A LIGHT Shining out of darkness: OR Occasional Queries SUBMITTED To the judgement of such as would inquire into the true State of things in our TIMES.  Job 8. 8, 9, 10. 
For inquire, I pray thee, of the former age, and prepare thyself to the search of their Fathers.  
(For we are but of yesterday and know nothing, because our days upon earth are a shadow.)  
Shall not they teach thee, and tell thee, and utter words out of their heart?  
LONDON, Printed in the Year MDCLIX.   

TO THE READER.  
Reader,  
THou hast here a few Questions proposed by one, who desires to lie low in his own eyes: and after all his Reading, rather to doubt, (doubting is no more the way to error, than to truth) than to assert. I know not how long thou mayest be in perusing them, I am certain they were not long in penning: yet this thou mayest be secured of, that the citations here are not obtruded upon thee at second hand, being not transcribed out of men that misalledged them, but fetched from their original Authors. He who queried, did not so much as trust his memory, or juvenile collection, but brought all to thetest by a faithful review.. The interrogatories are of such moment, that he thought they might deserve a satisfactory answer: and he had observed that neither the Pulpiteers, nor writers of these times did contribute by their labours any thing towards such conscience-work, though the posture of their Affairs require it. He thought fit in his questions, to produce such testimonines as made for the Negative and heterodox part. Unto which process he was inclined by several reasons: One is, because that the general prejudices of many in this age, are such, that if he had not done this, they would not have thought these things questionable. Secondly, he had a tender regard to those who have made the subject of these queries to be their Assertions: in the behalf of these, he did set down what you see, that their Opponents (though they pride themselves with the conceit of learning and esteem of others as illiterate) may at last own them for less than fanatical and groundless Opinionists. He did not allege any proofs for the other part, both because he knew that others would do that for him; as also because he had not that esteem for quotations to the contrary, which he had for these: not that he is much prepossessed through prejudice, but upon an old protestant consideration, that records and precedents differing from the received ways and interests of men, are more to be regarded from any that make for them; since the forgeryes and falsifications of precedent Ages make it probable, that such passages might be inserted and foisted in, but why or how these should be adulterated he did not see. Even in matters of common transaction, in our English Courts of judicature, he thought he had been 〈◊〉, that one precedent or verdict against the jurisdiction of a Court is of more validity than a thousand for it: because it is supposed that none will, contrary to right and equity, infriage their own power. Further; if any should oppose the sayings of others in the behalf of human learning, to what he had vouched, he hoped they would produce them out of author's contemporaries with his, or else they should not imagine that he would think any such averrements to be contradictory to what his query may seemingly assert, nor yet satisfactory to the question, nor doth he think (and. Heraldus, Ouzelius and others concur with him herein) that out of Antiquty they can allege any such quotations. If they oppose his query with the practice and use of human learning which is found in Clem. Alexandr. Orig. Tertullian, Lactantius, Arnobius, Minucius Felix, &c. He shall not think such dealing to be fair: since the question is what was their judgement? not what they did practise? Of the latter no man will suppose the querist to be ignorant; and if any should, yet would the Objection be of no value, until they shall evince that every man did in those times live up to the light he had; and acted as he spoke. He thinks it may have been with the Ancients as with [Vega] that excellent methodest in physic, who being sick of a fever, a friend visited him, & found him drinking wine; whereupon he charged him with having formerly prohibited the use thereof in fevers by his writings: The infirm replied, in my books you see the practice of physic, but in me the practice of Physicians. He supposes that after persons have been brought over from paganism to Christianity, something may stick by them, as an ill scent may when one comes out of a jakes, yet that is their failing, not their justification. If Moses learned the Egyptian skill, it was whilst he remained in Pharaoh's Court: And so Paul was learned in Heathen Authors, but it was before he came to the School of Christ, he hath used them but three or four times in his works, whereas now they are more frequent than Texts of Scripture. Athanasius against the Gentiles, saith the Scriptures are sufficient to declare the truth of themselves; and that if his friend Macarius did read other Religious writers, It was but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as a lover of Elegance, not as a lover of Christ. O●…her things there were which he saw might be objected, which he will not now insist upon, having weighed them in the balances and found them light. About the call of the Ministry and the first Reformers, he hopes not to be opposed with the afterjudgment of Luther, or the rest. He is not of their Opinion, who think the first reformers did use that Artifice of bending a crooked stick, as much the other way, that so it may at least become straight. Such dealings are not to be admitted in the service of our God, who is a consuming fire: It is to charge them with a great hypocrisy (since they never owned any such actions, but delivered all as precious and glorious Truths) and to make them guilty of the ruin of those poor souls, who died in the profession of a belief their teachers did not intend them. In fine, it is to make the first Reformation as bad (or not much better) away as that of Popery, and all that embraces it, and adhere thereunto, to be in a different only, and sinful estate. It is a slur to the greatest wonder God hath produced after the Churches being 1200. years in the Wilderness: How much more ought we to prejudge all succeeding times from their Doctrines? and having such pregnant motives to believe they were spirited by God, let us impute their after-change to failings upon carnal considerations, when Luther went to settle himself. Pope in Germany, and his writings were advanced as the test of truth; and an Oligarchy of Ministers settled elsewhere. Let us owe our Reformation to God and not Belial or Antichrist, to the call and excitement of the former, not consecration of the latter. Let us acknowledge their zeal, their chatity & those more glorious principles of spiritual graces, rather than prudential contrivements. Are not those there first works which are here quoted? are not those the works by which Luther said he would have men and Angels tried? If you say, that there is a difference betwixt a Church settled and unsettled: a question will arise (if that can be questioned) whether the Papists did not say their church was then settled? and whether any settlement political will suffice to debar those actings? for then the first Reformers, yea, first Christians, and Christ himself, all are cast. If only what is a settlement of truth, or Gospel-settlement be intended, doth not this resolve all into a try all of doctrines? & a proof that the present way is the sole Gospel-way? Which who soever shall avow, he need not want employment for his thoughts from the several writings of Papists, Episcoparians, Presbyterians, Independents, &c. however the Questionist should rest.   

OCCASIONAL QUERIES, SUBJECTED To the Judgement of such as desire to inquire into the true State of things in these our Times.  

I.  
WHether there be any certain or peculiar Name in the New Testament that signifies a Minister? Or any name whence an Office may be convincingly inferred?* If there be not (as there is just cause to doubt) whether the present Ministers are not to blame, whilst they pretend to an Office and Function grounded upon Divine Right, which hath no other Foundation than the Hay and Stubble of human Conjecture?  
THe words used in Scripture to signify a Minister, (as they are vulgarly applied) are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Now none of these determinately signifies an Officer, but any one that performs such or such a work, whether out of Du●… or Charity. Minister Executor merus est, say the Civil Lawyers: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies either a Deacon or churchwarden, Acts 6. or else it may be taken in as large a sense as hath been specified. Philem. v. 13. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that he may minister to me in your stead. Was this an Office? so the Civil Magistrate is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the Minister of God, Rom. 13. 4. and 1 Cor. 3. 5. Who is Paul? who is Apollo? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, but Ministers (or instruments) through whom you have believed. And Satan, (though he be a great Imitator of Christ) is not said to have a constituted Ministry by way of Office for his service, yet he hath Ministers, 2 Cor. 11. 15. Satan is said to transform himself into an Angel of Light. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} therefore it is no great thing if his ministers be transformed as the ministers of righteousness. This is not meant of any peculiar Function or Office, but a general performance of any thing accordingly as an Officer, servant, or minister would. In like manner is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} used in that general sense: Magistrates are said to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, God's ministers Rom. 13. v. 6. And Paul saith of Epaphroditus that he was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, he did minister to his wants, Phil. 2. v. 25. yet was not he his small officer, that we know. So {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is taken also Acts 13. 5. John was the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or minister, or servant of Paul and Barnabas. Yet doth it not appear that he was so by duty, but respect. See Acts 20. v. 30. and Acts 24. v. 24. Is it not then probable, (and that is all that is desired at present) that there was no distinct office, because there is no distinct name for Ministers? and it is not evident that such an office cannot be proved thence, the places being equivocal, and capable of a different sense then what is usually put upon them?   

