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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	church_n	day_n	sabbath_n	20,024	5	9.8526	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62249	The dew of Hermon which fell upon the hill of Sion, or, An answer to a book entituled, Sions groans for her distressed, &c. offered to the King's Majesty, Parliament, and people wherein is pretended to be proved by Scripture, reason, and authority of fifteen ancients, that equal protection under different perswasions, is the undoubted right of Christian liberty : but hereby confuted, wherein the power and proceedings of the Kings Majesty and the church are vindicated.	H. S. (Henry Savage), 1604?-1672.	1663 (1663)	Wing S760; ESTC R34021	70,693	96

spirit of contradiction carries men away that they dare confound things which the Spirit of God so manifestly distinguisheth de Imp. sum not circa sacra c. 11. And I more wonder that these men should say that there is not one word for them in the New Testament or that they should be set up by us as Antitypes of the high Priests under the Law No Christ is onely that Neverthelesse in regard of the distinction which was an Ecclesiastical thing among the Jewes I say that the Bishops do resemble the High Priests and the inferiour Clergy the other Priests For there were in this respect many High Priests at once of whom we read many to have been assembled together Mark 14. 1. every one of which was summus sacerdos istius Classis the High or chief Priest of that Rank These ranks had their several courses Zachary was of one of these courses viz. of that of Abia Luc. 1. 5. not all these but one only was typical shadowing forth Jesus Christ unto them And even in this High Priest there was something besides the representation as is plain by St. Paul who yielded his obedience to the High Priest as governour of the people Acts 23. 5. and that after the Type was expired which had been unlawfull had there not been somewhat remaining in him besides the figure Eleazar in Aaron's life-time was Princeps Principam or Praelatus Praelatorum Num. 3. 32. and yet not reputed a Type of Christ and 2 Chron. 35. 8. we read of three at once one onely whereof was the High Priest which was the Type of Christ the rest were not so yet by reason of their dignity paramount to others might resemble Archbishops themselves And the other forementioned High Priests in regard of the place they held above the rest of their Classe are in a sort resembled by our Bishops And that this may not seem strange to any 't is a matter obvious to our observation that scarcely any Ordinance or Order under the New Testament can be named which is not derived from others under the Old by some kind of resemblance intended between them Imposition of hands by the Apostles was taken up in imitation of that practised under the Old Testament for the designation of successors as Moses used it towards Josuah Num. 27. 18 20. That the whole frame of Church Government answers to the like order and distinction of persons and offices in the Old Testament is evidenced by the learned Bishop of Winton in a scheme to that purpose thus drawn viz. Aaron should be resembled by Christ Eleazar Archbishops Princes of Priests Bishops Priests Presbyters Princes of Levites Archdea●ons Levites Deacons Nethinims Clerks and Sextons And hereunto he is led by the opinion of the ancient fathers who seem to be of the same mind viz. that the same form should serve both so is St. Cyprian so St. Hierome St. Leo and Rabanus de vita clericor The Government of the Church of the Old Testament saies the Archbishop of Armagh was committed to Priests and Levites unto whom the ministers of the New Testament do now succeed in like sort as our Lords day hath done unto their Sabbath So he in his Original of Episcopacy and if it were reasonable for Christians to take the Jewes for their pattern in drawing their scheme of Church government much more is it for modern Christians to follow the ancient a thing which our Church has done in her reformation which has retained all things of ancient usage in the Church of Rome lest men should be scandalized at us whilest we seemed to set up a new Religion instead of reforming the Old The very Lords Prayer hath much of conformity not only to the forms used by the Jewes as others have observed but also as it seems to me to the very design of the sacrifices of the Law which are all reducible to three kinds The first was the whole burnt-offering to God as absolute Lord of Heaven Earth and as one to whom belongeth honour from us should he never bestow any special favour upon us The second was the peace-offering whereby to obtain at his gracious hands all those blessings and the degrees thereof whereof men stand in need whether publick or private as also to expresse a thankfulnesse for