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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80511	The Anabaptist washt and washt, and shrunk in the washing: or, A scholasticall discussion of the much-agitated controversie concerning infant-baptism; occasiond by a publike disputation, before a great assembly of ministers, and other persons of worth, in the Church of Newport-Pagnall, betwixt Mr Gibs minister there, and the author, Rich. Carpenter, Independent. Wherin also, the author occasionally, declares his judgement concerning the Papists; and afterwards, concerning Episcopacy.	Carpenter, Richard, d. 1670?	1653 (1653)	Wing C618; Thomason E1484_1; ESTC R208758	176,188	502

this Consequence which with the rest proceeds ex falso Supposito were true the Presbyterians or strict Calvinists would cristas attollere lift up their Crests and Combs and continue their unnaturall and exotick Interpretations upon the old Proverbiall Sentence The Prov. 16. 4. Lord hath made all things for himselfe yea even the Wicked for the Day of Evill Which the Hebrew Text. Hebr. hands forth Omnes operatus est Jehovah propter se improbum ad Diem mali Jehovah hath made all Persons for himselfe the wicked Man to the Day of Evill And which the English Presbyterians English God hath made all Things for himselfe yea the Wicked for the Day of Judgment and eternall Damnation pouring as it were by the carriage of an Indian upon God that he makes the much-greater and massier Part of Men Women and Children of purpose to Damn them Whenas this good Proverb speaks of the Evill Day of temporall Punishment which according to the Hebrew Dialect is called the Day of Evill or as the Septuagint Sept. oftentimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of affliction or afflictation Or If they will draw the Text to the punishments of Hell Then must they draw with it that God made indeed the Wicked for the Day or Time of Evill intentione secundariâ with a secundary intention and having fore-looked upon them in the Evils of their sins And thus the Ends here God and the Day of Evill as executing the good Justice of God are as we term it in Logick Fines subalterni And when God made the Wicked Man for the Day of Evill he made him for Himselfe Because when he punishes him with temporall or eternall punishments he glorifies himselfe in his executive justice And the wicked man falling by Death from under the Order of his Mercy fals under the Death-Order of his Justice Now God cannot absolutely Ordaine a Wicked Person for this good End the glorification of the divine Justice by his eternall punishment first Because this Ordination would Eclipse his Goodnesse and his very Nature And secondly Because he should then be contrary to his own Sanctity and absolutely Ordain the wickednesse of the Wicked Person as such the absolute Ordination of which would by a necessity derived from the Ordination bring it necessarily into Being And Non est faciendum malum vel minimum ut eveniat bonum vel maximum The least Evill S●● Rom. 3. 8. may not be done that the greatest good may come of it For Though in the Evils of Punishment we may lawfully chuse the lesser because the lesser Evill tnuc indueret rationem Boni would then put on the State or Nature of a Good as we may rather chuse the losse of our Goods than of our Lives yet Malum Culpae quatenus tale est nunquam potest habere rationem Boni The Evill of sin as such can never put on or have the Nature or state of a good Neither can a good End moralize or sanctifie an Evill Action CHAP. LXXII I Prove it lastly The naturall work of Baptism answerable to the Word the best and most primitive Words signifying the Natures of Things and to the Signe is to wash And Children greatly need Spirituall washing as being greatly defiled with the first sin of their first Parents Therefore Baptism which is a Sacramentall Washing and the first Sacrament greatly agrees with them as not being yet washed And is not in vain with respect to Children Frustrà est quod non potest habere suū usū that is in vain which cannot have its use As Aquinas expounds D Thom. comment in A●●stot l. 1. de Coelo Text. 12. upō Aristotle's Axiom Deus natura nihil frustrà faciunt God and Nature do nothing in vain Which Axiom thus expounded hath a farther aim yet clearly windes up and proves that even the actuall use of Baptism belongs to Infants And If the Thing which is ordained for all who are touchable by the Faith of the Church may not by reason of humane Restraint be communicated to the Little-ones which are many there follows upon wheels that the Restainers render it uselesse and vain with respect to the many Little-ones at the least and that although God will make nothing in vain yet men make vain the will of God Which likewise all unbeleeving Parents in respect of their Children and all Unbeleevers in regard of themselves doe Baptism being ordain'd for all that want it and all