II.  
Supposing there were such a name, yet would not such a name be more general than that of Apostles; and comprehend not only them but Prophets, Evangelists, pastors, and all such as should labour in the work of the Ministry of the gospel? And is it not an Act of Arrogance in them who would be the Apostles successors in ordinary, (though by the way it was something Extraordinary that made an Apostle, and if that was wanting, than the person was not an Apostle, but some other Officer: besides, how did the Pastors or Teachers or Presbyters succeed them who were their contemporaries, and never resigned up or deserted their stations?) Ordinary ambassadors from the most high, to assume a name of greater latitude than that of Apostle or ambassador Extraordinary? or at least, is it not as absurd as if the Ants should assume the single name of Animal: and the lackey that of Servant.   

III.  
WAs not the name of Minister brought in by the first Reformers, many whereof were Private Christians, who did assume that Title, either because they 
Let any one give a better reason and prove it.  found themselves not rankable under the name of any other Evangelical Officers: or in opposition to that Romish Hierarchy and Priesthood, whence the modern Episcoparians and Presbyterians derive their successive Ordination?   

IV.  
WHether the name of such as officiated in the first centuries were not Presbyter, an Elder, and in after-ages Sacerdos 
* This is asserted by Salmasius under the name of Walo Messalinus.  a Priest? and whether that change were only of names, or of the nature of their Office through the working of the mystery of iniquity, aggrandising himself, and turning the Lord's Supper in an Oblation? If the latter be true, where is succession? How shall it be revived? Is it in not this case as in the adoption of children, where a lineage fails? Is it a Succession, where there is an Intercision and Discontinuance, or rather a Similitude and Resemblance?   

V.  
WHether the present Ministry do not pretend to be Ministers of the Church Catholic? Whether there be any mention of such a Church in Scripture, or in any Ancient Creed of the first Ages? (a) And whether Luther did not place instead thereof in his Creed the Christian Church? (b) Whether anybody can tell what is the Determinate meaning of that word (c) and show, without absurdity, how one may be a Minister thereof? And whether if any should be found so to do, yet would not our present Ministers in general be culpable, who know not of what Church they are Ministers, or how she is Catholic?  
(a) Of this see Bishop Usher de symbolis pag. 8. 9 Vossius de symbolis pag. 27. Gerard loc. Comm●n. de Eccles. Meisnerus de Ecclesiâ sect. 4. c. 3. Major advers. Ualerian. magnum in praefat.  
(b) This is averred by Gerard in his common places somewhere: And Fulke upon the Rhemish Testament objecteth; some have taken the word (Catholic) out of their Creed, putting Christian for it, which in the Margin, he says are the Lutherans in their catechisms, which objection he admitteth, see Fulke upon Acts 11. near the latter end. And indeed it is generally acknowledged that Luther could not endure the name of Catholic; insomuch as if that word were found in his writings with approbation, the Book or passage was thereupon suspected by his Scholars, as not his: see Colloqu. Altemberg. in Resp. ad Accus. Cor. 2. fol. 254. see also Beza in his preface upon the new Testament, to the Prince of Conde.  
(c) There are no less than seven significations thereof, as the case is audited by Miesnerus de Eccles. sect. 4. c. 3.   

VI.  
WHether Ecclesia (which is a word signifying a Church) be not a law-term deduced from freestates, in which commonwealths, the supreme popular Assembly acted and Organ●sed by the Archon and Proedri (as a Church f●rm'd and Pre●●yterated by a Minister and Elders) which did not rule but Preside? (a) Whether any other sense but tha●, can be a Foundation of Argument? since no term can be the subject of a rational discourse, whose meaning is not agreed on: but of a figurative speech, no man (none but the Spirit hat gave it out at first) can determine satisfactorily to others how far the Analogy extends: how far the cords may be stretched, and what is the just and full scope of the holy Spirit there.  
(a) This is so evident, that he must not have conversed in any Greek Story, who denies it. They who have not read Thucydides, nor Aristophanes, may satisfy themselves about it out of Sigonius de Rep. Athen. and Ubbo Emmius' vetus Graecia Illustrata.   

VII.  
WHether such a sense of the word Ecclesia, or Church, doth not unchurch all the parochial Churches in England, and unminister all their Ministers?   

VIII.  
WHether the Ministers do well to derive their succession unto Christ by the means of Antichrist? Whether the Reformed Divines, being solemnly met at Poissy before the King and Nobility of France, did not reject such Ordination? as also Luther and Sadeel and Beza? Whether ours do not ill to impose upon them a call and Ordination which they disowned.  
Thuan: Hist. lib. 28. pag. 45. Espencaeus demirari se subinde saepius dixit, quâ authoritate Protestants, & a quo vocati & instituti ad ministerium essent, & cum neminem citarent a quo manus impositionem suscepissent, quomodo legitimi pastores censeri possent, nam manif●…stum est, vocatione ordinariâ minimè institutos; Cum autem ad extraordinariam miraculis opus sit, nec ea ipsi edant, necessariò sequi, nec secundùm ordinem, nec extrà ordinem, eos in domun Dei ingressos esse. (Thuan. pag 46.) Beza ad vocationem legitimam respondit, manuum impositionem non necessariam legitimae vocationis notam esse; pracipuas esse atque adeo substantiales, in mores ac doctrinam inquisitionem, & electionem, nec verò mirum esse, si ab iis, qui vulgò ordinarii vocantur, manuum impositionem non acceperint; An enim ab illis, quorum depravatos mores, superstitionem ac falsam doctrinam improbant: aut expectandum, ut ab illis approbarentur, qui veritatem oppugnant, quam ipsi tuentur. Neque verò semper miraculis ad extraordinariam vocationem opus esse, idque exemplis Isaiae, Danielis, Amosi, Zachariae, postremò Pauli confirmat.  
The Protestant Lascicius (in further proof hereof) allegeth in the book entitled De Ruscor. Muscovit. Et Tartaror. Relig. pag. 23. Calvin saying, quia Papae tyrannide abrubpta fuit vera ordinationis series, novo subsidio nunc opus est. etc atque omninò extraordinarium fuit hoc munus, quod Dominus nobis injunxit. And Beza at the conference at Poissy being demanded of the calling of himself (and his other then Associates) affirmed the same to be extraordinary. Sarav. in d●…fens. tract. de. D●…vers. g●…ad m●…nish. evangel. p. 3. hath recorded his words thus. Sed pra●…terea qu●…nam est ista qua so ordinaria vocatio, quam eos habuisse dicis, quos Deus paucis exceptis, excitavit? cer●…è papistica: nam h●…c tua ve●…ba sunt; hodie si episcopi Gallicanarum ecclenarum se & suas ecclenas a Tirannide episcopi Romani vindicare vel●…nt, & eas ab omni Idololatriâ & superstitione repurgare; non opus habent aliâ vocatione ab eâ quam habent.  
Quid ergò papisticas Ordina●…iones, in quibus neque novum examen praecessit, neque leges ull●… servat sunt, inviolal iliter ex divino jure in electionibus & ordinationibus Pra script●…, in quibus puri etiam omnes canones impuden●…issimè violati sunt; quae nihil aliud sunt quàm foedissima Romani prostibuli Nundinatio quâvis meretricum mercede, quam Deus templo suo inferri prohibuit, inqu●…natior; quibus denique alii, non ad pradicandum sed pervertendum evangelium; alii, non ad docendum, sed ad rursus sacrificandum & ad abominandum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sunt ordinati, usque adeo firmas tecum esse ceusebimus, ut quo●…ies tali cuipiam pseudo-episcopo Deus concesserit ad verum Christianism●…m tran●…re, omnis illa istiusmodi ordinationis impuritas simul expurgata censeatur: imo qui sic animum per Dei gratiam mutavit, quo ore, quo pudore, quâ conscientiâ, Papismum quidem detestabitur, suam autem inordinatissimam ordinationem non ej rabbit? Aut si ejuret, quomodo ex illius jure au●…oritatem docendi habebit? Fulke against Stapleton and Martial p. 2. about the middle saith, the Protestants that first preached in these last days, had likewise extraordinary calling.  
Brerely p. 361. that there is in Babylon, no holy order or Ministry indeed, no lawful calling but a mere usurpation, see Propositions and principles disputed in the university of Geneva pag. 245. about the middle. And Mr. Gabriel Powell in his consideration of the Papists Reasons &c. p. 71. saith, the Popish Ordination is nothing else but mere profanation etc there is no true ecclesiastical vocation in the Papacy &c. And see further hereof Mr. Surcliffe in his answer to the priest's supplication to the 19 section; And Mr Fulke in his Answer to a counterfeit Ca●…holique p. 50. about the middle saith to the Papists; you are highly deceived, if you think we esteem your off●…es of Bishops, Priests and ●…eacons any better than laymen; and you presume too much to think that we receive your Ordering to be lawful. And s●… Mr. Whitaker contra Dur●…eum lib. 9 p. 821. in the beginning, and Mr. Fulke in his reten●…ive etc p. 67. about the middle saith, with all our heart we d●…fie, abhor, detest, and spit at your stinking, greasy Anti-christian Orders &c.   