all blessings and for all those gracious returns he makes to the prayers of his people from time to time or at any time The third was the sin-offering for the expiation of all or any transgressions of his holy and divine commandments and for health of soul In conformity whereunto our Saviour hath in that perfect and absolute form taught us to offer by him a spiritual holocaust to the honour of his name who inhabits eternity in these words Our Father which art in heaven hallowed be thy name Secondly a spiritual peace-offering for the advancement of his Kingdom in us and the adimpletion of his will by us as also for a supply of all outward necessaries in these words Thy Kingdom come thy will be done in earth as it is in heaven Give us this day our dayly bread Thirdly a spiritual sin-offering for the forgivenesse of sins past and for prevention of sin for the time to come in these words And forgive us our trespasses as we forgive them that trespasse against us and lead us not into temptation but deliver us from evil And these not without a doxology as a spiritual Libamen or meat-offering without which no burnt-offering was to be made under the Law in these words For thine is the Kingdom the power and the glory for ever and ever Amen And so having not only proved the order and distinctions of Ecclesiasticks under the New Testament but also the first Liturgy so the Lords Prayer is proved to be by Cassander in Liturgicis ex Dionysio and stands undeniably true to be instituted in resemblance of the like under the Old Testament I come now to prove the jurisdiction that they have one over another and over the rest of the Church wherein two things are to be considered in relation to our Bishops viz. 1. Their power 2. The distribution of this power As for the first Their power is so connatural that the chief Judge in Areopagus was a Priest hence Cohen in Hebrew was a common name to Magistrates and to Priests Gen. 41. 45. Potipherah was Priest h. e. Prince of On. The Druides among the Galls were of the noblest stock of kindred they were so in Epirus and Cappadocia it was usual as well among the Grecians as Romans for Kings to be Priests and as Schedius de Dis Germ notes out of Fenestella the Priest was never made a distinct person from the civil Magistrate till the expulsion of Kings out of Rome and that this power so challenged by the voice of Nature in the Heathen themselves is warranted by the Scriptures of the New Testament I shall have occasion to shew anon in answer to their objections

the Gnosticks he sate in the Temple of God called God by the Emperour Claudius who caused a Statue to be erected by liber between the two Bridges with this Inscription Simont Deo sancto to Simon the holy God and he had all rites of divine worship performed to him by the Samaritans Yea those that hold the Popes only to be Antichrist are driven to say That they are so as far only as they work by signs and lying wonders in the vertue and power of Simon Magus and if they will have a dominion and rule joyned to it then it must be so far forth as they in their actings resemble that Dominatio Romana or Roman Rule and Domination And this is called Harlot a female for Dominatio vertus and potentia are Feminines And it is observable that the Caliphs or Saracenical Popes who vested themselves in all power spiritual and temporal are of the Feminine Gender Whose power as are and were most of the Eastern Governments was Tyrannical set up by Mahomet who compiled his divellish doctrine beginning his Empire about the same time that Boniface the third assumed his Antichristian Title beginning his Empire there being but eleven years between them Tyrannical Government and Governours are as Birds of prey amongst which sort of Birds the female is ever the largest boldest and most morose Insomuch that a cast of Sacres once set upon an Eagle and having buffetted and wearied him a good made him descend to the earth by the force of their blows The Faulconer proud hereof bragged of it before Him of the Ottomans who took Constantinople who caused their necks to be wrung off for enterprizing upon their King Which may very fitly be applyed to the men of this Generation who may justly be called Sacres Quasi quodvis Sacrum aucupantes imo Sacram Majestatem debellantes who not contented to prey upon the persons and estates of other of their fellow Subjects seize upon Majesty it self accounting themselves the only Sacri Saints which ought to possess the Earth upon the account of Grace as the Pope and his party does in ordine ad spiritualia both of them fitly resembling the madness of Thrasilaus or as some say Thrasimene the Athenian who made account that all the ships which came into the Haven were his own and would be very angry with those that went about to reclaim him from so sweet an errour These are like Mariners