wanting Baptism that want Baptismall Grace and all wanting Baptismall Grace that want to be washed from Originall sin and all wanting to be washed from Originall sin who are desiled with it These Arguments are such as the Substration of the Matter will bear For we cannot in this place eventilate Reasons from the Definition or Nature of a Sacrament or from the Effects of Baptism in themselves and in the proper Houses and Places wherein as the Planets they have their plenary Power Because these things being Spirituall mysticall and Lidden our naturall Reason cannot give an exact estimat of them or bring them forth to the most perfect discernment avowance of the reasonable Man And as Revelation first supposes Reason so Reason afterwards in her Discourses of revealed Things supposes Revelation and sometimes walks only by the walls and Edges of it And for the same Reason we are unfurnished of Demonstrations both à Priori and à Posteriori that is Cause-Demonstrations and Demonstrations by the Effects Yet we have Reasons of the second Order and Metal of the Silver-kinde which are perfectly urging so say the Logicians where Demonstrations cannot be had CHAP. LXXIII LET my Standard be now set up at the Doctrine and Praxis of the Church in Primitive Ages Because there is no expresse Precept in Scripture saying Go and Baptize Infants no President in plaine Terms saying They Baptized Children no clear Promise promising clearly Many Benefits shall accrue to Baptized Children many to the Baptizers of them or the like the Church gave to the Baptizing of Infants the Name of an Apostolicall Tradition Which we therefore understand with respect to the expressenesse of Precept President Promise In a generall Sense and much used anciently the whole Body of the new Testament is an Apostolicall Tradition and in a speciall Sense some speciall Truths of it That in See 2. Thes 2. 15. our Sense is an Apostolicall Tradition which was deliver'd by the Apostles to the Church and is not found expressely in divine Scripture though it be expressely found and extant in the writings of Apostolicall Men in Apostolicall Times Or That is an Apostolicall Tradition which hath many faire and excellent Characters in divine Scripture but hath it's explicitnesse or expressenesse from Apostolicall Precepts Practises Promises warranted to the Apostles by Christ their Master which are Unscriptur'd The Baptizing of Infants being thus received by such Tradition the Disciples of the Apostles preached it in their Sermons it fell from their

Plummet to move altogether and run within their own small Sphere and Circle and so they would shoulder it with the tallest Divines because they have been Abecedarii and can after much hammering and stammering and many a smarting Lash put the Letters together and cast a spell I shall never be so forward and hardy as the late English Rabbi Dr Featly who delivers for positive Dr Featly in his Dipper dipt not far from the beginning and avouches plainly That no Translation is authenticall or the Word of God But I shall touch every suspicious Text of a Translation with the Lydius Lapis of the Originall And if I make a false step let the Learned tread upon me and crush me I answer therefore to the shallow thoughted Censurers in St Gregory's St Greg. Homil. 7. in Ezech. D. Tho. 2. 2 q. 43. art 7. Words alleaged by the Angelicall Doctor Si de Veritate scandalum s●mitur utiliùs nasci permittitur scandalum quàm Verit as relinquatur If a Scandall be taken from Truth the Birth of a Scandall is more profitably permitted than Truth may be relinquished The Scandall is passivum non activum passive not active non datum sed acceptum not given but taken CHAP. VIII VVHereas Christ the Son of the living God by his Humanation his Passion and his Death is the Universall Cause of our everlasting Life and Salvation And whereas Universall Strength or Virtue even in these naturall Things is not bowed to us and applied to particular effects but by particular causes it was convenient and reasonable that some Remedies should be prescribed and adhibited to us in a ruinous Condition that should as particular causes convey and confer to us the Virtue of the Cause which is Universall These excellent Remedies are the Sacraments And as the second Causes and Instruments of the first and particular Causes attend the worke of the Universall Cause So these our Sacraments are the means and Instruments of Christ for the effecting of his divine and saving Worke upon us And because there are always required to the worke of the principall Cause proportionable Instruments it was congruous that these our Sacraments should be presented to us under practicall and visible Signes and efficacious Words which are audible the Universall Cause of our Salvation being the Word of God Incarnate and made sensible by assuming humane Nature elevating it in the Person of Christ And because there is no salvation without