of the same things whether these things bee necessary or indifferent may become spirituall if they be given from spiritual that is Church-men but profaine if given by Godly Magistrates This the Stilt-walker did not learne from Calvin but of the Jesuires who are wont to begge much of the spirituall sanctity of their Churches So that Calvin eloquently taxeth them for this whose words I here subjoyne By this pretence false Bishops doe burthen consciences with new Lawes that they are spirituall Legislators appointed by God lib. 4. inst q. 10. s 6. since the government of the Church is committed to them Hence Apolonius may see his disease much like the Popish Scab It is well knowne for what end the Pope doth strive so much for this spirituality in making Lawes For hee would not seeme to be the man he is to wit Antichrist and the destroyer of his Masters Lawes But by pretending spirituality hee challengeth to himselfe power to declare what is properly agreeing to Christs Lawes what not But in saying this doth not belong to Lay-men how can hee prove it when Christ saith Drinke ye all of this Hee saith Drink not all of this CHRIST saith to the People search the Scripture Hee saith search them not under paine of death Again Marriage is honourable among all men the Pope saith it is dishonourable and more unlawfull among Clergie-men then Fornication Many such Lawes hath the Pope given us out of the Holy Scripture But by the helpe of his interpreting Spirituality The Stilt-walker hath publikely manifested that he understands also that Maxime thus That the actions of Divine Worship are to bee taken onely out of Gods Law to wit According to the POPES Dialect that Apolonius and such Spirituall men as he onely are to explaine what is properly to be taken out of Gods Law But civill Magistrates must have no hand in this This is the new mysterie of iniquity which these walachrian Jouglers are breeding that by the priviledge of their powerfull Preaching to them onely must belong this spirituall legislative power of preclaiming Lawes and Statutes every day not against or besides Scripture For this were a disgrace to these new Papists but according to Scripture yet conditionally that under pain of sacriledge no Lay-men presume to enquire into those holy Church-lawes at least not to ordaine or being ordained to abbrogate them of themselves For it is not the part of a good sonne thus to enquire into his Fathers actions but to obey the Lawes however prescribed as being spirituall and given by spirituall men If once godly Magistrates suffer themselves to be blinded with this efficacie of errour in a short time as under the Pope by pretending holy Scripture all kinds of falshoods will bee obtruded upon them that if the Stilt-walker doth not act his Comedy in Walachria as Becholitus did at Monaster yet at least in out confederate Provinces hee must have two separated formes of government whereof the one must be independent from the other yea repugnant in contrary lawes That these things are intended by our new Papists under their spirituall liberty of the legislative power is most apparent as I have shewed already Secondly it is not enough to adhere to the Scripture in ordaining new ceremonies of divine worship but the Church must now take heed that she be not too liberall in inventing of such For as man naturally grows proud by greatness of spirit so of mean dejected spirits ariseth superstition then wil-worship and if we be not wary at last idolatry For seldome here is there a mean kept but men goe from one degree to another which Paul sheweth in the false Apostles who going about to betray the Colossians liberty they first enjoyned them not to eat then higher tast not lastly touch not For it is more strictnesse to abstain from touching then from tasting and again from tasting then from eating so we see in Popery that of small beginnings and those not evill have arisen ceremonies which still increasing are become a yoke more heavie then that of the Jews If the Walachrian Classis did not earnestly desire this they would not be so hot in urging a sacred and spirituall liberty to prescribe lawes to the Church The third thing that I would have to be observed is that lawes be not too rigorous for they are only of things indifferent which properly concern not religion but order only changeable circumstances which to urge with such imperiousnesse is not the part of a Father but of a tyrant An example of greater moderation cannot bee had then that which is extant in the Apostolicall Church For when they were all assembled at Jerusalem to deliberate about the peace and lawes of the Church although they had full power Acts 15. yet they used so little rigour and authority that they determined or ordained nothing but by the consent and decree of the whole body of the Church And they used such moderation in giving Lawes to the Syrian Churches that they did as it were by an intreating way recommend them and left in a manner freedome to every Church to observe and to abrogate them when they became needlesse as I will shew in that which followes Hee that seeth Paul ordaining rites and ceremonies will easily observe that he was carefull of nothing more then that the consciences of Christians might not be oppressed with the yoak of Lawes For thus he sayth This I say not the Lord of this I have no precept This I say to you not by way of command but of counsell judge you if it be decent So at last he concludes that nothing was more averse from his custome or the custome of Apostolicall Churches then to strive eagerly or too imperiously in commanding rites or ceremonies as even then presaging the domintering pride of Church-men which hee would shake off and teach Christians moderation in the observation of things indifferent so that it is to be admired how mens perverse heat of ruling cannot be curbed by his example and admonitions so as not onely mean men but some of great worth have been carried headlong with too much heat A notable example of this we may see in Hooper Bishop of Glocester recorded by Peter Martyr He was so much moved at the wearing of a Surplusse Bishops Cap and other ceremonies which were the Reliques of Popery then in England that he threatned to forsake his Bishoprick whose preposterous fervency learned Martyr appeased in a most wise Tract Worthy Calvin himself when he was first called to Geneva did contend so eagerly with his Magistrates about the circumstance of unlevened bread in the Lords Supper to shew his aversnesse frō Judaisme that rather then he would yeeld suffered himself and his Colleagues to be banished from thence but of this he repented afterward which he did shew when hee
conscience sake and hee warnes us to hearken and obey the Governours of the Church Hence they collect if the Magistrates lawes can bind the conscience whereby God will have us obey them then the Church laws also must bind Christian consciences for them also we are enjoyned to obey If I were to cut this knot I would say that there is great oddes between these two commands for the holy Ghost in plain tearmes commands every soule to obey the civill Magistrate for conscience sake As for Church-Rulers he commands honour and obedience to bee given to them but he doth not enjoyne every soule to this nor for conscience sake For those restrictions the maintainers of Papâ—â—â— Hierarchy doe attex or knit by their consequentiary threeds but to such consequentiary Divines it falls out as it doth to unskilfull accountants who reckoning with counters doe unskilfully transferre from one place to another the counter Whence proceeds so great a change in the summe that they are quite mistaken in the reckoning But my prime answer shall he this There is great difference between the obedience due to civill Magistrates and to Church-governours For God hath appoynted the former to be his Embassadours and Vicars upon earth and Gods in his name under which Tittle hee giveâ— them this power that not onely every soule but also for conscience is bound to obey them that is absolutely not onely as they command justly and lawfully but as they command Therefore he hath armed them with the sword that they may force men For if the civill Magistrate command things either just or Indifferent the subject is bound to obey for conscience If hee commands what is unjust the subiect is not bound to performe but to submit either by suffering the punishment or by flight but the obedience due to Church-Rulers is farre other for they are not to bee obeyed absolutely because they command but conditionally if they command lawfully For these Spirituall Rulers must be tried if they are of God or not For if they enter not in at the doore the straight way but unlawfully by a back-doore become Shepheards Captaines and Rulers they are not to be obeyed but reiected as hirelings and wolves Again if they enter in lawfully so that they sit with the Scribes in Moses his Chaire and yet wil mingle the leven of their Traditions they are to be avoyded as blind guides yea to be cast out as unsavoury salt and to be trod under foot Christ himselfe commanding as I will hereafter shew more fully so that here now we may see another Legislative Divinity quite different from that of the old and new Papists for the Pope hath long since perswaded Christians that every soule must be subject to him even of Princes as to the universal Steward of the Church and that for conscience sake they are bound to obey his Edicts absolutely for which end hee hath armed himselfe also with the temporal sword for he carries two that he may shew himselfe to be the transcendent sword-bearing power of Paul by which right he claimes to himselfe such absolute power in the Church that though sometimes he creeps in like a Fox and reignes as a Lion yet he will bee absolutely obeyed till he die like a Dogge The same is the ground of the Walachrian Jurisdiction For the Stilt-walker doth not on this lay the foundation of speciall and divine right of law-giving that hee is a lawfull Pastor and commands things lawful for so he should be subiect to every mans examination but upon this priviledge that hee is the Captain Leader Shepheard and Embassadour of Christ in which Authoritative and Regall power he so reioyceth that he openly confesseth the Magistrates themselves to bee subiect to his lawes and that it is not in their power to make Church-lawes so that hee doubts not to accuse them of tyranny if they presume of themselves to command Church-men or to question or abrogate Church-ordinances so that the Walachrian Papists chiefe drift is under pretext of legislative power to dominiere over Magistrates and to prescribe lawes not onely in Church but in civill affaires also as shall seeme best to the Walachrian supercilious spiritualities Many examples of this matter doth the Stilt-walker shew at Middleburgh whereof some I have mentioned already I will adde one more of which hee vapours much elsewhere in his patcht book Heretofore the Magistrates of