that sail from the same Port contrary wayes in the world to make Proselytes but meet together in the Antipodes The Popes pretend to Sanctitas when in many things it is mera fatuitas as his Holinesse was sometimes stiled by the Emperour in Goldastus so the men of this generation pretend to Holinesse when as the Devil sends them strong delusions to believe a lye and 't were happy for some of them did they all but believe it who are as like their fathers Stork Stubner and Muntzer as one egg is like another This Nicholas Stork and Mark Stubner born in Germany did like Simon Magus endeavour by divers artifices to gain upon the unwary multitude This by learning and a certain acumen in expounding of Scriptures the other ignorant of letters by popular eloquence Enthusiasms and fame of secret conference with God Both these with their great pomp and cunning no man knows what became of Neverthelesse the third of them viz. Muntzer failed not to make the highest improvement of the fruit of this new Gospel imprinted in the minds of the people by Stubner and Stork The Fanaticks took occasion of dividing themselves into parts and of renting the Church from Luther's book of Christian Liberty first set forth in 1520. Wherein they reading that a Christian man was Lord of all things and subject to no man these words were wrested to a wrong sense by men impatient of their own and others quiet and thereupon first in private and obscure Cottages next in open and eminent places the cruel government of Kings their pillaging of their Subjects was objected in the presence of the People Liberty acquired to all under the Kingdom of Jesus Christ was boasted of complaints were made not onely of the tyranny of the Bishop of Rome but of smaller matters tolerated by the first reformers of the Church And by this means the two pillars of publick order were weakened viz. the dignity of the Magistracy and the reverence and respect of the ministry and the authority of both Hereupon thoughts were had and endeavours used for the setting up of a New and more perfect Church governed by a new kinde of Policy and of initiating it's Disciples by a new Baptism And least that the respect had to their former Baptism should hinder it they declaimed against Infant-Baptism as vain and unlawful as being given to such as were not capable pretending that this Sacrament was not to be administred to any but men of full age and such as were at their own disposal And that this upstart Church might take the deeper root these new Doctors pretended a practice of godlinesse in themselves and endeavoured to inculcate the same into others I sence the ordinary themes of their private and publick meetings were that sin was to be had in detestation the flesh to be kept under and the Spirit stirred up duties of charity to be practised the Crosse of our Lord to be born fastings were often to be held mean garments and moderate diet to be used the dresse of the whole body to be composed rather unto neglect then elegancy and that few words were to be used It is a wonder to see how far by this juggling the common enemy of mankinde transforming himself into an angel of light promoted his own kingdom and how obnoxious these new Gospellers rendred even good men by this feigned scheme and form of godlinesse These new Doctors viz. Muntzer and his companions little moved by the exhortations or invectives of Luther or the threatnings of the civil Magistrate tumult the more for them complaining that Luther and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 savoured of nought but carnal things saying that they had onely broken off some boughs of Antichristianism leaving the tree and root entire which as it ought they would have to be cut up And when they found no shelter for their errours in the word of God they fly to new arts of defending themselves and their errours they brag of Enthusiasms and secret inspirations inculcating into the people that man was to live by every word that proceedeth out of the mouth of God and that therefore we are not to search after wisdome in books onely and writings but that we should give diligence according to the prescript of the Apostle that all prophecy Hence every Fishmonger almost brag'd of the spirit feigned revelations invented Enthusiasms after the example of Stork and Muntzer opened the pulpits to Coblers and Cummin sellers and whatsoever the spirit of errour dictated to any of them they obtruded upon