Grace as being previous and singularly proportionable to Glory it is likewise conformable to right Reason and Measure that Sacraments should be the divine Instruments of Grace in us not as introducing the last effect of Grace by their virtue but after the manner as the Sun and a man beget a man which notwithstanding touch not in their operation the Essence of the Intellective Soule because it comes ab extra from without by Creation and is not educed ex potentia Materiae from the passive power of the Matter And therefore as the materiall Causes of our production in Generation are attendant only upon the last disposition of the Matter and aime precisely at the union of the Soule with the Body So the Sacraments doe not physically produce Grace it selfe being a supernaturall and proper gift of God the sole fountaine of Grace but only touch inclusively the last disposition to it pretending to the Union and moving God to the production of it in a worthy Receiver In relation to which virtus motrix moving virtue moving the Will of God upon his promise the Prophet Micah saith Thou wilt cast all their Mich. 7. 19. sins into the depths of the Sea Where Arias Montanus notes out of the Rabbins that it was customary with Benedictt Arias Montan in Mich. ex Rabbinis in Misnaroth the Jewes to throw all things they did execrate and abominate into the Lake Asphaltites called Mare Mortuum the dead or salt Sea And conformably the Indians who had expressed in them some footsteps of Judaisme being now lightly impressed expresse their sins in writing or by some other Symboll which they cast into a River that it may be carried into the Sea out of all sight and memory as Acosta hath deliver'd to Acosta li. 5. de novo Orbe cap 25. memory from his owne sight But our Prophet alludes properly to the drowning of Pharaoh in the Red Sea which was a type of Baptisme made blood-red by the death of Christ and in the which our Aegyptian sins are destroyed Whence Theodoret Theod. Rupert in hunc locum and Rupertus doe here by the depths of the Sea allegorically understand Baptisme And Saint Gregory drawes out in a long-spun thread this efficacy of Baptisme from the drowning of the Aegyptians and inferres Qui ergò dicit peccata in Baptismate funditùs Gregor Magnus in lib epist ep 39. ad Theoctistam Patriciam non dimitti dicat in Mari rubro Aegyptios non veracitèr mortuos He therefore that sayes our sinnes are not forgiven in Baptisme may as truly say that the Aegyptians were not drowned in the Red Sea and if he will give this he must grant the other And he fortifies himselfe with a reason of Proofe Quia nimirum plus valet in absolutione nostrâ veritas quùm umbra veritatis Because the Truth is of more validity in our deliverance and absolution than the shadow of the Truth The Nicen Creed is after Scripture the warrant of these writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symb. Nicen. I beleeve one Baptisme for the remission of sins CHAP. IX THe Signes also and Matter of the Sacraments are by divine Institution most divinely and conveniently instituted Behold this divine conveniency in Baptisme wherein we are spiritually regenerated which analogy to material generation For Whereas materiall Generation is Motus vel mutatio de non-esse ad●●sse A Motion or mutation from not-Being to Being and Man in his first Being is for the transfusion of Originall sin debarred of his first Birthright the prime infusion of spirituall Life from the which he doth afterwards analogically recede more and more as he is more and more implicated in the bonds and sins of Death it was orderly that unto Baptisme which is the Laver of spirituall Regeneration there should be ascertain'd on the part of the Sacrament and annexed the spirituall virtue of washing away and removing sin by the infusion of Grace and of translating by the same Grace man to a gracious life above Nature And because Signum respondere debet significato the signe must alwaies and signally answer to the thing signified and the ablution of the outward filth of the body is effected instrumentally by water it was consonant for the practicall signifying of the spirituall and inward ablution of sin that this initiatory Sacrament should be dispensed outwardly with water sanctified by the word of God And as one thing is once only generated so is it concordant that Baptisme once rightly

