not I will make thee a God to Moses but contrarily I will make Moses a God to thee whence wee see that God from the beginning did not purpose to commit the supream care of the world and of the Church to church-men but to secular Magistrates for hee knew that things would not be well guided by church-men as appears by Aaron who when Moses was absent but 40. dayes was of such a soft and effeminate spirit that presently upon the prayers and menaces of the people turned the whole worship into Idolatry this was the cause that when Christ was asked of the Apostles concerning government hee permitted it to Magistrates but denied it precisely to church-men so that in this famous title of God all church-men are subject to the civill powers and all civill powers are to rule the church-men for these are called only Angels but they gods who will not confesse men to bee subordinate to Gods and Gods to have superiority over men I doubt not but Apollonius will here murmur with himselfe that the Prophet did so unwisely bestow this title upon Magistrates when out of the principles of Walachrian divinity this title of God belongs rather to church-men than to Magistrates for these as sheep should be subject to their ecclesiastick pastors Magistrates are only earthly Kings but cleargy-men are beavenly Magistrates are Legats of God the Creator church-men of Christ the Mediator exalted lastly Magistrates are carnall and worldly but churchmen are spirituall and holy who seeth not from hence that churchmen come neerer to God than Magistrates and that therefore the name of God belongs more justly to them So that wee need not doubt but in time the Stilt-walker will mend this magnificat as his predecessor the Pope did who not being content with the titles of Bishop pastor and president in which the Walachrian for the time rejoyceth hath assumed to himselfe also the title of God so that now hee is stiled our lord god the Pope but that our proud Ministers may not rise to this height among protestants I hope the Magistrate will take care whilst hee shall consider that hee alone by divine gift and right doth possesse this title of God which bee cannot without sacriledge impart to Ministers by which also is admonished that hee is subject to none but to God only and that there is nothing so spirituall so holy and so heavenly under his jurisdiction if it be humane but that it is subject to his power which will more appear by that famous place of Paul where not only hee is honoured with the name of God but also is endowed with the priviledge of Divine preheminence Among other elogies 2 Pet. 2.13 Rom. 13 1 that is notable one which is given to the Magistrate by Peter and chiefly by Paul where the great dignity of the civill power upon earth is described which hee placeth in three 1. That there is no supereminent power armed with the sword which is not subordinate to God and by him ordained for he saith that all powers which bear the sword are ordained by God and hee that resisteth them resisteth the Ordinance of God therefore every such by what name soever it is called bearing the sword hath God for its author so that the Apostle doth not permit any man to enquire who or what hee is that useth this power nor how hee hath attained to it nor indeed how hee useth it but absolutely commands to give obedience civill whether to the King as chiefe or to governours it was then known to the Apostles that the Emperors by fraud and violence invaded the Empire and that they used their power tyrannically against Christians so that if this generall rule had suffered any exception he would have mentioned it but both the Apostles do absolutely make this law That whosoever possesseth the sword he is ordained by God nor must any doubt of his power This did Abraham and Isaac well understand when they came within the jurisdiction of Abimelech Perhaps the fear of God is not in this place They doubted of the Kings piety and justice but yet they prepared themselves to obey even till death They will kill me for thy sake say they Thou shalt say thou 〈◊〉 my sister So Pompey when he went out of his own ship into the King of Egypt's barge in which he was treacherously murthered he rehearsed this sentence Whosoever entreth into the house of a Tyrant he is his servant though he entred a filee-man This then is sure wheresoever there is a superior power bearing the â—â—â—â—d no man ought to enquire how he hath obtained it which is the form of it how he useth it at least not too curiously oâ— with an intent to resist For however the faults of his government are not from God but are displeasing to him yet the civil order is still from God So that whosoever out of his own private motion resisteth this he resisteth God himself and hasteneth vengeance upon himself The other is That he subjects every soul to the higher Powers Origen â—y every soul understands the Naturall man but he trifles Paul understands every man which in Scripture is ordinary Act. 3. 