Middleburgh as they say ordered that in the Church Organs should be used for regulating the tunes in singing of Psalmes This gave occasion to the Walachrian to â—reprove the Magistrate and as they say hee did shamefully in his Pulpit inveigh against this order shewing the indignity and erroneousnesse thereof to the people not without scoffs And because he was not ashamed to set down in this book the summe of his reasons which he impudently used against his own Magistrates it shall not be amisse by the way to refell them First he sayth very imperiously that this order is very repugnant to Divine Right and the Churches practice His prime argument is That Organs were used in the Iewish Temple whence he concludes that hee digges up againe Indaisme who brings Organs into Christian Churches How frivolous this reason is any indifferently learned may see For I ask if every thing used in the Jewish Temple be unlawfull in Christian worship I suppose he will not say so if he be wise For either there must be no Christianity or God must create new Elements for in the Jewish worship were not onely Organs Cymbals and Tymbrels but Gold also Silver Garments Silk Wooll Water Bread Wine and many other things He ought then to have declared more particularly what was precisely ceremoniall and not to be used when we see that every thing is not to be reiected He instanceth that Christians should at least omit these things which served for the worship of the Jewish Temple For because God destroyed that Temple he gathers by an unanswerable Argument as he calls it that what was used in the worship of that Temple was abolished and should be removed from Christian worship But here againe he feeds his Reader with toyes for if we must use nothing in Christian worship which was ordained for the Jewish worship why doth he use Churches In the worship of the Temple there were not onely Organs but the Book of the Law also and Water Bread Wine a Table an Ark Seats Pulpits Stones Linnen c. Why doth he not also desire the removal of these things The very singing of Psalmes is borrowed from the Jewish worship Epist ad Hooper sayth Martyr Why is not this also reiected by the Law-giver Apolonius He instanceth That Pipes and Organs are dead things and wind Instruments and as it were Rattles fit for such children and stiffe-necked people as the Iewes but these become not Christians I answer the Stilt-walker hath so little breath or spirit in his Assertions that he produceth nothing that hurts these pipes
are subject to the Consistorial and these to the Classick Prophets the Classick to the Synodal in infinitum and so a greater Prophet must command the lesser subject to him These are the Enthymems of old Papists with which the Stilt-walker doth exactly correspond for polishing the right of his Dependency I answer that he makes a Mountain of a Mole-hill who wil wrest all this out of Pauls words for this is not his meaning that the fewer Prophets should alway subscribe to the vote of the greater number this were a rotten paradox which brought in Antichrist because we find many times that the opinion of one lay-man hath been sounder then of many Clergy-men Neither wil this follow out of Pauls words that the Prophets of lesser authority should be alwayes subject and obedient to those of greater authority This were true indeed if there were present one that were divinely inspired he truly were to be preferred before a thousand others and all others not divinely inspired were to submit to him But whereas divine inspiration is ceased no such superiority or preheminence must be placed in any one to which absolutely other Prophets must be subject For howsoever the Stilt-walker prates with the Papists of the abundant assistance of the spirit which lay-men ought to hope are in their Leaders and Pastors when they meet together in the Consistory Classis or Synod that so hee may procure to himselfe blind obedience yet this is certain that there is no such promise extant which shall continue for ever And all ages teach us that oftentimes dangerous aad most hurtful poyson hath proceeded from them that excell in number and authority as may be seen in the rising and progresse of Antichristianisme So that doubtlesse there is another meaning of Pauls words then this Popish one For he speakes of the government of the Church of his time In 1 Cor. 14 32 c. which was farre different from that which is now as Aretius notes At this day the Minister alone doth all and takes upon him whatsoever is judiciall that hee alone may preach with authority as for other Church Prophets they like women must hold their peace in the congregation neither doe they doubt but he shall be severely punished in Walachria who though a Prophet should take upon him either privatly or publickly to reprove Apelonius for his errours and lies though he deserve it if he were not curbed by the Magistrate So that the whole marrow of modern Dependency chiefly of the Walachrian obttude upon Christians every one of which is now a Prophet what they please and if perhaps hee shall be found in an errour then to betake himself to the Consistorials such Prophets as himself then to the Classiairies as we see in this work at last to Synods of all which if the greater part should be mad with the Stilt-walker all other Prophets must be forced whether it be right or wrong to submit to these mad men It was farre otherwise among the Apostles as Paul intimates in this place every one performed his own part some did speake with tongues others did interpret others did rule the Church as Governours and Captaines others gave almes Rom. 12. 1. Cor. 12. not onely of the Church goods but of their own also some did give comfort others healed the sick others did prophesie neither was this done sparingly or by a few so that not one did take upon him the Office of preaching by authority as the Walachrian would have it but many had the gift of prophesie for God then did so abundantly powre out his Spirit that oftentimes in the congregation they might see one suddenly inspired by God and furnished with the gift of prophesie who before sate among the common sort Yet because Paul was furnished with all spiritual gifts excelling all others in Apostolical dignity lest the Church should imploy too many Prophets without order he prescribes these lawes that by turn every one should utter his prophesies and revelations whilst others hold their peace And left the people should be wearied with too long exercise that they should not prophesie above three at a time lastly that they doe not give themselves to strife and quarrelling For they prophesied by the inspiration of the holy Ghost alone they should never utter contrariety though they spake divers things and in a different way and degree of revelation as might be seen in the Prophets of old an example of this is recorded by Josephus in two famous Prophets Ezekiel and Ieremiah this prophesied at Ierusalem under Zedekiah that King Zedekiah should be carried captive into Babylon the other being captive in Babylon foretold that Ierusalem should be taken and that Zedekiah should not see the King of Babylon These two prophesies did seem to be contradictory but yet by experience both were found true for Zedekiah came captive to Babylm as Ieremie prophesied and yet did not see it as Ezekiel-foretold because the King of Babel had put out his eyes before he was carried away So it fell out among the Apostles that though they preacheddivers things and in a divers way yet they all uttered the same thing Thus then it was alwayes true what the Apostle here saith The spirit of the Prophets is subject to the Prophets so long as they met together being inspired by the holy Ghost For it is impossible that they should not agree among themselves but as soon as the false Apostles did mingle themselves with those who were divinely inspired and when with them began to quarrel Alexander the Copper-Smith Hymeneus Diotrephes speaking evil words then it was no wonder if dissentions did arise among them and that the spirit of the true Prophets did never submit themselves to false Prophets If these things fall out then when men divinely inspired were present how much more intollerable is it that some Walachrian babling fellows should at this day meet together and think that by right of dependency the spirits of all men must be subject to them There be some that expound Pauls words thus The spirit of the Prophets is subject to the Prophets that is to the writings of the Prophets or the Scripture so that the meaning is all the spirits and sayings of the Prophets are to be examined according to the Scripture as the analogy of faith which interpretation is true indeed but makes nothing for the Walachrian independency which goeth about to set up Popish Hierarchy to wiâ— that whatsoever the Treverian Rat dreams the Consistorial Rattle-mouse must approve and what is liking to them must bee received by the Classick Owle by whose consent it will finely fall out that the spirit of the Prophets bee subject to those Prophets that is the Apolonian Prophets must meet in Consistories Classes and Synods as often as they please that there they may perhaps compound old quarrels and beget new ones or at least spend victuals For the perswading of the holinesse of dependency they ascribe much
to the institution of the Jewes whom they say had lesser assemblies in each citie all which depended from the general assembly at Ierusalem I confesse the old Papists have borrowed this as many things else from the Jewish Common-wealth that the holy Clergy might have among themselves a dependency and subordination so that at last all depend from the Pope as from a rotten threed But because that government was tied to the ceremoniall sanctity of Ierusalem the holy Citie and Temple which long since is destroyed I wonder the Stile-walker doth not call to mind how disgracefull a thing it is to dig up a-again Indaisme For by this irrefragable argument he did upbraid his own Magistrates with Judalsme and the rattles of carnall Jewes because they onely made use of Organs used among the Jewes to rectifie the tunes in Psalmes whereas he borrowes not onely from the Jewes but from the Papists also the whole mystery of dependency and government as a thing most sacred although this also was in the Jewish dependency as I will shew elsewhere that Magistrates were present by divine right in all Judicatures and thus hath he overthrown himselfe But the main ground of dependency is taken from the custome of the Apostles they had often Church-meetings and if Magistrates will beleeve it they had a Councell at Ierusalem which therefore by the old and new Papists is called the first Councell of Ierusalem This example is of such moment with Apolonius that he acounts him sacrilegious that will dare to hisse against it whence he concludes that it is of divine sacred and Apostolicall right for Church-men to meet in Consistories Classes and Synods and therefore that it is Simoniacal