Ix.  
WHether the Arguments of the first Reformers about their vocation do not justify any that shall take upon them to preach? and in particular that of Morney Du-Plessis de eccles. c. 11. p. 243.* [which is allowed of by Saravia de diversis gradibus ministrorum: who was an episcopal man] whether Dominicus Soto do not prove it lawful jure naturae? and yet he is a Papist.  
* [Phil. Mornay du Plessis, being urged about the call of the first Reformers saith, such intergatories are but the tergiversations of men already convinced in their own judgements, who dare not abide the trial. just as Sedecias the false Prophet replied to Michaiah: 1 Kings: c 22. v. 24. when went the Spirit of the Lord from me, to speak to thee? And thus the Pharises, Thou art the son of a Carpenter, who sent thee? To whom we might determine the controversy by Christ's own words, The words which we speak they bear witness of us. The Jews prided themselves in their long descent from Abraham, and being his successors. But what says Christ? you are, indeed, the seed of Abraham, but yet you are of your Father the devil, Joh. 8. and Paul tells us, 2 Thess. 2. Let no man seduce you, for Antichrist shall set in the Temple of God. Having premised these things, Mornay thus argues: When a Town is on fire, or assaultted by the enemy by scalado in the night, if anybody shall raise the sleepy watchmen, or give alarm to the corpse dugarde, whether stranger or citizen, none ask by what authority he doth it, but all run for water to quench the fire, or to the walls to repulse the enemy, men inquire into the case whether his discovery be true, and do not arraign or implead him otherwise; yea, such a man receives thanks for his timely discovering the danger. But we (saith he) alarm the Christian world by descovering how Antichrist sits in the Temple of God, we offer to prove it, yet are we not regarded, nor our reasons listened unto; but they clamour who are you? and punish us more heinously than if we were Traitors. Should any Governor of a citadel demean himself thus in cases of intelligence, would not he soon be surprised by the enemy, and would he not be condemned by his general or Governors for neglect? In the conspiracy of Catiline the Roman Senate derived that intelligence, which prevented the plot, from an Harlot: when the Capitol was stormed by the Gauls they took an alarm from the Geese. Let us therefore be never so mean, we ought to be afforded Audience. The Question is not, who we are, but whether that be Antichrist: seek not into the Quality of the relators, but the truth of the relation: Christ was promised to the Jews, but revealed to the shepherds; these shepherds divulged it among the people; if we may credit our adversaries, those men ought to have been questioned for it. The brethren of Ephesus should also have ejected uncommissioned Apollo's for preaching, but they received him, commended his zeal, desired him to pass into Achaia, and wrote to the brethren to receive him.— At the dreadful day when men are to give an account of their Talents, it will not be a sufficient reply for any to say, they wanted ecclesiastical vocation, when they wanted not the great inducement of Christian charity to employ that talon which was given them to profit with. The French Ministers, against whom Cardinal Perron writ, argue thus: in the old Testament some were extraordinarily raised to instruct the people: why may it not be so under the new? the same motives are still remaining. Moreover they say, That it is not to be expected that Antichrist should commission men to destroy himself, see Champney de vocat. Min●…str. In fin●… 〈◊〉 Paipsts think they have sufficiently refuted th●… call of the first reformers, by showing how all sect, may use the same plea.]  
F. Dom. Soto in quart. sentent. Distinct. quinta. quaest. V●…ic. Art. 10. p. 154. Conclus. 1. Ecclesia Christi primùm ac proinde unusquisque mortalium jus habet tam divinum quàm naturale promulgandi Evangelium ubique terrarum, probatur, 1. ex illo Marc. ultimo, euntes in mundum universunt pr●…dicate evangelium omni creaturae, & Matth. 28. data est mihi omnis potestas in coelo & in terrâ, euntes docete omnes gentes, baptizantes eos &c. quasi dixisset, quam ego potestatem in hác parte habeo, vobis confero; habuit autem potestatem in ●…oto o●…be praedicandi, ergo illam nobis contulit. 2. Jure naturae unusquisque libertatem habet & facultatem docendi alios, ●…isque pe●…suadendi illa quae facere tenentur, sed universi mortales tenentur christianam fidem suscipere, ergo unusquisque potest id universis usque ad persuasionem suadere, id quod tertio sic confirmatur. Potest quisque quemque ea quae sunt juris natura●… docere, neque illo docendi jure privari valet, ergo ea qu●… sunt evangelicae fidei; ut pote quae nec m●…nùs sunt obligatoria, & magis sint salutaria. Non dico quod possit cogere & convincere: nam supernaturalia intellectum non convincunt, sed tamen ea docere & explicare suo jure valet: res est clara.  
Luther. De abrog.. Miss private. fol. 248, 249. Invictis Scripturis firmabimus legitimum illud & unicum verbi ministerium esse commune omnibus Christianis, & quod omnes loqui & judicare possunt: dicit enim Paulus 2 Cor. 4. qui idoneos nos fecit Ministros novi Testamenti, non literae sed spiritûs; hoc enim de omnibus Christianis dicit, ut omnes faciat Ministros spiritûs. Est autem Minister spiritûs is, qui tradit verbum gratiae; sicut Minister literae, qui tradit vocem legis: hoc Moysis erat, illud Christi est. Item Petrus dicet omnibus Christianis, ut virtutes annuntietis ejus qui de tenebris vos vocavit in admirabile lumen suum. Quis Christianorum non est vocatus de tenebris; at hujus est & jus & potestas, imo necessitas annunciandi virtutem sese vocantis. 1 Cor. 14. Luther. Ita interpretatur. Mulieres Panlus prohibet loqui non simpliciter sed in ecclesiâ ubi sunt viri, potentes loqui, ut non confundatur honestas & ordo, cum vir multis modis sit prae muliere idoneus ad loquendum & magis eum deceat, sed nec ex suo capite Paulus hoc prohibet, imò adducit legem, dicens subditas esse debere, sicut & lex dicit; quâ autoritate divinae legis certus erat, quod spiritus sibi ipsi non contradiceret, & mulieres prius per eum viris subjectas, nunc supra viros non elevaret: quin potius memor & tenax sui instituti, prasentibus viris, viros magis quam faeminas afflaret. Alioquin quomodo solus Paulus resisterit spiritui Sancto, qui in Joele promisit, & prophetabunt filiae vestrae? & Act. 21. erant Philippo quatuor virgins prophetantes: & Maria Mosis soror erat prophetissa, & Dibora ducem Barac instruxit: & Olda prophetissa consuluit Sanctissimo regi Josiae. Denique beatae virgins canticum universa celebrat Ecclesia per orbem, & ipsemet c. 11. docet malierem debere velato capite orare & prophetare; Ordo itaque & honestas est, ut viris loquentibus in Ecclesiâ, taceant mulieres: nullis autem loquentibus viris, necesse est ut loquantur mulieres.   