27 for every man hath a soul Now the Apostle said rather every 〈◊〉 then every body because men in respect of their bodies differ much but in respect of their souls they are all uniform Whence Chrysostome upon this place Though he be an Apostle though a Prophet though an Evangelist this subjection doth not overthrow piety Whence in appears that no man upon what pretence soever who is under anothers jurisdiction can free himselfe from the government of the Civil Magistrate whether he be Clergy or Lay rich or poor learned or unlearned no condition excuseth him from obedience These named famous Patriarks and as it appeared afterward more excellent then King Abimilech himself yet confessed humbly that even to death they were subject whilst they were under his jurisdiction Who more worthy then Christ yet he subjected himself to Caesar and Pilate impious Magistrates It is then an unworthy thing for any man to exempt himself from the Civil power under pretence of sanctity or religion or any prerogative for this is flat repugnant to Pauls generall maxime That every soule should be subject none excepted The third thing is That he commands subiection in all and obedience to Magistrates so that he will not have them resisted not only for punishment but also sor consoience because he that resisteth the Magistrate resisteth the ordinance of God and hasteneth judgement against himself which to do is against a good conscience All these are emphaticall and shew how absolute the Civil power is over all and in all things because absolutely it commands all without exception to be subject and absolutely commands subjection without any restriction Wherefore if there had been so many cases in which subjection was not to be given to Magistrates suppose in spirituall and ecclesiastick matters
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
fact not the effect of the Apostles so that hee who is ordained and confirmed is the same after that he was before imposition of hands But the Apollonians bragge that they are Christs Embassadors This is an arrogant untruth for they have not obtained the gift of teaching in the Church after that divine and spirituall manner that Christs Legates did of old but by humane gifts and humane calling which according to Gods and Christs generall institution serve the now decayed Church that wants these gifts in which shee excelled under the Apostles You are Gods Embassadors and the Churches Patrons to whom for ever by speciall command the care of the Church under Christ is committed Which not to undertake is hainous impiety and to take it from you is sacriledge and now what I have said to the secular Nobility I also say to you that are Religious Ministers Contemne the boldnesse of Apollonius and his fellows for they are seditious and desire innovation They goe about to raise among themselves the Papall Hierarchy to the overthrow of your Honour they hunt after worldly glory and would have you lose the true honour of Christ All honour is due properly to Gods Word not to you Your Calling should put you in minde of your Ministery and burthen not of command and ruling Which of you will bee so proud with Apollonius as to bragge of an inseparable subjection under Christ so that hee truely heares Christ that heares you Let Apollonius be ashamed to bee so often convicted of falsehood that hee is so infabibly subordinate to Christ as if his authority with Christs were the same Lisien rather to Christ the Lord of the whole Church who by command and examples hath taught you not to seek after the Kingdomes of this world much lesse by the Church Apollonius seeks both to wit dominion in the Church and by the Church over Magistrates and the world too Christ said that Kings and Lords were to beare rule but not you Yet hee hath not driven out of the Church the higher power which is exercised with authority but hath forbid you to meddle with that which God hath granted to Magistrates The Pope hath so corrupted this command of Christ that by wresting of it hee first stript Princes of their authority in the Church and then from their temporall Dominions and so procured to himself the dominion of the Church then of the whole World This is it which Apollonius borrows of him Hee debarres Princes from having any authority in the Church from which Christ never debarred them On the contrary hee affects dominion and power over the Church and State which Christ never gave him but plainly forbid him Bee not therefore followers of Apollonius and his Disciples Christ and his Apostles were indued with supreme authority and what the Magistrate doth now by the Sword that could they doe by words and threatning that is to say kill and punish corporally They had power and aptitude to command all in the Church but not to obey notwithstanding they so ruled the Church that they