wicked and tyranâ—ical for Magistrates to deny this now to the Church-Walachrian-Papists I answer the examples of Christ and his Apostles as I have often sayd do not alwayes make a perpetual law except a command be joyned or some circumstance evince it For they did many things upon occasion which we neither can nor ought now to imitate For example rich men brought their goods and laid them down at the Apostles feet which goods the Apostles distributed of which care afterwards the Apostles freed themselves Paul went up to Jerusalem to see and to salute Peter Phil. 4.15 in imitation of which Bishops and Kings goe up to Rome to kisse the Popes feet Paul so great an Apostle was maintained by the gifts of the Philippians The same Paul at Corinth with Aquila and Priseilla returned to his Handicraft yet preaching that he might have regard to his honour and maintenance But it is strange to see how at this day the Apolâ—nian Zâ—lets doe abhorre this examâ—â—e that divers times smatterers in learning have crept from their worldly Mechanick trades into the holy Ecclesiastick spirituall Pulpit but I can find none now who will return to their Handicrafts again that he may ease the Churches neither doe I much urge this for Apolonius wil say There is no need now However the Magistrate with him is worldly and carnall by reason of which he is unable to touch spirituall Church-affaires for they are of a heavenly extraction and as it were Aristotles quintessence yet he doth well in heaping stipends upon Church-men yet the Stilt-walker with his fellowes plainly threaten that unlesse they will keep off their sacrilegious lands from their spiritualities that they will one time or other strip the Magistrate of their bountifull power nor is it hard for them to draw this right also out of their divinity if Magistrates will beleeve their devices and trickes For as hitherto the Walachrian divinity hath ratified that Magistrates have no right to be present or president in their Consistories Classes or Synods by reason of the holy Dependencie or have any power to gather or distribute the almes be cause of the holinesse of Deaconship even so they have no right to meddle with the revenues and stipends of Ministers by that Apostolicall law The mouth of the Oxe that treadeth out the corn must not be muzled And he who serves at the Altar must live by the Altar By which Title the Pope now a long time hath challenged to himselfe this holinesse but it is to be feared that if the Magistrates out of their negligence will yeeld to the new Walachrian Papists and chiefly to the Apolonians this part also of spirituality lest a great earthquake arising out of this exhalation miserably shake and overthrow both the Cities of Zealand and of the united Provinces and also destroy and overwhelm the Magistrate in this ruine But this by the way concerning the Major of the Argument I answer then first it is usuall with the Stilt-walker to blabbe out many things without judgement concerning the Apostolicall custome of teaching censuring and governing which at this day belong no more to the Papall modern Hierarchy then heretofore Hercules his shooes to a child For the custome of the Apostles both in dignity and manner of meeting in the Church is infinitly different from our modern Assemblies Secondly I know the ancients doe much extoll that meeting of Jerusalem therefore they call it a Councell which the new Walachrian Papist borrowes from him and I deny not but those first Church-worthies did excellent things in setling of the Church But I cannot be induced to beleeve that it was a Synod or that it had almost things requisite for a Classis if they be examined according to the pomp of modern dependency and things required for a Synod which will appeare by the circumstances added by Luke 1. Luke sayth nothing of calling this Synod concerning the right of which our Dependants do so much strive the Text intimates that they met onely occasionally some Judaizing brethren came from Ierusalem to Aatioch where they troubled the Church saying that Paul differed in doctrine from the Apostles at Ierusalem That the Church of Antioch might prevent this evill appointed that Paul and Barnabas with a few that might accompany them should go up to Ierusalem neither doe I find any where that an order was sent to those of Ierusalem that on such a day in such a place they should prepare themselves for a Synod which necessarily must have been done at this day if a day had been appoynted for this Synod would Paul and Apollo's going thither have travelled over Phaenicia and Samaria as Luke records which was in a manner to goe out of the way Their comming also is so described that it was acceptable to the Church of Iernsalem but yet unlooked for as may be conjectured Besides Luke records no where that the Legates of divers Churches and Synods came to this meeting which must have been had this been a Synod I confesse the Stilt-walker would fain perswade this to the English that the Deputies of divers Churches did meet in this Synod But in this hee shewes his falshood and how he participates of that lying spirit by which God would have Kings to be deceived
so require But I would not have men think with these new Papists that there is such necessity in this worke as if Gods worship could not subsist without it or that there is such an inward sanctity in it that pious Magistrates must not meddle therewith It is commonly objected that civill Magistrates could not be present at Ecclesiastick meetings because in the Apostles times there were none such among Christians but besides that this is doubtfull this is at least certaine that the Apostles did so govern the Church that they admitted the whole body in managing Church-affaires which because it consisted of many Lay-men it is apparent they were not so precise as to think any man unworthy because of his secular calling or unfit to manage all Church-businesse as I will hereafter shew more at large But let pious Magistrates know that of old under Christ and his Apostles the coactive and principall power of the Church resided miraculously in those governours and because this miraculous power is now ceased in the Church-rulers and resideth ordinarily in pious Princes that it is their part to be chiefe and to be Presidents in all Church-Assemblies not as if they were to doe what they please against Law which is the direct practice of the old Papists and indirectly intended by the new under the vizard of Ecclesiastick Jurisdiction But that being furnished with the gifts of piety and prudence they may be at this day the Churches Eyes Eares and Hands and may every way benefit her chiefly in such places where the Apolonians that can turn themselves into all shapes hunt after command and worldly honour and by their seditious pens and tongues teach Christians to be sawcy and rebellious to pious Secular governours whom if they keep under according to their just and divine authority they will case Christians of many inconveniences and shall exceedingly benefit them The Scripture speakes of many other things which belong to the Ministery which are To assist the poore with their prayers and comforts to help poore widowes with their counsell and with such things as they want to visit the sick and to cure them if they can These works God exceedingly commends but because they are servile therefore Apolonius leaves them for holy Lay-men whom commonly they call Visiters of the sick he reserves for himselfe whatsoever hath in it superlative spirituality and jurisdiction to which he hath lately transferred the right of collecting and distributing almes to the use of the poore For although hitherto all good men have thought it a benefit that Magistrates have out of their own purses helped the poore members of the Church and taken care for them Yet the Stils-walker by his seraphicall acute wit finding out some inconveniences that may redound to him and his colleagues if this power should be in the Magistrate he sharply contends for this holy priviledge as being a part of Ecclesiastick Jurisdiction and therefore is sayd publickly in writing to have in an imperious way signified to his Magistrates that they have no right to collect and distribute and that it is unlawfull for them hereafter to thrust their prophane Secular sickle into this sacred corn He is sayd also to become so untoward that with his Walachrian Classiaries he hath forbid the Deacons of all the Walachrian Churches that they should upon any order from the Magistrate gather almes for the Irish I confesse that I cannot being so far off fish out every thing exactly yet because the rumor of this Paradox and summe of his reasons are come hither to us such ridiculous delight there is in this inquisition that although I make haste yet I cannot but a little touch upon these trifling conceits which he hath divulged He doth not think almes in it selfe to be properly holy that is the gift exhibited by Christians which in Scripture is called properly spiritual sacrifice For he seeth this to be common to all Lay-men and of the Dative case which case the Pope exceedingly abhors For Bellarmine feignes that he is poore and that he hath nothing but what is given to him by Christians for the use of the poore Whence one sayd of old not unpleasantly that the Pope was a Participle of the Ablative case From whence doubtlesse the Stilt-Walker learned as he hath other things to contend for the spirituality of almes not that he exceeds in giving but onely in receiving and in the right of distributing that which is none of his the quality whereof I wil briefly discusse First in a juggling way he supposeth that the sanctity of Churchaâ—mes doth wonderfully exceed that of Lay-mens so that these are prophane and worldly not appertaining properly to Christs Kingdome but the others are most holy Whence hee concludes that they are to be handled onely by holy men that is Church-men and not Lay-men Now he placeth the ground of sanctity of these Church-almes in this that they are given by the holy or faithfull men of the Church and for the use of holy men in another Church that is of the faithfull so that here ariseth a heavenly sanctity of Church-almes from the terminus à quo to wit the faithfull givers and from the terminus ad quem to wit the faithfull receivers whence necessarily must proceed the sanctity of the terminus per quem to wit that this holy thing must not be medled with but by holy men Now ordinary sanctity wil not suffice for this such as is found in all believers and therefore in pious Magistrates although this be accounted most holy in Scripture yet such is the Stilt-walkers Philosophy that he reckoneth this for none or at least only for a privative sanctity which is unfit to handle those holy almes but he admits here onely Ecclesiastick or positive sanctity of Deacons or comparative of Elders or at last superlative This is the whole Eleemosynary dreame which the Walachrian dreamed in the Vatican or in the Popes Castle of S. Angelo I will not spend much time in dispelling these smoakes yet I will shew the absurdity of this foolery that honest men may laugh at it For I ask if the civill Magistrate doe bestow as much money for the use of the poore as the Church can bestow whether this mony shall be holier if it come out of the Churches treasure then if out of the Magistrates If he denies this then the fiction of Church-monies sanctity will faile If he affirmes it then it will necessarily follow that in the Churches treasure there lurketh some mystery of holines which can make that the same money which is given by Lay men is prophane but by the Church sacred and holy which is a meere Jewish and Popish fiction Again if the sanctity of Church-money ariseth from the terminus à quo that is of the faithfull giver then necessarily it ceaseth if he be not holy who gives it Whence Apolonius and his Deacons must be very carefull that nothing come into their treasure that is not holy