Baptized Person Because there being one Substance in three Subsistences it cannot be at all reprehensible to dip the Infant in Baptism either three times or once whereas in three Mersions the Trinity of Persons and in one the Singularity of the Divinity may be designed Also in the Thing signified there is never any difference Rebus eodem modo se habentibus because God works infallibly And Agens agit ad extremum Potentiae si Patiens eodem modo se habeat The Agent acts to the utmost of his Power if the Patient be alike disposed And not only the Naturall but also the Voluntary Agent respectively to what he proposes and intends Let the backward-witted Anabaptists know that a Divine must not expatiate altogether in Scriptures which in every purge-motion or Tickle of their Imagination they turne and wire-draw with their most unnaturall and violent Interpretations to their own everlasting Perdition CHAP. XXV HEer now remaineth yet one obstacle this being the last and strongest Quill which the Porcupine shoots in this encounter If Children be infallibly Sanctified in Baptism then is there a falling from Grace My answer is I confesse in the sight of the Sun that my Judgement goes aequis passibus with some Independents in many particulars For example in the Doctrine of Universal Redemption if piously regulated Of Conditionall Reprobation and that our sins and Damnation are of our selves our Salvation of God That there is a moderate Freedome in Man with reference to supernaturall Actions excluding Pelagius and the Massilienses or Semipelagians and that the Action hath its being free from our Will and from the Divine Grace it 's being gracious These actions in us being somewhat like the theandricall Operations in Christ and in all their Doctrines militant against the Calvinists wherein the Independents as noble Creatures and Adversaries to the Viper free our most good and most pure God from being the Author of the Evill of most impure sin Likewise that there is a Falling from Grace Which not being granted the Anabaptist will here throw the Paedobaptist slat upon his back that neither Scripture nor Learning will be able to relieve or help him except he shall pittifully fly to this miserable and unreasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that some infants are Sanctified by the Sacrament and others are not Neither are these the Doctrines of Independents onely but also of the most expert Scholars of the English Nation against whom I shall never take up this Gauntlet The Grace in the question is habituall Grace and the falling is a Falling for a Time in the Saints of God and a finall Falling in Reprobates For He that saies the Elect fall finally ●als himselfe presently into a Contradiction And Contradicentium unum necessariò ve●um alierum falsum est Of contradictory Sayings the one is necessarily true the other false And in a Contradiction being grounded upon esse non-esse and therefore consisting of two parts where of the one denieth Being and the other affirmeth to be it is impossible that both parts should be true that is should be otherwise than Chimerically If they be Elected by God to Salvation whose Decrees concerning our last End are immutable they cannot fall finally from it And if they can fall finally from Salvation they are not Elected by God to it the immediate Jarr being betwixt ens non-ens being and not being betwixt being Elected and not being Elected betwixt falling finally and not finally falling The firm Tenure therefore of this Truth is That as the Sense of Touching like a faithfull and most unseparable Achates staies outwardly with us unto the last breath and this ending to act Death begins Vide Arist● lib. 3. de anima cap. 13. Tex● 67. to execute So the Elect may for a while and Reprobates finally doe lose all the lively Touchings and faithfull Attendance of inward and habituall Grace and consequently the Life of Godlinesse CHAP. XXVI I Receive Scripture in the humble Gius in vita Caroli Borromaei lib. 8. cap. 2. posture of Carolus Borromaeus who read it alwaies upon his Knees as humbly attending to the Royall Words of his King And my first Text is But when the Righteous turneth away from his Righteousnesse Eze. 18. 24. and committeth Iniquity and doth according to all the abominations that the wicked man doth shall he live all his Righteousnesse that he hath done shall not be mentioned In his Trespasse that he hath trespassed and in his sin that he hath sinned in them shall he die Here it is evidently supposed that the Righteous man may and sometimes doth fall finally as dying in his sins and Trespasses yea that he loses while he lives not only Gratiam gratum facientem the Grace by which he is properly acceptable to God and which gives to the Soule a divine and supernaturall Being and consequently the Habit of Charity these not being distinguished according to Scotus and the Anti-Scotian Scotus Scotistae Scotists the same gift as it makes us beloved of God and accepted to Glory being called Grace and as it renders us Lovers of God being named Charity but also all good Habits that are meerly naturall and morall and which cannot be expelled by one opposite Act but require many such Acts to their expulsion such Habits being acquired by the multiplication of Acts of the same nature and therefore being weakned by the diminution of them and lost by cessation from them and by the frequent acting of opposite Acts For he is here declared to doe according to all the abominations that the wicked man doth and to have put himselfe into a lost condition wherein all his righteousnesse that he hath done shall not be mentioned our past Acts intercepted by a change not returning upon us except we be qualified and opened for them by a condition agreable to them My second Text is And because M●t. 24 12. 