both governed and were governed they taught and were taught they ordered and were ordered they sent and were sent Finally there was none of these things they did much affect for which these proud and contentious spirits strive as it were for Religion it selfe Stephanas and her family served the Church with their goods these were but vulgar people and as they called them Laicks yet Paul wills the whole Church which excelled in so many spirituall gifts to bee subject to them and such as they were for that work How farre was that government from this of Apollonius on whom the Christian Magistrate had beaped all sorts of benefits yet teacheth that hee must not bee subject to them but they to him that hee must not honour but contemne them â—ar 1. p. 30.31 for bee accounts him wicked and a Simonaick out of his Calderwood that shall adscribe any power over the Church to any man for his bounty and charges on the Church Which is a manifest blasphemy both against the Apostle and the Magistrate which neverthelesse these Walachrians esteem as a fine and choise sentence But they say that Christs Kingdome is not of this World Luk. 17.21 I grant it if they mean his internall Kingdome which Christ saith is within us But for externall things which serve for the building up of that Kingdome Christ never taught they were not of this world and surely hee had done that which was far from the nature of his Kingdome when making a whip of coards hee vindicated the purity of Divine worship Yea that Counsell which is given to Kings and Princes of the New Testament to Kisse the Sonne had been in vain but that I may not use my own words longer In comment Deut. 13.5 Let Calvin speak who thus writes God can be without the help of the Sword for the defence of Religion hee wills it not but what wonder is it if God commands the Magistrate to bee the revenger of his glory who will not have thefts whoredomes drunkennesse exempted from punishment nor suffer them In lesser faults it shall not bee lawfull for the Judge to cease when the worship of God is overthrown and all Religion shall so great a sin be cherished by connivence c Besides what can bee more prodigeous but it s in vain to contend by reasoning when God hath once pronounced what hee will have done Wee must necessarily yeeld to his inviolable decree Yet it is questioned whether or not this Law belongs to Christs Kingdome which is spirituall and farre different from earthly Empires And indeed there be some otherwise good men who think that our condition under the Gospel is not like that of the ancients under the Law Not onely because the Kingdome of Christ is not of this world but also because Christ would not have his Church in the beginning to bee established by the Sword but whilst Kings in promoting of Christs Kingdome doe consecrate their owne work I deny that therefore the nature of it is changed And although maugre all worldly power Christ would have his Gospell to be proclaimed by his Disciples whem hee exposed as sheepe among Wolves having no other Armour but his Word yet hee did not tye himselfe to an eternall Law but that hee might force even Kings to his obedience and tame their violence and of bloody persecutors make them Patrons and Guardians of his Church In the beginning Magistrates exercised their tyranny against the Church because the time was not yet come that they should Kisse the Sonne and laying aside their violence should become Nursing Fathers to that same Church which they persecutediaccording to Isaiahs Prophesie which doubtlesse hath reference to Christs comâ—ing Nor is it to no purpose that Paul bids us pray for Kings and all that bee in authority hee gives a cause to wit That under them wee may live quietly in all godlinesse and honesty As
Orthodox man but Apollonius for an Heterodox condemnes him He clears him from innovation this cries out that hee spreads abroad new Tares and poyson He saith that he asserts the truth but this that he defends sacrilegious falshoods He witnesseth by his hand-writing that Vedelius hath deserved well of the Church but this by many subscriptions shews that he is a betrayer of the Churches rites and a trampler upon the blood of Christ Lastly he saith that no Orthodox man should trouble him but this on the contrary by an Order of the Walachran Classis and of the whole Synod accuseth him as a destroyer of and a most bloody wolf to the Church Hath not then Apollonius in this somewhat of that lying spirit which deceived Kings so that he hath writ more of his Classiary brethren then they knew themselves which is ordinary among the Apollonian spirituall men One of these must be true to wit that either the Apollonians are convicted of ignorance negligence and false tenets or else that Vedelius Macovius Rivet were widely mistaken for my own part I had rather be sick with these men in divinity then to enjoy the best health with the Walachran