that justifying faith in whomsoever it is makes that man holy but so doth not Gods word all them to whom it is given because God commits the knowledge and preaching thereof to most prophane and wicked men so that the whole worship of God is not more holy then true Faith and God word For it is wholly appointed to beget faith and the Word is the originall and onely measure of the whole worship Outward workes and meanes of worship for begetting of faith in men have a lesser degree of sanctiâ—y these are conversant about things persons time and place and other circumstances neither do they consist in a perpetuall or any inherent Perfection or internall dignity but onely in Gods setting them a part and ordination for his worship according to time and place The Bush out of which God first spake to Moses is called holy ground Exod. 3.5 not as if the nature of that Bush was changed or that there was any inherent or permanent perfection in it but consisted onely in this outward manner whereby God had manifested his presence there which afterward ceasing no doubt but the whole sanctity of that place ceased also This continued longer in mount Sinai where Moses was so many dayes in Gods presence but longest of all in the Tabernacle and in the Temple of Solomon which he had in a manner for ever set a-part for his worship for there was the Ark the Mercy-seat the Cherubims the Breast-plate Vrim and Thummim where God gave his Oracles and manifested his presence by signes so evident that he would not suffer the order prescribed by him to be perverted as we see in Miriam Corah Dathan and Abiron in the Philistines when they received the Arke in Vzza whom he struck with death for touching the Ark lastly in Vzzia whoÌ„ he struck with leprosie when he offered to sacrifice How-ever this sanctity of the whole Temple was extraordinary and of long continuance yet it did not change the nature of those things for they were made up of gold silver pretious stones and other naturall things and doubtlesse they were at last fewell for the fire and booties for wicked Plunderers For Josephus writes that when Titus triumphed amongst other spoyles was carried the Law of the two Tables which with such veneration was hid in the Ark within the Holy of Holies So then this sanctity was neither inherent nor permanent but relative onely and temporall which I cannot better expresse then by comparing it to a house with its Utensils where a Prince sojournes for a while So long as he remains there because of his Majesty and pomp there is nothing in the house which derives not thence some dignity and splendor which notwithstanding is neither in the house nor utensils properly For presently it ceaseth when the Majesty of the Prince is removed from thence The same must be affirmed of personall sanctity when God admits some to the charge of his worship For if there be no inherent and perpetuall dignity in the place and things appoynted for divine worship how much lesse can this be in the persons which are ordained for handling of the things belonging to his worship This may be seen in the Levits whose whole stock God had chosen and consecrated out of all the Jewes for his worship who therefore were called and were so indeed a Holy people yet from thence there was not in them any inherent perfection or integrity as may be seen in Eli his sonnes who were wicked persons and even Samuels sonnes for their vices were removed from succession in the Priesthood So that from hence it is evident that there is no inherent and perpetuall holinesse in persons appoynted for divine worship but only of relation and ordination so much as was fit for executing of their function I grant that sometimes God is so bountifull that he hath with the holy Office conferred also gifts and vertues as when he bestowed upon Saul with the Crown the good spirit of government especially when he furnished the Prophets and Apostles with the inherent gifts of Faith Piety and Miracles But this is sure that God never so tied himselfe to man as alwayes to sanctisie those inwardly whom he calls to a holy function outwardly for he made use of an Asse to teach of Balaam the Sorcerer to prophesie and of Judas the Traytor to the honour of Apostleship The like reason is of times for as God hath consecrated things persons and places so he hath done dayes such as the Sabbath and other Festiâ—all dayes among the Jewes of which none was in it self more holy but by Gods ordination onely more eminent as it was appoynted for holy worship which condition ceasing the day became vulgar I have been somewhat large in explaining this externall and relative sanctity that the unwary may not be deceived by them who speak so proudly of this priviledge of Sanctity that wheresoever this word Sanctitie is used they will have us beleeve that there is meant a perpetuall and permanent firmnesse of dignity and integrity Experience hath taught us this among the Papists for Bellarmine plainly confesseth that the worship of Images dead men and reliques in the Church of Rome proceeded from the perswasion of holinesse in those men and of Gods assistance which because they had whilst they lived therefore they think the same to be perpetually fastened to their Karkasses graves reliques and very Images so that they suppose they are bound to honour them or God being in that place I will not say how often these deceivers abuse and delude superstitious people by presenting oftentimes the reliques of Knaves Theeves Dogges and Apes in stead of Saints only this I 'le say that they are deceived in subjecting Gods presence to their pleasures whilst they feigne his power to be tyed to these things and persons in all places in which it hath been sometimes for so in all things and persons there must be an inherent and perpetuall vertue and perfection as often as he consecrates them once for some holy use The falshood of which appeares in the overthrow of the Jewish Temple and spoyle of all its utensils for who but a superstitious man wil now search for holines in that place where God first spake with Moses or in the top of Mount Sinai where he proclaimed the Law with such a miracle Who will seek for holinesse in the rubbish of the Jewish Temple which Christ so cursed that when to his dishonour Julian endevoured to re-build it he was forced to desist from his work Mat. 24. because of flames breaking out of the earth and the element it self making resistance if the Arke or Propitiatorie if the Cherubim and Tables of the Law if the holy Breast-plate and what else was venerable in the Jewes Sanctuarie were now present there were no more holines to be placed in them then in any other ordinary utensils which we know have yeelded to the fire or the Plunderer I confesse this
are subject to the Consistorial and these to the Classick Prophets the Classick to the Synodal in infinitum and so a greater Prophet must command the lesser subject to him These are the Enthymems of old Papists with which the Stilt-walker doth exactly correspond for polishing the right of his Dependency I answer that he makes a Mountain of a Mole-hill who wil wrest all this out of Pauls words for this is not his meaning that the fewer Prophets should alway subscribe to the vote of the greater number this were a rotten paradox which brought in Antichrist because we find many times that the opinion of one lay-man hath been sounder then of many Clergy-men Neither wil this follow out of Pauls words that the Prophets of lesser authority should be alwayes subject and obedient to those of greater authority This were true indeed if there were present one that were divinely inspired he truly were to be preferred before a thousand others and all others not divinely inspired were to submit to him But whereas divine inspiration is ceased no such superiority or preheminence must be placed in any one to which absolutely other Prophets must be subject For howsoever the Stilt-walker prates with the Papists of the abundant assistance of the spirit which lay-men ought to hope are in their Leaders and Pastors when they meet together in the Consistory Classis or Synod that so hee may procure to himselfe blind obedience yet this is certain that there is no such promise extant which shall continue for ever And all ages teach us that oftentimes dangerous aad most hurtful poyson hath proceeded from them that excell in number and authority as may be seen in the rising and progresse of Antichristianisme So that doubtlesse there is another meaning of Pauls words then this Popish one For he speakes of the government of the Church of his time In 1 Cor. 14 32 c. which was farre different from that which is now as Aretius notes At this day the Minister alone doth all and takes upon him whatsoever is judiciall that hee alone may preach with authority as for other Church Prophets they like women must hold their peace in the congregation neither doe they doubt but he shall be severely punished in Walachria who though a Prophet should take upon him either privatly or publickly to reprove Apelonius for his errours and lies though he deserve it if he were not curbed by the Magistrate So that the whole marrow of modern Dependency chiefly of the Walachrian obttude upon Christians every one of which is now a Prophet what they please and if perhaps hee shall be found in an errour then to betake himself to the Consistorials such Prophets as himself then to the Classiairies as we see in this work at last to Synods of all which if the greater part should be mad with the Stilt-walker all other Prophets must be forced whether it be right or wrong to submit to these mad men It was farre otherwise among the Apostles as Paul intimates in this place every one performed his own part some did speake with tongues others did interpret others did rule the Church as Governours and Captaines others gave almes Rom. 12. 1. Cor. 12. not onely of the Church goods but of their own also some did give comfort others healed the sick others did prophesie neither was this done sparingly or by a few so that not one did take upon him the Office of preaching by authority as the Walachrian would have it but many had the gift of prophesie for God then did so abundantly powre out his Spirit that oftentimes in the congregation they might see one suddenly inspired by God and furnished with the gift of prophesie who before sate among the common sort Yet because Paul was furnished with all spiritual gifts excelling all others in Apostolical dignity lest the Church should imploy too many Prophets without order he prescribes these lawes that by turn every one should utter his prophesies and revelations whilst others hold their peace And left the people should be wearied with too long exercise that they should not prophesie above three at a time lastly that they doe not give themselves to strife and quarrelling For they prophesied by the inspiration of the holy Ghost alone they should never utter contrariety though they spake divers things and in a different way and degree of revelation as might be seen in the Prophets of old an example of this is recorded by Josephus in two famous Prophets Ezekiel and Ieremiah this prophesied at Ierusalem under Zedekiah that King Zedekiah should be carried captive into Babylon the other being captive in Babylon foretold that Ierusalem should be taken and that Zedekiah should not see the King of Babylon These two prophesies did seem to be contradictory but yet by experience both were found true for Zedekiah came captive to Babylm as Ieremie prophesied and yet did not see it as Ezekiel-foretold because the King of Babel had put out his eyes before he was carried away So it fell out among the Apostles that though they preacheddivers things and in a divers way yet they all uttered the same thing Thus then it was alwayes true what the Apostle here saith The spirit of the Prophets is subject to the Prophets so long as they met together being inspired by the holy Ghost For it is impossible that they should not agree among themselves but as soon as the false Apostles did mingle themselves with those who were divinely inspired and when with them began to quarrel Alexander the Copper-Smith Hymeneus Diotrephes speaking evil words then it was no wonder if dissentions did arise among them and that the spirit of the true Prophets did never submit themselves to false Prophets If these things fall out then when men divinely inspired were present how much more intollerable is it that some Walachrian babling fellows should at this day meet together and think that by right of dependency the spirits of all men must be subject to them There be some that expound Pauls words thus The spirit of the Prophets is subject to the Prophets that is to the writings of the Prophets or the Scripture so that the meaning is all the spirits and sayings of the Prophets are to be examined according to the Scripture as the analogy of faith which interpretation is true indeed but makes nothing for the Walachrian independency which goeth about to set up Popish Hierarchy to wiâ— that whatsoever the Treverian Rat dreams the Consistorial Rattle-mouse must approve and what is liking to them must bee received by the Classick Owle by whose consent it will finely fall out that the spirit of the Prophets bee subject to those Prophets that is the Apolonian Prophets must meet in Consistories Classes and Synods as often as they please that there they may perhaps compound old quarrels and beget new ones or at least spend victuals For the perswading of the holinesse of dependency they ascribe much
in this how and on whom they are to be observed that simple men may not rashly be deluded with the false perswasion of sanctity or with the mercenary collation of holy Offices or deniall thereof mens mindes be disquieted or the holy things of Religion be profaned This was surely the chiefe criginall and foundation of the Popes mighty power and the base contempt of Princes that hee armed himself with a power of censuring and excommunitating by reason of the carelessenesse of simple Lay-men and the superstitious gentlenesse of Magistrates to which the Wallachrian incendaries hope that they also will come and so doe every where all the new Hierarchicall Papists but they shall never come to it if by your authority it be established that nothing be absolutely comitted to Church-Rulers or Ministers concerning the deniall of the common Sacraments or the conferring of them nothing concerning receiving into the Church or excommunicating thence but that all these things be judged and ordered by you So you shall by your supreame power bring to passe that the malice of ill-minded Papists shall not hurt the consciences fame goods and lives of godly men and that the wicked perversnesse of seditious Incendiaries may never hinder the sincere labours of godly Ministers in preserving of Religion promoting of mans salvation and in maintaining the true order and decency of the Church this benefit also with many more will be had by your presence that new Papists will be hindred from profaning the Supper and all holy things there is nothing more common among these Out-laws then to prescribe Laws of sanctity to others which they themselves will scarce touch with one of their fingers They seeme to have taken this from the Levites who as Christ told them by keeping of the Sabbath profained it For they did labour and performe all the work of burchers whereas the Sabbath commanded them to rest But this was unavoydable and belonged to their worship but the Papists enormity is neither necessary nor unavoydable but Arbitrary and agreeing to the Popes evill custome who indeed prescribes innumerable laws to Christians but he himselfe is lawlesse that when he sins he must not be thought to sin for who dare excommunicate the Pope If hee lead a thousand soules to bell who will say to him what dost thâ—â— because he hath power to dispense and to forgive all Who knows not that he hath dispensed all things to himself aforehand this Leprosie comes creâ—ping by degrees upon the new Papists they command Christians that they come not to