13. Iniquity shall abound the love of many shall wax cold But he that shall endure unto the end the same shall be saved The Greek Text affords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Charity of many shall wax Text. Graec. cold Which words imply a totall extinction of Charity and a coldnesse of Death because the coldnesse of Charity is opposed here to Perseverance which endures unto the end and the opposition or antithesis would not be right and even unlesse it were a coldnesse losing all heat of Charity and ending in coldnesse And the Text supposes that few shall endure unto the end yea but one amongst many the rest losing their Charity My third Text Know ye not that 1 Cor. 3. 16. 17. ye are the Temple of God and that the Spirit of God dwelleth in you If any man defile the Temple of God him shall God destroy for the Temple of God is Holy which Temple ye are The Original goes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Text. Grac. any man destroy the Temple of God him shall

Dialogismum Cordis mei sequor I follow the discourse of my Heart in the deep tracts of School-Divinity the strength and marrow of which I finde after long use to be superlatively strong and usefull and above the marrow and strength of Lions although the Crassipelles or thick-skinn'd Preachers dabling and wading in the shallow shallowly think otherwise Thirdly An Act of dissembling in turpissimis habeo I place amongst the basest of Things There is a famous Alphabet of Hebrew Words which being compared Habetur in Maso●a sinali cujus Collecto●●rat R. Jacob Ben Chaijm quaeque 〈◊〉 est Co … Venetian● Bux●● sianis 〈◊〉 two by two agree in their Letters both radicall and servile and in their Manner of being written and very much differ in their Sense But if I differ from the multitude in Judgement I shall humbly and submissively propose in writing the difference of my Judgement and no way differ from my selfe The most heavy hand of God is upon us and how dare we to dissemble in God's waighty Businesse Psal 29. 9. Targ. ibi The voice of the Lord maketh the Hindes to calve The Targ runs with the Hindes parere cogit compels to bring forth the Hindes bringing forth with great difficulty but when affrighted with Gods Voice being Thunder Now as one Christian may beleeve another If I could yield consent to the whole Masse or Medly of the Doctrines of Papists I would be as free as the Aire and as bold as a Lion and the Reader should quickly know it And If Men will be star-lighted by Sense and Reason they must conceive That had I been acceptable to Papists the Popish-linag'd Heir would not have stab'd me the other Day with an Irish Dagger in the sight of the Sun and in an open place so neer to the Grand Seat of Justice God Almighty defend our Superiour Powers from such Mischiefes which commonly bring subitaneam improvisam Moriem suddaine and unexpected death In the sacred Assistance of the highest Power I shall never be like to the Jesuited Papist in the stabbing of any Man or in the non-performance of obedience to the Powers under whom I am dejected although the said Powers should cloudily shine upon me CHAP. LXXXX THE third Result is The Sacraments have their Effects and Virtue from Christ who alone makes our way clear for our entrance into the Kingdome of God and therefore a wicked Man wrap't envelop't and involv'd in sin doth Validè Validly though not Licitè Lawfully administer a Sacrament For As it matters not in respect of Curing Diseases whether or no the Body of a Physitian which is the Instrument of a Soul having Art be sound or infirm And as it neither helps nor hinders the conveyance of water that the Pipe of Conveyance or Conduit-pipe be composed of Gold or Silver or Lead or Wood So it imports not in regard of Sacramentall Effects whether or no Minister Sacramenti the Minister of the Sacrament be good or Evill though in obedience to the will of God and in respect of his own personall Good and actuall Preparation complying with the sacred Ordinance and of the good of others by the Good of his good Example he should be excellently good Because Instrumentum non agit secundùm propriam formam aut virtutem sed secundùm virtutem ejus à quo movetur An Instrument as an Instrument doth not Act according to it 's own form and virtue but according to the virtue of the Power by which it is moved All actions coming from agreeable Forms and Powers Wherefore Christ operates in the Sacraments by the good as by the living Members of his Church and by the evill as by inanimate Instruments St Austin gives his full and manifold S. Aug. in Evang Joan Tract 