Apollonius for he slights and despiseth all men weighing them in the ballance of his judgement as if he alone were the man that could hold the scales or were onely skilfull to note vice and to discern right from wrong Hee acknowledgeth that hee oweth much to Waleus and Thysius his Masters and yet he doth with Junius plainly reject them he contemneth Musculus he saith That Pareus and Gualter doe germanize it â—o much and that this cause is made so intricate by the Germans and Helvesians that you cannot finde any Idaea of exact divinity and that the English judgements are for the most part enslaved to great men and of our Diâ—mes you shall finde few that have handled this matter without admitting confusion and collaterall combination of both Powers In another place thus this troubles us that so worthy a man he understands Vedelius should esteem of the Reformed-Church-doctrine according to the testimony of some learned men c. Amesius Martyr Sybrand this honour he gives onely to Confessions Catechismes and formes of concord and yet he slights the Decrees of the Synod of Dort as humane and extorted from Ministers against their wills so that like a Snake feeding on naughty grasse he hisses at every thing as he pleaseth therefore the ghost of our famous Vedelius against which Apollonius pisseth hath no great cause to be angry since he is not ashamed to spit in the face of all learned men There is nothing that both sacred and profane Laws do more detest punish then the contempt of Princes and superior powers of which this Night-bird was not ignorant who presently in the preface desires the Magistrates good will for he saith that he carryeth a free spirit in the maintenance of their Magistracy and as it were calling God to patronize his dissimulation that with most fervent prayers he honours God for them when as notwithstanding with full cheeks he blows out contumelious speeches against Princes and Magistrates and as if he were another Rhadamanthus he assumes power to appoint what limits Magistrates must contâ—ine themseâ—ves within beyond which if they offer to goe he calls them Symoniacks and wicked and like irreligious Princes that they break in upon the rights and prerogatives of the Church with tyrannicall lust and violence for which prerogatives he saith Christ did shed his Hood and such Princes he calls civil Popes But whilst he divides this booty and power he acts the Lion in Aesop who dividing the Veneson with the Asse and the Fox he killed the Asse affrighted the Fox and so took all the booty to himself Apollonius here playes the Jugler and with counterfeit superstition deterres the Magistrate from touching any of the modern Ecclesiastick affaires For he teacheth that the power of the Magistrate is not in but about the Church and that the internalls of the Church doth not belong to him either formally or eminently or totally or partially that his power extends onely to the externalls and not all these neither but only the externals externally but not the externals internally for in these distinctions he is very exact and seemingly carefull of the conscience of Magistrates He warnes them that they beleeve not the judgements of the learned nor the authority of man in exercising of their power earnestly urging his decisions as consonant to Scripture among which these are some The power of the Civill sword is without the Spheare of Ecclesiasticall jurisdiction The Godly Magistrate is not the prime member of the Church but of the baser sort yea of the basest That it is dangerous to call the Magistrate the Keeper or nursing Father of the Church because it is impossible for him to nourish the Church with true milk which is onely proper for Church-men That the Magistrate is onely a separable accident of the Church which may be present or absent without destroying the subject That the end and intent of the Magistrate was not the saving of soules but properly and onely the temporall things of this life That the office of the Magistrate was onely of earthly not of heavenly things That the Magistrate as a Magistrate cannot execute any spirituall or Ecclesiasticall worke because it is impossible that hee should bee elevated above his own nature which is altogether worldly carnall and corporall Or if he seem to doe any Ecclesiasticall businesse that this hee doth onely objectively not formally imperatively not elicitively in respect of worldly circumstances and not in regard of the substantials of the Church And that they who will attribute more than this to the Magistrate incline to Pelagianisme Lastly he speakes every where of the Magistrate as of a naturall and carnall man of whom Paul saith That he is not subject to the Law of God nor can be nor doth he comprehend the things of Gods Spirit Hee cites often Gersom Bucerus who was to cunning in these trifles and withall insenced King James against him so that he was like