the Supper till they be examined they make inquiry into every mans life and manners not that they might help or ease their mindes for this care they have cast off but that they may shew their power and may intrap every mans estate and good name but if they quartell among themselves with violent malice if they brawle and fight with all disgracefull names if they also are scandalously drunk if they play the merry Greeks or be convinced of notorious fraud yet who will think that they will offer to come to the Supper without examining themselves every one of them dispenseth with his own corruptions But if the matter be committed to the censure of the Consistory or Claâ—â—s they doe but as Affes claw or bite one another The censurer will say Brother thou hast offended He that is censured will answer with laughter Brother I have sinned but not I alone you also c. doe you remember so the matter is hushed up ridiculously and daubed over with a dirty pensill What else is this but to profane all sacred things therefore it is necessary that your supreme power be present with penalties and the terrour of the sword which may curb such Aâ—axes and teach the Ministers not to prostitute their holy mysteries Now I come to their Legislative power and dependence which as a most holy thing the Wallachrian Papists will have free to themselves but I have shewed before that there is no divine right in them The Apostles indeed had meetings but they were popular with the presence of all the Members in which there appeared no pride or arrogancy at all but order But now pride hath found out the arrogant names and inventions of Classes Synods Provincialls Nationall Vniversall and the rest unknown as I shewed before to the Apostolicall Churches Neither doe we find that the Apostles made many Laws there or rigid or necessary which might lay a yoke upon Christians and give occasion to will-worship but they did stoutly every where forbid such least it should be said to Christians what the fals Apostles urged 1 eate not then taste rot lastly much not Besides the Apostolicall meetings were extraordinary for the supreme power resided in the Apostles miraculously which shewed it self when occasion served Many were present who had the gifts of Prophesie of Tongues of Government of discerning spirits and a full measure of the Spirit so that there was no need then of contentions and quarrells for seeing all were moved by one holy Spirit it was easie for the spirits of the Prophets to be subject to the Prophets and to agree among themselves Hee that will compare to those Divine meetings the modern Conventicles of Papists were as good compare the running together of Beares Porters and Pedlers to the assembly of the seven wise men of Greece Nazianzen was not the first that observed but experience of all times hath taught us that the chiefe use of Clergy-mens meetings is to spend victualls or by setling of one quarrell to raise many more for because every one thinks that he is Christs Legat subject immediately to him under no mans command and full of the Holy Ghost Hence it falls out seldome that the one will yeeld to the other in matter of spitting quarrelling and contending untill they that are more moderate though they excell the rest in piety wit and other gifts being wearied with their brawlings dismisse the businesse and suffer by connivence the worser cause to prevaile this might be seen even in the first Nicen Synod where there had been no end of contentions had not the Empâ—rour â—eâ—n President in the higher seat by whose authority notwithstanding the contentious Church-men were not hindered from exhibiting to the Emperors bundle of Petitions and papers full of reproaches brawlings and quarrells how that hee might ease himselfe of their burthen flung them all into the fire if it were thus with Church men when the Emperor was there present armed with the sword what will not fall out there where lumps of rank 〈◊〉 shall meet together without the mixture of secular salt Such are oftentimes found among the Wallabrians as may be seen by this work It is most sure that there are no such contentions and disorders as are in their Consistory and Classicall meetings so that it hath been still troublesome and scandalous for moderate Christians to be present amongst them And many have taken such offence at them
which that dry spirituality is moistned This also is boldly reported that the Pastor and his Elders in that spiritual Classis have tasted so largely of the Wine the day before that there was none left for the next day and that the Preacher with his Elders were scarce in ease to administer the Supper But I reject this as a Fable for my part I doe not think that Apolonius will confesse that bread to be spirituall though it be made by tasting somewhat neerer to the Supper because the Keeper of it must be spirituall or else there would be a prophanation of holy things For hee with his wife doubtlesse is as nimble to tast the bread before as the Preachers themselves I ask further Whether then it become spirituall when it is put upon the Table for the Supper because then it is much neerer to its end But here again an absurdity will arise the Keeper ought to bee sacred and spirituall or else he shall prophane sacred things because he brings the bread and toucheth it when he puts it on the Table It remaines therefore that onely then the bread becomes spirituall when Apolonius toucheth and breaketh it for then it seemes to bee neerest to its end But now again there wil arise a new Catalogue of quotlibets for out of the propinquity of the principall sanctity which is in the bread there will arise divers degrees of spiritualities for the neerer that every part toucheth that spirituall end so much the neerer it is to spirituality and therefore because of the object becomes more spirituall So that now it is plain that neither Apolonius his feet nor legges nay nor his shoulders nor head are in holinesse to be compared to his hands because not they but these alone doe immediatly touch that spirituall object But if one will argue more subtilly he will say that not all the hand is equally spirituall but the singer poynts by which the bread is touched and broken are more spirituall then the rest and because the skin doth most of all immediatly touch the bread it will follow that this is the most spirituall of all the parts but the Cuticula or Epidermis doth touch yet more immediatly except this little skin be lost by some accident and so perhaps is covered with gloves then sure the Leather which immediatly toucheth the bread must have most spirituality Therefore Apolonius cannot be so ignorant of quodlibeticall Philosophy but must needs perceive that out of this finall objective spirituality by reason of the divers degrees of vicinity that there are divers degrees of spirituality in that which medleth with the object The solution of these Riddles if Apolonius can bring out of Divinity let him but I to leave these trifles say that there is a third thing required to spiritulity which is the Mannâ—â— Though that onely is to be called spiritual which hath God or the holy Ghost for its Authour whether mediatly or immediatly and which properly is ordained and tendeth to Gods worship and saving of soules yet we can explain rightly how much one thing or person is more spiritual then another but it is by the Manner whereby we see more or lesse sparkles of spiritual light for as he is most Princely on whom the Prince doth bestow most favours and badges of Majestie So he is most spirituall in whom shines most the dignitie and holinesse of the Spirit Which is apparent in the Prophets and Apostles of whom no body doubts but that they exceeded all others in the priviledge of spirituality But this also was evident in them because they were chiefly furnished with spiritual gifts by Christ For they were truly his Embassadours It were an absurd thing if the King should send an Embassadour abroad not furnish him with such things as are requisite for his Embassie even so had it been dishonorable for God to have Embassadours not qualified with all spiritual gifts Whence we may see the difference between the Levits the Prophets For they being ordained for the ordinary service of the Priesthood had only outward sanctity they wanted oftentimes the inwards gifts of holinesse and of the Spirit For they were wicked ignorant and deceitful neither did they any miraculous thing The high Priest indeed gave Oracles by Urim and Thummim but this depended rather from the Breast-plate Ark and Propitiatory then from the High Priest himselfe It was otherwise in the Prophets and Apostles for they were sent from GOD Not from Men nor by Men and that by a most spirituall Vocation Whence they were highly graced with the gifts of the holy Ghost For their life was holy their Doctrine and Writings iâ— fallible and they excelled in the power of Miracles Lastly there were none then in the Church except such as maliciously shut their eyes who did not see that they were truly spirituall and Christs Legates So that the Title of Spirituality did most properly belong to them which conditions ceased upon the Apostles departure From hence again appeares the impudence of the old Papists who so proudly bragge of their Spirituality and yet have never a Badge of the Spirit in them as we may see in the Pope who is the Epitome of all Romish Spirituality who as it is well known not onely fraudulently possesseth his spiritual Chaire but is also destitute of all spirituall gifts For his life is impious and his Doctrine false and deceitfull Lastly he doth no miracle but is himselfe a Miracle and wonder to the world in respect of his pride and wickednesse The new Walachrian Papist wrote this whole Booke of his owne Spirituality and of the Magistrates Carnality and almost in every third page he calls himselfe Christs Legat and bragges of his spirituality which pride he learned from Antichrist his predecessor having the Jesuits for his only Masters whence I can easily convince him of the like impudence For to say nothing of the Spirituality of his vocation which is now truly humane let him tell us where are now the Badges of his spiritual and Apostolick Embassie For Paul saith that they are carnall not spirituall who are contentious and puffed up but what vice more familiar among the Walachrian Ministers which appeares by this one writing of Apolonius Else-where Paul sayth that they are carnall who know not the Word of God The Stilt-walker seemes to have gone through humane Writings with old Papists but he never laboured with Apollos to be powerfull in the holy Scriptures Lastly he affirmes this of the lives of Modern Ministers that they are very foully spotted but this hee doth not much regard onely he upbraids Vedelius with this that Professors also defile their Doctoral Function with feasting and drunkennesse The fallibility of Doctrine imitates the spotted life of Church-men For all are forced to confesse that their preaching word is fallible with which Badge of Embassie the Apostles were chiefly honored because they preached and wrote infallibly All of them prate much of this thing as
THE SUPREME POWER OF Christian States VINDICATED AGAINST The Insolent pretences of Guillielmus Apollonii OR A Translation of a Book Intituled Grallae seu vere Puerilis Cothurnus Sapientiae c. OR The Stilts or most childish Chapin of Knowledge upon which William Apollonius of Trever and Minister of the Church of Middleburgh boasts among such as are ignorant in his patcht Rhapsodies which hee set forth concerning Supreame Power and Jurisdiction in matters of RELIGION Against the Book of the most famous Dr. Nicholaus Vedelius Intituled Of the Episcopacy of Constantine the Great Printed at London for George Whittington at the Blew Anchor in TO THE Most High and most illustrious Princes of the Reformed STATES AS ALSO To all peaceable Ministers of CHRISTS Church Grace and Peace Most illustrious Lords and godly Ministers of Christs Church HEE was not a foole who first affirmed that there was nothing more prevalent than superstition to rule the multitude for Christ most divinely foretold us that the children of darknesse were wiser then the sonnes of light so that oftentimes not onely the force of deceivers is great but also the perversenesse of the multitude is such that they will rather bee deluded than listen to the Truth Though God hath recommended his true worship to us yet Satan hath prevailed more by superstition then the Spirit of God by true Religion All Ages can beare witnesse to this truth When God imployed the divine Prophet Moses in a message to Pharaoh he armed him with the power of Miracles but Jannes and Jambres resisted him and that with such eagernesse that for a while they prevailed more with their false exorcismes than hee did with his true Miracles Solomon built and dedicated the Tâ—mple as it were to the perpetuall preservation of the true worship scarce were forty years expired whâ—n Jeroboam a private man set up his Idols in Dan and Bethel with such successe that hee withdrew ten Tribes to his Idolatry How violent was Jezabel Ahabs wife in the superstitious maintaining of Paal that not onely did she extinguish both the people and worship of God but also so terrified Elijah who could procure fire from heaven that he was forced to leave his station and in his exile to wish for death whom notwithstanding God had purposed to honour by carrying him up to heaven in a fiery chariot There is nothing more plaine then that they who wickedly in ice men to superstition are for the most part more active and successefull then those who are the builders up of true Religion This bad successe in Religion proceeds from the multitude themselves whose property it is to be led rather by opinion then by knowledge and to give their assent before they make triall although envious men dia not sow tares in the night yet the earth would produce thornes by reason of the ancient curse although there were no inventers or teachers of superstition yet the vaine multitude would devise to it selfe some superstitious worship This calamity proceeds not from the want of truth but from Gods just judgements For as Adams sinne hath made the earth more apt to produce of its own accord tares then all the industry of man can to bring forth good fruite Even so the old Serpent is more prevalent in bewitching mens mindes with superstition then the fellow labourers of the Holy Ghost in propagating the true Religion There was never any Age or Country of the world which hath not had some time experience of this Yet this was never more plainly seen then under the great Antichrist whom Paul foretold should bee armed with all deceiveablenesse 2 Thess 2. that he might intice such to beleeve lies that were carelesse to beleeve the truth Never was there any since the creation more guilty of this then the Bishop of Rome who whilst hee obtrudes upon the people a hodge-podge of superstition prevailes more with them then the Prophets and Apostles by their true Religion and Miracles For these even Peter himselfe * And the rest of the Apostles could doe no more but undergoe torments and ignominy and at last lay down their tortured lives but he on the other side being armed with superstition and pretending Peters name and chaire mounted up to such a height that being honoured with three Crownes two swords and the spoyles of all Princes he exalts himselfe above all worldly Potentates and all such as are called Gods sitting in the Temple of God and pretending the Church doth so bewitch men that hee whom they see call and cry out to bee wicked a lyar a falsifyer doe notwithstanding beleeve him to hee the patron and judge of Religion Such is the force of perswasion arising from superstition that men see not what they see and beleeve they see what they see not as if they were inchanted Hence it is not to bee wondred at that the whole company of such cheaters arme themselves with their own superstition when they have a minde to deceive which like poyson as easily invades mens mindes and taints them as a tauny colour doth those who remaine a while in the Sunne which insensibly and suddenly comes upon them before they knew it came This corruption is not to be found onely in popery but among Protestants also whose mindes being puffed up with the desire of ruling and counting the simplicity of the Apostolicall Church sordid they will rather rule then obey So that they place the sanctity of Religion not in Gods Word not in Faith nor in the profession thereof nor in any other reall worship but in the right and ministry of handling these things so that not onely in their Theses but in full Volumnes they declaime for the sanctity of government perswading the people with all the might they can that the whole dressing of Church government at this day is of such spiritualitie that the politicall Magistrate as being carnall must bee totally separated from it Hence may Ministers with ease hereafter withdraw their necks in Church-affaires from the power of the Magistrate and then indirectly insult over and prescribe Laws to the secular powers This new guise of Popery our famous Vaedelius foreseeing did publish a Book concerning The Episcopacy of Constantine the Great in which hee hath written of the right of Magistrates in Church-affaires at this day but with such circumspection that no moderate man can be moved much lesse angred thereat for hee feared as he intimated in his Preface lest the restlesse minds of contentious Church-men should be incensed and now it was supposed that he had incurred their displeasure but the book being in every mans hand and approved by the testimony of D. Macovius and Rivet it seemed to bee out of all danger of malice But the case was suddenly altered and our Vedelius was molested not by neighbours but by transmarin strangers from Zeland For one William Apollonius did not onely spit in his face but also pisse in his ashes This man being