as though God as Creator only were the Author thereof but the Ecclesiastick power to the Kingdome of the Mediator and hath Christ the Mediator for its Author and as he is exalted because it is said Eph. 4. that Christ being exalted gave gifts to the Church some to be Apostles c. but not secular Magistrates I answer that I wonder at the mans drunkennesse who seekes for diversity in things well compared For what matter is it whether God as Creator or as Mediator do appoint or command any thing If this mincing of Divinity into small parcels be admitted innumerable fooleries will arise But I have hitherto answered principally that all secular Magistrates have been instituted in the New Testament by Christ as Mediator and exalted and there are dayly such For I will aske whether he thinks not that Paul by the gifts and command of Christ the Mediator did affirme the secular power which carrieth the sword to be esteemed for Gods Vicegerent Rom. 13. and every soule to be subject to it except he will say that Paul wrote this by the command of God the Creator not the Mediator it followes necessarily that the secular Power and Government in that place is established by Christ the Mediator as Paul his divine Embassadour affirmes So that now no doubt is to be made whether Christ as Mediator and exalted hath ordained the secular Power For it is expresly said by Paul whatsoever power there is it is ordained of God and he that resists it resisteth the Ordinance of God But that the Stilt-walker may not thinke that by God here is meant the Creator let him remember that I shewed before in 1 Cor. 15. that Christ the Mediator after his exaltation hath received the full power of reigning and therefore of ordaining upon earth For as Mediator he hath received of his Father all power deposited by him till the consummation of the world which then he shall give up againe to the Father whence I conclude that now there is no secular Prince who hath not his Authority from Christ the Mediator because he alone in heaven earth and under the earth conquereth reigneth and triumpheth whence the first difference taken from the Author falls The other he placeth in the end for thus he writes As for the ends of these powers God hath placed apart the secular power in order to naturall things Fine par 1 p. 62 61 c. p. 51. p. 58. and Ecclesiastick apart to supernaturall so that both cannot extend themselves to these things alone which are are of another order And because Vedelius said that the Civill Magistrate had for its chiefe end the eternall salvation of the people he answers boldly but we deny that is spoken of the proximate and immediate end which the Magistrate by himselfe in the force and power of his office aimes at or cares for p. 52. and elsewhere more plainely so wee must confesse in Christian Common-wealths that the Civill Power doth not touch nor can by it self or of its owne nature doe any thing towards the attaining of eternall blisse except we will be Pelagians Because this saying is most absurd and monstrous therefore I was willing that the Reader might see it in the Stilt-walkers owne words the impiety and falsity of which I will now briefly touch First observe the madnesse of this brawler in calling it Pelagianism if the Magistrate by the nature of his Civill function should touch or meddle with the affaires of moderne Church Discipline it seemes he is ignorant what was Pelagius his opinion Pelagius thought that a naturall man without grace could attaine to true faith which opinion is as false as if one should say that Lazarus being halfe rotten could rise by himselfe though Christ had not called him Wherefore this opinion hath been justly rejected but what is this to the question now in hand First he shewes his mad malice against Christian Magistrates because he considers them in respect of their office of Magistrateship and as secular men as in the state of nature the property of which is to be blind in their minds perverse in their wills the enemies of God and sons of wrath so the Scripture speakes of a naturall man of whose power Pelagius disputed Is not this to blaspheme potentates and to curse the Rulers of the people To make them in respect of their holy office which God himselfe ordained and appointed men blind in their mind perverse in their will the sons of wrath and of hell Was there ever any Anabaptist that durst so raile against Magistrates as this night-bird doth Another of his fictions is that he equalls the externall works of moderne Church-Discipline to the most holy divine and spirituall worke of true faith For true faith is a worke of that difficulty that none of the holiest Apostles had any power to conferre it much lesse can a naturall man attaine to it for Paul saith of himselfe hee that plants and he that waters is nothing 1 Cor. 3. but it is God that giveth the encrease and elsewhere the circumcision of the heart is not in the letter but in the spirit true circumcision is that whose praise is of God not of men Rom. 2. so that they are mad indeed who think with Pelagius that man by himselfe can acquire true faith or confer it being the worke of God alone Now let the Stilt-walker here see his owne perversnesse who that he may despise the Magistrates compares them to a naturall man and that he may extoll the affaires of his Church-Discipline among ignorant people compares them to the most divine worke of faith from which they are infinitely distant For no man can truly believe but he that is truly spirituall holy and the child of God But the outward Church-Discipline as it is now hath so little excellency in it that Judas himselfe a Devill Nicolas the Deacon false Apostles and innumerable wicked men could performe them with profit and praise For Paul saith that in his time all did not preach Christ sincerely Phil. 5.16 but some for honour some for profit and yet he confesseth that their preaching was fruitfull it is then so farre that the Civill Magistrate in respect of his secular power should be debarred as sacrilegious from the outward Church-Discipline that scarce can there be found any Impostor so wicked any Brawler so perverse any Stage-player so impudent who may not if he will dissemble performe these Church-businesses and sometimes too have with applause performed them We need not go farther then this Walachrian for an example who will not have us doubt but he hath a long time performed these spirirituall workes of Discipline and Doctrine with authority and power and yet we see he is an impudent blasphemer of Magistrates but this by the way I principally answer that he is a manifest corrupter of Scripture and a blasphemous falsifier in saying that secular Magistrates as secular that is in
respect of their secular power are so ordained by God and restrained that they onely can and should meddle with carnall and secular things of this world and by no meanes with spirituall and such as may of themselves procure the peoples eternall salvation which is both false and blasphemous against Magistrates and God himselfe This he learned not of the Apostles but from the Master-builders of Romish Babylon they as I have often said handle the Scripture irreverently taking out of them what they will and adding to them what they list when it is said to Peter when thou art converted confirme thy Brethren they expound this by adding thou Peter alone shouldst confirm all thy Brethren nor thou onely but all the Bishops of Rome also alone who are thy successors shall have the same right to confirme all thy Brethren that is to judge spoile and pervert all Kings and Kingdomes of the world In this phrase spoke the old Romanists which this new Papist hath finely learned of them the Scripture speakes simply that the Magistrate or higher power is ordained by God to defend and maintaine publike peace and tranquillity Rom. 13. It saith also we must obey for conscience sake and that he is the rewarder of them that doe well and that he bears the sword to punish the evill doers not discriminating whether it be secular or Ecclesiastick good or evill which is subject to this power This Walachrian night-bird willing to free himselfe in his Church-businesse from this power he trumpets out with swelled cheeks that God hath appointed Magistrates in his Word to worldly affaires onely and that he containes them as such within the businesse of this life and of temporall tranquillity yea that he hath ordained that they must not meddle with the things of life eternall nor aime at them or properly procure them because it belongs not to them to bind the conscience Is not this to corrupt and wrest the Scripture That we may see what a monstrous paradox this is I will shew the absurdities thereof 1. If God ordained the Civill Magistrate for intent and with this restriction then it followes that all Magistrates doe well in neglecting despising and not procuring what belongs to Worship and Religion for he that so performes his duty as to follow the prescript and order that God hath set downe he performes his duty well but the consequence is blasphemous and absurd Ergo. 2. If the Stilt-walkers opinion be right then Magistrates are worthy of praise and reward when they lay aside the care of Religion and are provident onely in the corporall things of this world and profits of this life such as were the Gentiles and wicked Emperours and Kings who had little or no care of Religion these followed Gods Ordinance exactly but this consequence is impious and blasphemy Ergo. 3. If the Stilt-walker be in the right then Josua Solomon Josias and all good Princes who were carefull to restore Religion did evill and deserved punishment because they went beyond their office and Gods command which was to forbeare medling with Religion and to remaine within the affaires of this life but the consequent is absurd and blasphemy Ergo. 4. If the Stilt-walker be in the right then the order and power of the Magistrate is the most monstrous thing in the world God makes and ordaines all things for himselfe even the wicked