from them Thus the first Reformers did against Popery and the Magistrates daily do in 〈…〉 I believe this will be a paradox to the 〈…〉 Innovators but it sufficeth that I have shewed it to agree with the Scripture And that I may not seem to have seen this alone I will bring Calvin on whose suffrage among 〈…〉 I will willingly rest There is a passage in his Commentary 〈◊〉 c 23. Act v. 5. where he discouâ—seth of Paul reproving Ananias that wicked High-Priest in which Paul corrected himself saying I knew not brethren that this was the High-Priest and he adds a place out of Moses Thou shalt not speak evill of the Ruler of thy people Exo. 22.28 For with Austin he makes this correction of Paul iroical at length he thus writeth But here â—â—iseth a question whether we are to they the Prance when he acts the Tyrant For if he is not to lose his honâ—ur that performs his office ill Paul sinned in robbing the High-â—riest of his honour I answed 〈◊〉 the Civil Magistrate and Church Governours there is 〈◊〉 difference for though the administraâ—â—â— of he 〈…〉 and â—ivil 〈◊〉 be confused and untoward ye God will have subiection to continue but when the Spirituall government degenerates the consciences of good men are free from â—â—eying an uniust government especially if the wicked and prophane enemies of holâ—nâ—sse do falsly pretend the title of Priesthood for overthrowing the doctrine of salvation arrogating to themselves a domineering power over God himself So at this day it is not only lawfull for faithfull men to shake off the Popes yoak but also it is needfull when they cannot obey his lawes but by falling off from God Thus he Whence it appeares how much the Pope doth pervert divine order He doth not acknowledge them for lawfull Princes who bear the sword by election or inheritance unlesse they receive inauguration from him and if they obey not he excommunicates them absolves Subjects from the oath of allegiance and commands to dethrone them and if he can he poysoneth them so that he hath made a meer slave of the supreme Architectonicall power whom he accustometh not only at his beck to draw the sword as if he were his hangman but also to come in an humble manner and kisse his feet And on the contrary he hath made himself and his Clergy the supreme powers for first he hath exempted all Clergy-men from the Secular power which are innumerable souls Then that he may satisfie that place in Paul hath assumed to himself the sword though he be a Church-man yea he carrieth two swords so that now he must needs be the Supreme power armed with the sword and Christ it seems hath not said Kings bear rule it shall not be so with you Church-men but contrarily Church-men bear rule it shall not be so with you Kings These are the mysteries of old Antichrist The new Walachrian Papist delights himselfe exceedingly in the same fable and indirectly goeth about to renew it for first he endevoureth to prescribe to secular Magistrates what civil offices they are to appoint and on whom to conferre them if this be not done at his pleasure hee reviles them in private and publick and stirs up the people against them Then in all this work hee maintaines that church-men in the affairs and formalities of the Church are not subject to the Magistrate but are immediately under Christ so that church-men have an absolute power of calling making lawes and executing ecclesiastick penalties in which the Magistrate indeed may cumulatively help them but no wayes hinder them or do any thing of themselves nay not enquire with an intent to hinder or change them or doe any thing of themselves except they will bee accounted sacrilegious whence it appears that the supream power of the sword given to Magistrates by Paul is very short having lost the command over Clergie-men so long as they meddle with Church-affaires for then the Magistrares as sheep must be subject to their Church-Pastors Perhaps the Stilt-walker will say that they are subject but onely by reason of some secular circumstances in their Church-government which the Government cannot want But the answer is easie that the power of the sword in Church-affaires is now become very poore and weake seeing it consists onely in circumstances when as on the contrary the Ecclesiastick power is substantiall in Ecclesiastick matters and because there is nothing so fecular which in some sort doth not belong to the Ecclesiastick Court if then Ecclesiastick power is every where substantiall who seeth not that this is much more supreme then the civill because that meddles with substances this a meere accident handleth onely accidents and small circumstances so that we may wonder what Paul meant if he knew these mysteries in not ascribing this supreme power rather to Church-men then to Magistrates This the Walachrian learned not out of the Apostles but out of the Popes Schoole and if he be imployed by him to make a combustion in our native Countrey by this new Popery let him looke to be well rewarded by this his rich Master 2 Tim. 2.2 There is also a notable place of Paul to Timothy for the civill power in Church-matters but because I have largely handled this elsewhere I will now leave its Elogies and will examine the practise to wit what godly Magistrates have under the Old and New Testament done in Church-businesse we will find that there is now nothing among the Walachrian formally Church-matters and sacred things of speciall right which have not been cared for by godly Magistrates and immediately performed by them The most holy worke of the whole Church-Government is the reading of holie Scripture because then we go into the holy of holies and consult with Vrim and Thummim But because the Stilt-walker is guilty to himselfe that he handleth the Scripture basely and as Jesuites use to make a nose of wax and a Lesbian-Rule for he takes more delight in reading of Spalato Bellarmine Thomas Cajetan and other triflers hence he placeth not much speciall priviledge in this matter but leaves it for mechanicks and hee would thinke that it did not consist with his honour and authoritative power if he should stand in the Readers place and read the Scripture to the Congregation Vocation is with him of greater account which is his holiest of holies and the spring of all speciall priviledge wherefore hee will have this handled warily and will have great care taken that this fountaine of holinesse bee not polluted by the touch of secular men yet because hee saw that against his will by the grant of godly Divines the right of electing and approving of Ministers now for a long time doth belong to Magistrates in which election the forme of Vocation properly consisteth that hee may not seeme to bee driven out of this lurking hole of his fained Sanctity he hath so narrowly contracted that forme of Vocation that hee placeth it onely
Schollar scarse yet free from the lash of the rod. They commonly answer that these things may bee done by you but must not because you are not called thereto Biotica Whereas you are to meddle onely with the things of this life and such as may bee committed to the basest members of the Church Yea if you will beleeve Apollonius you are but separable accidents of the Church having for the end or finall cause of your Office onely the peace of your people but Religion honesty and piety onely remotely and improperly which are so many blasphemies by which they speak evill of the Rulers of the people For you are the Keepers of the Church Fathers Governours Captaines and Heads of the People God himselfe stiles You Gods Who seeth not that these Apollonian whirle-windes resist the Ordinance of God who prescribe bounds to Your knowledge and because of some petty worldly circumstances would exclude Your care about Church-matters God himselfe bids You Kisse the Sonne Isaiah foretels that You shall bee Nursing Fathers to the Church the Apostle tels us that the end and effect of your function is the preservation as well of Religion and Honesty as of publick tranquillity without any difference Beleeve not therefore Apollonius and his followers for if once they cheat you with these Canvase wares Saccaria that you may commit the whole businesse of Religion to them they will leave off to take care of the Church and will care for the things that belong to You They will leape from the Pulpit to the Throne This the Pope hath done a great while whom John Becholtius of Munster did imitate This doth Apollonius with his fellows carnestly hunt after in Middleburgh Despise the vaine buzzings of contentious men they are Aesops Wolves who desire that they alone may keep the sheepe that the dogges may bee removed from the flock Imitate rather godly Kings and Princes who by their examples have shined before You and chiefely Moses who being set over Aaron and the whole Priesthood not as a Priest or Prophet but as God or a Prince hee had no lesse care of Aarons Priesthood and of Religion then Aaron himselfe not that hee did execute that by himselfe which by divine and speciall priviledge was assigned to Aaron and his Priests but he directed the whole worship as it was instituted by God and did moderate it by that eminent power by which alone bee excelled Aaron and his Priests as their God and Prince Whose footsteps afterward Joshuah followed who was Prince over the Israelites and Moses his juccessour So likewise David Solomon and other pious Kings of whom Solomon by vertue of his regall authority alone deposed Abiathar the High Priest that hee might inflict upon him an Ecclesiasticall punishment that is that hee might not bee any longer the Lords Priest by which right hee placed Sadoc in his stead Godly Jehosaphat who was neither Priest nor Prophet appointed Ecclesiastick Judicatures as well as Civill and in them Judges and Presidents no Priest gainsaying him Yea in the third yeare of his Reigne hee sent from Town to Town not onely Priests but Civill Princes also with the Book of the Law to teach and Preach who truely although the worship of God was then decayed had been notwithstanding guilty of Sacriledge if hee had attempted either to offer Sacrifice or carry the Arke or enter into the Sanctuary or execute any of those things which God by speciall priviledge had granted to the Priests and denyed to all others Therefore sleight the Impostures of Apollonius and such as hee who alleadge to you the exemples of