to be called Spiritual what the Holy Spirit doth or commandeth either by himselfe or mediatly For so the workes of Creation and all naturall things should be called Spirituall and so must all mans civill and naturall actions be called There is then another condition required to make a thing spirituall namely that it tend to the worship of God and salvation of soules These are Hope Charity but chiefly Faith and its seed Gods word then the reading and preaching thereof prayers Sacraments and their use and whatsoever God hath appointed for his worship and for begetting and strengthening of Faith And here again I will shew how Apolonius rageth with hatred as Papists doe against Magistrates The old Papists have perswaded Christians long since that matters of salvation and of holy worship belong not to Princes as being lay-men because they cannot attaine to that end but that these onely belong to Church-men as being spirituall by which cunning they first exempted themselves from the Civill power and then subjected Lay-men and Princes to their Church as all know This new Walachrian Papist walkes upon the same Stilts For hee sayth plainly We think that the Civill power can never bee drawn out of its owne kind and elivated to another end to be produced by it selfe Part 1. p. 47.49.52 c. which is not wholly naturall He also every where affirmes That the end of the Magistrate is not yea cannot nor must not be the procuring of mens salvation Ye he saith it is Pelagianisme for any to affirme that the Magistrate as a Magistrate can doe any thing towards the procuring of mans salvation but that he is worldly and is to medle onely with the things of this world As for salvation it is the sole worke of Church-men as being solely spirituall In this hee doth not onely play the Papist in removing godly Magistrates so farre from this spirituall end in procuring salvation but also openly resisteth the truth which he might have learned out of Calvin Calv. 2. in 1 Tim. 2.2 who compares Magistrates to the earth and plainly sayth that the propagation of Religion depends no otherwise from them then the producing of Corn from the earth Now every one knowes that the end and proper effect of the earth is to produce corne so that he who will now perswade us that the earth brings not forth corne and that it conferres nothing to this production or that this production is no wayes the end or effect of the earth will make himselfe ridiculous to Husband-men and Children Yet that is not made Spirituall whatsoever by Consequences depends upon this end or by winding or doubtfull wayes tend to this end We see this consequentiall dependencie of spirituall things to have been under the Leviticall Priesthood The Temple was holy and spirituall from this flowed the Spirituality of the Levites which served in the Temple From their spirituality came the spirituality of their garments and of the Temples utensils and lastly the touching of all things which were made sacred because they served for the worship in the Temple which though according to Gods prescript they were thus accounted I doubt not but the succeeding Levites added many things to increase their Spirituality which wee know were not of the same esteem The old Papists in multiplying of spiritualities did not onely imitate but also in many things exceed the Levites so that among them not onely is that spirituall which immediatly and primarily tends to the end of salvation and worship but whatsoever also hath reference to this end though a-farre off is in a manner honored with the same priviledge of Spirituality by them For example The Pope with them is most spirituall Hence whatsoever hath relation to the Pope as to the end is also spiritual So his Crown Keyes Cloake Shooes Hose Conclave Servants yea almost his Concubines Mules and Asses are accounted for holy and spirituall The Masse with them is chiefly spirituall From this every thing that hath relation to it as to the end is also spirituall Such are the Place Challice Water-Box Altar Veile Pictures Gifts Priest Deacon and whatsoever hath reference to this end though never so remotely The new Walachrian Papists are yet sitting upon their egges of spirituality if their Chickens be well hatched we shall have a wonderfull brood of Spiritualities at this day these are reckoned for spirituals at least not to be touched to wit right to preach and pray publickly to administer the Sacraments to censure to call to make Church-laws the right of Synods and Dependencies and which Apolonius lately hath hatched the power of collecting and distributing of Almes of each whereof I will hereafter speak This is sure that whatsoever God hath appointed for the salvation of soules is spirituall but if it bee collected from hence that all these things are spirituall which are referred to this as to the principall end there will arise a million of Spiritualities As if one would say the Bread in the Sacrament is spirituall because ordained by Christ for a spirituall use Hence some curious Caviller should doubt whether the Wheat of which the bread is made was not also spirituall Whether the Meale the Baker the Oven the Servant and Basket in which that bread was carried to the Consistory or whether the Keeper of it or Dish in which the Bread lay on the Table be not all spiritual For this vain Arguer will proceed the same way that Apolonius doth who faith that the use of the Supper is sacred and spirituall because of Christs â—â—â—ination and end will conclude that he also is eminently spirituall above all Preachers Proponents Doctors of Divinity Elders and Deacons because hee thinkes that by speciall right he may take that bread breake and distribute it If this intention of spirituality ariseth from the vicinity of the principall end then either some new Scotus must arise for these Walachrians or else Apolonius must be endowed with the Seraphicall Spirit of Scotus that he may unfold the quotlibeticall trifles which will arise in Walachria concerning the beginning end and degrees of Spiritualities an example of which I give in the Sacramentall bread for some will ask When will that Bread in the Supper first become spirituall Whether then when it is carried into the Consistory But so the Bakets Boy should be spirituall or else he shall prophane holy things because he toucheth that Bread Or is it then first when the Preachers being solemnly assembled in the Consistory they first tast the bread and wine to try whether it is made of good Corne and of a good relish And give me leave here to report what I heare of the Walachrian Divines whose custome is to meet the day before the Sacrament in their Consistory where they tast of the Loaves which are to be used in the Supper But because that dry spirituality would cheaâ— them and so stop their preaching spirit the wine of the Supper is brought by tasting of
they be sent Neither doth he send any Embassadour but such as hee furnisheth with sufficient gifts and not without great reason For hee will have his Legats to be of such Authority that he will have absolute obedience to be yeelded to them and not to depart from them either to the right or the left hand under pain of destruction as may be seen by Moses Deut. 17. Deut. 17. Vpon which place Galvin commenting how-ever he may seem a little to doubt or stick yet at last he plainly writes We are not to doubt but God hath furnished those whom he will have excell in Authority with the spirit of understanding and of uprightnesse lest they should utter any perverse opinion which also the promise sheweth they shall answer thee in judgement for it had been absurd that the people should obey God in vaine and to their own destruction 1 Cor. 4.1.2 To this Paul agreeth Let a man so esteem of us as of the Ministers of Christ and dispensers of the Misteries of God Now this is required in Ministers that some may be found faithfull which faithfulnesse saith Calvin signifieth both the right knowledge of truth without error as also a faithfull and godly mind If modern Ministers be examined according to this exact Rule of Gods Embassadors they will be found to come very short of them The Antichristian Popes a bold kind of Vermine as ever the world saw say impudently that they over-flow with these gifts of Gods Embassadours but long since they have been refuted both by the writings of reformed Divines and by experience This Stilt-walker doth in lying exceed the Pope in bragging himselfe to be Gods Embassadour whereas he should confesse as he doth by his writings prove that he is both fallible and fallacious and destitute of the gifts of Gods Embassadours worthy to be checked by the Pens of all Orthodox men Nor will this availe him any thing in saying that the Church hath made him Gods Embassadour by vocation and imposition of hands If the modern Church hee of this mind she is as foolish as the foolish Stilt-Walker For God never gave this power to the Church to conâ—erre the right and dignity of a Legat on whem God hath not before bestowed necessary gifts So that the most excellent Church in the Apostles time by whose imposition of hands oftentimes followed notable gifts of Gods Spirit could doe no more but declare by election and consecration him to be Christs Legat whom they saw to be furnished before by God with the gifts of such an Embassie Which appeares by that famous election of Paul and Barnabas to call the Gentiles where God himselfe commands to set Paul and Barnabas a-part but presently addeth To the work to which I have called them Act. 13.2 so that the Church in calling doth nothing else but subscribe to Gods call declare them to be called whom God manifests hee hath called and this he sheweth by necessary gifts bestowed on them which I will make appeare to be true not only in extraordinary but also in ordinary callings in Calvins words rather then mine which are extant in his Commentaries on this place God commands Paul and Barnabas by the Churches Suffrages to be sent abroad to that he had ordained them Hence we collect That there is no lawfull election of Pastors but where God hath the chiefest voyce For in that he hath commanded the Church to chuse Pastors and Bishops he hath not permitted so much liberty to men as not to be chiefe President and Moderator himselfe Indeed this ordinary election of Pastors differs from that of Paul and Barnabas because it was behoofefull that they who were to bee the Apostles of the Gentiles should be designed by divine Oracle which was not needfull to be done daily in the ordination of Ministers only this is common to both that as God witnessed Paul and Barnabas to be ordained particularly by him to preach the Gospel even so none ought to be called to teach but such as God hath already in some sort chosen himselfe Besides it is not necessary that the Spirit from Heaven should proclaime him to be called of whom we speake because whom God furnisheth with necessary gifts seeing they are fitted and formed by his hand we receive them delivered from him as it were from hand to hand Thus he Hence the Walachrian may see his own fraud that being destitute not onely of the Badges of Christs Embassadours but likewise of ordinary Pastorall gifts supposeth that he is made Christs Legat by the Churches mission or confirmation and therefore demands with authority and power to be heard as an Embassador sent from Christ All which are so many impostures and wrongs offered to the Divine Majesty What Prince I pray will not punish such an Impostor Paraus writes that such a thing happened in his time that one in the name of an Embassadour from England came to the Prince Elector whom the first day the Prince received in State The next day the fraud being detected because he wanted the Badge of his Embassie was cast in prison and thence in chaines was sent to England to be punished If this cheating Walachrian be not thus punished here let him be assured he shall be punished hereafter by Christ the Title of whose Embassie he so contumeliously abuseth as in other things so in the Popes fictions he is fleshed and hardned to wit that it is in Divine and Ecclesiasticall Callings as in Civill that they who have may have and who possesse may possesse that is if any as fit for an Office as an Asse for a Harp yet being chosen and imployed by the Prince acquites this right from God that hee must bee acknowledged for the Princes Legat and must be obeyed no otherwise then the Prince himselfe And thus doth the Pope esteeme of his Offices But we have now seen that God acknowledgeth no man for his Embassadour but he whom he hath first called and then sufficiently gifted Which being wanting in the Stilt-walker wee need not doubt but that the Church in choosing him was deceived through Ignorante but he sinnes doubly and maliciously that being void of gifts dare bragge himselfe to bee CHRISTS Legat and in a higher strain then the Church could be her election afford him Next to preaching is the administration of the Sacraments which at this day is held so holy and in a speciall manner Ecclesiastick that from it as from a Sanctuary they keep off Proponents endowed with the gift of Preaching Which speciall sanctity is not taken out of Gods Word but first coyned in Antichrists Shop and by an indelible contagion is crept upon our Churches in which as men doe most smell of Popish Garlicke so they extoll it as we see in the Stilt-walker who having crawled through the Papists Dunghill more diligently then others he cries out that this part of his Church-furniture is in such a speciall manner holy as that the Leviticall
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