X.  
WHether it be rational to think, that our Ministers can derive a call from the Popish Clergy: since they do not ordain Ministers of the gospel, but Massing Priests? (a) Do not the Papists allow laymen to preach even out of cases of necessity? and that publicly? (which is the main act of our Ministry, but no ministerial Act with them) (b) And whether the Sheriff of Oxford in Edward the sixth's days did not publicly preach in Mary's Church at Oxford, without censure, or prohibition? (c)  
(a) This is proved by the assertions of Beza formerly alleged: as also Lancilotus against Hunnius doth avow it, that their doctor's degree in the university is but a testimony of their abilities, and though they do then receive liberty to preach, yet he (a Papist) thinks them mad, who thence conclude them to be Priests, or able lawfully without further Ordination to administer the Sacrament. Capistr. Hunn. c. 8. Luther de. Ministr. Eccles. &c. p. 366. Hoc meritò exhorrere debet quisquis Christum amat, & quidvis potius pati, quàm ordinari se a Papistis, quod omnia in istis ordinibus summâ & impiissimâ perversitate geruntur & aguntur, ut nisi caecitate & amentiâ percussi essent, viderentur de industriâ Deum in fancy deridere velle. Nam cum ista ordinatio autoritate Scripturarum, deinde exemplo & decretis Apostolorum in hoc fit instituta, ut Ministros verbi in populo instituat, Ministerium publicum, inquam verbi, quo dispensantur mysteria Dei, per sacram ordinationem institui debet, ceu res, quae omnium in ecclesiâ & summa & maxima est, in quâ tota vis ecclesi astici Status consistit. Papistae autem mei de hoc Ministerio ne somniant quidem, in suis ordinibus, quid autem faciunt?  
Primum caecitate percussi simul omnes, ne nôrunt quidem quid sit verbum aut ministerium verbi, praesertim episcopi ipsi ordinatores; quomodo ergo fieri posset, ut ministros verbi, ipsi instituerint suis ordinibus? deinde loco Ministrorum verbi ordinant Sacrificulos suos, qui Missas sacrisicent, & confessiones audiant. Hoc enim vult episcopus, dum calicem dat in manum, & conferri potestatem illam consecrandi, & Sacrificandi pro vivis & mortuis, nempe, potestatem illam quam gloriantur neque Angelos neque Virignem matrem Dei habere, ipsi etiam Lenonibus & Latronibus impuriores. Item cùm illis, Sacrosancto mysterio Spiritum in aures inflat, & confessores facit, dicens: accipite Spiritum Sanctum; haec est illa potestas consecrandi & absolvendi glorio●…issima.  
Dic, rogo, me crassum, fingere aut mentiri, si invenias unum ordinatum istis Ordinibus, qui audeat dicere, sibi inter ordinandum esse mandatum, ut mysteria Christi dispenset, & evangelium doceat, & eccle●…iam Dei regat, quam acquisivit sanguine suo. Planè nullus hoc audet unquam, nec ad se pertinere putat, calicem verò accipit. & hoc totum esse putat, quod ordinatur, ut liceat Christum in Missâ consecrare, & sacrificare, deinde confessiones audire. Quin hoc tantum quaeritur an Titulum beneficii habeat, quo ventrem alat; ut aliò prorsus non spectent, quam ad Missarum Sacrificium: his absolvitur tota ordinatio: qui hoc tulit, hic ordinatus est ab ecclesiâ Sacerdos, hanc potestatem tum nulli alii habent, hoc scilicet testatur unctio digi●…orum & rasura verticls.  
(b) F. Dom. Soto in quart. Sent distinct 1. quest. 5. Artic. 6. Ex jure divino praedicare non est officium annexum ordini Sacro; imò prophetae antiquitùs praedicatores erant, essentqùe modo si existerent: & eremitae patres praedicabant in eremo, nec tamen sacerdotes erant, neque ideo mos ille reprobatur, quinimo Gregor. 1. Dialog: lib. quendam Laicum nomine Equitium laudibus commendat, quod praedicaret populo: add quod in ordinatione Saterdotum nulla fit mentio praedicandi, neque illis deceret absque majori examine parem facultatem impertiri. Benedictus Arias Mortanus was a Physician, and studied physic under Petrus Mena at the University of Complutum: and being afterwards practitioner of physic in his native country near Scivill, he was sent for by the Magistrate and masters of the inquisition at a town called LLerina bordering upon Portugal (without any Ordination) Sacri verbi Populo per quadragesimae tempus enanciandi & exponendi causà, that he might expound and preach the word of God to the people in Lent: which work he performed as well out of regard to the honesty of the Action, as of the dignity of the persons which called him thither. This he relateth of himself in his preface to Arceus. de cur: vuln.  
(c) This is clear out of the preface to a book of Sr. Thomas Cheeke's, called, the subject to the rebel, published by Doctor Gerard Langbaine late head of Queen's college, and Antiquary to the University of Oxford. His words are these. What rare preachers shall we imagine they had in the University at that time, when Mr. Tavernour of Water-Eaton high-sheriff of Oxford shire, came in pure Charity not ostentation, and gave the scholars a sermon at St. Mary's with his gold chain about his neck, and his sword by his side? &c.   

XI.  
WHether the Papists say they sent them, or deny it? and whether Commissions and Delegations are to be interpreted according to the intention of the Granter, or fancy of the Grantee? Whether in rules of common Policy, he who is a Justice to keep the Peace under an Usurper, may by virtue of such a Commission draw a sword against him? Is not it understood by peace, that particular governor's peace? and is it not so in matters of truth?  
Concerning Preaching, Churches, tithes, Universities, Languages, and philosophy, Degrees, Habits, Garments, and compliments, &c.   

XII.  
WHether to make up a Divine of the best rank (for the generality of them are not so qualified) more be necessary than skill in tongues, knowledge of Antiquity, and school-divinity? Whether any of the first Centuries after the Apostles, did understand Hebrew? How many of the Latin Fathers before Jerome did understand Greek? in particular whether Austin did much understand either? Whether there can be any knowledge of Antiquity? (a) and whether school-divinity be not a novel thing, slighted and condemned by the learned in all Ages? (b)  
(a) Eusebius in his preface to his ecclesiastical history doth acknowledge, that as to the Records of precedent times, be had little certain help, besides the Acts of the Apostles; But this question is handled at large in a learned treatise of Mr. Daille's, about the use of the Fathers.  
(b) See a book of one Launoy de variâ Aristotelis fortunâ. Where it appears that most of Aristotel's works were several times publicly burnt, and the reading and having of them forbid in the University; because it was an occasion of error, Blasphemy, profaneness, atheism and the like: it appears likewise that those (whom they call the Fathers) and many godly persons, beside several Synods and counsels did condemn philosophy, and the study of it upon the very same account. A brief catalogue whereof I have here set down, the better to satisfy the Reader. Hieron: lib. 1. Contr. Pelag. Quid Aristoteli & Paulo? quid Platoni & Petro? Tert. lib. de praes. Haeret. c. 7. ipsae denique haereses a philosophiâ subordinantur: Hinc illae fabulae & Genealogiae interminabiles, & questiones infructuosae, & sermons serpents velut cancer, a quibus nos Apostolus refraenans nominatim Philosophiam contestatur caveri oportere, scribens ad Colossenses. c. 2. v. 8. quid ergo Athenis & Hierosolymis? quid Academiae & ecclesiae? nostra institutio de porticu Solomonis est, qui & ipse tradiderat, Dominum in simplicitate cordis, quaerendum esse: viderint qui Stoicum, Platonicum, Dialecticum, Christianismum protulerunt.— Non opus est Rhetoricâ post Evangelium, nec philosophiâ post Jesum Christum. c. 7.  
Launoy p. 10. de Euseb, persuasus est Eusebius faciliores ad fidem nostram patefieri non posse aditus, quam si gentilium & cum primis Aristotelis philosophia tolleretur.— si quando haeretici Scripturarum sensum corrumpunt, id praesertim Aristotelis operâ moliuntur.  
There is a great cloud of witnesses, who have left their testimony against the study of Philosophy, and have discovered how it hath corrupted the pure simplicity of the gospel: which in the same are obvious for any to read.  
See likewise the judgement of Melanchthon in his apology or Luther against the University of Paris. Lud. Luther. a Sorbon. Damnat. Tom. 2. p. 193. quid ad nos quid Aristoteles impurus homo dicit? p. 192. Videtur Lutetia non peccare nunc primùm, sed jam olim ineptire, eum doctrina Christi humanis disputationibus vitiata philosophari caepit; constat enim.  
Lutetiae natam esse prophanam illam Scholasticam, quam vocari volunt theologiam: quâ admissâ nil salvum reliquum est Ecclesiae. Evangelium obscuratum est, fides extincta, doctrina operum recepta, & pro Christiano populo ne legis quidem, sed moralium Aristotelis populus sumus, & lex Christianismi contra omnem sensum spiritûs facta est Philosophica vivendi ratio, &c. p. 193 quae schola unquam purè docuit sacras literas.— Itane prodita est Scriptura ut non sine conciliorum, ●atrum & Scholarum expositione certa ejus sententia colligi possit; non video cur oportuerit edi Scripturam, si spiritus sanctus non voluit certò constare quid nos sentire vellet. Ibid.  
I have heard that there is a collection of such persons, as have in all ages witnessed against the mixture of Phlosophy with Divinity, beginning with the Apostle who bids men beware of vain philosophy and continuing on to Gerson, and Picus Mirandula: It was collected by a Papist. To that Catalogue may be added the judgement of Merric Causabon, now living in England, and a Minister, who in his piety or defence of his Father Isaac Causabon, when the Jesuit had charged him with ignorance of School-divinity; Thus replies Meric Causaubon. Pietas contra maledicos patrii nominis & religionis hostes p. 122. Restar illa dialectica, sive scholastica (uti volunt) theologia; haec vero qualiscunque sit, si neque Dei Verbo comprehenditur, & a veteribus omnibus ignorata est, per me fuerit illi is ignarus pater vosque semel viceritis adversarii {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ninmiâ plerunque curiositate non minùs prop●●mas impialque, quam putidas, & ineptas, omnes denique {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, quas olim peperit & meliorum literarum penuria, (quae 〈◊〉 illorum saeculorum miseria) non minori studio semper aversatus est, quam alia utilia ac profutura consectatus est.  
If any shall object that the Apostle in condemning vain Philosophy doth not prejudice what is true. I shall not only desire that Person to ascertain me of what is true in Philosophy, but further demand whether this dealing in making that distinctive, which is exaggerative, be not like that of Gregorde Valentia, who glosses upon the text of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} abominable Idolatry; that there is some which is not abominable.   