for the evill day all are from God by God and to God nor is there any thing which hath God for its author that hath not for its chiefe and proper end Gods glory which is no where more advanced then when true Religion is advanced Whence I gather that the Ordination of Magistrateship is most perverse because God did expresly ordain this that it should not meddle with Religion but containe it selfe within the dunghills of the world whence it will follow that Magistracy is not properly ordained for Gods glory but the consequent is blasphemous Ergo 5. If God hath shut up the Magistrate within this end and prescription then he hath strangely perverted his owne order where so often he hath armed Kings and Princes and hath commanded them that they should meddle with his Worship and Religion for this end he gave the Law to Moses the Book of the Law to Josua and he hath prescribed and commanded many other that leaving their secular affaires they should be chiefly carefull about matters of worship and salvation as we may see in one Solomon all which God hath done against the first institution and ordination of the politick power which inconstancy to attribute to God is blasphemy Wee must then rather ascribe giddinesse to the Stilt-walker who obtrudes so false an Ordinance of God to men concerning the power and office of Magistrates Lastly if it be Gods perpetuall Law that the Magistrate as such must not meddle with Religion by himselfe and properly then it is very absurd that in the Scripture so many contrary commands are found such as Psal 2. and now O Kings kisse the Son c. Esa 40. Kings shall be nursing Fathers c. 1. Tim. 2.2 Paul bids us pray for wicked Kings that under them we may live peaceably with honesty and piety whence it is apparent that God is so farre from debarring Civill Magistrates from the care of Religion and piety that on the contrary he commands and will have it their chiefe businesse to promote Religion and his Worship Hence the Stilt-walker willing to award this blow brings out his satchell of distinctions that with his canvasse smoke he may blind the Readers eyes for first he saith Paul doth not shew that the end of Magistracy is to look to the good of the Church because there hee speakes of wicked Princes who then intended no such thing but rather the contrary I answer men doe not alwayes intend in their offices the end prescribed by God yet on the contrary they often resist and yet neverthelesse it is true that they should follow the end prescribed by God if they would doe well this Paul saith to be tranquillity and piety which those wicked Princes then intended not but they should have intended and Christians ought to hope and pray that they would intend it If the Stilt-walker would understand the matter let him look on himselfe he knowes that he seldome intends the salvation of mens soules in his Ministery but rather maintenance worldly honour and revenge on all them whom he thinks doe not sufficiently regard his sanctity such are chiefly the Magistrates yet I believe hee will have no man doubt but that the end and intent of his Church-Discipline is properly the salvation of soules let him say the same of the Civill power At last he confesseth that Paul here shews the end of the Magistrate prescribed by God to be the promotion of piety but least he should seem to yeeld any thing out of the Scripture to the Magistrate in sacred affaires he interposeth an army of distinctions for
is of another court to wit carnall and altogether absurd and insociable for this is all his care that he may free himselfe from the power of the sword which he doth exceedingly execrate but I have shewed already that there is no such difference or disparitie between the Civill and Ecclesiastick power but rather conjoyned by God and so coupled that the one cannot subsist without the other but yet so as in marriage the Ecclesiastick must be subject to the Civill as the wife to the husband for the Apostle saith that every soule must be subject to the Civill powers and therefore the Church and Christians who are soules and to whom properly the Apostle wrote this command But I finde no where that every soule must be subject to the Church-Rulers for it were absurd and against Gods Ordination even as if the husband should be forced to be subject to his wife this was Antichrists invention as John fore-told who paints him out as a woman and a proud whore clothed in scarlet Apoc. 12.17 c. armed with a cup and inchanting wine with which she hath so bewitched Emperours and Monarchs that she hath subjected them like beasts to her and sits upon them which we truly see in the Pope who is a Church and indeed a woman and whore with her superstitious devises of sanctity hath so bewitched Princes that laying aside their manly and husband-like strength like uxorious men have given to the Pope and the Whore all the strength of their Dominions and government but he like a Hecuba or imperious Woman hath compelled them not onely to kisse her Thumbe but basely her very feet too a most monstrous thing which rose from this that they cast off the care of Religion and of Church busines at home the Magistrates committed them as if they had nothing at all appertained to them to the Churchmen no otherwise then if the husband should commit the whole busines of the Family to his wife only contenting himselfe with feeding of his own belly or as the Historians report like uxorious Ninus who for three dayes onely gave to his wife Semiramis the command and government of his whole Kingdome but what fell out She presently with rewards delights and diverse cunning wayes did so entice the Peeres of the Kingdome that before the three dayes end Ninus was murthered and the whole Empire came to his Wife so it fell out with those uxorious halfe-men in spirituall things as soon as Princes by their sloth neglect Gods worship and religion or being affrighted from them as not belonging to them with childish feares commit them to Ecclesiastick women the purity of Religion doth not continue long and the Peace of the Civill State is also disturbed which is not onely true in the Popes Dominions but also in some neighbouring Kingdomes of late Apollonius his other demonstrative argument followeth the power of the Magistrate saith he is architectonicall with command and coactive power but the Ecclesiastick power is ministeriall without command for it is said Mat. 20. The Kings of the Gentiles beare rule it shall not be so with you ergo these two powers differ altogether nor can they be mixed In this Argument if any where he playeth the Juggler and Witch as Poysoners use to cover their venemous Medicaments or Pills with gold so doth hee use the Scriptures so the Devill used it by depraving it with a purpose to deceive Christ when hee tempted him First he sets downe a true Maxime that the Magistrates power is Architectonicall which Paul confirmes not onely Rom. 13. but hitherto no man hath questioned it except the old Papists and the Walachrians agreeing with them but that this matter may not lurke in obscurity I will in few words declare wherein this Architectonical power consists This power doth not require that he who possesseth it should or can do all things by himselfe that he should be exempted from all lawes subject to no counsell or reason so Bellarmine speakes injuriously of the civill Power calling it despotical or domineering which power should be barbarous and tyrannicall from this kind of reproaches our Stitewalker can scarce refraine himselfe But the Architectonicall power doth not require that none should be absolutely subject to any except to God For so none should have this power properly except he that had all the Monarchs of the world in subjection to him but there was never yet such a Monarch on earth whence Paul did prophecy well of Antichrist 2 Thes 2. that such should his pride be as that he shall exalt himselfe above all that are called Gods or Monarchs This we see in the Pope who saith that he is subject to none except to God alone and that all Monarchs are subject to him For he obeyes none he commands all saith Bellarmine This power indeed were chiefly Architectonicall but it is seldome or never given therefore the Architectonicall or Supreame power commonly described consisteth in this that one hath chiefe power within his owne precincts subject to none other but on the contrary all are subject to him none excepted so that there he alone can prescribe command and compell with power to punish and force if need be Thus Pharoah describes it when under him he bestowes upon Joseph Architectonicall power over all Aegypt Gen. 41.44 I am Pharoah without thee no man shall lift up his hand or foot in the Land of Aegypt he exempted him not from his owne power nor did he free him from the law and justice but except himselfe he subjected all men and all things to him so God describes the supreame regall power that it had right over their sons and daughters their servants and cattell 1 Sam. 8. finally over the goods of their Subjects not that hee could doe all that he pleased for in this he should doe ill and tyrannically but that he had power according to the rules of justice to take notice of all things to order and put them in execution for so the Lawyers say that there is no Empire without Jurisdiction no Jurisdiction without power of examining judging and executing such is the Architectonicall power which if he understood well and if hee wrote seriously not ironically he confesseth doth belong onely to Magistrates as the title of his book the Right of Majesty sheweth but he mocks Magistrates as I will shew by and by The other member of the antecedent is that Church-men want altogether this Architectonicall power and that therefore the whole power Ecclesiastick should hee Ministeriall and without command which Maxime precisely taken is false because I shewed before that Christ and his Apostles when they ruled the Church had an Architectonicall and supreme power which they exercised in the Church sometimes but not with any externall pompe nor alwayes But it is objected Matth. 20. that Christ said the Kings of the Nations beare rule it shall not be so with you for then they disputed about precedency in Christs
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
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