conclude whereas both the Antecedents and Consequents and the whole context of Christs words doe shew that in this place hee did not institute a judiciall but a brotherly and charitable duty in the Church and that by the name of Church here hee understands all and each member of the Church It is ridiculous that the Walachrian Stilt-Walker with the Papists should be understood here who out of nothing or the ragges of old Popery which at length begot Antichrist hath gone about to erect so glorious and eminent a judiciall Ecclesiastick power to which Kings Princes and all worldly Potentates by divine and speciall right ought to submit themselves He brings elswhere other Reasons for his thunder of excommunication but I will not trouble my self to refell them lest I should mispend good houres whereas the understanding Reader may easily perceive of himself that now the power of the Keyes being taken away with that place Matth. 18. Tell the Church all his Reasons will of themselves fall to the ground There remaines only one main argument one which he spends almost 15. pages of his patched peece his Argument is this Part. 2. pag. 6. The Apostle saith hee writing to the whole Church of Corinth wills and commands that they being all assembled should deliver over to Satan the incestuous man 1 Cor. 5.4 5. Therefore the right and power of excommunicating contumacims sinners belongs to all particular Churches For as in his Assumption he is very liberall so hee supposeth that to deliver over to Satan is nothing else then after his manner to excommunicate Where first observe his fraud in making this Argument For thus he propounds it as if the Apostle had granted to that particular Church power to give over to Satan that Incestuous Corinthian simply Which being granted hee foresaw that this Argument would carry some shew of truth But this Walachrian Impostor deludes his Reader as he useth Because the Apostle doth not simply grant this power to the Church of Corinth for he wills though absent in body yet by the presence and assiance of his power and Spirit the Incestuous man to be delivered to Satan whom already he alone had adiudged to Satan as he himselfe witnesseth These things being cleared thus I will aske of the Stilt-walker What Logick hath taught him so to reason Paul gave power to one Church to excommunicate with the assistance of his Spirit and of his power Ergo Every Church can doe this by it selfe and without Pauls assistance or of his Spirit Here is no sequence and it is all one as if he would say the particular Church of Jerusalem with the assistance of the Apostles prescribed to all other Churches a Law to abstain from blood and things strangled Ergo the Consistory of Middleburgh at this day hath the same power over the other Churches Which consequence I know the Classes of Zealand will not admit yet they would easily grant this if in their Consistory in stead of Apolonius one Paul were president or any other Apostle But saith he the Apostle for this reason reproved the Corinthians that they had not removed the incestuous person And therefore it is plain that it was in their power to have removed that wicked man I answer this cannot be evinced out of that place of Paul because the words import no such matter He reproves them that they were puft up and did not rather mourn◠that he that had done this deed might be taken away Which forme of speech is all one as if he that hath been long and dangerously sick should be reproved by the Physitian for being so secure and carelesse in removing his disease For there were many things which the Corinthians might have done of themselves in removing of this great evill They might have signified this offence to Paul by letters and sought his advice and the assistance of his Spirit that that wicked man might be taken away But the Corinthians neglected all this in which respect they were not without cause sayd to be puffed up not to have mourned that he might be taken away who committed this wickednesse But saith Apolonius Paul warnes the Corinthians that they purge out the old leven And in the end of the chapter commands that they would cast out the incestuous person and judge of his ejection Ergo this was an ordinary act and in their power I answer that the Antecedent is not simply true for what the Apostle speakes of leven is not of removing the incestuous person but in these words he doth in generall onely exhort them to a good life as the Text sheweth Secondly Let us grant this that the Apostles words are meant of removing the incestuous person by what Logick again will hee evince that the busines which the Apostle enjoyns to the Corinthians was simply committed to be done by them as an ordinary act altogether in their power The Context shewes no so such thing but quite contrary He grants them power to judge but not without his own judgement hee will have them cast out this party but not without the assistance of his power and spirit because therefore the Corinthians could do many things concerning the outward circumstances of this act which Paul being absent could not doe therefore he himselfe enjoyned this action to them For they might have reproved him verbally and used many Imprecations against him they might have separated themselves from him all which things and perhaps more in exercising of this act did meet together but for the internall vigour of this act they of themselves could not produce or touch for it depended from the power of the Keyes by which Christ promised that should be ratified in heaven whatsoever the Apostles should here on earth determine concerning sinners the truth and effect of which promise because men had then found divers times by experience frō hence it was that this censuring power of the Apostles whether they exercised it alone or with the Church was alwayes and not without cause horrid and terrible not only to them who were to be cōverted but also to the refractory whose blasphemies he might have easily curbed as Paul speakes of Hymenaeus and Alexander 1 Tim. 1.20 Surely if the delivering over to Satan had been nothing else then a verball thunder out of the pulpit as at this day refractory men being thus excommunicate would have learned to blas pheme more as may be seen in Julian the Apostate and others after the Apostles departure and in divers at this day But saith the Stilt-walker it is not likely that Paul being absent could deliver over the incestuous man to Satan This is surely ridiculous in so great a Doctor who out of the History of Naaman 3 King 5. might have learned that the men of God furnished with the gift or Miracles did exercise their gifts not only neere at hand but also a farre off for Elisha cured Naaman being farre off from him why then could not Paul do the
shake his most inward theologicall Budget and to free himselfe of this circle and labyrinth which here I will interlace and because I shall touch here the crown both of old and new Popery I will so compose my selfe to gravity as that I shall seem to jest in a matter of so great weight as this For I will ask whether hee that heares Apolonius teaching and commanding heares alwayes Christ If he affirmes this then he will be Pope and infallible If he denies this for out of this his book we know that the Stilt-walker teacheth many falshoods then I wil ask further when shal Christians be certain that Apolonius speaks truth He wil answer that then when he speakes according to Scripture Well but I will ask again Whether he speake alwayes according to Scripture If he sayth I then he is Pope and infallible If he sayth no then I aske again When doth he speak according to Scripture Hee will answer that then when according to his skill in languages hee weighes the Phrases searches out the circumstances of place and clears all by parallell places Very good But I ask a again whether Apolonius doth this alwayes well If he sayth I then he is Pope infallible if he denies I will ask again when shall we know that Apolonius doth well He will answer that then when he studieth diligently and prayeth devoutly for we must hope that then God assists him that he may not deviate from the truth But here a double question will arise First how it is knowne that he alwayes preacheth and prayeth well For he that reads these his patched peeces will finde that a great part of his prayers and paines are intended to overthrow the civill Magistrate and to procure to himselfe rule and command in the Church but I will yeeld that good Apolonius doth all things well I will ask then again if he though he pray and labour well doth alwayes preach truth If he doth then he is infallible as the Pope If he doth not I will ask again How may we certainly know that Apolonius whilst hee laboureth and prayeth hath the infallible grace of the Spirit God no where in Scripture promiseth this to Apolonius and our modern Law-givers This indeed was true in the divinely-inspired Apostles and Prophets but that this is true in the Pope is the lye of Apolonius and all his Jesuits And if this Walachrian Pompion should presume to brag so much of himselfe his owne booke would refute him in writing of which though he laboured most spiritually yet it is plain that he hath in it uttered many blasphemous and notorious lies Here then having catched him I will hold him fast and wil convince him of fraud in saying that Christs commands are obeyed when he is obeyed commanding as he sayth in Christs Name except he will fall into this absurdity in saying that he who heares Apolonius lying heares Christ in Apolonius commanding which I suppose he will think is blasphemy Hence then it is cleare that Apolonius is a deceiver who would perswade the credulous that his own and his Walachrian Ecclesiastick Dictates and Commands are to be accounted the Dictates and commands of Christ whereas Christians cannot be certainly induced to beleeve this upon any sure ground Yea it is certain both by these Walachrian sayings writings that Christ speakes not in them for he is alwayes true and these are full of lies and blasphemies but rather the spirit of Antichrist who is a lier But here is one hole through which he may escape hee will say perhaps that he submits his preaching to the judgement of the Consistory and because what Apolonius there determines is approved by so many Prophets it is very just that the spirits of the Prophets be subject to the Prophets and so the people must beleeve Apolonius prophesying But here again I ask whether all is truth that is determined by the Consistory of Middleburgh If he affirmes it then this Consistory is infallible as the Pope If he denies it I will ask how he knowes that the Consistory doth not erre He will answer that he knowes it by the approbation of the whole Walachrian Classes for thus hath he proceeded in canonizing his patcht book But I ask again whether that be infallible what the Walachrian Classis approveth If hee affirmes it their this Classis is infallible as the Pope But I doe not think that then other Classes of Zealand will yeeld this to the Walachrian Spirituality that whatsoever they determine must be infallible If he denies this then I ask again How shall I know that the Walachrian Classis doth not erre He will say I suppose if all the other Classes of Zealand that is the Synod shall approve it I will ask him If whatsoever the Synod of Zealand shall determine be infallible I beleeve the Synod of Holland and of the other Provinces will deny this nor will they acknowledge the Papall infallibility of the Synod of Zealand From hence perhaps hee will ascend to the Synod of all the Provinces then to the Nationall after to the Generall and last of all he will mount up in infinitum So that the Stilt-walker will find no out-let except hee conclude in the Pope alone to whose judgement we must submit whether hee erre or not saith Bellarmine because he is subject to no mans authority and correction but is to bee left to Christs judgement alone which shall bee in the end of the world The Walachrians every where breathe this Antichristian spirit who though conscious of fallibility and error yet are still crying out that obedience must be yeelded to their Church-ordinances under pain of excommunication They confesse indeed that they are not infallible and permit Christians to examine their doctrines and ordinances but yet will not have the Magistrates to abrogate or appoynt any thing except the Clergy refuse to be reformed The judgement of which ease must remain in Clergy-men so in truth opinion and Popish perswasion is the very foundation of this Walachrian Legislative power thus all by an implicit faith must beleeve that their governours how ever at other times they may erre yet now they doe not erre or if they do erre yet they must not be resisted by the modest sonnes of the Church but obeyed Surely this opniion differs much from that moderation of the Apostles whō Christians absolutly were bound to beleeve by reason of their infallibility yet the one did not absolutely beleeve nor did the other absolutely require it but submitted their doctrine and ordinances to every ones examination so that it is intollerable that a rabble of unskilfull fellowes at this day should domineere over the Clergy and by divine right forsooth enslave Christian mens consciences to yeeld obedience to their toyes But here I will remove one seruple which hath much troubled the minds even of some good Schollers Rom. 13. Heb. 13. The Apostle wills every soule to be subject to the Magistrate for
or Jewish children For the question is still the same to wit if dead animal things used by the Jewes in their worship are to bee rejected by Christians in their divine service why doth hee onely remove Organs It is to be feared that if such another Night-bird grow as Apolonius that not onely Organs shall be taken away but Books also Tables Pulpits Deskes Garments and other things So that this Walachrian pratler will bee forced not onely to weary himselfe in standing but also immodestly to wander up and down naked This petty Law-giver then is too imperious against Magistrates who dares break in upon their right so rashly and Magisterially declare these things unlawfull which God hath not condemned but hath left free to Christians Besides the Harmony of Organs is usefull to hinder the confusion that many times is in singing The Magistrate indeed makes use of skilfull finging-men to regulate the tunes of the Psalmes but we find by experience that these are not sufficient to hinder the undecent confusion in singing Now if the Harmony of Organs be a decent help against this seandall who will not see that this Walachrian is a railing fellow who so injuriously rageth against Magistrates about an order not prohibited but of long continuance and profit Surely he that will but indifferently think that when there was no publick worship David did drive away the evill spirit from Saul by his musick On the contrary that Micha the Prophet stirred up the good spirit in himselfe He will confesse with me that Christian Minds may be cheered and modestly excited in divine worship as well by the musick of Organs as of voyces So then by this example we may see what wil be the end and effects of this holy and free legislative Church-power for which the Stilt-walker in Walachria doth so much contend to wit that some spirituall Night-bird out of idlenesse and his itching pride may whilst he is farting in his study conceive the creame of some new spirituality and then in his superlatively sacred Consistorial Affembly by the Cockes egge of contention to which presently the Classick Toads crawle together that by cherishing and sitting upon this egge at last the new Basilisk of Errour and dominiering may be hatched Such was the proceeding of this new Apolonian Monster daily such kind of Chickens will increase If all such kind of Vermin be not choked within their Consistoâ—all shell by a plenipotentiary presence before that by their breath and hissing they infect the aire all abroad to the destrnction of all that shall heare or see them The summe of all is this that now there is no speciall or any mysticall priviledge of sanctity in making Church-lawes and statutes from which pious Magistrates are to bee kept off For either these are ordinances of things necessary for salvation and divine worship all which are contained in Scripture and are the ancient Lawes of God not of their modern Church but who will say that it is unlawfull for godly Magistrates to make dicrees and command men to observe Christs Lawes Truly if wicked Magistrates would make such Lawes and enjoyn Curistians to keep the pure commands of Christ they should not be sacrilegious but most worthy of praise