against it Mean while I shall prove the second thing considerable viz. The distribution of their power And this is distributed according to the distribution of the civil power the Bishop residing in the City or chief place all the Clergy of inferiour places within his Diocess are subject to him as he is to the Archbishop which is answerable to what the Apostles at first did practise in the very beginning of Christianity and was followed by after times as is observed by Dr. Hammond out of Acts 14. and 15. cc. and made good against the Animadversions on the Dissertations touching Ignatius's Epistles c. 7. sect 6. His words are these According to the image of the civil government among the Jews and the like again in their Temple forementioned the Apostles appeared to have disposed of Churches every where and in all their plantations to have constituted a subordination and dependance of the Churches in the inferiour cities to those in the chief or metropoles An example of this we have in the story of the Acts concerning Syria and Cilicia and the several Cities thereof in relation to Antioch the Metropolis For when the Question Acts 15. 2. was referred and brought to Jerusalem from the Church peculiarly of Antioch cc. 14. 26. and 15. 3. and the Decree of the Council return'd to them by whom the Question was proposed h. e. to the Church at Antioch ver 22. yet in the Epistle wherein the Decree was contained we find the Brethren through Syria and Cilicia i. e. all the Christians of that Province to be expressed and joyned with those of Antioch ver 23. And after when that Decretal Epistle was delivered to the Church of Antioch ver 30. Paul and Silas went over Syria and Cilicia ver 41. and 42. and as they went they delivered to every City the Decrees of the Council c. 16. v. 4. which is an evidence that the churches of those cities related either immediately to Antioch or as Antioch it self did to Jerusalem and were in subordination to it as to the principal Metropolis of so wide a Province according to that of Philo that Jerusalem was in his time the Metropolis not of Judea alone but of many other regions in respect of the Colonies which it sent out of the Jews that dwelt in them naming Syria and Cilicia and divers others thus for the learned Doctor The same is proved out of Rev. 1. 14. John to the seven Churches in Asia where St. John directing his letters unto them thus indefinitely without any mention of their particular names he cannot by common intendment be conceived to have understood any other thereby but such as by some degree of eminency were distinguishable from all the rest of the churches that were in Asia and in some sort did comprehend all the rest under them for taking Asia here in the most strict sense for the Lydian or as the Imperial constitutions call it the Proconsular Asia it is not to be imagined that after so long pains taken by the Apostles and their disciples therein there should be found no more then seven churches especially since St. Luke Acts 19. 10 20. testifies that all they which dwelt in Asia heard the word of the Lord Jesus both Jews and Greeks so mightily grew the word of the Lord and prevailed And in particular among the Epistles of Ignatius there is one directed to the church in Trallis another to the church in Magnesia and both these were subject to the Metropolitane of Ephesus See the Archbishop of Armagh as above quoted And for these reasons as also for their eminence in learning and wisdom have all Christian Kings of this Realm ever consulted with them in the establishment of Laws We read in Lambert's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Mr. Selden's Titles of honour That the Laws of Ina King of the West-Saxons were made by the perswasion and appointment of his father Cenredus and of Hedda and Erkenwald Bishops with Senatours Elders and wise men of the people in a frequent assembly of the servants of God which was between the years 712. and 727. The Laws of Alured the first founder of this Monarchy were made by his authority as those of Ina had been by his but ex consulto sapientum by the advice of the wise which must include the Bishops 1. Because his Laws were grounded on Moses his Laws 2. Because nor these nor those of Ina did reach to life except in case of Treason against King or Master 3. Because he hereby allotted much of the Kingdom to Guthurn on condition of Guthurn's becoming Christian All which are things well beseeming tho judgement of Bishops and are especially the first arguments sufficient to convince some of Errour that contend our Laws to have had their Original out of the twelve Tables This was anno 871. about 820. years since The Laws of Ethelstan anno 924. were made by the prudent counsel of Vlshelme Archbishop and the rest of the Bishops c. wherein an estimate was made of all orders of men that then were or rather a declaration of the Common Law in that point As first The King was esteemed at 30000. Thrymsa's i. e. so many times three shillings an Archbishop at 15000. Thrymsa's a Bishop or Senatour at 8000. Thrymfa's General of an army at 4000. one initiated in holy orders or a Thame i. e. a Noble man at 2000. whereby it appears that an Archbishop was double to any subject of