King Uzziah and Uzzah These are childrens rattles which hitherto wicked Antichrist hath used to affright fearfull superstitious people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are empty tryes which experience and reason may teach you to despise For if to Pray publickly to Preach Gods Word to send Preachers to chuse Ecclesiastick Judges to remove a Priest from his Ministery to place another in his stead are matters of such speciall right as the going into the Sanctuary the burning of Incense and other things which God specially allotted to the Levites Uzzah alone had not falne down dead nor Uzziah been struck with Leprosâ—e nor the Philistimes troubled with the Hemorrods but innumerable pious Kings and Princes had been lyable to Gods wrath For although by the Law they abstained carefully from all Leviticall employments Yet if the Levites under this pretence had debarred them from every work of Divine Worship they had been laughed at as grosse Impostors They contained themselves within the prescript of the Law nor could these things bee thrust upon them as sacred and not to bee touched which God had not by an expresse Law separated The old Leviticall and templar separation is now abolished and yet this new Walachrian Levite perversely imitating the Jews challengeth in his Church-dressings that for holy and untangible which the old Levites themselves if they were alive would not debarre you from For it had been a most unworthy act to keepe off the High-Priest from medling else-where with holy things who might lawfully enter into the Holy of Holies this priviledge being granted there could bee nothing so sacred which bee might not touch How great then is the wrong which these new Priests offer to you under pretence of holinesse when they would affright You from medling with the Modern outward affaires of the Church Who have received from God a speciall power to enter every day into the now Christian Holy of Holyes There is now nothing in the Church nor in the whole world so sacred and infallible as the holy Scripture This is our Holy of Holies this is our Propitiatory Arke and Cherubim this is our Brest-plate shining with farre more brighter jewels then that of the Jews This is our Vrim and Thummim and whatsoever of old was venerable amongst the Jewes but now lost comes farre short of this which shall never perish though Heaven it selfe should fall In this concerning matter of salvation God doth answer You as well as the Priests whose answer is still certain and infallible Now whereas God himselfe by speciall warrant permits nay commands You to enter into this what madnesse is it that from the petty sacred things of this Church-furniture You should bee kept off from touching them under pretence of sanctity This is our Christian Liberty and felicity that wee are all now under Christ Kings Priests and Prophets That the generall priviledge of Christians is so large that no man is excluded from the administration of sacred things at this day if hee bee gifted I confesse it stands not with decency and Order that any man without calling should put his hand to the Modern Ministery yet the holinesse of the function is not hereby violated the Calling is at this day humane and oftentimes corrupted it serves for Order but conferres nothing to speciall sanctity Our Modern imposition of hands doth imitate the
Pharisees would not acknowledge for an extraordinary Prophet The like we read of Paul who on the Sabbath day at Antioch Acts 13. being unknown first heard the reading then the Rulers of the Synagogue sent to him saying Men and brethren if you have any word of exhortation to the people say on Upon which occasion he made an excellent Sermon there If then the sanctity of preaching had been sostrict sure it had not been so easie a matter for Paul to preach without controlment Apolonius in some places shewes at large that Paul was known there For out of his singular skill in Scripture he thinkes that this was Antioch of Syria where hee was well known But hee is shamefully deceived and feeds his Reader with falshoods For Luke expressly sayth that this was not Antioch of Syria but of Pisidia where hee was not yet knowne for that lyeth in Syria over against Cyprus about the Bay of Issicum by the river Orontes But this of Pisidia was over against Attalia at the foot of Mount Taurus and is distant in longitude from the other at least an hundred miles Hee is then as much deceived as if he had confounded Lyons with Leyden which errour is so plain that children may find it out and surely it is not to be suffered in a man so higly puffed up and presumptuous who like a Scribe or Pharisee durst prescribe to the English what they thought of doubtfull and abstruse things when he saw not that which was before his feet For because he knew that this would hinder his fiction if Paul being a stranger should be admitted to preach there he found no readier way then to confound that which the holy Ghost had so exactly distinguished either out of ignorance or out of â—â—lice which he might have easily seen by the circumstances if hee had not shut his eyes For they are sayd to have sat down Then That the Rulers of the Synagogue sayd to them c. For if this had been that Antioch of Syria where he was known they had not suffered him to sit so farre from the Rulets as an ordinary man among the people Therefore they onely conjecturing that Paul had the gift of preaching did not much enquire of the precise and speciall right of calling So the Fable in Aesop may be fitly applied to him of the Asse affecting principality over the other beasts hee covered himselfe with the Lyons skin at which sight the beasts were affrighted but the cunning Foâ— laughed to see how he betrayed himselfe by his long eares and voyce For he brayed like an Asse and did not roare like a Lion I thinke the learned English did no otherwise laugh when they saw this Night-bird with such authority determining of all sacred things as if he were some great Councellor of holy matters whom they found to lye in so plain and ordinary things The like we read of those of Beraea Acts 17. who not knowing of Pauls vocation and finding his doctrine consonant to Scripture did easily acknowledge him for a Teacher There is a more evident example in Apollos Act. 18.24 who being an Alexandrian was admitted to preach at Ephesus being known by no priviledge of vocation but onely famous for this That hee was cloquent and powerfull in Scripture except you will confesse that the hands of the Presbytery were layd upon one unfit and not sufficiently learned For it is known that he had no solemne vocation for the holy Ghost records that Aquila a Mechanick and Priscilla his wife after they had heard him a-part to have taught the way of the Lord more perfectly which differs much from Apolonius his speciall sanctity of preaching who not onely would have kept off Apollos from preaching but if Aquila the Mechanick and Priscilla a woman had dared to instruct him not onely would he have gruntled but with his Rod and Pastorall Sword he had thrust him out of the Church and had it been in his power out of heaven too This case also is notable Acts 11.20 that certaine Cyprians and Disciples of Cyrone being dispersed by the death of Stephen preached to the Greekes at Antiâ—ch as it were in a private zeale which appeares y from hence because the Church of Jerusalem hearing suddenly of this sent Barnabas thither that hee might enquire as of a thing unknown Neither doth it appeare that he made any enquirie concerning their speciall right of Calling but seeing the effects of their Doctrine and the grace of GOD hee rejoyced and approved their endeavours These things being thus performed by the Apostles doe agree with the ordinary institution of teaching in the Church which was that every one that was apt might have leave to teach and prophesie in the Church so it be done orderly one after another onely women were to bee debarred from this exercise for the better decorum Whence it is cleare that under these great divinely-inspired Rulers of the Church the mystery of preaching was not of such speciall right and spirituality as the Treverian Stilt-walker with the Papists would make us beleeve But by a pretty cavill he would faine escape For he distinguisheth between Charitable or Edifying preaching as hee calls it and powerfull or potestative which is with the power of the Keyes and of Gods Legats that sayth he is lawfull for all this onely for Ministers as Gods Legats This invention of his though childish yet I will discusse at large because the businesse here agitate is not of Goats-wooll but of greatest authority in the World under pretence or at least presumption of which our moderne Preachers spue out their railings and reproaches against Princes States and their owne Magistrates and the Pope hath by this subdued the whole world whom the Stilt-walker imitating doth oftentimes urge that he is Christs Embassedour to the people By which he assumes such power to himselfe that he thinkes he preacheth with the same authority that Gods Messengers did so that he who heares him heares Christ who rejects him rejects Christ With which vizard if he deceive Gods people as the Pope hath done it will bee an easie matter for him to babble out his dreames and the affections or fooleries of his distempered minde in stead of Oracles To prevent this I will drive the Night-bird out of his dark holes where hee endeavours to hide his deceits I grant first that Christs true Legat hath very great priviledges and that his Authority is such that wee must obey him no otherwise then Christ himselfe But I deny this to belong to our modern Preachers though never so godly much lesse to the Stilt-walker to be Christs Messenger For to obtain the right of Christs Embassâ—dour two things are required First that he be sent by God to discharge his Embassie in Gods Name Secondly that he be furnished with Gifts requisite for this employment Which two things God hath inseparably united in his Embassâ—dours Hence it is that Paul sayth How shall they preach except
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