11. Approbation Baptismus qui datus à Juda Baptismus Christi crat qui autem à Joanne datus Baptismus Joannis erat Non Judam Joanni sed Baptismum Christi etiam per Judae manus datum Baptismo Joannis etiam per manus Joannis dato rectè praeponimus The Baptism that was administred by Judas was the Baptism of Christ And the Baptism administred by John was John's Baptism We doe not set Judas before John but we rightly preferr the Baptism of Christ even administred by the hands of Judas before the baptism of John though it passed through John's hands He returns the same reason in another place wherein he speaks not as before of different Baptisms but of the same Per Ministros dispares Idem lib. 3. contra Cresconium Grammatitum cap. 6. Dei munus aequale est quia non illorum sed ejus est The Gift of God is equall though administred by Persons of unequall Conversation because it is the Gift of God not of them who administer the Gift The same quick-sighted Author weaving into his Discourse that although some vain Persons of the weaker Kinde prompted and solicited by sinister Intentions brought Children to be Baptized to the end the Children might receive or conserve bodily Health yet the Children were truly and rightly Baptized by the Ministers of the Sacrament after-strows this Reason Celebrantur Idem epist ● 23. ad Bonifacium enim per cos necessaria Minisleria For Services of necessary Consequence and Result are celebrated by them And I wonder not a little that reasonable Mr Tombs could fancy Mr Tombs in his Examen any Thing to be soundly deduced for him from the vanity and irresolution of a few seduced and unsound People And if he will tear to himselfe that the want of a good Intention in the Parents may pervert or incōmodate the actuall Baptism of the children it will much more follow of it selfe that the want of Intention or of a good-one in the Minister of the Sacrament must quel and overthrow his Act of Baptizing the Minister of the Sacrament acting Sacramentally It is cast up in the end as gold-oar with an Indian Spade that a Sacrament quoad Essentialia Substantialia Sacramenti according to the Essentials and Substantials of a Sacrament proves alike to the Receiver whosoever the Giver or Minister be if the Giver be rightly call'd and Ministerially gives a Sacrament CHAP. LXXXXI THE fourth Result is Although we are obliged to the Baptizing of Infants for the prevention of the Danger in the Text and as fellow-Members with a People professing Christ Yet grown Persons anciently converted to the Faith were orderly and rightly catechised and instructed before they were Baptized Such Meanes proportionably agreeing with such a Condition And therefore in their first Application to the Church they were aestimativè in the estimation of Bel●evers Unbeleevers and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as possessed of an evill Spirit and moved inwardly by it and were searched how strangely soever the Word may sound in strange Ears with Exorcisms by some deputed for that work and called Exorcistae Exorcists who rebuked the devill in the Name of

is intimated that such Care puls the caring Person with adhibition of great force divers waies at the same time and that it divided St Pauls Heart amongst many Churches This cutting and dividing Care stops the way to the divisions Cuttings of Schism the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schism coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Isid Hispalensis in Etym cut Whence Isidor Scisma à Scissura Animorum nomen accepit Scism is a Cutter and cut it's Name from the Scissure or Cutting of Mindes CHAP. LXXXXIV NOthing is more often repeated in the royall Spouse-Treasures of Antiquity than Pastoralis Vigilantia Pastorall Vigilancy Yea the staffe of the Pastorall Dignity belonging to Bishops had frō of old the shape and fashion of a Shepheard's Hook to designe their Authority by the which they were designed for the pulling of the diseased Sheep to them And though we reade of St Peter Chronicon Alexandrinum Bishop of Alexandria a Successour to St Marke that he would never sit in St Mark 's Chaire but humbly sate al his days on the Footstooll even untill after his death the devout people of Alexandria having dressed adorned his un●ould Body with the Pontificall Habit set it above the Footstool in the Pontificall Chaire yet his Pastorall Watching unto which the high place in the Chair directed him was eminent even from the Footstool though the Footstool was not preeminent This Care and Vigilancy from on high hath two extreames as all vertues have the one growing from excesse and the other from defect The excesse looks from on high too highly and seeks highly caringly and pragmatically the temporall and unjust profit of the Bishop being unjust in it selfe or unjust because unjustly sought not the just and spirituall profit of the people for which profit of the People the Bishop is a Bishop