the Kingdom besides and a Bishop equal to the greatest Lord in the Land and every Priest as good as the best Noble man under the degree of a Senatour so far are any of these orders from arrogating that they have lost much of that ancient honour which belonged unto them by the Common Law of this Nation King Edmund called together a frequent assembly of Ecclesiasticks and Laicks where Oda and Woolstan Archbishop were present with very many other Bishops for the sanction of Laws So did King Eldred anno 948. as Ingulphus testifies So Edgar and Canutus establisht Laws by the advice of the wise So did William the Conquerour with the concurrence of his Princes whereof the Archbishops must be a part since which time no Acts of Parliament are made without the Lords Spiritual And that these things were allowed to the Priests under the Old Testament no man will deny the proofs therein being so frequent pregnant But our adversaries here call for proofs out of the New whereunto I have shall answer hereafter in its due time place contenting my self at present with the Exposition of that one text of Mat. 19. 28. Ye which have followed me in the regeneration when the Son of man shall sit upon the Throne of his Glory ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel This was spoken to the twelve Apostles which were Clergy men and the Predecessors of all Bishops where note that the comma should be put immediately after Me and

these things by wholesome Laws and commands the Execution of these functions is above the Bishop as the Sun is above the Moon so the Moon may be above the Sun in a several respect In respect of the distance from the Center of the World the Sun is ever above the Moon but in respect of Elevation above the Horizon the Moon may be is many times above the Sun 2. Adversaries to the foresaid truth on the other side are those with whom we have here to doe who will not have the Church in any wise to be subject to any temporal power in as much as they receive no such from Christ And to prove this they urge here in the first place That the Lord Jesus Christ would never by any outward force compell men to receive him or his doctrine for when his Disciples supposing he might use violence as under the Law would have had him command fire to come down from heaven as Elias did to consume them that would not receive him Christ turned and rebuked them saying Ye know not what Spirit ye are of the Son of man is not come to destroy mens lives c. Luc. 9. 54 55 56. Ans The fact of Elias was extraordinary and not justifiable by the Law as they pretend and so had this been in our Saviour had he done it at their request But what had this been to the reciving of or rejecting his Doctrine The question was touching the reception of his person and the reason why those Samaritans did not that act of civility to him as to entertain him was because either they supposed he would not have come upon their invitation or else they would not invite him by reason of the animosity that was between the Jews and Samaritans as supposing that a friend of Hierusalem or an inhabitant thereof neither deserved nor would accept of entertainment from them And all this is clear by that conference of the woman of Samaria with our Saviour John 4. 9. How is it saies she that thou being a Jew askest drink of me that am a woman of Samaria for the Jews have no dealings with the Samaritans They further urge John 12. 47 48. If any man hear my words and believe not I judge him not for I came not to judge the world c. Ans There are two comings of Christ one secretly and in humility that he might be judged and delivered up the other manifestly and majestickly that he might judge and remunerate Now if Christ had come at first manifestly he had never been crucified for had they known it they would not have crucified the Lord of glory and had he come majestickly with a great retinue of men or angels which he might have commanded the whole Roman Empire would have trembled at his presence so far would Pilate the Roman Procuratour have been from calling him before his tribunal Nevertheless he did sometimes use outward force in things appertaining to the worship of God giving us thereby not only an adumbration of his spiritual Kingdome but also a copy for Magistrates his Vicegerents to write after for finding in the Temple those that sold oxen sheep and doves John 2. 14. and the changers of money sitting he made a scourge of small cords and drove them all out of the Temple and the sheep and the oxen and poured out the changers money The like did he at another time Mat. 21. 