to suffer had not the States protected him But this our Apollonius unwilling to yeeld to any man so bold is ignorance hee leapes over all the tearmes of Bucerus and railes against his own Magistrates and States subscribing to no mans opinion except Calderwoods the sum of which he else-where cites out of him Kingly authority saith he is onely measured according to the Churches benefit yet he doth warne Church-men that they should not trust too much Magistrates for he compares them to a crafty servant but Church-men to a generous Horse openly warning his fellow-Ministers that they suffer not the Magistrates to ride them any more and that their main aim was to bring them under subjection But if once they get the Mastery that Ministers shal never be able hereafter to shake off the civill yoak So then Apollonius thinkes
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
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
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
and experience will easily convince him of falshood As for secular meanes imagine they are nothing else but rods wracks halters and swords all corporall which is false yet it will not follow thence that those means are meerly corporall and carnall for they may have much spirituallity joyned with them such accordietly the Ordination of God and Christ the Mediatour who as a spirituall King armes them with a spirituall command and in that respecâ—â— Gal 〈◊〉 saith he makes them his spirituall and holy Ambassadours Again these meanes are much changed in regard of the use for at that which preâ—ecds not from true faith is polluted and â—â—â—â—all soqâ—â— which hid dont by truly faithfull men puts on a far other manner of sanctitie and spirituality so that the sword of reformed and pious â—agistrates may have in it much more spirituality and sanctity because it is exercised in reverence and feare of God which the sword of wicked men cares not for Lastly the end and intention of the Agent doth much change the nature of the work whence we may wonder that every where the Stilt-Walker doth promiscuously consider pious and impious Magistrates in the right of handling sacred things for there is great oddes whether he use the sword to establish idolatrie and false worship as the wiâ—â—ed doth or on the countrary to premote the time worship and salvation of soules which is the intent of the pious Magistrate hee that seeth not this difference he must needs confesse that he doth as justly use the sword who defends murthesers and wicked men and â—ppresseth good men as he who punisheth 〈◊〉 and defends good men these things thus considered do shew that the secular meâ—â—es even the sword it self are not so carnall as that they haâ—e no spiritualitie mixed with them but they become spirituall in the Author subject and end if Apollonius understandâ—â—n this I will make it clear by the example of Christ and his Apostles he will not I hope deny but they used in the Church spirituall and body meanes but the sacred History teacheth that they often used corporall means and equivalently the sword Mat. 21. John 8. as when Christ whipped out of the Temple the buyers and sellerse overthrew the tables and purged the Temple When he made himself an ontward Judge of the Adulteresse whom he had not absolved if she had had just aquasers when with his Word he laid â—at on the groâ—nd the Southâ—ers that 〈◊〉 to exprochend him when Peter in a moment flew Animins and Sâ—â—ita at his foot whem they strook Simon and Eâ—yâ—â— with blinll â—â—â—e when Paul gave up Hymeneâ—s and Aleâ—â—â—â—â— to Satan so be vened in the flesh Were not these caternall and corporall meanes equivalent to the sword For what can tortures of the 〈…〉 but 〈◊〉 and hill the body so that it is most certain that Christ and his Apostles used a coercive power by corporall meanes equivalent to the sword Now I hold this Walachrian Rat in a precipice for either he ought to say that Christ and his Apostles used corporall and not spirituall meanes and consequently evill in building of the Church which is blasphemie or else that those externall and corporall meanes of the sword may be spirituall and ecclesiastick which he hath now denied there is no chinck then left to escape thorough except what the Pope affords him He useth prison sword armes poyson and all carnall meanes yet he denieth them to be carnall but spirituall because they are used by him who is most spirituall which though it be meer mockery yet being armed with main power he so aws men that they dare not whisper against him if this Walachrian Papist had equall power with the Pope though being guilty of so much wickednesse doth now execrate and feare this carnall sword of the Magistrate he would in a short time make use of prisons tortures whips and the sword to fulfill his own minde which notwithstanding he would quickly honour with the name of spirituality because