XIII.  
WHether the knowledge of Tongues lead us to one sense of Scripture, or many? Whether al●… such dealings lead us not to put our trust in man? (an any matter of Faith be built upon the strength of a criticism?   

XIV.  
WHether the first Christians used much and long Preaching amongst themselves? (a) Or did build their doctrine upon human learning and criticisms?  
(a) That they did not, it is probable; because the Apostle saith they might all prophecy one after another: and that usually more than one, two or there did speak at one meeting. Besides Pliny upon examination of them, reports no such thing: besides some came with a psalm, &c.   

XV.  
WHether Sermons be the indubitable Word of God, and whether that can be said by any Reformed Divine, since they have condemned all addition, even such as is Explicative? 
* Vide Colloqu. Ratisponense.  If they be the undoubted Word of God, why are they not bound up with the Bible? Are there not four gospels? are there not the same things reiterated in the Epistles? Is there not D●…uteronomy as well as Exodus and Leviticus? And chronicles as well as Kings?   

XVI.  
WHether they, who were teachers of the People of God in the Primitive times, were not Handy-crafts-men of several Trades? (a)  
(a) So Paul was a tentmaker, and followed that occupation in the time of his Apostleship, and Celsus objected it to Orign. (Origen. lib. 3●…adv. Celsum) that the Christian Teachers, such as propagated the gospel were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Weavers, (or Comber's of Wool) cobblers, fuller's, and Illiterate and Exceeding rustic.   

XVII.  
WHether there were not as much cause for learned disputes in th●…se times, as now? Are there any new opinions in our days, as such as are mantained with more rhetoric, or subtlety than those of Old?   

XVIII.  
WHether the first Christians were not against human Learning, of Heathenish? And whether it was only an effect of Julian the apostate's malice, or Christian Prudence, that went about to keep the People of God from reading Heathen Writers?*  
* Hieron. in Epist. 22. ad E●…o ch p. 62. Qu●… enim communicatio luci cum tenebris? quis consensus Christo cum ●…elial? quid facit cum Psalt●…rio Horatius? Cum Evangelio Mar●… Cum Apostolis Cicero? Non oportet bibere calic●…m Ch●…sti & Daemoniorum. Interrogatus de cond●…tione, respondi me esse Christianum; Aut judex, mentiris, ait, Ciceronianus es, non Christianus, ubi enim Thesaurus tuus ibi & cor tuum, &c. Domine, si unquam iterum habuero co lices saeculares, te negavero. Minuc. Fel. speaking of the heathenish Gods mentioned in Poetry. Has fabulas & errores, & ab imperitis parentibus d scimus, & quod gravius est, ipsis stud●…is & disc●…plinis elaboram●…, carminibus pracipuè Poetarum, qui plurimùm quantum verita●…i ipsa suá authoritate nocuere. L●…b. de Justin●…nani saculi moribus, part 1. c. 26. p. 90. Chr●…stianos sanè veteres non legimus unquam palam & in Scholis Philosophiam Ennarásse, cum eam potius aversarenter. Ostendi verò ab aliquo ve●…m Philosophiam palam a Christianis tempore Justiniani Imperatoris aut etiam antea unquam traditam, c. 27. p. 91. Justini opera qui insp●…cit, novit eum ideo trans●…isse ad Ecclesiam, quòd nihil certum in Platonis Schola deprehenderet; abstinuit itaque a Platone, caeterisquè operam impendens divinis literis. Machiavelli in Livium in disputat. de repub. lib. 2. c. 5. Usque adeo enim d●…ligentes, assiduiquè erant primi illi Christianae Rel●…gionis institutores & moderatores, in extirpandis Ethnicorum superstitionibus, ut & Poetas, & Historicos, quibus aliquid tale cotineretur, comburendos putarent, Idola de●…icerent, & quicquid superstitionis, illas aliquo modo redoleret, id onme, in universum tollere conarenter. Herald. animadv. in Arno●…. lib. 3. p. 137. Certè Christiani quòd ab Honoribus & Magistratibus semoti privatam vitam agerent, eas literas, quae ad forensia aut politica officia cum laude obeunda, pra●…cipuè necessariae sunt, etiam negligebant: praeterea quia sophistae & Philosophi erant Christiani nominis hostes praecipui, idcirco vel hoc nomine philosophiam ipsam plerique aversabantur. De humanioribus & floridioribus literis asperiora etiam fuerunt veterum Christianorum judicia. Tragedias enim & comedias, aliaque caetera Poetarum scripta, precipuam eruditionis par, tem, quod ea ad solidam doctrinam confer existimarent, praeterea laseiviâ ac turpitudine seaterent, denique fabulosae Idolatriae promptuarium esse crederent, aspernabantur & damnabant. Hinc exist●…at Tertull. lib. de Idolatr. 〈◊〉 Magistros & c●…teros professores literarum a●…ines esse Idola●… multimodae, quibus necesse est Deos nationum praedicare, nomina, genealogias, fabulas, ornamenta honorifica quaeque eorum enunciare, &c. p. 138. generaliter de sacula●…i eruditione paulo tristiora erant fidelium suffragia. Id. p. 139. ergo sa cula●… is eruditio apud veteres Christ anos periclitara est, quod inde et iam accidit, quod h●…c probra a Gentium sapientibus identidem inculcari audiebant, ●…hristianos Idiotas esse, literarum profavos & expertes; Eccle●…ae doctores ●…udes & imperitos esse homines, Lanarios, Sutores, Fullones; h●… inquam, quia a Gentibus vulgò exprobrari videbant, id●…co & literas ipsa, quibus tantopere gloriari videbantur adversarii, inutiles esse & ad salutem nihil confer, imò ipsis saeculi sapientibus ad exitium quasi vehiculum esse Christiani contra referebant: hae igitur caus●…e quare Christianos tanquam literarum rudes & imperitos despuerint: hinc dicebat Celsus, sapientes a Christianis expelli folos stolidos admitti. Origen. lib. 3. Ibid. quia Christiani cla●…bant omnibus ad Salutem patere aditum, humilibus, servis, idiotis, rusticis, iis etiam quos mandus stultos existimat: hinc Celsus (in cod. lib. Origin.) haec in Christianorum conventibus proclamari dicebat. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  
Ourel. animadv. in Minuc Fel. p. 25. sicut autem Gentes sermonis stribiliginem & verborum vitia Christianis objiciebant, illosque rudes & agrestes vocitabant; ita Christiani contra per irrisum eos polito, eloquentes, & doctos appellabant. &c. Tertull. de Testim. Animae. sed non eam te advoco quae Scholis formata, bibliothecis exercitata, Academicis & Porticibus Atticis partam Sapientiam ructas; te simplicem & ●…udem & impolitam & Jdioticam compello, qualem habent qui te solam habent, illam ipsam de compito, de trivio, de tentrinâ totam, imperitiâ tuâ mihi opus est ut sciam quid sit anima.  
I shall not dispute whether the constitutions of Clemens Romanus be his, they are ancient, and in them lib. 1. c. 6. there i●…, Ab●…ine ab omnibus libris Gentilium quid enim tibi cum alienis sermonilus, aut legibus aut falsis prophetis, quae quidem homines leves a fide rectâ detorquent. In the council of Carthage is there not a Canon: Episcopus Gentilium libros non legate? And are not these and the like passages in Gratian. Sacerdotes Dei omissis Evangeliis & prophetis videmus Comaedias legere, amatoria Bucolicorum versuum verba canere: Virgilium tenere, & id quod in pueris necessitatis est, crimen in se fa●…ere voluptatis. Nonne nobis videtur in vanitate sensus, & ols●…uritate mentis ingredi, qui diebus & noctibus in dialecticâ arte torquetur: qui physicus perscrutator oculos trans coelum levat & ultra profundum terrarum & abyssi quoddam inane dimergitur: qui jambum ferit, qui tantam metrorum sylvam in suo studiosus corde & distinguit & congerit? Was it not a Pope, Gregorius Magnus, that prohibited all Prelates in general the reading of Heathen Authors. Se Joan. Diaconus de vitâ Gregor. c. 33. If you say that there is not now any danger of infection from the reading of heathenish books: you give but the same reason for them which Bellarmine does, de laicis c. 20. Art. 19 and which is refuted as a Childish and illiterate answer by Jacobus Laurentius a Protestant Minister de lib. Gentil. p. 40. 41. how much do these reasons agree with what motives Julian (epist. 42.) alleges for the prohibiting Christians from reading heathen writers. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  
* Of this Libanius is a witness in his Life tom. 2. p. 51. amongst other his misfortunes he laments the great contempt, and scorn that was cast upon the greek tongue after the death of Julian. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he means learning, and not only rhetoric. So afterward he saith he was afraid lest the Greek tongue should be suppressed by a law. Ibid p. 71. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.   