Or else the lawes which they make are of things indifferent which concerne the order and decency of the Church But because he confesseth himselfe these things to be free and no way binding the conscience whence I pray proceeds so great a holinesse in ordering things not properly holy but free Or as it often useth to be lawes are made of things faigned false and unusefull as we may see among Papists but these make the law-givers prophane not holy I might now seeme to have put a Bit in the mouth of this huge Beast of Walachrian-Popish-legislative-power but that there remaines yet a halter concerning the facred right of Dependency For the Walachrian Papist is so fruitfull in hatching new sanctities that just like a Potter he makes of the same clay first a Censeriall Platter and then a Legislative Chamber-pot that now nothing is more easie then whilst the wheele is turning there may be framed a cover fit for such a pot to wit the holinesse of Dependency for because it is the charge of Church-men to have care of her and so remove scandals from her Hence is begot among them the power of censuring then of making Lawes according to the spirituall and holy pleasure of the Walachrians Now Church-ordinances cannot be made cursorily in the Market-place Spargere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or streets for this were to shit as dogges do when they are running but there is need of preparation that this high spirituality might be uttered in Consistories Classes and Synods whence among Papists ariseth the sacred right of dependence However I confesse that there is some use of Ecclesiastik meetings yet this I l'e say that these are meere devices which the Walachrian Prates of their precise sanctity for hitherto it is not known by any example or command of Christ that it is a matter of such necessity and sanctity for making up of a Church that there should be meetings in Consistories Classes and Synods as if the Magistate must therfore be called sacrilegious if either hee hinder or joyne with them according to his authority for whilst they keep no moderation in these meetings but ascribe too much power to them they make a Pope of the Church or else run in infiâ—â—iâ—m which I thus demonstrate If a brother saith Christ wrong his brother Mat. 18. the matter must be composed between themselves if that cannot be two others must be imployed if they can do no good they must tell the Church and here Christ stays That is a great argument for Independents in that Christ goeth no higher then a partieular Church Oftentimes experience teacheth us that coÌ„troversies are thus better taken up then in Classes Synods because there they are better known in all their circumstances clearer from affections But the old new Papists wil none of this for so they should want much of their sanctities whence they pleasantly talk by way of comparisons If the Church that is the Consistory should erre then say they accoording to Christs command two or three Churches must be imployed and they wil make a Classis Here is a goodly increase for two or three brothers to be enlarged into two or three Churches This is the Popish increase who of one Peter the chiefe Pastor of the Church have made innumerable successors Popes and Peters as it were But if it should happen that the Classis should erre here the increase multiplies for then two or three Classes must be imployed which makes a Provinciall Synod and if this Synod also should erre then the Synods of divers Provinces must be assembled which make up a general Councel of that Kingdome or State But if this also erre then the Councels of divers Nations must be assembled
and so there shal be a National Councel if this suffice not then all the Nations of the world must be assembled and so wee shall have an universal or Oecumenical Councell But here Bellar mine is doubtfull Loc. de conc c. 2. for if the decision of the truth depend from the judgement and meetings of all nations of the world we shall never be certain because there will be alwayes some doubt whether some nation or other in the world hath not been omitted and not consulted with and because there is no Monarch that commands all the world he confesseth that there can be no Assembly of such a Councell so at last hee puts a period to the increase of Synodicall dependence as Apelles did who not being able to expresse the sweating of the horse back by his Pencill is said to have dashed his spunge against the picture and so to have expressed it Even so with the spunge of ignorance it was needfull to blot out the increase of dependency that hee might find an end of Synods For at last hee concludes that that is to bee accounted an Occumenicall Councell to which if not all the nations of the world come yet they might have come because none were excluded Though I confesse the Jesuits have found out a shorter and certainer way to bound in Dependency For they saw that this Synodicall Argument did increase in infinitum therefore Bellarmine that he might not leave the matter in suspence at last terminates the decision of all lawes and questions in the Pope either with or without a Councell so that indeed Antichrist is the end of Roman dependency The Walachrian Dependants doe execrate an Ecclesiastick Pope but chiefly the Civil whence necessarily the end of their dependency is either in infinitum or opinion or many Popes for if all controversies must be drawn from a brother to a brother from these to a Consistory from this to a Classis frō the Classis to a Provinciall Synod from this to a Nationall from a National to an Universall and this still greater and greater must not then this matter run in infinitum or else it will end in this opinion that he who judgeth last shall be thought to judge best whether his judgement be good or bad What else is this but to make Popes of so many Judges But it is unlikely that ever Christ ordained in his Church such a Judicature of controversies because it is absurd and setteth up that domination which Christ forbids in his Apostles Mat. 20. For by these meanes whether it be right or wrong the greater Synod will command the lesser this lesser the Classis and this the Consistory and the Consistory the brethren as it pleaseth and so by right of this Dependency the whole Church-government will be no order but Empire or tyranny for every inferiour will be forced by blind obedience to yeeld to his superiour I call that blind obedience not only when we must not enquire of the thing judged or to be judged which is the Popes practice but when such is the government of the Church that whether you find her error or not yet you must obey untill the Church-men shall say that they have judged amisse which will never be I will confidently say that this right of dependency is so absurd that the Walachrian never borrowed from Christ but from Antichriff It is commonly objected out of Mat. 18. where Christ himselfe instituted three degrees of dependencies from one brother to another from brother to brothers from brothers to the Church whence they collect by an argument à paribus that Christ also instituted the other degrees from the Church to the Classis from this to the Synod c. I answer that here a matter of priviledge is handled and that most holy but in priviledges words should be very plain neither must we give any thing to consequences or where the law doth not distinguish or adde must we adde any thing whence I gather that by Christs command men must not goe beyond these three degrees because he appoynted no more for Christ ascends no higher then from the three brothers to the Church which she weth that Christ by the word Church understands only a particular Cógregation not Classes and Synods even to the Oecumenical for it were too great a leap from three brothers to send Christians to the universall Councell if this were meant by the Church Again it is not likely that Christ under the name Church doth comprehend Classes and Synods because he there speaks onely of private quarrels to be taken up between brothers of which there is no need of meetings of Classes Synods even to the Oecumenical for then every day these Synods should be assembled because such controverfies may arise daily and if they did not arise the Walachrian Dependants would daily stir them up 2. For Dependency they alledge these words of Christ Where two or three are gathered together in my name there I will be in the midst of them But what they collect hence is of no validity For first it is known that all Consistories are not gathered together in Christs name nor Classes nor Councels but oftentimes two or three may be together reverently and in the feare of God when on the contrary a Classick or Synodicall Assembly may cast of all reverence of Christ So we see that when the two Disciples were to going Emmaus Luke 24. Christ was in the midst of them when as he hath not been present in greater Assemblies where contention hath been Therefore I say secondly that this consequence is weak because Christ promiseth that he will be present to two or three therefore he wil be much more present to ten a hundred or a thousand But thus the Walachrian after the Jesuits manner doth in a manner conclude but in this he is unsavoury as if he should argue that because Christ said there should bee peace and concord between two or three therefore there should be much more concord between ten or a hundred for as peace and order is not so easily kept in great meetings as in smaller so there is no necessity to think that truth or the decision thereof should be more exactly found in great then in small assemblies Not onely hath Nazianzen but also all times have taught that matters are not alwayes better judged in greater Church-meetings then in lesser so that necessarily either Christ performeth not his promise which is blasphemy or else the new Papists misunderstand Christs promise think foolishly when they conclude a priviledge of so great and exact smctity 1 Cor. 14.32 out of a promise not rightly understood The words of Paul seem to be plainer The spirit of the Prophets is subject to the Prophets Whence they gather the divine right of assembling Consistories Classes and Synods For how shall it appeare better that the spirits of the Prophets are subject to the Prophets then when the ordinary Church-prophets
of Iustin Athenagoras Tertullian c. that nothing hath been more hurtfull to the Churches then that they were forced in times of persecution to exercise their worship privately and in vanite under ground for from thence were raised divers calumnies as that their wives were common amongst them in the darke that they had Thyestean suppers and did feast one with another upon a childs flesh whom they killed which seems to have arisen from misunderstanding the supper For cleering themselves from these crimes they found no better remedy then by publishing all the parts of their Church-businesse and therefore invited Princes themselves to be eye-witnesses of them The precise superstition of concealing and separating Church-businesse was the seed of Antichrist which by a fatall progresse at last exalted that Romish Out-law above all that are called gods 2 Thes 2. and Monarchs of the world which pride because the Walachrian doth admire and follow he thinks to walk in the same high Chapins but he is faine to fall to childrens stilts yet because he brabbles so much of his spirituality which we see is not to be found in the object that is in the Church-businesse it selfe I will go on to inquire whether there is any right of speciall sanctity in the Agents themselves that is in the Church-men For however Apollonius seeks for the lurking holes of sanctity in the object and businesse of the Church yet every where he stayes in the vocation and priviledges with which Church-Governours being adorned excell in sanctity all Christians whether private Lay men or Magistrates so that now we must inquire what prerogative of â—â—â—ctity there is in Church-Governours for performance after any singular manner these Church-functions which he believes ariseth from the dignity of moderne vocation this he presenting to all Magistrates as Minerva's target goeth about to turn them into stones that they may not see what the matter is whence it may be needfull to trie De vocatione what mysteries of holy Church spirituality lurketh in moderne vocation There is nothing that God recommends so much to men as Religion and his Worship which not onely hath he revealed to them but also prescribed and hath ordered that at all times there should be some which should preserve it and instruct men in it so that God in Paradise did not disdaine to be the first Preacher himselfe after this he raised up many at all times whom he imployed as his Ambassadors whom he adorned with so many badges of his Embassie that every one who was not wilfully blinde might see that these were truly Gods Vicaâ— Extraordinaria whose words were no lesse to be obeyed then if God himselfe had spoken from heaven Among these excelled the Prophets and Apostles whom he exalted with extraordinary gifts above humane condition and after a wonderfull manner sent them abroad to preach I confesse that some things were ordinary amongst them when they were exercised in the Schooles of Samuel Esaiah Eliah and other Prophets the children of the Prophets for this function but in Amos and others GOD had oftentimes rejected all ordinary means and whensoever he sent abroad these ordinary men for this work he furnished them with so much power of his spirit that in the gifts of infallibility and miracles they were to be admired and feared of all the world for though wicked men would or might have doubted of their divine vocation yet by their effects and manner of preaching they could easily be convinced to confesse that which â—â—â—bornly these men dissembled so that hence Paul raiseth this generall Maxime How can they preach except they be sent Not as if he meant Rom. 16. that all those were sent by God as his Legats who could preach for this had been a starting-hole for innumerable Cheaters neither was this his meaning that no man though never so fit and furnished with Gods Spirit should be permitted to preach untill he were confirmed by the outward pomp of vocation as at this day the old and new Papists foolishly practise but that Christians might thence firmly gather that there was a true and divine vocation where there was a true divine inspiration and miraculous preaching such as the Apostles wondred was in many places among the Gentiles and the Jewes did not a little storm at This was an extraordinary vocation so divine and powerfull that such as God had chosen for this function were more then men and as it were the Gods of the world yet God did not binde himselfe to such a Law that all whom he designed for his worship should be still called extraordinarily and thus gifted whence it came to passe that the Apostles did accustome Christians to the ordinary way of calling least when this extraordinary manner of calling did faile there should want good Ministers and consequently Preaching and divine Worship or least for want of order wicked men should creep into the Ministery and so confusion should grow in the Church Ordinaria Hence were begot those ordinary rules of calling by which care was taken that none but fit men were admitted into Ecclesiastick Functions and all occasions of precedency or dominion were cut off against which mischief the chief and first builders of the Church could find no better remedy then that Ministers should be called by the consent and approbation of the whole Church in which we see the Apostles wonderfull moderation and spirituall modesty for such was their dignity in the Church and exuberance of all spirituall gifts that they could easily by reason of their authority and infallible judgement appoint and send abroad Governours to whom people might have safely submitted themselves without the suffrages of the inferiour sort and such as were not divinely inspired but yet because they had the spirit of modesty they took not upon them this prerogative nor did they account that vocation ratified except it had been performed by imposition of hands votes lots fastings prayers and by the concourse and consent of all the members of the Church This is so pregnant an example of modesty popular government in that most happy age of the Church Act. 1. Act. 6. part 1. p. 159. that Apollonius and his Bucer were troubled at it That the Apostles gave too much power to the people because of the Churches infancy But they smell too much of Popery who make that the infancy of the Church which was her manhood and greatest strength And this was the more to be admired when the complement and confirmation of callings was performed by imposition of hands this custome being borrowed from the ancient Jewes For though Elders and perhaps all could promiscuously lay on hands yet it was known that then great vertues did arise from the imposition of the Apostles hands which vertues were presently seen in him on whom their hands were laid For on them Christ had powred out such a plentifull measure of his Spirit that their garments handkerchiefs yea the