in expressing the one sense of hearing he hath not excluded the other Besides faith comes by hearing either publick or privat reading Therefore Augustine warned the godly that they pray often and read the Scripture For when we pray sayth he we speak to God when we read God speaks again to us The most holy Ecclesiastick meanes then to beget and preserve faith in us is the reading of the Scripture and it is so much the more excellent in that it is not subject to the will or command of any man but most purely conveyes to us the liquor of divine Truth as it were out of a Fountaine of such uncorrupted sincerity that by reason of this sacred Function alone Christ commanded to heare the Scribes and Pharisees in all that they shall say But Apolonius doth not much strive about this spirituality and priviledge because there is in it nothing imperious but servile rather not would hee cry out that his sacred things were prophaned if perhaps the Magistrate should use this office of reading but would rather say that it is a testimony of civil servitude no otherwise then of old the Gibeonites y for deceiving Ioshâ—a were commanded to minister Wood and Water to the true Priests and Levits Next to reading is preaching Stapleton and the Jesuites are so proud of the priviledge of this Function that they claim a power to themselves to save souls for thus they reason No man can be saved without faith no man can have faith without hearing Gods word no man can heare without a Preacher no man can preach except he be sent to send belongs onely to the Governours of the Church Therefore they conclude That the care and power of saving depends on them By which Title they insult over all as if they were lay men if they offer to enquire more narrowly of matters of salvation as if the businesse of heaven did not belong to such This errour Apotonins breathes every where using almost the same weapons that the Jesuites doe to wit that modern preaching is the sanctified and spirituall meanes and by spirituall right Ecclesiastick belonging onely to Ministers by their right of Vocation But for others especially for worldly Magistrates it is neither lawfull nor possible I confesse that preaching is in some fort holy and usefull for the Church but hee that will compare the manner of it as it is at this day with that of the Apostles he will compare the shadow with the body for they were truly inspired by God and taught by God furnished with all the gifts of Knowledge Tongues Miracles by Divine authority as Christs Embassadours they preached and faithfully dispensed the Mysteries of God God speaking by them and therefore they abstained from all pleasing allurements of Arts and humane affections But at this day whasoever declamatory Art is in preaching it proceedes of humane and secular precepts with that pomp that now nothing in the Church is thought handsous but what savours of Quintilians Tropes or of Aristotles Metaphysicks This is no new thing for shortly after the Apostles departure the subtilties of Philosophers unknown to the Apostles were made use of to edifie the Church withall but with this successe that these Arts brought more darknesse then light into the Church for they layd the foundation of many errours and chiefly of Antichristianisme then springing up Which humane Artifices are now vented with such pride that all the Majesty of Gods word consisting in simplicity is by them obscured For although there is some use of these Arts against contradictors of the truth yet we know by experience that more contenttions differences and errours are raised then abolished by them â—â—ther did the Church ever fight with better successe then when the adversaries were confuted with pure Scripture Now if there be such failings in their vertues what shall we say of their vices We find by experience that they are destitute oftentimes of all things requisite by Paul in a Bishop and being armed with impudent Fore-heads as we see in Apolonius they rush upon this work with such pride that they make themselves spirituall holy Christs Legats and in a manner the Apostles fellows whereas they labour not alwayes to furnish the pure milk of Gods Word but rather to vent their own affections inventions and fictions and that with such eagernesse and quarrelling that they can scarce abstain from railing Though these things were mended according to the manner and example of the Apostles yet I would say that Apolonius is swelled with Antichrian pride and so are all our new Papists who place more holinesse and speciall spirituality in their preaching work then was ever held of old under the Levitical law or after under the Apostles For albeit that all were debarred from sacrificing except the Levits yet no man was hindered from preaching neither Princes nor Lay-people Moses Joshua David Solomon and other Princes did preach publickly When Josaphat Josiah and other Kings restored the worship of God they sent Priests Levits to teach and so they did likewise Lay-men When Religion was restored under Nehemiah Esdras and the Levits taught but it is added that Inshua and some of the people did publickly read and teach If this was of such speciall right as the Ecclesiastick and Leviticall Office of sacrificing entring into the Sanctuary separating and discovering of Lepers and other things which God granted to the Priests and Levits why was it so promicuously granted to the people Who will not say that the Levits and Apostles were irreligious and tramplers upon their owne holy Function in giving leave so promiscuously for men to preach that they hindered no man from it either publickly or privatly if hee was apt This may bee shewed by many examples Luke 2.46 First when CHRIST being about twelve yeares of age disputed publickly in the Temple with the Doctors For though he might justly doe this having a Divine calling thereto yet the Scribes and Pharisees knew not so much And indeed they were too proud of the priviledge of their Chaire and of preaching to suffer any much lesse a child to meddle with their y Office of preaching had they known that it was not lawfull for any to preach without the solemnities of calling but simply perceiving the gifts and aptitude in Christ to teach not being sollicitous whether he was called or not did make no scruple in permitting him to teach Such another place there is in Luke Luke 4.16 when Christ being at Naâ—â—reth took the Book and read and then preached all his hearers admiring him with attention Whence I gather that then there was no such need of writings to shew their Orders and Callings to preach but any man might preach that was apt For it is most certain that Christ had no ordinary vocation without which if it had been then so sacrilegious a thing to preach as Apolonius would now perswade us doubtlesse they had pulled Christ out of the Pulpit whom the Scribes and
from Legall uncleannesse But for morall impurity wee know no other meanes to be expiated from it but repentance and prayer for pardon This may bee seen in David so long as he slept in his sinne and begged not for pardon hee was uncleane but after hee confessed his sinne Psal 32. and asked pardon Nathan told him that God had pardoned his sinne So David himselfe sayth that so long as he did not confesse and repent his sin remained but when he confessed his sin and begged for pardon God forgave him God himselfe every where hath appoynted this generall Rule That at what time soever a sinner did convert from his sinnes hee would not remember his former iniquities yea though they were as red as Scarlet and blood Isal â— yea upon their conversion they should bee made whiter then Wooll or Snow Which Law Iohn repeates If wee acknowledge our sinnes 1 Iohn 1. God is just and faithfull who will cleanse us from all unrigteousnesse This Christ shewed in the Pharisees and Publicans prayers For this by confessing his finnes and asking pardon was forgiven and cleansed the other in not confessing but reckoning up his vertues remained unclean Which doe clearly shew that they who are morally unclean are cleansed by repentance alone Hence it followes that if a faithfull man though grievously fallen yet if he repent and seek for reconciliation with God hee is no more polluted morally but cleane in Gods sight Iohn upon this onely ground baptized any that were morally polluted Luk. 16. if they were purged by repentance alone and confession Why then should man invade Gods right to think him unclean whom God esteemeth clean Why should a prating Priest think him unworthy of sacred things whom God hath not declared to be unworthy Thus the Pope playes in holy things that hee is not content with that Law of expiation which to God is satisfactory For so he should lose the profit and honour which he gets by his sacred Jurisdiction Therefore hee afsumes to himselfe to judge of Christians repentance and for this cause prescribes times and penitentiary penalties which after hee moderates by indulgences and remits when he pleaseth This is beleeved by foolish men who think that this is done by speciall priviledge he in the meane while like a Cheater wipes them of their money For he imposeth on rich men such penitentiary punishments as he knowes will be most inconvenient for them Whence oftentimes this penance is redeemed with a great fumme of money By which Merchandice the Popes Exchequer must become very rich Of this disease of Covetousnesse and Avarice the Pope hath been so long sick that shortly after the time of Phocas sâ—aven hundred yeares agoe one Isaatius a Patrician and Embassadour of Heraclius the Emperour robbed the Palace of Lateran under Pope Severinus the first affirming that it was unfit that the Popes Exchequer should be fuller then the Emperours I doubt not but the Stile-walker is exactly skilfull in the Papall Arts and therefore hath assumed to himselfe as a speciall priviledge the right of excluding Christians from the Supper and of appoynting the time how long they shall forbeare hoping also that by this cunning hee may procure of the richer sort of Christians who will bee impatient to forbeare long either money or else good cheere or the promise of some Office or some other kind of gratification How ever hee may either enjoy or bee frustrated of his hopes wise Christians and honest-hearted Magistrates ought to be assured that these Walachrians play the lying Cretians in making their Walachrian Tribunall more rigid and precise then Christs own Tribunall For he declares that they who are morally unclean are made pure by faith alone and repentance and therefore worthy of