XIX.  
WHose sepulchers do our University men build up, whilst they uphold Aristotle's Philosophy, which hath been so generally condemned of late, and Heretofore by Popish assemblies, and particular men of that way; as also by the first Christians, and honest men of All Ages?   

XX.  
WHether the first Christians ●…ad any Churches, or did not assemble only in private houses? (a) Whether their want hereof can be attributed to their being under pers●…ution, since they never made that excuse for themselves to the Pagans, who objected it to them? Whether if it had not been their judgement, and not a nec●…ssitous practice, the heathen would have upraided them with such their detest; or upon that account have termed them Atheists?  
(a) We read of a Church to be saluted in such, and such a private house, in Scripture: and it is confessed by Minuc. Felix p. 10. Christiani nullas a●…as habent, templa nulla, nulla not a simulacra, Animadv. Ourel. p. 57 and Arnob. in the beginning of the sixth Book p. 189. and in the observat. p. 173. Arnold. adv. Gentes: in hâc enim consuêstis parte crimen nobis maximam impieta●…is affige●…e, quod neque aedes Sacras venerationis ad officia construamus; non Deorum alicujus 〈◊〉 & formam constituamus, &c.   

XXI.  
WHether heresy be not attributed to Christianity in-Scripture? Whether Tertull. doth not call the Christians fectam Christianorum? Whether the meeting places of the first Christians were not called conventicula, before they were in Latin either Basilica, or Ecclesia? (a) Whether they used to bury in churchyards? And why they did at last take up that custom?  
(a) Arnob. lib. 4. Nam nostra quidem scripta cur ignibus meruerunt dar●? Cur immanitur conventicula dicui, in quibus summus oratur Deus? Lactant. lib. 5. c. 11. aliqui ad occidendum praecipites extiterunt, sicut unus in Phrygiâ qui universum populum cum ipso pariter conventicula concremavit. Oros. lib. 7. c. 12. Trajanus Plinii secundi relatu admonitus Christianos praeter confessionem Christi, honestaque conventicula nihil contrarium Romanis legibus facere.  
(b) Gaudentius de Justinianaei saeculi moribus. part. 1. c. 26. p. 34. where after examination of rites and customs concerning it, he saith thus. Quis non inde colligat consuevisse Christianos tempore Justiniani Imperatoris sepili●e privatim in agris suos mortuos? in the same chapter he speaks somewhat how that custom came to be changed, but more fully in the 26. chap. he gives this reason. p. 36. cur verò Christiani ceperunt velle condi intra ecclesiarum ambitum, id causae fuit, quod consanguinei, qui orant in templo, preces pro iis fundant; add merita Martyrum & Apostolorum, Legimus apud Augustinum de curâ pro mortuis c. 5. Fidelem matrem, fidelis filii defuncti corpus desiderâsse in Basilicâ martyris poni, siquidem credidit ejus animam meritis martyris adjuvari.   

XXII.  
WHether amongst the Papists that have Churches or solemn meeting places, the Jesuits do not usually, notwithstanding that, preach in the Market places and Streets? (a) What it is that makes teaching a public Act? If to teach publicly be to teach accordingly as it is now practised, whether the Apostles did ever teach publicly.  
(a) This liberty was granted to them by Pope Paul the third: the same is practised by the friar's minors and Dominicans, and Augustine friars: and grounded upon the practice of the Prophets in the old testament: Jerem. 17. Amos. 5. Proverbs. 1. and of Christ and his Apostles in the new Testament; besides that Matth. 22. and Luc. 14. in the Parable of the marriage Christ sends them out to the highways and streets for guests. All this is illustrated at large by Franciscus Bernardinus a Popish Doctor in his book de ritu concionandi lib. 2. c. 24. and confirmed by this reason; & sanè egregium est opus hominibus otiosè in foro degentibus, nec ecclesiam alioquin adituris, divina annunciare monita, moresque dicendo formare & corrigere.   

XXIII.  
WHether the division into Pharises was not introduced by the Pope Dionysius? And whether the ancient Christians paid tithes? If they did, whether they did not pay them as alms.  
This is proved by Mr. Selden of tithes. Joseph Scaliger did write against tithes, the Protestants Generally beyond sea have disowned and disused them. The Bishops of Old in Ireland had but the allowance of three mi●h kine: Camden's Britann: speaking of the County of cavon in Ireland. Gaudentius de Justinianaei saeculi moribus part. 1. c. 23. p. 30. 31. An exigebantut Decimae in usum sacerdotum temporibus Justinani Imperatoris? id negaverit, qui cogitat nihil de decimis legi in codice, in quo tamen multa reperiuntur sancita de Episcopis, & clericis & Ecclesiis. Quod si consulas acta conciliorum Oecumenicorum, itidem vix quicquam reperies p. 31. decimae hortantibus Episcopis collatae proderant & Sacerdotibus & Pauperibus, non tamen compellebantur a Judice fideles ut largirentur decimam partem, ideo Justinianus de eâ materiâ nihil in leges retulit. And a little after constat fideles olim ex fructibus solitos sponte aliquid confer, quod ab Episcopo dividebatur, partim Clericis, partim Pauperibus; Quae verò liberè solvebantur, ob inveteratum morem abierunt in necessitatem: hinc profectae sunt tot leges Pontificum de modo solvendi decimas, deque ratione compe●…endi eos qui ipsas non solverent; quâ de re passim interpretes Canonum, & ipse praesertim Pontifex Gregorius toto Titulo. lib. 3. decretal. c. 30.   

XXIV.  
WHether they had the use of Bells in the primitive times? And whether the Bells in England that remain ever since the Reformation, have not been popishly and superstitiously christened.  
The former is proved out of Vossius upon the two epistles of Pliny and Trajan and Bernardinus de ritu concionandi. Pancirollus de Campanis Tit. 9 Campanae repertae fuerunt circa annum 400 a Paulino Episcopo Nolano. Est autem Nola Campaniae oppidum. Dictae fuerunt Campanae, quia in Campaniâ inventae; & Nolae, à loco, in quo primùm fuerunt factae. The later is known from the common practice even now for the Papists to baptise bells.   

XXV.  
WHether it were not an act of superstition in former times to build Churches and chapels in the form or fashion of a cross? Whether it were not a sin of the like nature in ancient times to build their church's East and West, that so the People might bow and pray towards the East, whence (upon a gross mistake of the word) they expected the sun [of righteousness] should arise? (a) And whether both these superstitions have not been renewed and practised lately in one of the Reformed colleges of Oxford? (b)  
(a) Clem. Alexandrin. Stromat. lib. 7. circa med. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Quoniam autem diei natalis imago est Oriens, atque illinc quoque lux augetur, quae primùm illuxit è tenebris; iisque qui volutantur in ignoratione exortus est dies cognitionis veritatis, quemadmodum sol oritur, ideo ad ortum matutinum habentur preces, unde etiam templorum antiquissima respiciebant ad Occidentem, ut qui vultu stant ad imagines converso, doceantur verti ad Orientem. This reason likewise the common-people give for their being buried with their feet toward the East, that so they may be in a fitter posture to meet the sun of righteousness when he shall appear with healing in his wings, viz. at the resurrection:   

XXVI.  
WHether the primitive Christians had any universities, or other Schools of Learning than such as Origen did catechise in at Antioch?  
(a) Gaudent. de mor. Saec. Justin. part 2. c. 26. p. 90. Christianos sanè veteres non legimus unquam palàm, & in Scholis Philosophiam enarrâsse, cum eam potius aversarentur, &c.   