not I will make thee a God to Moses but contrarily I will make Moses a God to thee whence wee see that God from the beginning did not purpose to commit the supream care of the world and of the Church to church-men but to secular Magistrates for hee knew that things would not be well guided by church-men as appears by Aaron who when Moses was absent but 40. dayes was of such a soft and effeminate spirit that presently upon the prayers and menaces of the people turned the whole worship into Idolatry this was the cause that when Christ was asked of the Apostles concerning government hee permitted it to Magistrates but denied it precisely to church-men so that in this famous title of God all church-men are subject to the civill powers and all civill powers are to rule the church-men for these are called only Angels but they gods who will not confesse men to bee subordinate to Gods and Gods to have superiority over men I doubt not but Apollonius will here murmur with himselfe that the Prophet did so unwisely bestow this title upon Magistrates when out of the principles of Walachrian divinity this title of God belongs rather to church-men than to Magistrates for these as sheep should be subject to their ecclesiastick pastors Magistrates are only earthly Kings but cleargy-men are beavenly Magistrates are Legats of God the Creator church-men of Christ the Mediator exalted lastly Magistrates are carnall and worldly but churchmen are spirituall and holy who seeth not from hence that churchmen come neerer to God than Magistrates and that therefore the name of God belongs more justly to them So that wee need not doubt but in time the Stilt-walker will mend this magnificat as his predecessor the Pope did who not being content with the titles of Bishop pastor and president in which the Walachrian for the time rejoyceth hath assumed to himselfe also the title of God so that now hee is stiled our lord god the Pope but that our proud Ministers may not rise to this height among protestants I hope the Magistrate will take care whilst hee shall consider that hee alone by divine gift and right doth possesse this title of God which bee cannot without sacriledge impart to Ministers by which also is admonished that hee is subject to none but to God only and that there is nothing so spirituall so holy and so heavenly under his jurisdiction if it be humane but that it is subject to his power which will more appear by that famous place of Paul where not only hee is honoured with the name of God but also is endowed with the priviledge of Divine preheminence Among other elogies 2 Pet. 2.13 Rom. 13 1 that is notable one which is given to the Magistrate by Peter and chiefly by Paul where the great dignity of the civill power upon earth is described which hee placeth in three 1. That there is no supereminent power armed with the sword which is not subordinate to God and by him ordained for he saith that all powers which bear the sword are ordained by God and hee that resisteth them resisteth the Ordinance of God therefore every such by what name soever it is called bearing the sword hath God for its author so that the Apostle doth not permit any man to enquire who or what hee is that useth this power nor how hee hath attained to it nor indeed how hee useth it but absolutely commands to give obedience civill whether to the King as chiefe or to governours it was then known to the Apostles that the Emperors by fraud and violence invaded the Empire and that they used their power tyrannically against Christians so that if this generall rule had suffered any exception he would have mentioned it but both the Apostles do absolutely make this law That whosoever possesseth the sword he is ordained by God nor must any doubt of his power This did Abraham and Isaac well understand when they came within the jurisdiction of Abimelech Perhaps the fear of God is not in this place They doubted of the Kings piety and justice but yet they prepared themselves to obey even till death They will kill me for thy sake say they Thou shalt say thou 〈◊〉 my sister So Pompey when he went out of his own ship into the King of Egypt's barge in which he was treacherously murthered he rehearsed this sentence Whosoever entreth into the house of a Tyrant he is his servant though he entred a filee-man This then is sure wheresoever there is a superior power bearing the â—â—â—â—d no man ought to enquire how he hath obtained it which is the form of it how he useth it at least not too curiously oâ— with an intent to resist For however the faults of his government are not from God but are displeasing to him yet the civil order is still from God So that whosoever out of his own private motion resisteth this he resisteth God himself and hasteneth vengeance upon himself The other is That he subjects every soul to the higher Powers Origen â—y every soul understands the Naturall man but he trifles Paul understands every man which in Scripture is ordinary Act. 3. 27 for every man hath a soul Now the Apostle said rather every 〈◊〉 then every body because men in respect of their bodies differ much but in respect of their souls they are all uniform Whence Chrysostome upon this place Though he be an Apostle though a Prophet though an Evangelist this subjection doth not overthrow piety Whence in appears that no man upon what pretence soever who is under anothers jurisdiction can free himselfe from the government of the Civil Magistrate whether he be Clergy or Lay rich or poor learned or unlearned no condition excuseth him from obedience These named famous Patriarks and as it appeared afterward more excellent then King Abimilech himself yet confessed humbly that even to death they were subject whilst they were under his jurisdiction Who more worthy then Christ yet he subjected himself to Caesar and Pilate impious Magistrates It is then an unworthy thing for any man to exempt himself from the Civil power under pretence of sanctity or religion or any prerogative for this is flat repugnant to Pauls generall maxime That every soule should be subject none excepted The third thing is That he commands subiection in all and obedience to Magistrates so that he will not have them resisted not only for punishment but also sor consoience because he that resisteth the Magistrate resisteth the ordinance of God and hasteneth judgement against himself which to do is against a good conscience All these are emphaticall and shew how absolute the Civil power is over all and in all things because absolutely it commands all without exception to be subject and absolutely commands subjection without any restriction Wherefore if there had been so many cases in which subjection was not to be given to Magistrates suppose in spirituall and ecclesiastick matters
if one should doe the same thing in a gown or in a cloak in a long black Divines cloak or in a scarlet and militarie coat For so the old Papists play with this their formality who being secure of the possession of their spiritualitie have very frequently this changing of gowns among them that upon the changing of the gown the formall sanctity is also changed For it is not unusuall that he who is to day a Church-Cardinall to morrow laying aside this gown and changing his habit become a Secular Prince So that some are Church-men in the morning Secular-men after dinner nor is the Stilt-walker as yet so secure of his own holiness as to play so openly especially in the superlative sanctity but in the comparative he useth the same bounty when he calls Consuls and Senators to the Eldership who therefore must either in the same or in another gown be in the morning Aldermen in the afternoon Church-men He is so rigid in his preaching superlative holiness that he will not impart it to proponents although now they be half-men but to them alone on whom there hath been imposition of hands whence the authoritative and sacramentall dignity proceeds I confesse this fiction is not without a beginning and some shew also for it is taken from the Levites in whom there was an innate and genuine sanctity by Gods Ordination whence arose this difference that one and the same thing being touched or handled by a Levite it was holy in Priesthood by reason of the sanctity of the person but it was prophane being handled by him who was no Levite So in those first worke-men of the Arke and Tabernacle Bezaliel and Aholiab whom God had filled with his Spirit and dedicated for this worke The same worke might have been done by others as it was in Solomons Temple which worke had been objectively holy but they were not done formally holily that is by holy men and for this work sanctified as Bezaliel and Aholiah were The Walachrian Legendary from this beginning tooke his fable which we would confesse might have some shew if he could himselfe without laughter assever that modern Vocation and chiefly his Walachrian had in it any divine thing except the common institution of Vocation and the end as for the manner he knowes himselfe that it is so worldly and carnall that no other wayes is a cloak or gown bought in a Brokers shop of old ware then there this speciall right of sanctity So that if hee would lay aside his dissembling vizard hee would say with Scevola in Cicero that hee wonders when one sooth-sayer sees another why hee doth not laugh for the office of sooth-saying was of great authority and honour and the ignorant people had a wonderfull opinion of it but that most learned man knew well that in the secrets of soothsaying there was no true soliditie because they collected uncertaine trifles from the chatring feeding and flying of birds Even so I am sure that this Walachrian amongst his fellowes if hee may with freedome will oftentimes laugh for cheating simple men with such a fine fiction that there is in his Vocation wonderfull sanctity which hee knowes himselfe to bee none at all or if there be any it is spoiled with his evill devices So that oftentimes hee is not called who is best gifted but whom favour and promises promote Whence wee need not wonder that no spirituall effects at this day doe follow upon this Vocation and Imposition of hands but oftentimes carnall as of pride nnd envy surely hee seeks water in a pumaice-stone who out of so prophane a Vocation doth hunt for speciall sanctity and thinkes that it is introduced and infused into men If in modern Vocation and Imposition of hands there were any thing like that expresse Ordination or Leviticall separation ordained by Gods owne Law or if it were any wayes to be compared to the speciall calling of Bezaliel and Aholiab or to that notable calling of the Apostles which spirituall gifts and eminent sanctitie either followed or went before then there might bee some shew of obtruding the speciall right of sanctity although the Apostles had an humble opinion of their own authority and would not brag of it 1 Cor. 3. But because this calling wants all these gifts and prerogatives and is deprived of them by reason of the wicked fraud of Church-men what else is this then as I said to boast of riches by having a board full of painted money Their Vocation indeed hath the outward forme of that Vocation which was in the Apostles time though in many things corrupted they have also Imposition of hands after their manner but although all things were done without fraud lawfully and as neare the Apostles manner as could bee yet there were no certaine reason to inferre that they have speciall and certaine sanctity who have this calling as the Walachrian brags because there is not any speciall promise extant in Scripture that all who are called after this manner must bee holy in a speciall manner