his sacred Mysteries They on the contrary debarre from their Sacraments Antichristian-like faithfull and penitent men as unclean untill they have given satisfaction to their particular and usurped right But they goe about to wash out this spot For say they it is not sufficient that one declare himselfe to be penitent but this liberty of sinning must be kept under by the Rod of the lesser Censure that the scandall received must be expiated as it were with an Ecclesiastick and spirituall penance I answer It is most certain that the licentious liberty of sinning is to bee curbed in Gods people and scandals to bee removed But I deny that it is in mans power to choose what meanes hee pleaseth and that what he chooseth must be held for divine They are as much deceived as if the old Levites had taken upon them to expiate at their pleasure those that were ceremonially polluted For GOD hath set down the manner of expiating every sinne which being truly Divine they could not transgresse Now I would have the Walachrian Stilt-walker shew us by what Law hath God commanded Preachers to remove scandall from the Church so as that a penitent sinner should be debarred from the Supper so long time as the Church-men shall prefixe as if this power were given to them by a sacred and Divine right Hee shall as soone finde this in Scripture as the rest of his lies with which hee hath stuffed his patched peeces to be divine truth For the Scripture is ignorant of the modern lesser Censure yea it is repugnant to the institution of the Apostles and their practice as may bee seen by the Church or Corinth in which Paul reproves their filthiest sinnes with which hee saith most of them were tainted Surely in this case if ever occasion was offered to debarre them from the Communion and that for a long time that the licentiousnesse of sinne might be for the time to come enrbed and present scandals removed 1 Cor. 11. But what did Paul in this case He forbids them not but plainly commands them to receive the Sacrament he prescribes no penitentiary punishments nor the manner or times of repentance but wills every man to examine himselfe and so to eate and drinke So that hence it followes necessarily that either Paul prostituted those holy Mysteries to the uncleane or else that he was ignorant of this Walachrian sanctity But they will object That Paul gave strict charge concerning the incestuous Corinthian that as naughty leaven he should be cast out of the Church I answer that Paul speakes there of delivering over to Satan and not of the lesser Censure which is the fiction of Church-men for establishing of which this is alledged idlely Secondly the proceeding of Paul with the incestuous Corinthian shewes that hee was ignorant of the figment of lesser Excommunication For not onely was that an abominable and capitall Crime which was committed by that member of the Church of Corinth by polluting himselfe once and againe but having no sense or feeling of his sinne hee wallowed like a filthy Swine in the uncleane mire of sinne in marrying and lying with his step-mother whom for his impenitencie and security in sinne Paul
Popes school he trumpets out every where the power of the Apostolicall Keyes with so great pride of Jurisdiction and of commanding power that the Popes Keyes and those of Apolonius seem to bee made by the same Vulcan which want nothing but a little better polishing which in time will be done For who ever will turne over the Papists writings and these of Apolonius shall see that whatsoever the Pope proudly bragges of concerning his Hierarchy in the right of Peters succession the same doth Apolonius and the new Walachrian Papists proudly challenge in right of Apostolicall succession Nor do I deny but this hath been too common among divers reformed teachers to be somewhat superstitiously affected with this right of the Keyes and of Excommunication which is not to be wondred at seeing some of the Reformers had been bred in the Romish Church whose Botchers shop was filled with such old trash of Jurisdiction it could scarce be otherwise but that the most part being born there must smell of that mother But afterwards some others treading in their foot-steps and prouder then the former did too much advance this Ecclesiastick power of the Keyes So that we must confesse it hath fallen out with many Reformers as it doth with those who goe about to purge out the Garlick which they have eate who though they doe what they can to purge and remove it yet they cease not to smell more or lesse of it This may bee seen in many chiefly in our Walachrian Stilt-walker who above all others delighting in the menstruous blood of his Romish mother and smelling so rank of it boasts so proudly every where of the power of the Keyes that you shall scarce find his equall whose fooleries that I may now refell this I say That there is nothing more certaine then that Christ in promising the Keyes to Peter and the Apostles did conferre on them no vulgar thing but what was both new rare and excellent and by which he would exalt them above humane reach as it were when he gave them this power of heavens Keyes Whence it is not likely that by these is meant so small and easie a matter as the Church at this day exerciseth For what great or rare matter is this if a Church-Ruler or Preacher say at this day the Kingdome of Heaven is open to thee if thou beleeve if thou beleevest not it is shut against thee Not onely was this the ancient preaching but almost every ordinary man in the Church can say so Yea whoever reads the Scripture or heares but a childe reading them hee exerciseth this judgement of himselfe and useth the Key For if he see any disobedient hee will judge that heaven is shut against him if hee repent not If again hee see him convert he will judge that heaven is opened and so will use this Key Neither must Church-men think that they have now more power in using this Key For we finde by experience that Clergy Assemblies Consistories Classes or Synods are no more powerfull in denouncing this judgement then any private man being intent on the thing and carefull to search out the truth so that wee find by experience that one Lay-man hath judged better and hath made better use of this Key then a whole Synod For though Apolonius prate much concerning the speciall assistance of the holy Ghost yet we finde no other effects thereof then what the Pope boldly bragges concerning his infallibillity and yet hee is the lyingest faisister that ever the world saw So then these Church-men are very oftentimes deceived who bragge so much of the power and certitude of the Keyes Let Apolonius witnesse then which no man is a more impudent bragger of this power of the Keyes except the Pope and yet by his preaching Key he hath produced so many lies that he may seem to carry not the Key of Heaven but of Hell with Apollion And that you may not think this to be a personall errour except he will also â—e in this lo the whole Walachrian Classis hath coÌ„ ented to these fictions so that hence appears the false judgement of the Church in the use of the preaching Key because not onely it is not of greater force then a private Christian mans iudgement but oftentimes of lesse validity For at this day the iudgement of Church-men is so corrupted with affections that we may beleeve many whom they condemn to hell shall surely enioy heaven and on the contrary they shall goe to hell whom they iudge worthy of heaven by their Key How ever the matter be it cannot be evidently proved that now Church-men have any greater power in using the Keyes of Heaven then any particular member of the Church whilst in their Sermons their threatnings and promises of life eternall are conditionall Whence it is not likely that Christ gave so little right as this to the Apostles under the glorious title of the Keyes of heaven and of so solemne a promise but that there was in this some high matter and peculiar to the Apostles onely which I place in this because they were the first Heralds of salvation performed now by Christ and of heaven opened by him which was never proper before nor after to any of Gods Embassadours Before the work of salvation was performed salvation was hoped for but then heaven was in a manner shut as yet After Christs Ascension it was truly opened And this priviledge the Apostles had that they were the first witnesses hereof Besides before that time heaven was shut against the Gentiles who as it were by a partition wall were debarred from entring thither so that no man nay not the greatest Prophets before this had power to open heaven promiscuously to all Gentiles the Jewes being forsaken This matter was so high and rare that even the Apostles though illuminate by Gods Spirit came to know this when it was late and not without Miracles too which being understood they without wearisomnesse by a divine wonderful rapture contemning all dangers carried the Gospel almost through all the world so that Thomas himselfe as grave Authours witnesse preached and travelled as farre as India Which indeed was notable and nothing else but the opening of heaven To this was added their infallible power of preaching that they sayd nothing but by Gods prescription For the preaching Key which Christ promised and gave to his Disciples was so excellent and divine that with it he gave unto those first Patriarchs of the Church graces by which they delivered the truth infallibly so that not onely did they shew Heaven opened but by their infallible doctrine as with a Key did open it to every one and declared it infallibly by their divine power of judging to whom it was opened or shut so that what they bound and shut on earth was truly bound and shut in heaven And contrarily This power after the Apostles ceased For what they once opened remaines open nor can it be shut again by any The Pope
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