XXVII.  
WHether Ancient times (and those not very ancient neither) record any more than that of Bologna, Paris, Oxford, and Salamanca? And whether Christianity at that time were not of farther extent, than the kingdoms those stood in?   

XXVIII.  
WHether it were not the design of the Reformers in King Edward the sixth's days to put down universities? (a) Whether the than Dean of Christ-Church had not such intentions? (b)  
(a) Langbain in his preface to Sr. Jh. Cheeks book, the subject to the rebel, hath these words. The very universities which had been the glory, were now become the scorn, or pity of the Kingdom; their libraries robbed and spoiled either by pretended authority or connivance, their liberties and priuledges invaded and borne down by the prevailing parties, the townsmen of Oxford and Cambridge. Much of their present Maintenance, and the main hopes of their future preferment taken from them; at least in their opinion: when they saw most or all their revenues of their colleges given ●…o the King. Some bishoprics actually dissolved, and the whole jurisdiction inclining to ruin. This did strike them with such a panic fear, as did justly deter parents from beslowing upon their Children that ingenuous education which was attended with so great charges, and so small hopes; and such as were already entered upon that way, were forced to quit their professions, and betake themselves to another kind of life. And a little after speaking of some privileges which Q. Mary bestowed on the university, he saith, and though this did persuade with some, that to be a scholar was none of the greatest curses; Yet I do not see, that the people were hearty friends with learning all Q. Mary's days, nor in the beginning of Q. Elizabeth.  
(b) See Bryan twine about the Antiquity of Oxford in his miscellany appendix. At that time the Library was destroyed, and many other things done or designed, which are reported by the said Bryan twine to be registered in the Archives.   

XXIX.  
WHether the rise of our present fashioned Univesityes and University-habits was not from the Dominicans; an Order instituted by the Pope to suppress the Waldenses, those Predecessors of the Protestants? And whether it is well done to derive their office and garb from the Persecutors, and their Doctrine from the persecuted?   

XXX.  
WHether the institution of doctoral Degrees be not novel? (a) And accounted Antichristian by the Reformed Churches in Scotland, France Holland, Switzerland, and the Calvinists in High Germany? And whether they have any in those countries? Or any habits in their universities? (b)  
(a) Gaudent. de. mor. saec. Just. c. 24. p. 87, 88 An Doctores renunciabat eos mos saeculi Just. qui peregissent studia, magisteriumque jam docti exuissent? nihil ejusmodi reperire est, nam id inventum ad superiora saecula referendum est, non ad prisca Justiniana; postquam inquam disciplinae caepere instaurari, trecentis fere abhinc annis, Doctorum quoque dignitas & nomen emersit, collatum solenni more.  
(b) This may be resolved by every traveller.   

XXXI.  
WHether there are not in our, as well as other Antichristian Universities beyond sea, the same or rather more Popish, Idolatrous and Superstitious habits, Ceremonies and customs? Nay whether they do not rather exceed them in pomp as well as Number?  
Compare the university statutes with that description of their formalityes at Paris in Ludus Lutheri à Sorbon. damnat. Insignia Doctoralia, annulus, Pyrrhetum, liber, osculum, cheirothecae, & Pyrrheta distributa in aulâ Doctorali, ultimo egregium convivium Doctorale, Bedelli cum sceptris praecedunt: To these of Paris, Oxford and Cambridge have added many more, For let any man take notice of all their ceremonies, Processions, Attire and attendance which the Bacchelours in Lent, and the Masters and Doctors at the Act and commencement appear in, and he will readily confess that these places of Antichrist at home are the more triumphant. And consequently let any one judge whether such, who are brought up in somuch state, and Pride, be fitly qualified to converse with the poor of the people, in whom Christ so much delighted, and of whom his kingdom doth chiefly consist. The Genevians in their Annotations upon the ninth of the Revelation, ver. 3. where the Locusts came out of the smoke, say they were and are false teachers, heretics, and worldly subtle Prelates, with Monks, friars, Cardinal's Patriarchs, Archbishops, Bishops, DOCTORS, bachelors, and MASTERS. Does not this note apparently fasten the name of Locusts on all the Clergy of this land, and all such as are graduated in the university, by the name of Doctors, bachelors, and Masters? And doth it not as plainly yoke them with friars, Monks, and Cardinals, principal instruments in all times to advance the popedom? I know the words which follow after are alleged by some, to take off the envy of this note, viz. who forsake Christ to maintain false doctrines. But the enumeration of so many particulars makes not that not ethe less invidious, the said explication notwithstanding; because the note had been as perfect and significant, had it gone thus in generals only, that is to say, by Locusts here are meant false teachers, heretics, and other worldly subtle men, that seduced the people, persuading them to forsake Christ to maintain false doctrine. Pet. Heylin against Fuller. p. 179, 180.   

XXXII.  
WHether the University hood be not the product of the old Monkish Melote, spoken of by Cassion de institutione Monachorum: and grounded upon the superstitious exposition of that place in Hebr. c. 11. They w●…ndred about {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in sheepskins? Whether it were not a Religious habit, it being a badge of Monkery according to Cassian, and Jerome upon Pachomius' rule?  
Hospinian de Origine monachatûs c. 77. paragr. 11. fol. 273. reliqui Monachi cucullis passim ab initio usi sunt, more sumpto ab Egyptiorum monachis, Melotis item &c.   

XXXIII.  
WHether it be not a superstitious and detestable exposition of that Scripture, Stand fast having your loins girt, &c. To accommodate it to the Episcoparian Girdles, with which they tie in their canonical coats, the rose or knot being on the left side?   

XXXIV.  
WHether it be not a pretty foundation for the Oxford Doctors to stand booted and spurred in the Act? (a) because there is mention made in the Scripture of being shod with the preparation of the gospel? And whether the Benedictine friars do not the same. (b)  
(a) See statut Acad. Oxon Tit. 7. sect. paragr. 17. (b) Hospinian de Origine Monachat. c. 77. fol. 273. Benedectini qui propriè dicuntur, nigro hodiè amiciuntur colore, tunicâ laxiore ac discinctâ, & ad pedes usque demissâ, amictu capitis quem cucullam vocant, in humeros & scapulas brevius rejecto, Ocreati etiam incedunt.   

XXXV.  
WHether the Ring, and Gloves, and corner Cap, which the Doctors are to put on, and the kiss which they receive from (the university bawd) the Doctor that creates them, at the Act, are not of a Popish original, and now practised amongst the Papists?  
Hospinian de Orig. Monachi. c. 72. p. 270. or there abouts. Surgit Pontifex & Benedicit annulum, & aspergit aquâ Benedictâ, & infigit eum digito annulari dextrae Abbatis, dicens, Accipe annulum fidei, scilicet signacullum, quatenus sponsam Dei sanct m●…viz. ecclesiam, intèmeratâ fide ornatus, illibatè custodias. His peractis Episcopus & Assistentes recipiunt Abbatem Benedictum ad Osculum pacis. Deinde Mitram aquâ Benedictâ aspersam imponit capiti Abbatis Benedicti, dicens, Imponimus, Domine, capiti hujus famuli tui Galeam munitionis & salutis, quatenus decoratâ fancy & armato capite cornibus utriusque testamentï terribilis appareat adversariis veritatis, the gloves were instituted to signify that they should keep themselves in all their Actions undefiled in the things of the world. Ibid.   

XXXVI.  
WHether the Universities of Oxford, do well to give for their arms the Book with seven seals? Is not that a gross abuse of what is laid down in the Revelations: as if the seven liberal Arts, (two whereof are grammar and fiddling) were typified by those seals, which none were worthy to open but the lamb?   

XXXVII.  
WHether Ministers do well to go in black, or the universities to command it.*  
* See Statut. Acad. Oxon. Tit. 14. paragr. 1. The words of the Statutes are in English thus. It is Ordered that all heads of colleges, all fellows and Scholars wear black or sad coloured clothes, and all that are initiated into holy orders, as it becomes those of the Clergy to do. Clemens Alexandrinus expressly condemns all coloured clothes, and makes it the command or Doctrine of the great Christian schoolmaster [Christ] to go in white, as any one may read in his Paedagog. l. 2. & l. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.   