therefore it is folly and Superstition to believe this so firmly because faith is Superstition which hath not for it Gods expresse promise and suppose God had promised that this should bee because Gods promises are conditionall to wit if men doe not by their corrupt actions hinder his grace hence it is that Gods bounty at this day is many wayes hindred that from the Vocation and modern Imposition of hands especially the Walachrian there can proceed no store of spirituall gifts much lesse any permanent sanctity of speciall right no more then health followes upon Popish breathing and annointing as daily experience sheweth There is no Vocation then at this day so holy and lawfull as to confer any speciall priviledge of sanctity or make any man after a speciall manner sanctified and Ecclesiastick but the whole right depends now from the gifts So that there is a lawfull calling and right for performing of all sacred things where God hath bestowed gifts and aptitude whatsoever the party be whether Church-man or Lay-man modern vocation confers nothing else but order and a power to perform these businesses of divine worship which may be done by any man who is fitted but he that is called is bound to do it because he is hired no otherwise then in a ship which simile Paul useth 1. Cor. 4. all promiscuously may row if they will or if there be need but he that is the Boat-man or is tyed to the lower seat is bound torow by the Law or because he is hired 1 Tim. 5 which seems to be Pauls opinion who saith that Bishops who labour in the Word that is spend their whole life in thus labouring are worthy of double honour that is both of honour and profit because hee adds presently thou shalt not muzzle the mouth of the Oxe that treadeth out the corne for the Labourer is worthy of his hire Whence it appeares that Presbyters are not so
preach what they list make Lawes as they think good at last censure when and whom they will This he thinkes was absolutely done under the crosse and because hee perceives that Magistrates doe meddle with these affaires by reason of the fleshly corruptions and sins which they observe are introduced in these things by Church-men Hence surfeiting with this peace like the dull Oxê in the Port he wisheth for a saddle and with the Horse desires to plough the ground hee thinkes the Church was happier under the crosse when she had no Magistrates then now when she hath such This I will confesse if the Churches happinesse consists in this that new Walachrian Papists domineere in her as they please but this is a childish happinesse For youths are glad when in the absence of their Parents they manage the estate and Family as they will and they wish it might be so still whereas things are never more unhappily managed in the family then in such a case So that it is a Proverb among us when things are in a confusion there is none at home but the children How happy this Ecclesiasticke selfe-government is without the Magistrates inspection may bee seen in Popery where the Magistrate being thrust out onely Church-men rule but how happily When there is nothing there except miserable butcheries both of bodies and soules The Game was not much unlike this which the spirituall king Becholtius played at Munster swelling there with as great pride as the Pope doth at Rome who wanted nothing to make him happy but continuance if the Stilt-walker thirsteth for this he deserveth to consume away with despaire Hee speakes too freely of the Churches happinesse under the crosse Apollonius thinkes it no trouble to leane upon cushions stuffed with other mens bloud and as they say subdue Alexander at the Table if hee had seene but a farre off the whips roddes wounds and tortures all his courage would quickly be cooled I have insisted somewhat long upon this discourse not as if I disliked the Worship of Christians or the lawfull Church-government but that I might shew the impudent foolerâ—es of the Walachrian Stilt-walker whose purpose is not to maintaine true Religion but to introduce a new Popedome therefore I hope impartiall Judges will not thinke I have done amisse that I have with laughter exploded his unsavourie fraudulencies not that I mock at true holy matters but because I would tread downe the Walachrian swelling leven of Popery For no godly Magistrate intends to overthrow the Churches true order to defile the sacred things of Religion or to destroy them this were a madnesse fit for Libertines Atheists from which I am very averse Neither do I thinke that any godly Minister doth seriously beleeve there is such abstruse spirituall sanctity in the affairs of modern Church Discipline as this Walachrian Rat dreameth out of the Iesuites writings read by him without judgement for this were to thrust upon Magistrates in stead of truth the Legends of Frances or the Ottoman trifles of the Turkish Alcheran which we saw lately whom no wise man wil beleeve except he be carryed headlong by Superstition or violently compelled to confesse disseble that to be true which he knowes is false such is the impudency of these Walachrian sticklers who are not content to perswade christians to esteem of that which the Scripture recordeth hath beene by Christ ordered in matters of Religion but they will have men also beleeve chiefly that in the worke wrought in the persons working and in other circumstances there doe lurke wonderfull and secret worth of holinesse with which they so bewitch ignorant men that neglecting the kirnell of truth they doe nothing almost but licke the outward rine of holinessâ— by which madnesse it comes to passe that Church-men are puffed up and obtaine too much respect which is that they hunt for and account superstition Religion I will freely appeale here to the conscience of godly Ministers who will here confesse ingenuously I know that in the whole outward worke of Church-government at this day there is not any such internall mysticall spirituall and untouchable holinesse for where doth this lurke the word of God is read the Psalmes are sung by all prayers are said either by heart or in the booke the Text of Scripture is explained by a humane manner and way knowne to all he that is haptised is besprinkled with ordinary water in the name and after the ordinance of God Men sit at the table common bread and wine are distributed â—ats and drunke by all concerning the order of administring the Sacraâ— eats care is taken that confusion may be avoided they that transgresse in the Church are admonished and reproved or by publicke authority are seperated from the communion of Christians The gifts and alines of Christians are received and as much as can be are bestowed on the poore All these things I rehearse as they are done in a most simple manner and come as neare as may be to the Apostles custome from which wee see how far every day the Wallachrians depart so that almost there is not greater corruption in Popery then there is among them in matters of censure c. Will any ingenuous man say that in these there is such abstruse mysticall sanctitie or in the Ministers themselves and if this were necessarily in them who will say that it proceeds from moderne vocation they are men that choose that call that lay on hands and although the Church at this day useth imposition of hands prayers fastings and other meanes yet Christ never promised that he would so concurre by his Spirit with these actions that the same effects should be prounced which the Apostle she wed by their vocation neither will any man except he be superstitious affirme that he hath upon imposition of hands received suddenly the gifts of tongues and sciences and if this Wallachrian smatterer should brag any such thing of himselfe experience and his owne act ons will refute him who then seeth not that the Stiltwalker is a foole who in such things seeks for the lurking holes of speciall sanctitie that he may beg a domineering power in the Church to the overthrow of all Religionâ—â—â— true piety If it were lawfull to bewith men with such fictions what may not wee beleeve of Magistrates for as soone as they are chosen to the supreame government although they were private men before now on a sudden they become Gods holy Logats Vicegetents and servants every soule to them is presently subject the Sword to them is committed with the power of life and death nest her matters it how they obtaine this power whether by right or wrong how they use the sword whether justly or unjustly and although they since against God yet they must be obeyed by their subjects except they will resist Gods ordinance and bring judgement on themselves Lastly they become Gods not by humane but divine right Who then will wonder if Hered
in this how and on whom they are to be observed that simple men may not rashly be deluded with the false perswasion of sanctity or with the mercenary collation of holy Offices or deniall thereof mens mindes be disquieted or the holy things of Religion be profaned This was surely the chiefe criginall and foundation of the Popes mighty power and the base contempt of Princes that hee armed himself with a power of censuring and excommunitating by reason of the carelessenesse of simple Lay-men and the superstitious gentlenesse of Magistrates to which the Wallachrian incendaries hope that they also will come and so doe every where all the new Hierarchicall Papists but they shall never come to it if by your authority it be established that nothing be absolutely comitted to Church-Rulers or Ministers concerning the deniall of the common Sacraments or the conferring of them nothing concerning receiving into the Church or excommunicating thence but that all these things be judged and ordered by you So you shall by your supreame power bring to passe that the malice of ill-minded Papists shall not hurt the consciences fame goods and lives of godly men and that the wicked perversnesse of seditious Incendiaries may never hinder the sincere labours of godly Ministers in preserving of Religion promoting of mans salvation and in maintaining the true order and decency of the Church this benefit also with many more will be had by your presence that new Papists will be hindred from profaning the Supper and all holy things there is nothing more common among these Out-laws then to prescribe Laws of sanctity to others which they themselves will scarce touch with one of their fingers They seeme to have taken this from the Levites who as Christ told them by keeping of the Sabbath profained it For they did labour and performe all the work of burchers whereas the Sabbath commanded them to rest But this was unavoydable and belonged to their worship but the Papists enormity is neither necessary nor unavoydable but Arbitrary and agreeing to the Popes evill custome who indeed prescribes innumerable laws to Christians but he himselfe is lawlesse that when he sins he must not be thought to sin for who dare excommunicate the Pope If hee lead a thousand soules to bell who will say to him what dost