will be made branches stones trees chickens sheep fish fruits grasse corn and what not Of Preachers and Church-men there will be made not onely Kings Pastors Captaines Housholders as they will have but servants wolves dogs pillars stones bell-ringers pipers walls flames candle-sticks fires and many more to which the Holy Ghost compares them So that if hee should shake the budgets of most abstruse Divinity he cannot compose these things but he shall be laughed at by all This is his errour in that he will out of figurative speeches draw literall conclusions as if out of painted gold he would make a reall crowne of gold Much of this kind he spreads every where chiefly Part 2. p. 28. he doth plainly dispute for the Kingly censuring power of Church-men For saith hee the jurisdiction of the Church is called the right of the keyes and the Churches key is called Davids key which was regall whence he concludes That the jurisdiction of the Church is regall I answer These things are spoken figuratively and to be ascribed to Christ onely if they be taken properly not to the moderne Church which properly wants the keyes of heaven as I shewed elsewhere The chiefe errour is in this that with the Pope he makes of the keyes the Scepter and regall Crowne If all be Kings that have the right of the keyes then the Key-bearers of Temples Cities Hospitalls of Bedlems and of all Cells shall be Kings And whereas he saith that Davids and Christs key is regall and that therefore such is the key of the moderne Church it is all one as if I should say there was a King who carried the keyes of the City therefore all are Kings afterwards who carry those keyes How false this is appeares in Peter who first and properly received these keyes and yet he was a poore Fisher-man not a King Surely if Apollonius had Peters true key yet Christ would forbid in him all Kingly state and pride Mat. 20. saying The Kings of the earth beare rule but it shall not be so with you But Mat. 18. Christ gave to the Church power of judicature which saith he is kingly I answered elsewhere that in this place Christ did not bestow on the Church the right of judicature but only to intercede and to compose differences For the power of judging one to be a Publican or Heathen he gives properly to a Brother not to the Church and so every private man should have regall power Truly if all be Kings that judge there will be innumerable Kings in the same kingdome If Apollonius play not the foole he was a King long since because he carried the keyes and judged many things after his manner His chief argument is out of that place Mat. 28. Christ sending his Disciples to preach speaks first of his regall power saying All power is given to me in heaven and in earth he concludes also from his regall power saying I will be with you till the end of the world thence he gathers That the power not onely of Christ but also of the Church and therefore of Ministers is regall O wonderfull Lindanus indeed and other Papists are ridiculous in their devices but what Jesuite at this day is there of any braine who will not burst with laughter when he shall see and think of these Apollonian scientificall demonstrations to wit that Calvinists by such fictions doe seek after power to reigne in the Church which they have hitherto execrated in the Pope Christ the King of Kings speaking before and after of his Kingly power commanded the Apostles to teach and baptize Ergo he made them Kings and indowed them with Kingly power If Apollonius were as quick-sighted in both his eyes as Lynx he could not see this consequence He reasons thus out of his foolish Dialectick As often as Kings speaking of their Majesty command their Heralds to publish their will and Letters Patents they presently of Heralds become Kings that Herald were worthy of Hellebore who would thus conclude especially if the King in plaine termes should tell his Messenger Although my other servants may command and domineere in their Offices yet I forbid thee to do so neither will I permit thee to reigne for this is the sense of Christs words Mat. 20. The Kings of the Nations beare rule but it shall not be so with you So we need not stay any longer in the Walachrian devices whereas we may every where see that the Pope and Apollonius are both of one minde to wit that they have regall power howsoever Christ and the whole Scripture contradict it but by a Jesuiticall quirk he tells us that their power is not secular carnall or despoticall for these husks he leaves for the Magistrate reserving to himselfe the pure flower of spirituality but Ecclesiasticke holy and celestiall which because it proceeds not from the speciall sanctity of their Church-Discipline as the object nor from the dignity of modern vocation as I have now shewed we must henceforth search into the other lurking holes of the Walachrian Church sanctity least these rattle-mice hide themselves any longer in their under-ground caves of spirituality Therefore having overthrowne the chiefe foundations of the Walachrian sanctity and dominion which are the spirituality of their moderne Discipline and the mysticall sublimity of their calling now I will pursue the Arguments which the Stilt-walker still useth to purchase authority to himselfe among the ignorant which with the Papists he borroweth from the Epithetes and names given to Preachers in Scripture by which he strives to establish his regall majesty in the Church in this playing the canvasse Merchant with Papists which that the Reader may see I will first in generall point at three of his ordinary fallacies 1. In that the most titles are figurative and metaphoricall Fallaciae in titulis out of which he raiseth literall conclusions by which he must needs fall into a thousand absurdities for if this be admitted in Divinity that every one interpret as hee pleaseth figures similitudes and metaphors which are found in Scripture there will be nothing certaine but we may infer any thing out of any thing by this reason I may easily of Apollonius and his other Preachers make stocks stones yea brute beasts for Church-Doctors are called in Scripture Pillars Foundations and watchfull Dogs now we know that Pillars are made of stocks and stumps of trees Foundations of stones and that Dogs are brute and impudent beasts whence the folly of old Papists appears who have erected their whole Hierarchy out of parabolicall and figurative Scripture phrases as famous Marnixius hath merrily demonstrated and because he could find no other new way to set up his regall power therefore the VValachrian Papist walks altogether in his Predecessors foot-steps Apollonius his other errour is that of indefinite Propositions he makes exclusive and understands simply what is spoken respectively this he borrowed also of the Jesuites for Bellarmine commonly thus concludes Christ gave
the keyes to Peter Ergo to Peter alone Christ said to Peter seed my sheep and when thou art converted confirme thy Brethren Ergo this power he gave to Peter only to feed his sheep and to strengthen all his Brethren of the whole world and which is all one to reigne over all the people and Kings of the earth whence he leaps with ease to the Pope Peters fuccessor that he may conclude these inspeakable priviledges to belong to him alone the Stilt-walker doth excellently well follow this Jesuiticall Divinity for as often as he finds in Scripture that Teachers are called Bishops Captains Fathers c. he presently concludes that this right belongs alwayes and absolutely to Ministers alone as we shall see in what followeth His third fraud is that of conditionall propositions he makes absolute and applies to himselfe those priviledges which belonged onely to the Apostles or at this day appertaine to them under a condition onely who have things requisite for these priviledges this is the play of old Papists when the Church is called the mother of Christians which title belongs onely to the Catholike and truly Apostolicall Church they understand this of all the Church or at least of their Romish When it is said of Teachers He that heareth or rejecteth you heareth or rejecteth Christ which is onely true absolutely of the Apostles and of infallible Preachers they understand this of themselves chiefly of the Pope although they confesse him to be a most impure monster This VValachrian Papist speaketh in the same dialect whatsoever in Scripture is said of the Church of preaching of vocation of censuring and of the keyes being holy and spirituall as under the Apostles this he interprets of his moderne Church and Discipline in which he is as sottish as if some Caiaphas or Ananias who were wicked High Priests in the time of Christ and of Paul had ascribed to themselves the praises and titles that were given to Aaron Eleazar and Zadoc who then lived when the holy of holies and all the sacred things of the Temple did shine with divine honour which in Christs time were polluted with many spots and vices and not only did they lose the circumstances but almost the whole substance of sanctity or if some Impostor and Money-changer should brag that his coyne were sound and currant which being brought to the touchstone the gold-weights or triall of defraying of charges will bee found to be base metall adulterated coyne and to be washed light and clipped what I have now said in generall I would have to bee observed for in every Epithete that the Papists brag of you shall find nothing but sophistry The Stilt-walker prides himselfe every where in this title 1. Titulus membrum principale that he is the eye eare hand and the Prince a Member of the Church whence he goeth about to perswade unwary men that to him and such as he belongs an Authoritative Government in the Church I answer that these titles are no where to be found spoken plainly of Preachers but are consequentially onely drawne out of Scripture which way of demonstration as we have said is not sure but inclining to error But if this were spoken plainely it were a figurative speech and metaphoricall which if wrested imprudently would beget many absurdities suppose one to be an eye eare nose and hand in the Church what wise man will thence conclude that whatsoever belongs to these Members in the body belongs to him The eye is most tender round inconstant and moveable it alone sheds tears it shews in what we delight and is the window of impudency The nose is in the middest of the face jetting out swelling breathing in and out ayre and pride and the instrument of indignation so if I should philosophically speake of the eares hand and other members many things will be raised which may belong to Apollonius but with disgrace he will say I suppose that it is the property of the eye to see and to direct of the nose to smell of the eares to heare of the hands to work whence the dignity and office of