XXXVIII.  
WHether there were not of old amongst the Jews a sort of men called Chemarims or blackcoats? Whether those were the People of God? (a) And whether the Translators of the Bible into English did well to conceal the true meaning of this word by by●…ting others for it, or the very word itself in En●…h letters? And whether the other words of the Bible, if they had been ordered in the like manner, had been yet translated?  
(a) See Fuller concerning the Jewish Garments c. 6. These Chemarims were the Idolatrous priests of B●…l, and got that name from their black clothes (the word being originally deduced from Chemar, which in the Hebrew signifies to black or burn, and we usually complain of that coloured cloth to be burnt in the dying.) A peculiar Habit no doubt to themselves, and which in opposition to them, I conceive few would wear. These Chemarins or blackcoats God threatneth to cut off from Jerusalem, Zeph. 1. 4. They were prophesied against by Hosea, Hos. 10. 5. and rooted out by. Josiah, 2. Rings 23. 5. the word is in the margin.   

XXXIX  
WHether in Tertullian's time, every one that did turn Christian, or at least was made a Presbyter, did not renounce his gown, (which was the Roman Vestment) for a long dark-coloured Cloak? Whether afterwards the Clergy and Laity did not relinquish that, for coats (lacernae) and both were alike habited? In Fine, was not one, a Bishop, condemned at the Council of Gangrae? for introducing the fashion of long-sad-coloured cloaks, that wear being counted at that Assembly, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, unbeseeming the priesthood?  
All this is clear to any man that shall read out Tertullian de Pallio, with the notes of Salmasius thereon. Hieron. in pist. ad Nepotian. c. 11. vestes Pullas aeque devita ac candidas. &c.   

XL.  
WHether the Doctors Scarlet Gowns, were not at first instituted as an Emblem, or representation of the Zeal which they either had, or at least ought to have? (a) And whether those Doctors of Oxford and Cambridge who wear Scarlet-Gowns have not as little Zeal, as those Doctors which wear none?  
(a) Erasin. Encom. Mor. de Cardinal. quid purpura, nonne 〈◊〉 in Deum amorem? &c.   

XLI.  
WHether any of the Ceremonies and habits now used in the Universities, had a very good original, or have been employed to a good use since,   

XLII.  
WHether those things that had a good original and use (if they be not still necessary or commanded by God) when once they have been abused unto Idolatry or Superstition, are not quite to be abolished?  
'tis much if it be not objected here by some, that though their orginal were Popish and Antichrstian, yet since they are employed to better ends and uses, viz. for distinction, Order and Decency, they may be lawfully enough retained. To this I shall answer, might not the Jews have objected the same reason to their Reformers that the Golden calf and Groves might not be consumed and turned into Ashes, because they might be employed hereafter to better uses? The One for exchange and traffic, the other for building, fuel or a pleasant shade, very convenient in that hot Country. Might not the Brazen Serpent, though it were worshipped by some, yet still be preserved? because it might serve to put others in Mind of God who had cured; as well as the Pots of Manna, which were laid up to remember them how God had miraculously fed their fathers in the Wilderness? yet when the Brazen Serpent was once abused to ●…dolatry, away it must go. In like manner was not Baali a proper Significant good word, yet when once an idol was called by it, the Lord, who is a jealous God, would have it no more used in his worship and service, but commanded them to call him Jshi.  
Yet we do not find that true neither that they are employed for distinction and decency, but rather in Pride, pomp, vainglory; so that by retaining of them they do no more than the Levite who stole away Micha's Gods from Mount Ephraim, and set them up at Dan, where Idolatry became a more public worship. 'tis true that while the Army continued in Action 'twas thought fit by the university Men in part to lay them a side, at least for awhile, but since the Honest party of the Armies have been scattered and weakened in great measure, they have again brought them into full credit and fashion, just like the Jews, who had learned to make a calf in Egypt, but had no opportunity to show their skill till Moses and Joshua were gone out of the camp.   

XLIII.  
WHether the whole use of that compliment, your Servant, was not anciently Condemned?  
* See the book called a Treatise of use and Custom p. 160. 161. his words are these, he is not counted a civil man now of late years amongst us, that thinks much to subscribe himself servant, though it be to his equal or inferior. Yet Sulpitius Severus was once soundly chid by Paulinus Bishop of Nola, for subscribing himself his servant in a letter of his: but you shall hear him speak, if you please, and see what he though●… of it; In epistolae titulo, imitari praestantem in omnibus mihi fraternitatem tuam timui, quia tutius credidi verè scribere; cave ergò pocthac, servus in libertatem vocatus, hominis & Fratris & conservi inferioris servum te subscribere, quia peccatum est adulationis magis, quam humilitatis justificatio, honorem uni domino, uni Magistro, uni Deo debitum; homini cuilibet, ne dicam misero peccatori d●…ferre. &c.   

XLIV.  
WHether Persecution for Religion be not condemned by the Ancients? (a) Was not a toleration granted to all by Constantine? (b) do not some of the Papists themselves teach that no faith is to be enforced? (c)  
(a) Lactant. Oper. lib. 5. de justitia p. 353. Lugdon. Sed defendenda sunt inquiunt suscepta publicè sacra. O quam honestá voluntate miseri errant? Sentiunt enim nihil esse in rebus humanis Religione praestantius, eamque summâ vi oportere defendi; sed ut in ipsâ Religione, sic in defensionis genere salluntur. Defendenda enim Religio est non occidendo, sed mori●…ndo; non saevitiá, sed patientiá; non scelere, sed fide, illa enim malorum sunt, haec bonorum; & necesse est bonum in religione versari non malum: nam si sanguine, si tormentis, si malo religionem defendere velis: jam non defendetur illa, sed polluetur atque violabitur: nihil enim est tam voluntarium quam religio, in quâ si animus sacrificantis aversus est, jam sublata, jam nulla est, recta igitur ratio est ut religionem patientiâ vel morte defendas; in qua fides conservata, & ipsi Deo grata est, & religioni addit autoritatem, &c. Tertull. ad Scapulam. Tamen humani juris & naturalis potestatis est, unicuique, quod putaverit colere; nec alii obest aut prodest alterius religio, sed nec religionis est cogere religionem, quae sponte suscipi debet non vi. Magistrum neminem habemus nisi Deum solum. And Julian as bad as the Clergy makes him, see what he says. Epist. 43. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Equidem de Galilaeis omnibus adeo clementer & humaniter statui, ut nemini vis inferatur, neque in templum trahatur, neque aliâ de re ullâ praeter voluntatem suam contumeliâ afficiatur. And again Julian Bostrenis Epist. 52. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (scil. Christianorum) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Sane neminem istorum trahi ad aras nostras in vitum patimur. And a little after speaking to the Citizens (to whom he wrote) not to fall out with one another, or do harm to the Christians by reason of their divers Religions, his words are these. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Quip oratione persuadere, docerique satius est homines, quam verberibus ac contumeliis, corporumque suppliciis: Ergo iterum ac saepius admoneo, qui in veram religionem voluntate suâ feruntur, ne quâ injuria Galilaeos afficiant, neve in eos impetum faciant, aut contumeliis vexent; Etenim misericordia potius quam odio digni sunt, qui maximis in rebus calamitatem patiuntur, &c.  
(b) Scip. Ammirat. dissertat. politic. lib. 3. p. 92. sed com●…rtissimum est, postquam Constantinus Baptismatis lavacro re●…eneratus Christianos fovisset, Ecclesias exaedificâsset, persecutiones sustulisset, privilegia & immunitates Christianis largitus esset, nihilominus Gentilium templa ab eo minimè destructa; imo permissum fuisse ut unusquisque arbitratu suo quam vellet religionem coleret, quod Eusebius clare docet lib. 2. c. 59 de. vit. Constant. adeo ut nullus dubitationi locus fit.  
See likewise Themistius his twelfe oration made to Jovini●…n the Emperor, all which oration was to commend him for his giving toleration, and to exhort him farther to it, where the Reader may abundantly satisfy himself with his arguments.  
(c) Quod Fides nec potest nec debet eogi. this Fr. Dom. Soto in quart sentent. distinct. 5. Artic. 10. p. 154. 155. hath proved by very many excellent arguments; and answered all objections to the contrary. Certainly where there is not a liberty of dissenting allowed, there Paul doth not dispute in the school of Tyrannus, but Tyrannus in Paul's.   
FINIS.