thâ—â— because he hath power to dispense and to forgive all Who knows not that he hath dispensed all things to himself aforehand this Leprosie comes creâ—ping by degrees upon the new Papists they command Christians that they come not to the Supper till they be examined they make inquiry into every mans life and manners not that they might help or ease their mindes for this care they have cast off but that they may shew their power and may intrap every mans estate and good name but if they quartell among themselves with violent malice if they brawle and fight with all disgracefull names if they also are scandalously drunk if they play the merry Greeks or be convinced of notorious fraud yet who will think that they will offer to come to the Supper without examining themselves every one of them dispenseth with his own corruptions But if the matter be committed to the censure of the Consistory or Claâ—â—s they doe but as Affes claw or bite one another The censurer will say Brother thou hast offended He that is censured will answer with laughter Brother I have sinned but not I alone you also c. doe you remember so the matter is hushed up ridiculously and daubed over with a dirty pensill What else is this but to profane all sacred things therefore it is necessary that your supreme power be present with penalties and the terrour of the sword which may curb such Aâ—axes and teach the Ministers not to prostitute their holy mysteries Now I come to their Legislative power and dependence which as a most holy thing the Wallachrian Papists will have free to themselves but I have shewed before that there is no divine right in them The Apostles indeed had meetings but they were popular with the presence of all the Members in which there appeared no pride or arrogancy at all but order But now pride hath found out the arrogant names and inventions of Classes Synods Provincialls Nationall Vniversall and the rest unknown as I shewed before to the Apostolicall Churches Neither doe we find that the Apostles made many Laws there or rigid or necessary which might lay a yoke upon Christians and give occasion to will-worship but they did stoutly every where forbid such least it should be said to Christians what the fals Apostles urged 1 eate not then taste rot lastly much not Besides the Apostolicall meetings were extraordinary for the supreme power resided in the Apostles miraculously which shewed it self when occasion served Many were present who had the gifts of Prophesie of Tongues of Government of discerning spirits and a full measure of the Spirit so that there was no need then of contentions and quarrells for seeing all were moved by one holy Spirit it was easie for the spirits of the Prophets to be subject to the Prophets and to agree among themselves Hee that will compare to those Divine meetings the modern Conventicles of Papists were as good compare the running together of Beares Porters and Pedlers to the assembly of the seven wise men of Greece Nazianzen was not the first that observed but experience of all times hath taught us that the chiefe use of Clergy-mens meetings is to spend victualls or by setling of one quarrell to raise many more for because every one thinks that he is Christs Legat subject immediately to him under no mans command and full of the Holy Ghost Hence it falls out seldome that the one will yeeld to the other in matter of spitting quarrelling and contending untill they that are more moderate though they excell the rest in piety wit and other gifts being wearied with their brawlings dismisse the businesse and suffer by connivence the worser cause to prevaile this might be seen even in the first Nicen Synod where there had been no end of contentions had not the Empâ—rour â—eâ—n President in the higher seat by whose authority notwithstanding the contentious Church-men were not hindered from exhibiting to the Emperors bundle of Petitions and papers full of reproaches brawlings and quarrells how that hee might ease himselfe of their burthen flung them all into the fire if it were thus with Church men when the Emperor was there present armed with the sword what will not fall out there where lumps of rank 〈◊〉 shall meet together without the mixture of secular salt Such are oftentimes found among the Wallabrians as may be seen by this work It is most sure that there are no such contentions and disorders as are in their Consistory and Classicall meetings so that it hath been still troublesome and scandalous for moderate Christians to be present amongst them And many have taken such offence at them
other place by a change not dishonourable that so the personall or locall inconvenience may be avoyded without any great losse of honour or profit to him who is thus translated There are other remedies which may be found out by others to cure the heat of Ecclesiastick pride at this day which if you will carefully prevent by plucking up the cares of superstition and papall tyranny the corne of Religion and Order will continue pure and free from all contempt One perhaps will say what shall be done if a wicked Magistrate and an enemy of the Church should be endowed with such power in Ecclesiastick matters Will not such an exorbitant power prove destructive to the Church Which will be prevented if he be debarred from medling with holy things I answer Wee must not doe evill that good may come neither must mens mindes be filled with devices that the Church may be kept from danger Paul as I have often said was not ignorant of this evill and yet he injoynes every soule to bee subject to every Magistrate Besides we must note that religion hath been more ruined by too great Ecclesiastick then by too great Secular power so that this is alwayes an intestine and domestick destruction that when necessity requires may be secluded Let Papists and chiefly Anabaptists witnesse amongst whom the contempt of the Magistrate is the occasion of infinite and irreconcilable Schismes This had alwayes been incident to Christs Church if the supreme power had not preserved unity and purity of Religion miraculously under the Apostles and after them by the ordinary meanes so that in the fulnesse of Antichristianisme Religion was not extinguished untill the secular Sword was suppressed and Church-tyranny had seized upon all If it should please God to afflict the Church with this extreme misery that our Magistrates should prove impious and enemies to the Church Apollonius his fictitious Hierarchicall Government will prove but small helpe against it no more then childrens seed which they sow in their little Garden-plots will resist hunger if the ground be generally barren as it was in Aegypt in such a case we must pray to God saith Calvin that hee would turn the Magistrate and wee must indure the affliction and if Order and Government cannot be precisely observed yet by all meanes the purity of Religion must be maintained as we see how little contention there was among Christians for preheminence command and power when they were under the crosse who rejoyced if by any meanes they could preserve the forme of Divine worship and true Religion I confesse I have been longer then I purposed in this Discourse and have given this advice in generall not that I might carpe at the true Chrian worship or the true Order thereof but that I might bring my bâ—cket of help and counsell to quench the raging Hierarchicall fire among the Wallachrians and chiefely that I might performe the funerall Obsequies to the Ghost of your worthy Vedelius so pious and well-deserving which the Popish Wallachrian crue with their Captaine the Stilt-walker did indevour to bespit and bepisse I hope I have not done amisse if I have for his misdeeds rubbed him somewhat roughly my chiefe drift is onely to unfeather this Wallachrian Cuckow or Aesopicall Magâ—pye who hath adorned himself with divers sorts of feathers the greatest part wherof he hath borrowed from the Pope the Roman Peacock as I have shewed at large And whilst I am now drawing to an end that which Aristotle records of the wilde Bull is very pat for my purpose This beast the Paeonians call Bolinthus which had a Mane like a Horse Arist lib. de miraâ— initio but in all the rest of his body hee was like a Bull or Oxe so that his hornes were black bigge and crooked Hee defended himself with his heeles and squirting of his belly for hee used to voyd great store of dung for the space of foure paces so hot that it scalded off doggs haires if it had touched them but this was onely when the beast was angred for when it was quiet the dung had not such force thus farre hee Surely the Wallachrian Oxe that treadeth out the corne Maned like a Horse hath exceedingly struck at the Magistrates with his hornes but such as are crooked or bended inwardly and so could touch nothing he indevoured to kick with his heeles but to no purpose so that like that inraged beast he hath done nothing but shit out dung in a large measure and for many paces together which he had gathered out of the Jesuites Privies of such heat that it seemes to scald but this heat hath onely touched the haires and I doubt not if the beast be quiet but that his dung will lose its heate and force But if he goe on in his madnesse I beleeve he shall finde those who will shit and squirt his owne hot stuffe upon his owne back so that the beast will stinke and be scalded with his own excrements FINIS ERRATA Page 1. line 23. for folies read follies p. 15. l. 21. for of r. or p. 28. l. 27. for Apolianâ— Apollonian p. 31. l. 37. for spiritually r. spirituallity p. 51. l. 30. for is it r. it is p. 60. l. 28. for â— r. of p. 63. l. 9. for ceised r. seased p. 73. l. 11. for there r. this ibid. l. 35 for loosen r. loosed p. 75. l. 25. for ar r. as p. 77. l. 13. for assiaâ—â—e r. assistance p. 84. l. 14. for excommunicates r. excommunicants l. 28. for bad r. old l. 31 for old r. bad p. 85. l. 30. r. contumacy p. 86. l. 1 for held r. chapter p 89. l. 35. for it r is p 92. l. 35. r. the matter p 93. l 16 r. such as l. 21. for pawn r. power l. 35. for Pope r. Popes for flires r. flies p. 99. l. 28. r. beleeve l. 30 for arguing r. urging p. 103. l. 9. r. the p. 110. l. 14 dele in l. 36. r. it p. 111. l. 29 r going to p. 129. l. 26 r. to be p. 136. l. 17. for one r. no p. 160. l. 17. for held r. head The letter Y. for 101 r. 161 162 163 164 165 166 167 168 p. 161. l. 4. for husbands r husband p 162 l. 22 for his r. this l. 27. for shew r shewed p. 164. l. 17 r. Bee p. 165. l. 1. for yet r yea p. 168. l. 30. for â—re r. are p. 172. l. 19. r. this p. 181. l. 38. for is r. are p. 202. l. 1. r. sanctity p. 204. l. 29. for this r. his l. 32 dele of p. 209. l. 19. r. administer p. 218. l. 22. a is left ouâ— p. 251. l. 34. r. not p. 255. l. 2. for how r. now p. 256. l. 38. for spirituall r. fit or acquired THE KINGDOMES VVeekly Intelligencer SENT ABROAD To prevent mis-information From Tuesday May 11. to Tuesday May 18. 1647. I Had an intent in the Preface to this Intelligence to acquaint you with what is