Ministers may be borrowed but who will perswade us that these similitudes do note onely vertues and not vices in Ministers but if we should grant that there be eyes in the Church to see eares to heare and that the chiefe parts are appointed for chiefe functions by what art can he perswade us that this Prerogative belongs to Preachers onely Paul truly in two places speaks excellently of the diversity use and consent of the principall and servile parts of mans body and of the Church but he that will diligently weigh all things shall finde no where that it was Pauls meaning in those places to give to Preachers and Ministers alone the honor of being alwaies principall parts as eyes nose eares c. in the body of Christ that they might thence climbe up to the top of pride and domineering but he rather urgeth the contrary that most honor is to be given to those that are lesse worthy and more weake because of necessary use nor doth he define any thing else but that to him is due in the Church the honor of chiefe member but yet without pride and command on whom God hath bestowed chiefe gifts for serving and looking to the Church in which though the Apostles did miraculously excell yet they never so bragged of their principality but that they yeelded a parity and in some things a superiority over themselves even to those members that were lesse worthy so far was that Apostolicall Government from pride that no absurdity or disgrace followed if one and the same man to day were an eye to morrow but an eare now the foot then the hand and sometimes the knee that is they applyed themselves to any office as time and need required Who will not then storm to heare a VValachrian Stilt-walker so insolently bragging of these titles as if he were subject to none in Church-businesse nay not to the Magistrate though he be the chiefe of all because he thinks the title of eye eare nose and hand belongs to him by the right of his office whereas we may see by his writings that if he be the eye he is pur-blind or else blood-shot if he be the nose he is a snotty nose if the eare he is troubled with the singing of sedition and pride or else he is thick of hearing lastly he is become mad with the intoxicating wine of Church-majesty Marejetice lymphatus so that neither hand nor foot can rightly performe their duty so that he seems to be fit enough to bee the neck or throat or if you will the Cuckow of the Romish Church The title of Bishop Seer or Overseer is honorable Episcopi Ezech. 83. the Church Teachers are also called lights in a candlestick or on a hill out of all which Papists gather that they have authoritative right to judge and know all things whence at last
proceeds Kingly Power I answer all these titles are figurative of which this only followes That it is the Teachers office to take care of Christian mens salyation and to fore-warne them of destruction which is not properly an imperiall but a servile office for he that was the Overseer of Boaz his husbandry is called a servant Ruth 2. Ruth 2. he were a foole that should thinke himselfe a King or a man of authority because hee carrieth a torch or a lanterne before another or because he is hired to watch on a Tower or at a Becon perhaps the Stilt-walker will tell as that he is no ordinary inspector or link-bearer or a common watch-man but an Ecclesiastick and an honourable one because Paul faith that the office of a Bishop is a worthy office and that Preachers are worthy of double honor The answer is easie I deny not but the office of a Bishop is honourable but hence it followeth not that therefore Bishops must domineere for so the basest members of our body and which serve for necessity should be chiefe in the body because Paul saith that the greater honor is given to the weaker 1 Cor. 12.13 and more uncomely members of the body I do not think that Apollonius is such a dastard as to perswade Christians to be subject to womens commands against Gods Law and natures because the Apostle saith that the greater honor belongs to the woman as the weaker vessell but what if overseeing and Ecclesiastick inspection should conferre Kingly authority by what consequence will it be proved that this right belongs to Preachers only for it is plaine by many places of Scripture that the burthen and office of a Bishop is not onely ascribed to ordinary Preachers Act. 20. 1 Tim. 5.17 but also to all Elders yea it belonged to Deacons under the Apostles so that here Kingly power is not to remaine in the superlative sanctity of Pastors but it must passe to the comparative of Elders and positive of Deacons I need not then tell that it was common to all Lay-men and the Church-members under the Apostles to teack and consequently to exercise the office of a Bishop however the Stile-walker may cunningly goe about to unfold himselfe of these yet this is sure that Episcopall dignity did of old belong by a certaine preheminence to the Apostles and not now to Popish Bishops because by this right the Bishop of Rome excerciseth regall power but he can have no leisure to teach Christs people This new VValachrian Papist by this his unsavory writing shewes that he wants either power or will to provide for and give light to Gods people being hee is convicted of so many falshoods whence it may bee justly concluded that though Kingly power were contained under Episcopacy yet it belongs not to him as being no Bishop The title also of Governour and Leader is often used among Papists Prapositi Ducis 1 Tim. 5.17 Heb. 13.17 Christians are commanded to give double honour and to obey those that are set over them whence they conciude that Ministers must be presidents and chiefe in Church-businesse and that therefore they are subject to none nay not to the Magistrate I answer if there were such Governours and Captaines as there were then of whom Paul speakes this the consequence might have some shew because they were unblameable and infallible and therefore were true lenders and presidents but if we look upon old Papists they are seducers if on this Walachrian Divine with his Classis because their errors and blasphemies are so many who will account them leaders they are blind leaders whom Christ wills us to avoid least we fall with them into the ditch Againe if we should yeeld this also that there are true Captaines and Presidents in the Church who will thence grant to them a perpetuall presidency and dominion over Christians May not a president or leader come sometimes behind and be led They that know military affaires whence this metaphor was taken know that it is ordinary that he who leads a company to day and goeth before is led to morrow and comes after now hee should bee laughed at who should argue that he must never come after because he went once before or that he must never obey because he once commanded for so every one must be a Monarch and all must run into confusion wherefore I have often said that under the most spirituall Government of the Church in the Apostles time there was no such maxime that he who was once a ruler and leader must alwaies be so but it was ordinary to lead and to be led to go before and after to be uppermost and lowermost I know that Government is not answerable to the Popish pride who will alwaies be before and uppermost yet it agrees very well with Pauls precept who wills us to be obedient to our leaders Heb. 13.27 but he presently adds because they watch for our soules whence the Walachrian Papist may see that this title of Captaine doth not patronize his regall pride for Paul saith plainely that Preachers are such Captaines as are bound to watch over us but there is no man so ignorant of military matters who knowes not that they are the common and lower sort of fouldiers who are tied to keep Centinell or Watch So that this Stilt-walker ridiculously goeth about to make himselfe a Generall or Monarch of a poore stipendary souldier The name of Angel also is used 4. Augâ—â— to shew their Ecclesiastick principality but this word properly signifieth a Messenger And who will brag himselfe to be a King because he is a Messenger I confesse the dignity of heavenly Angels and Spirits is great but Apollonius is said to be too carnall to live an Angelicall life except he meane by his subtill inventions of new Popery to strip Thomas of his title of Angelicall Doctor They pride themselves more in the name Pastor Pastorâ—â— whence Bellarmine drawes the Popes mighty Majesty over all Christian Monarchs For because it was said to Peter Feed my sheep he concludes that to Peter belenged the right of feeding all sheep And because that right was given to Peter he inferres that it was also given to the Pope as to Peter that he should feed all Christs sheep But with him to feed is to rule and to be fed is to be ruled Hence he proveth that it appertains to all Monarchs as being sheep to be fed that is to be ruled and to the Pope to feed and rule Kings according to Virgils Verse Tytere coge pecus This device pleaseth the new Popish Walachrian for he speaks so often of his authoritative office of feeding that of his Shepheards crooke he makes a sword yea a regall Scepter I answer The title of Pastor is figurative therefore by an ill consequence do Popish Pastors draw to themselves whatsoever is found in earthly Shepheards and sheep At this day Shepheards are a mean and servile kind
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