of people which being unfit for other imployment are of meane spirits and fit onely to consume victualls so the Poet describes the lazie Shepheard Tyterus stretching himselfe along in the shade and singing love-songs of his fair Amaryllis This pastorall sport Pope Hellebrand that spirituall Shepheard shewed when expecting that Honry the fourth Emperour should come to Canossa in an humble way he betooke himselfe to the tower of Mathildis that in the meane while he might delight himselfe with his Amaryllis Yet I do not think this Walachrian Shepheard will be proud of these pastorall vertues so that I doubt whether he will have applied to himselfe all that is commonly found in Shepheards So I will say of sheep Christs spirituall sheep differ much from our ordinary ones for these are bruitish foure-footed beasts wooll-bearers which can neither reason nor speake but onely bleat But although Lay-men among Papists are of little better account with their spirituall Church-men yet this I will say for Christs holy sheep that they differ much from bruit beasts not onely because his sheep are reasonable creatures but also that a sheep in Christs flock may become a Shepheard and a Shepheard a sheep which change were miraculous in other sheep but in Christs flock it is no rare thing for if to feed be to teach and rule as Papists say we shall finde that among the Apostles this was usuall that he who taught to day was taught to morrow for Apollos taught Aquila and Priscilla as a Pastor doth sheep but Aquila and Priscilla taking him apart did instruct him more particularly and of sheep became Shepheards but the Shepheard himselfe became a sheep Neither will the Stilt-walker deny but they oftentimes sit among sheep and disciples who are such proficients in their studies that they become Teachers and of sheep Shepheards I know this transformation is not liked by Papists because they will be alwayes Shepheards but never sheep Yet this is true in Christs spirituall flock that such a change oftentimes there is whence appeares the foolishnesse of Papists who from a metaphoricall title of Pastor conclude that they may do to Christs reasonable sheep what our common Shepheards do to their bruitish flocks Similitudes must never be drawne further then his meaning that useth them except we will go beyond the compasse The name of Pastor in Scripture is given to Kings to shew their moderation it is also given to Church-Rulers but with great restriction and prohibition to reigne Let Kings beare rule Mat. 20. 1 Pet. 5.1 2 5. saith Christ to his Apostles it shall not be so with you So Peter forbids Pastors to domineere but Papists are carried with a contrary spirit who from this title draw their authority over the Church For their Pastorall rod at this day is very imperious powerfull and regall and it hath two keyes fastned to it the one is preaching the other is jurisdiction or censuring which old and new Papists use as a sword to strike and push with but in a different way For the Pope being Antichrist and an old Sheep-stealer in Christs flocke cares no more for the preaching top of the Shepheard staffe for though in Scripture to feed be to preach and teach yet in the Popes and Jesuites exposition to feed is to be filent as a dumb dog For if any man be stout in preaching the truth he is oftentimes chosen to be of the Popes Conclave that his mouth may be stopped so that out of the Popes Court to feed is to teach but within his Court or Conclave to fied is not to teach but to be silent Bellarmine to wash of this blot saith it is not convenient that the Pope should teach by himselfe it sufficeth us if he teach by others whom he sends abroad as Paul did Timethy and Titus whom he left in Creet that he might from towne to towne ordaine Preachers This subterfuge of the Jesuit is pleasant but saine because Paul and the Apostles did not onely preach by others but chiefly by themselves the Pope never preacheth himselfe but by others however the matter be this is certain that the Pope contents himselfe with the sole judiciall top of his Pastorall staffe for although he doth not abase himselfe to preach yet in this he abundantly satisfieth his Pastorall Office in that he rules the whole Church of Christ by prescribing Lawes hearing of Princes Embassadours dividing Kingdomes and Crownes bestowing Lands out of the plenitude of his power waging warres for Peters Patrimony as Julius did excommunicating Kings and Princes as disobedient sheep and compelling them to come as supplicants to him and by setting all the Christian world together by the eares or if he be of a more moderate disposition then by erecting of obelisks building of Castles adorning of Theaters and Stages making of sumptuous feasts delighting himselfe with his Ganymedes and many things els by which he is thought to have abundantly satisfied his Pastorall charge so that Christians may easily see that this Romane Pastor is not onely a hireling but a thief also and a robber The Walachrian Popish Dwarf useth as yet both the tops of his Pastorall rod and because the judiciall is too weake to subdue and knock downe all as he pleaseth he prefers the preaching top as yet that if he dreame at home of any thing which may advance his Hierarchie this presently hee perswades the unwarie people by his declamations or if the Magistrates like rams push with their hornes and take upon them to reprove their Pastors more boldly then becomes brutish sheep to doe then out of the Pulpit openly he accuseth them of Atheisme and indirectly stirs up against them all the sheep that is the people that seldome doth he lay aside this top of his Shepheards crock except he grow hoarse and speechlesse Yet it is thought he takes not so much delight in his preaching rod but that with the great Pope he could be content to lay it downe if he could light upon a good Bishoprick in England or a Superintendency elsewhere that so hee might be silent by himselfe but preach by others The other top to wit judiciall is surely very sacred to him so that there is nothing more Pastorall with him then to have power of inspection into all matters to be present at all mens tables and affaires to intrap the honors and estates of all lastly to meddle with every worldly thing with his Pastorall crooke to rule all and be ruled by none in which hee doth finely imitate the Popes Pastorship but falls quite off from that of the Apostles and of Peter himselfe who prescribes to Pastors rule without command 1 Pet. 5. but this man requires command without rule which may end either in Papall tyranny or into a seditious Anarchy that each Pastor may doe what he please Againe this VValachrian Pope earnestly desires that to him as being a Pastor may be given authority and command without subjection but Peter on the contrary
will have the younger sort to be subject to the Elders but presently adds that they should all submit themselves to one another and to be humble so that I must oftentimes say the Apostles were such Shepheards who were content to be uppermost and lowermost to rule and to be ruled but Papists are such who think it blasphemy and Simony if in Church-matters they be subject to any except to Christ alone immediately The title of Housholder is almost of the same authority 6. Oâ—conemi 1 Cor. 4.1.2 Mat. 24. Part. 1. p. 354. by which the Stilt-walker every where brags and denies that he is subject to the Magistrate for he saith That Ecclesiastick and Pastorall causes are to be judged onely by Ecclesiastick Authority and that it is absurd they should be judged by Civill Power For though he confesse that in some cases Church-men may be subject to the judgement of the Magistrate yet he thinks this is onely extraordinary and when the Clergie will not be reformed and that then the matter must bee judged not by the Magistrates but by Church-men alone as being Masters of the Familie This Divinity he had from Bellarmine who saith that the Pope is the generall Master of the Church-Family Mat. 24.48 who therefore obeys none but commâ—nds all and that by right of this Oeconomie hee is subject neither to Magistrates not to a Generall Councell which the Jesuite finely gathers out of the parable of the housholder for saith Christ if that servant shall begin to drinke and to beat his fellow-servants the lord of that servant will come to which Bellarmine Heare you not who is the Popes judge He faith not he shall be judged by a Councell but his lord will come therefore he is left to be judged by Christ It 's no wonder that the Jesustes do delude Christians with such old-wives fables for they know that the Popes strength now consists not in perswasion but in coaction it 's more to be wondered at that such a â—â—ght-bird should creep out of the Walachrian Classis who being destitute of all secular power dare utter such like yea greater fooleries for the Pootifician fopperies end in Monarchie but the Walachrien in confusion and anarchie For if by the right of Ecclesiastick â—economie no Preacher is subject to the Magistrates judgement but that he depends immediately from Christ It will follow also that he is not subordinate to the Exclesinstick except their immediate dependency from Christ be broken The Stilt-walker will say that this oeconomicall right is not broken by Ecclesiastick subjection 1 Cor. 14. for then the spirit of the Prophets iâ— subject to the Prophets all which depend immediately from Christ which is not repugnant to oeconomicall liberty This faction I have elswhere touched and I will more fully hereafter refell it I ask now whether the Pastor or Housholder of a particular Church who makes such a decree which the housholders of the same or of another Church say is unjust and therefore abrogate it be delivered by authority or not If he say I then he resists the light of nature which teacheth that that hath not absolute authority which may be abrogated by another Judge If he say No then he is forced to confesse that those Housholders of God such as these Walachrians boast themselves to be have no absolute right because by the right of dependency as I said before the Consistory can judge the Brethren the Classis the Consistory and the Synod the Classes and so in infinitum Surely if Paul meanes by these words the Spirit of the Prophets is subject to the Prophets that we should alwayes rest in the greater number of suffrages as in a truth defined by such Housholders as are at this day then Christians will be forced against science and conscience oftentimes to submit to it which is both false and unjust for how often doth this fall out which Calvin complaines of the Councell of Trent namely that a hundred horned Asses may agree by their votes in a falshood if ninety nine on the other side stand for the truth that greater number must decide I warrant you a matter of such weight Neither should they except here that they were false Bishops and that it is otherwise in those that are pious and reformed For even among such there will be found no certainty except they be all divinely inspired and infallible as under the Apostles or one at least which the Jesuites but falsly say is the Pope and so in this they end all controversies But the Walachrian Juglers because they dare not assever this they must necessarily run round so that they as Masters of the Family must and must not still be believed For however they may perswade unwarie people that their commands are authoritative and unblameable and that therefore they must be obeyed yet if by learned men they be brought to the scales or touchstone they will be forced to confesse that in many things they fall foule and deceive others which we may even see in these patched peeces of the Stilt-walker which not onely this proud Housholder of Christ vents abroad for Oracles but he hath taken for his defence the whole company of Classiaries whom the reader may see have assented to lies blasphemies and toyes It is most sure that now neither in the Church nor in the whole world are there any such Pastors or Housholders to whom she can or should be absolutely subject but the judgement of this remaines in the examination of every one according to the ballance of Gods Word alone I know that a great many Christians are in this point either out of carelesnesse or out of superstition very supine to believe their Preacher in many things with an implicit faith but this supine carelesnesse costs the losse of innumerable soules so that these authoritative and domineering Housholders are to blame who hunt after honour out of Christians blind obedience If the VValachrian Papists had considered with what restriction that elect vessell Paul had given to himselfe the title of Housholder 1 Cor. 4.1.2 the Stilt-walker had not so often to patronize his pride alledged this title for Paul also in that place useth the title of Minister or Servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rowe so that he makes himselfe an inferiour rower But how absurd were it for one to brag that he is a rower or boat-man appointed by the King to sit and rowe in the lower seat The Apostles that were divine Mariners in Christs ship were not ashamed to confesse this of themselves although they were Housholders by an incommunicable prerogative yet they were very farre from pride because they confessed that they would rowe and sit in the lower seat The name Father also containes honor and authority but not always command paternall right is most properly in naturall fathers for it is absolute and indissoluble bâ— similitude it is given to many