12 13. For the distance of time and other circumstances do prove that these were different acts of our Saviour as all Expolitours agree in this chapter from the second to the thirteenth verse we read how he sent two of his disciples to press an ass and a colt to carry him as it were to his Coronation the which was obeyed as all good subjects will their Sovereign upon this ass they put foot-clothes and mounted him the multitudes that met him spread their garments in the way and strewed it with branches of trees crying on either side Hosanna to the Son of David which is as much as to say God save the King The first thing he did after his coming to his Royal City was the reformation of things amiss in the worship of God went into the Temple cast out them that bought and sold there and there he cured the Kings evil too h. e. such diseases as could not be cured but by this King of the Jews v. 14. to teach all Kings which claim under him to employ their first and chiefest endeavours after their enthronization towards matters appertaining to the worship of God and in works of charity towards such as are in extream necessity But should our Saviour have used such authority as often as occasion presented it self he would have been dreaded by all men and crucified by none and so prophecies would not have been fulfilled Nevertheless he ceaseth not to govern the Church and in that sense to judge the world by the Magistrates and Ministers of the Word for as Grotius saies some actions of Christ in the Administration of his Kingdom are as he calls them Terminal viz. such as concern the beginning and ending of his administration Such as concern the beginning of his admiuistration are the giving of Laws to his Church under hope of eternal reward or under pain of everlasting damnation That which concerns the end is a definitive jurisdiction at the last day whereof as he hath done the one so will he do the other himself alone wherein he hath neither companion nor Vicegerent Other actions of Christ are middle actions which come between these two terms which partly concern the inward partly the outward man He acteth in the inward man by his Spirit several waies viz. by enlightning by converting by strengthening against temptations by remitting or retaining sins yet he useth herein the outward ministry of men viz. of Pastours private men Kings every one in his several capacity not as his Vicars or Vicegerents these being not able to produce actions congenial to those of Christ but as his ministers only being apt to the production of such actions as may subserve to the principal cause in matters aforesaid The actions of Christ that concern the outward man consist in defending and delivering the Church and in ordering and adorning the fame as I said before and herein he uses the Vicarship of his Magistrates as being apt to produce actions in this respect congenial to his own whom he therefore calls his Christs h. e. his ANOINTED ones And now whereas they say that the Apostles were far from propagating the Gospel by outward force It is evident that the ordinary power of the Apostles and of the Magistrates are different things and who talks of propagating the Gospel by outward force in either Our King is the Desender of the faith by the sword that he holds He goes not about to propagate it if by propagation you mean plantation too by force and violence His Majesty is furnished with an Aphorism of

his learned and judicious Grandfather against that viz. That it is never good to use too much severity or bloudshed in matters of Religion God never loves to plant his Church by violence and bloud King James Aphorism 124. This his Majesty leaves to the Spanish cruelties in the Indies and to their Inquisition at home And as for the Apostles 't is true they did not propagate the Gospel by force though mischief enough befell those at whom they shook off the dust of their feet but yet they did govern established Churches by force which was a delivery over unto Satan 1 Cor. 5. 5. for the punishment of the flesh And no other manner of punishment could be inflicted on offenders by them while there was no temporal Magistrate to impower them or at most none but such as was like their beloved Gallio who cared for none of those things yet this TAKE HIM DEVIL a man would think were more terrible then TAKE HIM JAYLOR which they have printed in capital letters Hence saies St. Paul Gal. 5. 12. I would that those were cut off that trouble you which had it been unlawfull to do had been unlawfull in him to wish As to the dividing of the inheritance which our Saviour refused which they have put in the margin as a Buttress to hold up the arch and concameration of their argument I say that our Saviour would not always be vacant to satisfy the Avarice of a fellow who followed him for such ends to the neglect of a business which he had but a short time to dispatch in the world though such was his zeal of Gods house that he could not forbear the ridding of the Temple of sacrilegious persons And thus their first argument falls to the ground with the improvement thereof to make the ruine of it the greater Sect. 11 FOr the further improvement of their foregoing argument they alledge that place of the Apostle 2 Cor. 1. 