and properly in confirmation that is in Imposition of hands which hee hath learned of old Papists for because now use hath prevailed that Preachers onely should impose hands that is imprint the character of Vocation and speciall Sanctity hee thinkes that it goeth well now with his superlative holinesse in that onely Preachers are to imprint this character by imposing of hands and that only upon Preachers hence hee is assured that the Sanctity of superlative holinesse consisteth in Preachers only and in them onely should remaine hee grants indeed elsewhere when hee speakes of the right of decision in Synods that it hath some shew of Vocation when a private man by the tacite consent of the Synod or Church is admitted to suffrages But these are onely spurious Vocations that is onely holy which makes one a Preacher by confirmation and Imposition of hands let us then see what godly Magistrates in the Old Testament could do in this point The most notable confirmation and auguration above the rest is that of Aaron when he was made high Priest but this was performed by Moses the Magistrate at the command of God For he put Aarons robes upon him and anointed him and when hee was to die upon the mountaine hee tooke off his robes and put them upon his son Eleazar I know hee will say here that Moses was a Prophet and an extraordinary man but this is thing for however God we see performed this notable work of Ecclesiastick confirmation by the Magistrate Hence we may conclude God never thought that Ecclesiastick callings should bee ordinary and holy and that Consecrations should be performed by Church-men onely for this had been all one as if God should make a law for chastity and wedlock and begin himselfe from Whoredome and Adultery there were indeed many famous Levites and Priests by whom hee might have performed this worke if there had been so much holinesse in it Such is recorded by David 1 Chron. 16.22 when hee appointed orders and turnes for the Priests in their service it was common indeed for all to performe this divine service but to doe it on this day or after this manner it was a particular right and duty though this then was a meere Ecclesiastick businesse belonging to Ecclesiastick men yet David a secular Prince performed it and did not grant it to the Priests That act of Solomon is more illustrous 1 king 2 27.35 when he thrust Abiathar from the Priestood and by his owne authority set up Zadok in his stead Here the Stilt-walker being put to a non-plus flies to the help of petty distinctions He saith par 1 p. 84 that Solomon did not properly depose Abiathar from the Priesthood for by his Divinity hee had been sacrilegious But what then he only banished him which secular punishment alone the secular Prince could inflict by which means the Priesthood became void casually Surely now Apollonius deserves to plead for thieves and robbers if one be accused for murther the Walachrian Philosophie will deny that there was any such thing done What then only hee thrust his sword into his breast and so pierced first the skin then the muscles and at last opened the greater veines and then casually the life fled away with the blood Or if a thiefe bee accused for stealing of money and should deny it stoutly hee will say that principally he onely carried away the purse that he neither saw nor touched money that he gave the purse secondarily to another and thirdly the purse was opened and consequently the money taken away He will make a pleasant piece of worke who out of the Walachaian patches will make up such jesting serious disputations I doe not thinke that Apollonius will bee so senslesse if he bee banished by the Magistrate that he may not any more make tumults and stirre up the people to sedition But he will thinke that by this punishment he is thrust from his holy preaching charge at Middleburge if he had not a Swines soule or if it were not his purpose to delude the Scriptures hee might have easily seen his foolerie out of the very Text For the place sheweth that the punishment which Solomon would inflict upon Abiathar was not properly banishment for this was rather a benefit hee bestowed upon him for hee said thou art a dead man but I will not slay thee he had deserved this punishment which he remitted and shewed mercy in banishing him What was then the punishment properly which hee inflicted upon Abiathar To wit this in deposing him from the Priesthood for the Holy Ghost saith in expresse termes thus Solomon cast out Abiathar that he might not be the Lords Priest by which it plainely appeares that Solomon intended and did that which this night-bird saith hee did not nor could do besides the History adds that Solomon made Zadok high Priest and because he did all this whilst the Priesthood stood by himselfe without taking advice of the Priests surely Solomon in so doing was very sacrilegious or else the Stiltwalker is a cheating Divine The speciall priviledge of holinesse is placed in prayer and publike preaching And because this authoritative sanctity consisteth in a circumstance in that these are done publikely it is to be wished that Apollonius would declare out of the cabinet of his abstruse Divinity what properly it is to pray publikely whether onely in the Church and pulpit or not also at a table in a ship in in the street in the market-place in a chamber as Paul did If he should unfold that exactly yet I will say that pious Princes have prayed and preached in publike So did Moses on the Mount Exod. 17. when Aaron and Hur held up his armes So did Solomon at the dedication of the Temple 1 King 8. 2 Chron. 17. and he blessed the people in the presence of the Levites and Priests Josaphat sent his Nobles with the book of the Law to preach from city to city Josias standing in the Temple 2 Chron. 34.31 read and preached to the people When Nehemiah restored religion not onely Hesdras and the Levites but Ioshua and the Nobles read and publikely spoke to the people So that here are no footsteps of speciall sanctity in preaching from which Magistrates are prohibited At first there was a right of administring the Sacraments common and promiscuous to all masters of families and when they had been a long time omitted in the desart the right of renewing them was given to Ioshua a Magistrate Iosh 5. 2 Chron. 35. and afterward to King Iosiah by God The power of making Lawes concerning things indifferent in Religion David and other Kings undertooke though the Levites were present The taking up of controversies was in the power of secular as well as of Church-men Deut. 17. as appeareth by Moses his first institution where plainly there is joyned with the high Priest a secular Judge For Iosaphat gave Lay-Judges of controversies to all Cities not making
shewed also before out of the Law and institution of Christ and his Apostles that the administration of the Sacraments was not of such speciall sanctity but that it was permitted to lay men and the Christians at Corinth did administer the supper among themselves without respect or presence of any Bishop or Preacher as appears out of Pauls narrative 1. Cor. 11. now if under the Apostles there was no such speciall sanctity of those things it is cleare that that which the Walachrians obtrude is either fictitious or borrowed from Popery 2. The other devise of this distinction is that it affirmes the Magistrate can do nothing in Church-matters properly or formally because he doth nothing by himselfe or elicitively but yet all things imperatively and by others For this he saith is to do nothing which truly is an elicitive fiction for if this be true then a Hammer Saw Plainer and other tooles doe properly make a statue or hedge because they properly touch the subject produce the effect not the workman Then David did nothing in murthering Vriah because the enemies did it by themselves and properly Ioab by so ordering it and David imperatively But the Srripture contradicts the Stilt-walker for it doth not say to the enemies or to Ioab but to Daâ—id only thou killedst Vriah There is a notable example of the building of the Temple by Salomon in which we know the King did nothing by himselfe or elicitively for hee was no Mason Carpenter or any other trades-man All these things he committed to the Master-builders and hirelings he only commanded and directed Hence the Walachrian Divinity will conclude that Salomon did nothing properly or formally but only the builders and mechanicks But the holy Ghost speakes the contrary who doth not name those in the building of the Temple but the whole worke is ascribed to Salomon who was chosen of God to that purpose so that hee is called the builder of the Temple and every where it is called the Temple of Salomon So we see that the Stilt-walker scatters abroad meere fooleries when by his specious distinction he will perswade us that the Magistrate doth nothing in Church-matters because he doth all things imperatively but nothing elcitively that is he did by his command order and cost as the Magistrate doth at this day His last destinction is altogether seraphical and so subtill that the Magistrate will never be able to breake this barre but if he seeme to do things formally and elicitively yet the Walachrian Divines will mock and hisse him out for when he beleeves that he hath done something in holy Church-government because it is a meere accident they will say that he hath not touched yea that he cannot touch the substance of Church holy things but to be conversant only in worldly circumstances and accidents which fine fiction fit indeed for Oedipus doth for ever debarre Magistrates from Ecclesiastick holinesse and will also free the Walachrian Ecclesiastick from carnall and civill circumstances except among the secular circumstances one should prove very substantiall which is the procurement of the Ministers yearely stipend which comes so neare to Ecclesiastick substances that it is of more worth then the substance of all sanctities The old Papists have long challenged this part of Spirituality to themselves that they might have spirituall lands revenues and treasurers by which art they have totally freed themselves from the lay carnality There is no doubt but that the Walachrian Papist who sees every thing saw this also that it was a base thing for such spirituall men to bee maintained by such carnall and secular money Whereas chiefely they scrape together our of the Spirituall Tenths what they bestow sparingly on the maintenance of Ministers But Magistrates as yet have not been so spirituall as to let goe the right of this circumstance for they feare that seeing they are excluded from the whole substance of Ecclesiastick Government by those superlative holy men they shall be divested of all circumstances if that principall circumstance be omitted However the matter be surely this last fiction at first sight smells of the Popes forge For they to maintaine their Idole of transubstantiation that the bread may not be eate up and vomited by dogs or gnawed by rats have found out the like fiction to witt that what soever it be they eat there is nothing diminished from the Sanctitie of the bread because they gnaw eat and spue but bare accidents and not the substance One egge is not more like an other then this new Walachrian papist is like the old one who that he may the better preserve