also shewed a great measure of spirituall gifts in themselves so that not without cause their authority was great in the Church yet not as Christs proper and immediate Legates but of the Apostles yet they were divine and excelled in the gifts of the Spirit Since their departure that glorious way of calling and conferring of gifts by imposition of hands ceased that scarce three hundred yeares after Christ did there any whit of this rare vocation remaine yea Antichrist breaking out in the place of gifts all sorts of corruption and vices succeeded And yet if we look upon the lights of ancient times namely Austin yea Bernard in the yeare 1300. shining as a light in Cimmerian darknesse we must confesse that this Walachrian Jugler is but ice to compare to those fires of whom I think none durst venture to proclaime himselfe Christs immediate Legate as this trifler every where doth He is like those Painters Luke 2. which picture the Virgin Mary in Princely robes and with rich hangings because she was descended of the royall blood of King David of whose riches she had nothing when Christ was born but was destitute of all riches The titles that remaine are as blasphemous as fallacious 9. Pontisicis the Apostle in that notable place to the Hebrewes willing to exalt above all humane reach Christs incommunicable and ever to be adored vocation Heb. 5.4 to his eternall Priesthood and Mediatorship for the whole race of mankinde doth chiefly illustrate it by the excellency of the manner which he declared by the typicall calling of Aaron in glory exceeding the inauguration of all the Leviticall High Priests that succeeded him which notwithstanding the manner of Christs eternall Priesthood did infinitely excell in that he received his inauguration not from any earthly man but from heaven for to none of the Angels was it said Thou art my sonne this day have I begotten thee of which the Apostle speaks plainly when he saith Heb. 1.5 no man takes unto himselfe this honour but he who is called of God as Aaron was and Christ whence it is apparent that it is temeritie for any man after Christ to take upon him the priviledge of this title yet Antichrist the old Romish Pope durst doe it priding himselfe in this as in many other things that he hath succeeded Christ as his Vicar and high Priest in the Militant Church Our Stilt-walker following the foot-steps of his Predecessor doth not indeed as yet brag that he is high Priest but desirous to make an impression of the excellency of his preaching function upon unskilfull and superstitious people he is so often commending it that he would have all men believe what the Apostle speakes of Christ alone and Aaron to be meant of himselfe and such as he for he takes this for a generall rule that no man is called to a sacred function except also this belong to him that he hath not assumed this honour but hath received it of God This indeed did appeare in Aaron typically in Christ truly But he that will search for this in the Popes naughty vocation or in that vicious and humane calling of Apollonius as I have described it will wrong Christ 10. Titâ—â—â— spousi quad sit maritus Ecclesiae and will make us believe that to be true which we see and know to be contrary Apollonius thinks it also no meane title for a Bishop to be called the Bridegroome and Husband of the Church if this be true they will suppose that the Church whose lesser and meaner part is the Magistrate must bee subject to the Minister as a wife to the husband because it is plainely said to the woman thy will shall bee subject to thy husband But these parabolicall allusions are of little weight among wise men if in Scripture sometimes the title of Husband or Bridegroome were given to Ministers but it is so farre from this that in it we find the Baptist conferring this honour on Christ alone that he is the Bridegroome because he hath the Bride reserving to himselfe the title of friend onely which modesty is farre different from the pride of moderne Papists who boldly prate that they are the Bridegroomes and therefore have the Bride I think that it is more injurious to Christs incommunicable honour for one to call himselfe a Vicar Bridegroom or Husband then the Ministeriall head of the Church Concerning the indignity of this last many books have been written against the Pope whereas notwithstanding it is evident that this involves no dishonour to Christ if he have under him a Ministeriall held but it containes obscoenity for one to be called Vicar Bridegroome or secondary Husband of Christs Church upon earth But I will not spend time about this as any great matter I will only drive this Walachrian Papist to quotlibetary fooleries by which he may with his old friends delight or vex himselfe For first I will aske if a Pastor or Preacher be the Bridegroom or Husband of the Church what kind of Husbands were the Apostles who had no particular Church but had the care of all If he say they were not Husbands or Bridegroomes which they themselves would have easily acknowledged he will make them lesse worthy then the Walachrian night-birds but if on the contrary he doe confesse it he will bring upon them the suspition of bawdrie as though they had power every where to lie with other mens wives Which monster Mahomet in his Alcoran did challenge to himselfe that according to his propheticall majesty he might have power to leap into every womans bed Againe if he saith that the Church is married to ordinary Pastors I aske whether it be not an unseemly thing for one woman to have many husbands which no Law doth allow and yet in this spirituall marriage there is nothing more common for many Churches have two three foure Pastors and perhaps the Church of Middleburg hath many more and consequently husbands which if he shall make use of as his Vicars to lie with his wife Apollonius himselfe will make her to be suspected of adultery except he be assured that she will be loyall to him as the cheif husband yet he shall carrie the hornes when he gives way to his colleagues as his underlings to make use of her But if one Church be duly married to one husbands I aske again if any thing can be more proper for marriage then indissolubility but in this holy and spirituall wedding there is nothing more absurd for no sooner doe young men leave the Schoole but out of the heat of their youth they begin to be suiters neither is there any Church so meane and poor to which they will not make suite as if shee were the fairest Bride in the World if so be shee will confer upon them a pastorall Cloak and a stipend but this is not with any intention to stay alwayes with this wife but like insects they gather company till they can
get wings with which they may flie higher which when they have got they take no longer delight in their former wives but like adulterers they begin to woe other women which are much more beautifull either because of rich Citizens or Citie commodities or for some others worldly respect And those spirituall husbands are oftentimes so impudently importunate that not onely do they use unlawfull wayes to obtaine their new Brides but make such haste also that before the former be lawfully divorsed they marry with the later Now I will aske this also if the Church be the Ministers wife how will it stand with the chastity of Wedlock that a busie Minister who loves other mens fruit better then his own should go to delight himself in other Provinces and leave his Church to other spirituall Husbands that they may performe the dues of Matrimony to her Is not he a Bawde to his own wife especially if by gluttony or sloth his meanes being spent this Husband of the Church be forced to saile to the Indies or some other part of the world to recover his losses in which case he forsakes his Wife and for the time joynes himself to a richer and lest shee should be forsaken like a Widow some other Husband succeeds in the place of the former who notwithstanding doth not suffer himself to be divorted totally from the former Wife but reserves a power to return to her if this later afterwards displease him Many things could be alledged against the Ecclesiastick marriages of Ministers and their Churches which seem to me so immodest that if it be true what these night-birds whisper that Ministers are the Husbands of their Churches all Churches will be accounted bawdy-houses and Ministers Bawdes or Whooremongers but enough of this title There is one thing remaining for establishing of Apollonius his Kingdom which I wonder that he who is in every thing the Popes Ape did not also borrow this of him there is a notable place in Jeremie Jer. 1.10 where God sending the Prophet as his Ambassador doth inaugurate him with this high elogie Behold this day I set thee over Nations and Kingdoms to pluck up and demolish to destroy and to overthrow to build and to plant c. If this elogie should be taken literally you would think it gave so much power to Jeremie that it might seem he had leave to command imperiously all Kings and Nations but Jeremie by his own example taught that this was not to be taken literally because he so performed that great Ambassie that floating through divers injuries opprobrious speeches prisons and many dangers he preached Gods judgements in great humility The Pope who strangely despiseth Gods word hath farre otherwise expounded this elogie for Sixtus the fifth in the Bull by which he excommunicated Elizabeth Queen of England in the yeere 1588. so takes these words that by them he assumes power to overthrow the whole Kingdome of England for performing of which he had Philip of Spaine ready as his executioner who by his mighty Fleet of a 150. Ships resolved then to invade that Kingdom and by the Popes command to extinguish all the Protestants but that paper-thunder vanished into the wind it appeares then by his Popes Bull what his spirituall power is that if he cannot by himself immediatly yet by his souldiers he may overthrow Kingdoms and Nations with the spirituall Sword of Excommunication and that by the same priviledge which Jeremie had who though he was the first possessor thereof yet took so small pride in it that he plainly shew by the moderation of his life that he could see no such thing in that priviledge as the Pope by his new interpretation draws from it but what can be expected else from Antichrist the man of sin and sonne of perdition the Walachrian Stilt-walker conscious of his own weaknesse durst never as I know apply this elogie to himselfe who notwithstanding seemes to observe his clandestine counsels and machinations which he is daily practising against the Magistrates of Middleburg they say that there is nothing he desires more then that he may once have power to overthrow and extirpate the Government of that famous City by the severity of which alone he perceives that his unbridled desire of domineering is curbed and though no catechisme is with him of greater esteeme as is thought then that he may recommend to trustie men the care to leave no occasion unattempted for overthrowing the foundations of that Government and dissolving the bands of their union yet I wil counsel him that he would not be too busie eager about this hemp work lest whilst he studies to weave this Church-web wherewith he may adorne himself sit â—â—st he end in a Magistrates rope wherewith he may hang himself I have briefly touched the elogies by which Papists do every where extoll the majesty of their Church some whereof are fained and not found in Scripture most are figurative and metaphoricall but all conditionall which shew not what Ministers are but what they should be to wit Pastors Leaders Fathers and Overseers of the Church and so they are to be accounted if they be endowed with gifts requisite for these Functions and use them aright wherefore when Teachers were divinely inspired the calling divine and imposition of hands effectuall Christians might lawfully rest in and give obedience to their Pastors and Leaders as unto faithfull Fathers Bishops and Ambassadors of Christ even as to God or Christ himself because they were infallible but this happinesse lasted not long for even whilst the Apostles were living false brethren crept into Churches who proud of their eloquence and vocation durst equall yea preferre themselves to the Apostles so that these Divine men then gave warning to Christians not to beleve absolutely every spirit but first to examine according to Scripture whether or not these spirits were of God If Christians then stood in need of such circumspection when there were so many infallible Teachers to whom they might in blind obedience safely trust their soules how carefull now must we be of our salvation when for the space of so many hundred yeers there hath been none found in all the world whom God hath so assisted with infallibility as that we may safely rely upon him the Pope hath now for a long time strangely bewitched the world in making Christians beleeve he is infallible and this supine credulity hath in Gods just judgement cast innumerable soules into hell nor is the Pope onely guity of this remerity there is no Monk or Priest so drunk as will not bragge of the character of his vocation and boldly cry out that he is a Captain a Watchman of souls as set over the souls of men a Houshelder of heaven an Ambassador of Christ which is performed by these brawlers with such eagernes oftentimes that they imprecate all curses against themselves and pawne their bodies and souls to the people if they teach or lead them otherwayes
members keepers and nursing fathers of the Church Hence we see how much the Stilt-walker is deceived in thinking Magistrates to be excluded from Church-affaires in this place because of the word Church seeing in the most significations of this word Church the Magistrate is included onely one that excludes him which is not onely devised but is not plainely expressed by Christ how vaine then is this his argument wherein he so much prides himselfe Christ gave this power to the Church but the Magistrate is not the Church for if hee deludes us under the collective name of the Church represented or representing then we grant that the Magistrate is not the Church but so neither is Apollonius the Church except he will call himself the Pope and so this power belongs no more to Apollonius then to the Magistrate but if he speak of the Church as it is indefinitely used by Christ then he cannot make it appeare that Ministers alone are more comprehended under this word then Magistrates alone because both are parts of the Church and the Magistrate in respect of his judicatory power the more excellent part The other error is that out of these words tell the Church the old Papists beat out by a strange paraphrase the whole building of the huge papall Hierarchie as if they would shew that the Pope is Judge of all controversies between Kings the donor and distributer of Lands the Monarch of all Monarchs the infallible censurer and poler of all Nations the dispenser of all wickednesse in others and in himselfe all this they think Christ established in these words tell the Church The Stilt-walker instructed in the same Catechisme out of these words tell the Church doth almost draw out every thing to wit that the Magistrates must not meddle with Church-matters and that they are not within but about and without the Church that they have no power of Vocation making of Lawes or decisive censuring of Ministers but that all these belong solely to Ministers who in this are free and immediately depending on Christ and no way depending on the Magistrate so that if they should faile in their life and manners yet the Magistrate if he be a pious son must not presently rise up against the Minister his Father but he must first wink at his vices and then except in some few cases must not punish him but onely he must procure that Church-men as being specially holy punish the specially holy Minister which is as likely that these Walachrians will do as if you should make Elephants clear one another of their Leprofie These and much more doth he conclude out of these three words tell the Church but indeed this is to make a beame of a mote I rather say that Christ in this place ordained nothing else but that a brother who is willing to be reconciled to his brother which is unwilling should and may for ending the controversie implore the Churches help and in this case the Church ought to help him But what I pray is this for grounding that huge Hierarchie of the Church that she must have absolute power of consecrating excommunicating commanding and such like for if the words following if he heare not the Church let him be to thee as a Publican and Heathen ordain the right of excommunication then Christ bestowes it not there on the Church but on the brother who desires to be reconciled For he doth not say let the Church account or declare that brother for a Publican and Heathen but let him be to thee a Publican and Heathen c. that is as a brother thou may esteem him for a Publican c. if this signifieth to excommunicate then Christ gave the power of excommunication not to the Church but to every private brother that I wonder so proud a Divine should so carelesly weigh his owne lawes out of which he drawes so many priviledges One lie more there rests in this Argument to be shewed in saying that Ministers are immediately subject to Christ and depend from him whence he concludes that they are not subject to the Magistrate but this is a meer fiction for I will aske how shall we know this for I never read it in Scripture he will say