Wherefore the Apostle St Peter prosecuting his Matter saith not for 1 Pet. 5. V. 2 3 4. filthy lucre but of a ready Minde Neither as being Lords over God's Heritage but being examples to the flock And when the chiefe Shepherd shall appeare ye shall receive a Crown of Glory that fadeth not away For our lording it the Vulgar taketh dominantes Versio Vulgata Text. Graec. exercising soveraignty the Originall interweaveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mastering it over God's Heritage The Text wils and commands that the Mastership or Soveraignty and the Profit thence arising be not the chiefe Things which the Over-lookers actively look after in their looking over or overlooking A notorious Example of this Excesse we have in Paulus Samosatenus Euseb Eccl. Hist lib. 7. cap. 26. who affected secular Honours piliaged the People moved from place to place with expressions of Luciferain Pride and Pomp and commanded that he should be called an Angell and that Psalms should be sung in the Praise not of Christ but of him Hither I may throw with scorn the Bishops that in their Processions were carried in Chaires upon the backs of the Cleargy which a grave Council was troubled to forbid by a Concil Bracarens 3. Can. 5. Canon The Defect is a Dormouse-Life and a negligent giving of the Bridle of Government by the which the Bishop permits all things to the people This was the fault of Ars●cius who succeeding to St John Chrysostom in the Arch Bishoprick of Constantinople was supinely negligent gave broad way to the Monstrous Vanities of the Empresse Eudoxia and lived as if he had been dead while he lived And therefore Nicephorus bewailing the Matter elegantly Niceph. Eccle. Hist l. 13. cap. 28 cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an old and unprofitable stump stock or Blockhead In the middle Point betwixt these two sits the Godly wise and learned Bishop or Overseer on a high Seat from which there is lesse Deceptio Visûs deception of his Sight and as more overseeing so lesse Oversight and from which he draws more Power and splendour which beget fear awe and veneration and therefore more ability to correct and amend the Things that in his Overseeing he sees to be against or under the Law For Although this reverentiall fear and awe in the People should be godly and therefore generated of a like Cause namely Godlinesse in the Bishop Yet whereas the Bishop in the consequents of his overseeing deals more with ungodly than with godly Persons the ungodly being the more numerous the just Acts of his Godlinesse must be freed from contempt and maintained by Power and Splendour or their Influence upon the ungodly will be small and contemptible Splendour without Power will be vain idle and a meer splendid shew And a Beggar or other poor Man having Power and wanting Splendour will be ridicuously powerfull and his Power will prove a poor and begging Power CHAP. LXXXXV THAT Episcopacy is de Jure divino of divine Right and consequently that Bishops were instituted by Christ himselfe and that the Apostles were Bishops I beleeve I hope with divine Faith For When St Hierom let fall S. Hieron in c. 1 ad Tit●● from his Pen that by common consent and Custome Bishops were first preferred before Presbyters he wrote though his words may seem to resist this Interpretation of the Custom and Common Consent which supposed the divine Ordinance and was radicated and grounded upon it and of Prelation not in it selfe as Nature hath preferred Gold in it selfe before other Metals but with respect to publike and Universall knowleage and acceptation Because the same St Hierom contends Idem ep ad Heliodorum ● ep ad Marcellam the Bishop to sit above the Presbyter and to be empowred before him tum potestate Ordinis tum potestate Jurisdictionis by the Power of order by the power of Jurisdiction Yea St Hierom defineth as a Truth of God Ubi non est Sacerdos Idem in Dialago advers Luciferian non est Ecclesi● Where there is no Priest there is no Church And most certainly he understands by a Priest here a Bishop for the word Sacerdos was applied to both and he speaks of the Priest qui potestatem habet Ordinandi who hath Power to give Ordination which even in the Judgement of St Hierom though Vide ejusdē Epistolam ad Euagrium a Presby●er a meer Priest or Presbyter hath not but a Bishop only Add that the Church of God being the Spouse of Christ is Acies Ordinata A well-ordered Army Cant. 6. 10. Edit vulg S. Ignat. in Epist ad Trallianos● Idem inculcat in Epist ad Smyrn●●ses which is visible and uncapable of a generall Parity And that St Ignatius the third Bishop of Antioch from St Peter admonishes the Presbyters or Priests accordingly Presbyteri subjecti estote Episcopo O ye Presbyters be ye subject to your Bishop In good deed the Bishops did at the first sweetly and humbly consort and companion with the Presbyters as their Fellow-labourers untill the Vide S. Hieron in c. 1.