24. Not for that we have dominion over your faith but are helpers of your joy for by faith ye stand Ans For exposition whereof we say that one thing amongst others that gave the Apostle occasion of writing this Epistle was the command given by him of delivering the incestuous person to Satan for the punishment of the flesh The Apostle having founded a Church at Corinth false Doctours building on this foundation perswaded them as these Authours would perswade others in the like cases that St. Paul plaied the part of a proud domineering fellow and of one who took more upon him then belonged unto him Hereupon the Apostle excuses himself and saies that though necessity urged to a just severity against the sin yet he assumed to himself no dominion over their faith no for that were to pull up that foundation on which they stood for by saith ye stand and it were to destroy that which he had first layed But then some may say That though the Apostle had power in matters belonging to religious practice yet it seems hereby that he had none in matters of faith Whereunto I answer that it 's one thing to have power in matters of faith and another to have power over matters of faith To have power over matters of faith is the prerogative of Christ alone he being the only Law-giver to his Church to give Laws to the Church is act to terminalis a terminal action of Christ and herein he admits of no Vicarship or Vicegerency as I have already said which is such as the Popes pretend to in making new articles of faith and that this is the meaning of this place is the opinion of some that are no enemies to our present adversaries Nevertheless to have power in matters of faith appertains to the Church as I have said before out of the twentieth Article of our Church And that the Apostle had such a power is evident in the case of Hymenaus and Philetus whom St. Paul delivered unto Satan for making shipwrack concerning faith 1 Tim. 1. 20. The same Apostle also sayes Whosoever loves not the Lord Jesus let him be Anathema Maranatha 1 Corinth 16. 22. which some call an Excommunication unto death others interpret it The Lord cometh they are both the same in effect at least they imply a greater degree of punishment then the former The delivery unto Satan being only for the punishment of the flesh that the spirit may be saved in the day of the Lord Jesus But the Lord coming once in vengeance it is a fearful thing to fall into his hands as sayes the Apostle Heb. 10. 31. The second place they urge is Matth. 20. 25. sc The Princes of the Gentiles exercise dominon over them but it shall not be so among you Answ That if it be so that in the perpetual office of Pastors the use of the Keyes has a kind of jurisdiction as I have proved as well by positive places of Scripture as by the real effects that accompany it in the Apostles we must search out some other meaning by this place then the denyal thereof to them And then it must be either this viz. you look after easie seats like those of the Kings of the Gentiles who rule in ease and pleasure but it shall not be so among you so Doctor Hammond Or else it must be this viz. That the Apostles were not to strive for Dominion one over another but to content themselves with what they had over the Churches Or lastly it must be that which I find in the Treatise of the power of the Pope touching the book of Saternelly the Jesuite written Anno 1626. The Princes of the Gentiles exercise dominion over them but it shall not be so among you that is you shall not exercise dominion over the Nations by a temporal sword whereunto you your selves are subject as is learnt from the example of Paul who declined not the jurisdiction of Caesar Acts 25. But which exposition soever of these three obtains how does this prove what these men have in design viz. that no Christian Magistrate is to be a Defender of the Faith If they will grant him to be a Magistrate they must allow him a superiority and vest him in a power else they will but mock him and this power extends to matters appertaining to the worship of God as has been likewise proved The hird place 1 Pet. 5. 2 3. Feed the flock of God neither as being Lords over Gods heritage but being ensamples to the flock Answ By what has been said it is evident that they had a power over the flock of Christ and that not only a power accompanying the Word preached but a power of oversight for so much is clear out of the very place they here quote viz. v. 2. Feed the flock of God which is among you taking the oversight thereof and Acts 20. 28. they are called Overseers the very name Bishop is an Overseer This power was exercised then not in doctrine only but in discipline too This