the sacred things of his Church government from the Majestrats profane touch affirmeth also that whatsoever they can or will doe in these sanctified things yet the dignity of Church facred misteries shal be never a whit lessoned because they never touch but the accidents and circumstances being debarred from medising with the substance For my part let like lips have like lettice I think it sufficient that I have shewed all the fooleries of these distinctions with which the Stilt-walker every where plays in his sacred things He hath fully by his example proved that ignorance is very bold there is no question so absurd but he if it come into his head wil vent it for an oracle That he may keep off godly Magistrates from his holy things not onely doth hee for the most part use the example or wicked men but else where hee openly affirmes that a faithfull Magistrate hath no power in regard of his dignity and office over Ecclesiastic matters which doth not equally belong to an Infidell in regard of his Office he shall perswade wise men to believe this rash assertion when hee perswades them that Lazarus had the same power to come out of his grave whilest he lay halfe rotten which he had when after Christ had raised him he stood up alive or that a Dog hath as much right who is turned into a Woolfe to keepe the flock as he that is naturally apt to keepe the sheep and is an enemy to the Woolfe or that a blind man hath as much right to shew the way as he who is quick-sighted and hath both his eyes He doth so contemptuously mince the inestable gist of faith and conversion that hee makes it almost but a small circumstance in Magistrates whereas in Scripture it is so described as that it makes a blind man see and of a Woolfe makes a Dog that is changeth as it were the whole man He also many times cryes out that the Church was happier under the crosse then now under Godly Magistrates if they should make their power privative not cumulative that is if they should hinder Ministers from discharging their sacred affaires by themselves which he chiefly meaneth of the power of the keyes of making Lawes and of calling for hee thinkes that this chiefly belongs to the Churches happinesse that Church men may freely call whom they please
be understood warily part 1. p. 29 30. at last he concludes that it is impossible for the Magistrate to nourish Christians with the dug which is not much lesse then to upbraid the Prophet with falshood who plainly saith it shall be which this man boldly saith shall not be by Kings properly but by Churchmen so that the Prophet should rather have fore-told Church-men shall be thy nursing fathers not Kings I confesse this title is figurative and not to be drawne beyond the Prophets intention This is also true that Magistrates cannot properly nourish the Church as nurses doe infants but so neither can any Ecclesiasticks doe at this day For as I said before no man is properly a father but he that hath seed within him and generates not he who casts anothers seed so none is a nurse precisely but she that hath milk in her brests and with this nurseth the infant which honour belongs to none but to God onely Gods grace alone is the nurse properly whose two brests are the old and new Testament in which all saring 〈◊〉 is truly contained which not onely Church-men but Magistrates and all Christians ought to suck as being the quickening and saving milke so that neither Magistrate nor Church-man is properly the Churches nurse except we feigne such a nurse as transferres milk from the brests of other women to here whe and that being in a manner corrupted at last by a pipe conveighs it into the infants mouth which were a monstrous kinds of nourishing So that now there is nothing belongs either to secular meâ— or Church-men but to distribute to Gods children the milk drawne and sucked out of the brests of grace in the two Testaments which is not properly to nourish except we will call milk-women who sell milk from house to house which fredeth infants nurses I think the Stilt-walker will say that there is no absurdity if he transferre the milk drawne out of the brests of Stripture into his braine as into a dug and from thence imparting it to the Church he performe the nurses part But I say this is an improper way of nourishing for as often as his study transferrs the milk which he sucks and drawes out of Scripture into his braine as into a milk-paile which is rank with malice and the filth of ignorance the milk which he distributes to Christians is vitiated by the vessell of his corrupted braine which is improperly to nourish So that now properly the question is concerning the right of distributing the milk which is contained in the brests of holy Scripture The old and new Papists excluding the Magistrate say that this right belongs onely to them The old Papists boldly like thieves and pyrates have driven all Chrisâ—ians away from the brests of Scripture forbidding the reading thereof by which cunning they have reserved alone the right of distriâ—uting that milk and they do it so sparingly and made so thin with waterish traditions that they starve many of Gods children The new Papists are more warie but withall more basec they commannd all Christians to suck out of the breasts of Scripture and to abound in it this also they command the Magistrates that they would flow with it and bestow it upon others or cause it to be bestowed yet they cry out that it is unlawfull for any or impossible except hee be a Church-man to distribute any drop of this nutritive milke because they alone have a power to conferre it by reason of their Vocation they confesse indeed that it is lawfull for Magistrates and all private men to bestow this milke privately but they will have us believe that whatsoever they doe there is not one drop of true nutritive milke bestowed by them for this is Stapletons perpetuall fraud that Gods Word is not truly milke but as it is preached by the Church which is as much as if you would say milke is not properly nutritive as it is milke but as it is publikely distributed so that in this they are like base Monopolists who confesse the milke to be nutritive in it self however it be drawn in or sucked out of the breast privately But they will not have it to bee accounted so except it be brought from them only I know it is an old song that this right is conferred onely up on Church-men by their vocation but I have shewed before sometimes that now there is no Vocation which is divine or which shewes any divine effects or confers any divine right but that it is meerly humane both in the manner and right thereof which though it was divine of old yet now it depends onely from the gifts requisite for that function which if they be found in any his Vocation tieth him as a hireling of necessity to performe this office but hindereth not others who are also furnished with these gifts from the free exercise thereof whence appeares the fraud and violence of Papists chiefly of the new ones who confesse that the quickning saving milk is contained in the breasts of the Scripture out of which all may suck and draw even Lay-men and may distribute it privately but publikely they must not or if they doe it is not nutritive which are meer mockeries However I have been large in discoursing of this nourishment yet this I affirme that Isaiah by this doubled and rare Prophecy did fore-tell some extraordinary matter of Magistrates when hee saith that they shall be nursing Fathers of the Church Apollonius thinks that nothing else is fore-told but onely that they shall procure bountifull stipends for Church-men to fatten themselves well and so may nourish the Church the better But this was no new or extraordinary matter God himselfe provided meat for the Levites and godly Kings had now a long time done that plentifully and it seems absurd to adscribe such a worke to Kings the chiefe perfection whereof could never bee reached by them but by Church-men onely Wherefore this seemes to agree with the said Prophet that Kings and Magistrates in the New Testament the Leviticall seperation being taken away should handle all ecclesiastick businesse by themselves or else that they should bee so diligent in them that if they did not perform all things by themselves yet at least they should bee so diligent in procuring of them that they should goe before church-men take the charge of them and prescribe to them no other wayes than if a Mother Queen who had permitted her infant to bee nursed and bred by nurses and her hand-maids afterward out of her motherly care should sit down among her nurses and maids and give her own brests to bee sucked performing her selfe all the parts of a nurse which we see many famous Princes have done in the New Testament Above other titles that of God is most illustrious with which the Psalmist honoureth Princes which title we never finde in Scripture given to church-men Aaron was an eminent man and was to bee the most worthy High-Priest yet God said
not I will make thee a God to Moses but contrarily I will make Moses a God to thee whence wee see that God from the beginning did not purpose to commit the supream care of the world and of the Church to church-men but to secular Magistrates for hee knew that things would not be well guided by church-men as appears by Aaron who when Moses was absent but 40. dayes was of such a soft and effeminate spirit that presently upon the prayers and menaces of the people turned the whole worship into Idolatry this was the cause that when Christ was asked of the Apostles concerning government hee permitted it to Magistrates but denied it precisely to church-men so that in this famous title of God all church-men are subject to the civill powers and all civill powers are to rule the church-men for these are called only Angels but they gods who will not confesse men to bee subordinate to Gods and Gods to have superiority over men I doubt not but Apollonius will here murmur with himselfe that the Prophet did so unwisely bestow this title upon Magistrates when out of the principles of Walachrian divinity this title of God belongs rather to church-men than to Magistrates for these as sheep should be subject to their ecclesiastick pastors Magistrates are only earthly Kings but cleargy-men are beavenly Magistrates 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