he that useth them is Ecclesiastick and spiritual and that against ecclesiastick men and Christians Before I leave the first member I will adde this also that all the meanes which the Magistrate useth are not whips tortures and swords he oftentimes useth lawes admonitions reprooffs and threatnings which we doubt not but the Stilt-Walker hath felt sometimes by reason of his turbulent spirit which experience sheweth is oftentimes of such force that those whom Church-men by a hundred reprooffs could not curb and reforme the Magistrate by one check hath amended so now it is apparent that Apollonius is every way malicious and injurious against his Magistrates in calling the meanes which they use contemptuously corporall externall carnall Now let us see the ecclesiastick means he bragges every where that they are meerly spirituall but he lies egregiously for we have seene Christ and his Apostles the most divine builders of the Church to have used lawfully many corporall meanes for though it be certaine that they used spirituall meanes for building of the Church yet they did not take them so precisely that all must be spiritual nothing corporall which they may use for they used common water to baptise bread and wine in the Supper oyle to annoint and many other things which are corporall and naturall to which notwithstanding were added a spirituality and relative sanctitie from the use the Stilt-Walker elsewhere out of his Parker discourseth so spiritually of the ecclesâ—astick mulistry that he scarce leaves a hair of 〈◊〉 in it This iâ— done saith he by gifts and the Author of our spirits for the edification of our spirits and soules by spirituall aâ—â—â—es the Word and â—â—cramenâ—s and by a spirituall way of working by the 〈…〉 spirit If this Night-bird could perswadeous that all these 〈…〉 found in the modern Church-discipline at they were in the ancient Apostolical yet he should not perswade us us that there is no corporality or carnality in his ecclesiastick meanes For Paul among the spirituall means of his worship numbers the red Sea and Cloud 〈…〉 Isâ—uelits were baptized as also the Manna wâ—â—ed that flowed out of the rockâ— which he calls spirituall meat and drinkâ—â— asliany should go to perswade that that Sea Cloud Manna and Rock were altogether spirituall and had in them nothing carnall or naturall because they are called spirituall we should think he were almost a foole because not only men but greater and smaller beasts also went through that Sea did eate of the Manna and drink of the Water out of the Rock 〈◊〉 that here again he player the Cretian in the Papistâ— dialect and takes simply what is spoken respectively to wit because in Church means Discipline there is somthing spiritual vergo they are totally spirituall and in them nothing cardal The matter might have some shew oftâ—â—â— if he spake of the Church Discipline in the Apâ—stles time of which only that is to be meane which he citeth out of his
distinguished by Paul as if it were not lawfull for some to preach for that is against the place Act. 20. where he calls Presbyters promiscuously Bishops and bids them all feed the flock which is properly to teach both had then liberty to preach But because some did it freely and according as their affaires would permit but others againe spent their whole life in labouring casting away all secular businesses as the Apostles Evangelists and Prophets did Hence the Apostle saith that they labour properly in the word And by reason of this duty and office they were not to be Emperors or Potestative Kings as the Papists prate but Oxen treading out the Corn and hired Labourers to whom not only honour as to others but profit also is due that is wages and maintenance out of the Publique purse Surely now in modern vocations all the extraordinary gifts of the Spirit cease with which the church did then abound in Gods just judgment So that if God were now willing to use his bounty the vices of those that are called would hinder him Now then there is almost nothing left of their vocation nor in the Walachrians intention but reward or a yearely stipend whence it appeares that Preachers have no speciall right of sanctity by their vocation but only that leaving their secular affairs which they are loath to do they spēd their whole life about divine worship not as Princes but as Mercenaries who are hived by the States from whom they expect their wages So that of their mercenarie worke they have nothing to brag above other worthy Members of the Church especially the godly Magistrates For they are as foolish as if in an Army the common souldiers who are hired to watch and ward and performe other military duties should brag against that Prince who hires them or against those Voluntiers who freely venture their lives who are therefore more happy and worthy then others because they are not hired but fight out of meere honour and