that Christ is the immediate Anthor of the Church power because he gave the keyes to the Church he said tell the Church and he gave Apostles Prophets c. out of all which it is manifest that the office or as he calls it the Church power is immediately ordained by Christ I confesse this is truly said of the Church functions and it is no lesse true of the civill power which Christ the Mediator also immediatly established saying give to Caesar what is Caesars to God what is Gods especially when by Paul he hath declared Magistrates to be his Legates and hath subjected to them the Ministers for conscience sake so that now the Civill power depends as well immediately from Christ as the Ecclesiastick But how will hee hence prove that all who use this power that is Ministers and Preachers are immediately subject to Christ and depend from him This is a Popish fiction and an old cheat the falshood whereof any may quickly perceive for if all do immediately depend on Christ who discharge any office which Christ or God hath immediately ordained then all Magistrates Fathers Masters Deacons Readers and whosoever exercise any function ordained by God must depend on him immediately and therefore shall be under the command of none in respect of that function but of God or Christ Which fiction the Stilt-walker will finde in himselfe for if all Preachers be subject to none but to Christ because of their free Ecclesiastick power which they exercise how will their dependencie consist and the spirits of the Prophets be subject to the Prophets For he confesseth that the brothers are subject to the Consistory this to the Classis the Classis to the Synod and the lesser Synod to the greater and so in infinitum I know Apollonius teacheth this onely pro forma because he saith elsewhere that he is onely tied to the authority of the Synod as humane But here I hold him fast intangled in his owne gin for either it is false that Ministers in regard of their Ecclesiastick functions are subject onely to Christ immediately or else it is true that the Consistory Classis and Synods are nothing else but Christ himselfe but this last is blasphemy Ergo the first is most false it 's truly ridiculous to say that he is onely subject to Christ immediately who is subject to so many of which none is Christ So we see this Walachrian is carried every where with a Popish giddinesse Whence now I conclude if it be no wayes against the immediate and fictitious dependencie of Preachers from Christ that they are subject to so many Church-men why should this be a hindrance from being subject to the Civill Magistrate he will say I suppose that this subjection
as the Papists at this day prate the Apostles had done unwisely in commanding Christians so absolutely to obey Magistrates for they might have known had they known this new divinity that Church-men as Christs Legats especially in formall Church-matters are not any wayes subject to the Magistrate but to Christ immediately Paul hath no such cautions and exceptions whence I collect that he knew them not but that they are devised Must all then obey the Magistrate Act. 5. and in all things What if he command that which is evill as not to preach Christ or to commit sinne must we not then say with the Apostles We ought rather obey God then men Therefore the Magistrate is not absolutely to be obeyed in every thing Whence it followeth that this law of Paul concerning obedience to Magistrates is not generall To remove this scruple I will observe these following passages There is an obedience which is most absolute admitting of no conditions or exceptions such as is due to God in all things whose will is alwayes just and therefore the rule of justice because it is impossible that that should not be just which God who is justice it self commands Therefore we must alwayes yield absolute obedience to God because he commands it The same power also was eminently in Christ God and man therefore it is said that he taught as one who had authority and not as the Scribes for though he suffered his commands to be examined because of mens ignorance yet he was to be obeyed absolutely as it was said from Heaven Hear him not only because he commanded what was just and right but also because he commanded absolutely The like obedience was due to the Prophets and Apostles who were divinely inspired but it was ministeriall for though they were not God yet because the infallible Spirit of God kept them from erring hence absolute obedience was yielded to them so that if such now were in the world absolute obedience must be yielded to them by all and in all things But there have been none such now a long time although the Pope brags this of himself falsly as Antichrist As for the Magistrate he must also be absolutely obeyed in all things agreeable to Gods word or not repugnant to it such are things indifferent You I say perhaps that in these things we must obey Preachers and all who propose them ergo they are of equall authority with the Magistrate I answer there is great odds because we obey those only for commanding what is right but we obey the Magistrate because he commands and because it is right which he commands for God hath given to them a coactive power and the sword by which they command with authority and can by right of their office compell all subjects without exception to fulfill his just commands which supreme power belongs only to them by divine right which is here insinuated by the Apostle But as for evil and unjust commands which are flatly opposite to Gods law although the subject is not bound to obey them yet he is bound by this law of Paul to be subject to him either by counsel and prayer in removing the Prince from his evill purpose or in flying away or if they cannot do these in suffering so did the Apostles and chiefly those famous young men who seeing the Kings wicked edict endeavoured to perswade the King with reasons when they could not do these nor could they flie they were cast into the furnace Here appears the supreme civil pâ—wer in commanding not only what is good but also what is evil Dan. 5. with authority For though in commanding evill they deviate from the object for which they shall be punished by God yet they erre not in using their absolute power with which they are invested by Divine right Hence then appeares the great difference that is between the Civil and the Ecclesiastick power which the Papists strive still to confound 1. In that every Civil power whether great or small new or old of what quality soever it be or by what name soever it is called if so be it bear the sword it is divine having God for its author otherways that saying of Paul were not true The powers that be are ordained by God But among Church-men there be functions which have not God for their author nor the Scripture for their authority such are Arch-deacons Arch-bishops Metropolitans Abbots Canons Cardinals and such like proud names of offices are not to be acknowledged but rejected 2. In the Civil power it matters not how one hath got the sword whether lawfully fraudulently or forcibly as oftentimes I confesse it is more just to obtain government by lawfull means for such can command with a better conscience but in respect of the power it 's no matter nor is it fit for a Subject to be too carefully inquisitive in this but he ought to obey and acknowledge Gods ordinance wheresoever he seeth the force of the sword For how could Paul truly say The powers that be are ordained of God and whosoever resists them resists Gods ordinance It is otherwise in Ecclesiasticks if any enter in at the back-door by symony or fraud Christ saith he is a thief and must be accounted and avoyded as a robber but no wayes to be obeyed or acknowledged for a Pastor 3. If he too rigidly command good things or indifferent or if he command unjust things to which the Conscience is not bound the Subject must not tell him that the things which he commands are not necessary but unjust therefore we will not or we are not bound to obey but on the contrary Subjects must obey or if they obey not he hath the sword he may by divine right force them But in Ecclesiasticks all their power is conditionall If they teach rightly command justly and according to Christs prescript then they must be obeyed for Christs sake but if they erre and command that which is evill we must not obey but resist them we must drive them out and forsake them as the Scripture shews every where In Ministers it is required that they be found faithfull Believe not every spirit but prove the spirits if they be of God So Christ commands to hear the Scribes whilst they sit in the Chair and injoyn what is good but withall he bids us take heed of their leven and if they should go quite out of the way he will have us leave those blind leaders of the blinde lest we fall into the ditch All which do shew that there is no necessity of obeying Church-men but only conditionall obedience is requâ—â—ed for God hath not given them a coactive power to compell Christians absolutely but it is lawfull for every Christian to examine the life and doctrine of their Pastors and if he find them to be repugnant to Gods word he may resist them contradict them and if he have the Magistrates power he may depose them or if he haue not to depart
that she might feele or at least worship the dependencies of that primary holinesse How-ever the matter is I think this to be undoubtedly true That outward Church-rites are not therefore to be held sacred because of their order or reference to Religion and Worship CHAP. IV. Of SPIRITUALITY IT remaines that we examine the word of SPIRITUALITIE For although both old and new Papists doe too much betray their owne fleshly lusts yet they proclaime with full Cheekes every where their SPIRITUALITY and make it in a manner all one with SANCTITIE which notwithstanding differ in this That what is truly holy is alwayes good but that which is spirituall is sometime evill for Paul speakes of spirituall wickednesse in the aire I here take it in a good sense and in these three I make the forme of Spirituality to consist First it must have God for its Authour Secondly the end of it must be Gods worship and the salvation of soules Thirdly it must be done after a spirituall manner The Stilt-walker is large in exagerating this and scrapes together so many things out of Parker that he who will give credit to what he prates there of Church-matters may doubt whether Apolonius hath any flesh yet left about him or whether hee and his Walachrians bee not transformed into pure spirits long a goe For nothing is to be found in their Church-matters whether they bee words or things but they must be accounted spirituall For who is so meanly learned as will suspect any carnality to be left there where so many Spiritualities meet together by speciall vertue of their Function and vocation What I speak is true as is plain by the old Papists where not onely by vertue of Ecclesiastick Calling and Office wonderfull spirituality is ascribed to the Clergy but especially when they come to the Pope the head of their spirituality such is their superstition that they think him to be and so they call him a GOD and in a manner a Meere Spirit so that if he sweare forsweare drink whore and if this Roman Locust leap from one adulterous bed to another yet scarce will any bee induced to beleeve otherwise but that he is holy and spiritual still For because they think by reason of the dignity of his Function that he is altogether sanctified and Deified they will not be easily induced to beleeve that hee can lose his spirituality This madnesse by degrees in Gods just judgements possessed mens mindes which lest Apolonius should renew among the Protestants I will more largely explain every particular of what I have sayd First this is most certain that what hath not God or the holy Spirit for its Authour deserves not the Title of Spirituality and the more immediately and clearly any thing proceeds from Gods Spirit so much the more properly is that to bee called Spirituall For as that is called Kingly which the King immediatly doth speaketh with his own mouth writeth with his own hand so these things are to be esteemed divine holy and spirituall properly which are immediatly done by God So Christs vocation and inauguration is most spirituall For to him onely he spake from heaven Thou art my Sonne so God himselfe pronounced the Law on Sinai Such was the Apostles immediate vocation from Christ so the word of God in Scripture and true faith begot of that seed are chiefly to be accounted spirituall And although in things concerning faith God useth the work of man yet the effect God properly reserveth for himselfe and produceth it 1 Cor. 3. Yet this must not be taken so precisely but that these things also are to be reckoned spirituall which God worketh by instruments if so bee they are such instruments as are known to bee Gods Pen-men and Embassadours such as the Prophets and Apostles were who as they were truly Gods Embassadours so the things were divine holy and spirituall which God by them did speake write and doe Hence not only was it usuall to the Prophets in teaching to say Thus sayth the Lord but of such Messengers that is true which Christ said to the Apostles He that heareth you heareth me For as that is called Princely which the Princes Embassadour doth in his name and by his command even so whatsoever the Prophets and Apostles Gods immediat Embassadours did or taught is no otherwayes to be accounted then if God himselfe had spoken from heaven so that in them was true spiritually But where the gifts required for such an Embassie cease it is certaine that there also ceaseth the dignity and spirituality of that Embassie or else becomes much inferiour Now the honour of a Divine message consisteth in two things First that he have a Patent or Letters of Credence for though one should performe the Kings command yet if he hath not this command to shew for his imployment he is not to be accounted the Kings Agent but which sometimes hath been done ought to bee punished as a Cheater Secondly this is required in a Divine Message that the Messenger or Agent have full instructions of all things that concern his imployment and that he goe not beyond the bounds of his Embassie he that wants either of these conditions deserves not the title of a Divine Embassadour These conditions were fully in the Prophets and Apostles and therefore were truly Gods Embassadours and spirituall All the Doctors of the Church at this day come farre short of this dignity because they want both these priviledges as I will afterward shew Hence appeares the Popes falshood who though hee hath no Letters of Credence to shew for his employment by reason of the vitiosity of his Calling who almost like a Thiefe creeps in at the back dore and though he doth so performe his Embassie that he goeth beyond his Commission and tramples on it yet he bragges with such boldnesse that he is Christs Embassadour that not content with this Title will be called Vniversall Bishop and Head of the Church yea Christs Vicar upon Earth by which hee shewes his Impudency and Antichristianisme Our new Walachrian Papist no lesse boldly calls himselfe familiarly Christs Embassadour whereas he knowes and should acknowledge that in performing his Masters Embassie he violates oftentimes his commands Wee see also in his book much railing many absurdities and plain falshoods which he thrusts upon his Readers these he cannot have from his Master CHRIST but rather from his predecessor the Pope from whom also he borrowes his pride in puffing himselfe up with the Title of Spirituality so that not onely doth he equall but in many things preferre himselfe to the Apostles For hee sayth that the Spirituality of his Church-businesse is such that the Magistrate cannot attain to it making his power over the Church so absolute that he will have it to be Regall and other things of which the Apostles never dreamed as I will more fully shew hereafter And this is the first condition of Spirituality from the Author yet every thing is not