may when they please lay down the dangers and burthens of warfare But this is sufficient for the vanity of the first distinction His other fiction he gathers out of Thomas and the Schoolmens old trash that he may yet the more stoutly keepe off Magistrates from touching his holy things For if this which he seared bee evinced that Magistrates or Lay-men can bee formally Church-men as surely they are when they be chosen Elders because Presbyters by the Apostles institution were all Bishops Pastors and therfore Preachers Act. 20.21 that he may put in a cavill for his speciall sacred things he affirmes that whatsoever Magistrates doe is nothing because they do only imperatively not elicitivelyly in which destinction as in most he seemes to affect obscurity of tearmes that he might cheat with such canvasse ware country people cheaters with multitude of words and nimblenesse of hands hide their trifles and oftentimes cry out Let not one Artificer confound another If the Stilt-walker should cry this a hundreth times yet he could not save his impostures from being ridiculous which now I will in few words shew If he understood his owne distinction this is his meaning that Magistrates must not meddle with modern Church-businesse by themselves that is they must not preach pray publikely administer the Sacraments call or doe the rest Immediatly which with him is to do elicitively and properly to doe for this he saith to doe were a great sacriledge in the Magistrate What then the Magistrate can do all Church-matters imperatively that is he can command Preachers who are alone specially sanctified that they handle Church-matters diligently For which purpose he can heape benefices upon them he may admonish them will veverence as Fathers and if they be quite negligent he may compell and punish them but not by himselfe for this were sacriledge to touch those annointed except it be by Ecclesiastick persons and even in the case of Rebellion and Sedition Church-men ought to be Judges This is that he meanes by acting imperatively elicitively by which pleasant devise hee thinkes he hath obtained a meanes to delight Magistrates with words and wind and whereas he seemes to ascribe much yea all to them in Church-matters yet indeed he gives them nothing 1. Then I answer this fiction is grounded on false suppositions and meer fables as appeares by what is said before concerning the speciall sanctity of Church-affaires which wee cannot find to be such as should exclude any of the faithfull or who belongs to Christ from touching or immediate handling of them for all are of common right and sanctity Again if any thing in Church government were in a speciall manner objectively holy at this day there should be now no medium to obtain this special divine right for performance of that sacred businesse for no man is born with this right as the Levites were of old no man is sent from Heaven as the Apostles and Prophets were no man is called by divine calling or confirmed by a spirituall imposition of hands conferring any extraordinary spirituall gifts as of old under the Apostles but the whole modern vocation in respect of the manner is purely humane and oftentimes abounds with many vices and fraudes so that there is nothing more sure then that such a vocation cannot make one spirituall and holy by speciall right For there should be more in the effect then was in the adaequare cause and so of a bad tree should come good fruit Modern vocation doth nothing else but only for orders sake tye one to his office of performing divine worship in such a place So that what others who have the gifts may doe as voluntary souldiers he is alwayes bound to doe as a Hireling For which cause hee is by the States and Magistrates set down in the catalogue of Hirelings And the treasurer is commanded to reward him for his service as a mercenary To perswade us that by this vocation a man is made spirituall holy and in a special maner sanctified is like children to make us believe that of chalk clay or sand loays pies or marchpain can be made For so they out of their infancie bable among themselves whom the Stilt-walker truly imitates when he would perswade swade the English and all Magistrates as if they were Babies that modern vocation is of such esscacy the contrary whereof he and others who are thus specially sanctified shew by their example So that now we see it is a meer fiction that Magistrates as such cannot elicitively by themselves properly and immediatly performe all the businesse of their Church-government For this they could do in the Old Testament why then can they not do it as well in the New in which the ceremoniall precisenesse is taken away and all faithfull men are made truely holy and sanctified to be Prophets Priests and Kings as Peter speaketh and so Calvin doth openly confesse that a Lay-Governour of a Place or Village may teach in case of necessity wee